The Jivanmukti-Viveka 1000004800
The Jivanmukti-Viveka 1000004800
The Jivanmukti-Viveka 1000004800
VANMUKTI-VIVEK1
OR
THE
IN THIS LIFE-
.TH TO LIBERATION
BY
SWAM
S'RI VIDYARANYASARSWATI
RENDERED
ENGLISH
INTO
BY
MANILAL
SOMETIME
PROFESSOR
AUTHOR
DVIVEDI,
N.
OF
OF
ifornia
BHAVNAGAR
SANSKRIT,
"MONISM,"
"RAJA-YOGA,"
'IMITATION"
B.
ETC., ETC.
BY
PUBLISHED
mal
f
TATYA,
TOOKARAM
F. T.
1897.
(All rightsreserved.)
Price
Rs.
1-8-0
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/.,
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BOOK
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COMPANY
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a.o'
M
H-
O
c"
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O
3
?9
If
is.
vO
THE
JIVANMUKTI-VIVEKA
THE
OK
PATH
TO LIBERATION
IN THIS
LIFE.
BY
S'R^VIDYARANYASARSWATI.
SWAMI
RENDERED
INTO
ENGLISH
BY
MANILAL
N.
OF
PKOFESSOR
SOMETIME
AUTHOR
OF
"
"
DVIVEDI,
B.
BHAV^AGAR
SANSKRIT,
RAJA-YOGA,"
"
COLLEGE
MONISM,"
"
IMITATION
ETC.,
ETC.
BY
PUBLISHED
FOR
TOOK
ARAM
THE
THEOSOPHICAL
TATYA,
PUBLICATION
1897.
Price
F.T.
Rupees.
A.
S.,
FUND.
"
"
PRINTED
THE
AT
"
TATVA-VIVECHA.KA.
PRESS.
ERIE
ft
PREFACE.
"THE
Path of Libertion"
is a
Vidyaranya
by Swami
kiiown book
India.
My
the
of
Sannydsins
Tatya of Bombay
who has
Publication
the Theosophic
no painsto organise
spared
me
requested
and I
to render the work into English,
am
an
sure
the
Fund
complied
gladly
of this first
copy-right
he has devoted
useful to
substantially
as
practical
something
the
weU-
to the
service of
"
following
pages
will be
in search of
inquiry.
NADIAD,
M.
27th
January1897.
1003967
N.
DVIVEDI.
INTRODUCTION.
THE
Jivanmukti-Viveka
"
"
Life
this
by
the
on
almost
with
to
whom
grasp
and
Veda.
renounced
all
in
Vidyaranya
"
Path
Sayana
is
his very
life
points
living
author, himself
technical
qua
inquiry
of
non
Liberation
according to Vidyaranya
Though this word
shades
of
meaning
would
sense
no
not
in which
concern,
the
from
or
understand
Brdhmanas
bodily or mental,
to
world.
The
in
Path
one
a
without
word
number
the
is
the
liberation
different
of
ranya
Vidya-
new,
formal
indirect, with
the
tion.
Renuncia-
"
principallyemploy
or
The
with
of
direct
road
surest
(Sannyasa)
received
it
true
of his
truth
the
his book
ends
and
not
several
of the
Vidyaranya..
sage
is indicated
has
cluded
con-
was
Renunciation
whether
he
in the
spent
example
in the
yet
supplied by the
sannyAsin,begins
nexus
ranya
Vidya-
spiritual exhaltation.
doubt, the
no
happiness, while
and
scholia
and
Liberation-in-this-life,"
"
is,
us
"
after
Raya
illustrates
nobly
indeed, found
life
of Bukka
illustrious
an
Raya
work
this
His
of supreme
century.
Bukka
"
time,
most-accurate
in after life
world.
court
his
the elaborate
"
in
written
fourteenth
became
are
following pages
authentic
works, they would
several
sine
work
the
Though
the
bliss
he
peace
the
quiet
He,
surprisethe
compiled
the
activityat
and
teaching.
has
to have
literature, in
Vijayanagara
his best
with
is known
of
the minister
concern
or
Brahmana
eternal
dedicated
the
He
of Liberation
important works,
lived in the
of
king
S"yana
of varied
The
He
Path
several
would
as
-iannydsin.He
the
''
finish
of the
he has
from
branch
present day.
minister
of the
midst
important
The
"
Vidyaranya.
every
of the
writer
was
compilation
great scholar
such
He
is
"or
orthodox
it.
Have
the world,
VI
live in entire
-insigniaof
the order
He
^ranya.
isolation,so
to
this is
"
the
Rennnciation.-of-the-seeker,
Accomplished. The
the second.
first
is, in fact,a"
One
of Renunciation.
of the
preliminarystage of
study,contemplation,
second
kind
he
second
is bound
by
no
done
"
after
of his
of his
the
argument.
The
politan
cosmo-
of Renunciation.
decides in favour
He
of
sex,
fashion
orthodox
the
the other
ancient
kind
if at all it
first,
The
or prohibition."
injunction
Light, Renunciation
But
about, must
comes
ever, in
; can
it not be
ideals,to
the
Renuuciation-of-the-
other
apply himself to
may
with or without
assimilation of the Vedanta
and
he calls
kinds. One
into two
divides Renunciation
can
and
objectof existence
more
say with
of works-with-desire."
relinquishment
Vidyaranya does
identified with
be
ever
of humanitarian
as
Renunciation
To me,
it appears,
as
put Renunciation
pure Indifference
or Isolation. He
does, no doubt, imply relinquishmentof
works with desire,'
but he would have none
of work
or
even
the sense
of duty,which
work
though it be without desire,
not
'
'
'
'
to
implies,
remain
Renunciation
the least
after Renunciation
leads.
'
If the
Liberted
or
is
Liberation
ever
to
which
oppressedwith
removes
duty he is justso many
away
from
exist
for
not
gnosis.' Injunctions
or prohibitions
him,
he is relieved of all obligations,
temporal or spiritual.He
himself is all good, all bliss,
all purity,all holiness ; his very
is the efflorescence of everythinggood
being,his very ty-eath
and great. His sphereof
doing good is so far widned as to
put him in possessionof a power which accomplishes
its results
without the correlation of means
and ends by which mankind
is
any
sense
*
of
'
'
Vll
to work.
known
is best
that
He,
and
sublime
attraction is
charged
imbibe.
is not
He
fact,is a magnet,
in
with
tbat
be
force
the
feels
speak,of
to
so
of his
much
And
all
speakingof Renunciation
convenientlytake occasion to correct
while
of the
some
minds
best informed
are
spiritualre-awakening of the
has
to ancient
application
scriptures
the
instances
and Renunciation.
fail to
The
the
appreciate
of chemical
terms
saturated
Minds
of
worth
combinations
idea of power,
mechanics,comes
power
almost
is
Liberation
and
'
can
Atman,
we
into
error
an
may
which
often mislead.
last
Since
twenty-fiveyears
known
been
of true
pervertednotions
to create very
he
though he
elearlyand even
nnoften
is reflected more
spots equally,
He
in a glassthan in a piece of earth.
intensely
Brahman, the soul and substance of the universe.
illumines
of his
as
power
likened to the Sun who
so
all
in many
Liberation
with materialistic
learning
to be
imperceptibly
with
*
exhaltation ; and
spiritual
hankering after (occult)powers
of a man
in ninetynine cases
the true reason
out of hundred
is,.
at the feet of some
society
sitting
holy 'saint or joiningsome
for the promotion of spiritual
good. That such applicants
often come
to griefgoes without saying.Vidyaranya does not
of powers
such as these,but he expressdeny the possibility
ly
'
'
'
describes them
feels
and
no
as
interest.
absence
Liberation.
mere
They have
the
good that
is in
Nor
any powers whatever.
of that condition.
Whatever
by
Liberation
is
everything,
which
Liberated
is not
possessionof
leads to
throughor
powers
sign
highest and
best in holiness, purity,charity,sacrifice,morals, is fully
of
of Liberation ; and the acquisition
implied in the sense
powers,'says Vidyaranya helpsnot a jot towards nearing
the highest condition of beatitude."
Liberted is the
The
flower of humanity. The fragranceis wafted on every breeze
that passes.
The exhilarating
soothingpower of its invisible
is imperceptly
heart-burnessence
helpingthe relief of many
is known
as
the
'
"
Vlll
of
correlation of
means
and
ends
of
very
breath
that
and
before
even
Liberation
can
glimpse
dawn
Liberation
of
upon
of that
the
abuse
of
name
his
essential
observances
might
freedom
the
Sun
bodily nor
spiritthat is the
spirit the
"
be understood
not
whiph
particularstress
sense
is often
in the
asceticim
upon
in the
as
the. most
(theLiberted).That
does not consist in physical exercises or formal
he has definitely
shown several times in the body
of a
requisite
this ascetism
the
neither
Freedom
laid
book
of
without
of the
this freedom
That
works
is
that
freedom.
means
understand
he
we
as
liberted
question. The
entirelyout
Power
such
Power
weariness.
true Paramakamsa
of the book.
Vidyaranyavariouslyexplains the
Renunciation
here
first
chapter
Renunciation,and the
upon
examples.
mukti,liberation
bondage.
functions
'
book will
devisions
to
helpus
on
to understand
the nature
of
have
living being
which
'
fruitful
we
It is described
"
Freedom
as
from
consists in
those
characterised
are
pointsof
alreadytouched
and justified
texts and
by scriptural
is explained the nature
of Jivan-
minor
discussion
two
in this life.
of the mind
and
to
[witha
Then
Bondage
several
upon
opens
ancient
of Liberation
set
He
touches
analyticmanner.
importance as ways and means
object. A brief analysisof his
these thingsmuch
better.
The
view
'
'
of
by feelings
with action and enjoyment.'
be suspended.
should entirely
action and enjoyment create
source
'
of future
'
action
'
should
IX
their
in
neutralised
be
possibility
of Necessity
into a discussion of the nature
He decides in favour, of the latter and points
and
Kama
Freedom
by a dialoguebetween
accomplishmentof
leads the author
and Free-will.
the way to this
The
Vasishtha.
Freedom
such
argument
following:
Though
moving
"
like
on
human
is within
the
of
nature
Jivanmukti is
"
ever
of
the whole
the
questionwhether
The
effect.
it exists
consciousness
about
not
in the world
for him
;
"
experience,
etherall-pervading
Such
subsists.
alone
of
one
is called
Jimnyiukta"
Discussion
to the nature
as
of the nature
chapterends
out the
The
with
author
degreesof
of
of Jivanmukti
leads to
tion
descrip-
illustrations from
in his
arguments
several
to
scriptures
the nature
on
bear
of these two
Liberation.
second
acquire the
of
mention
Jivanmukti.
of the
These
are
means
three
The
to
in
latent
'
be done
all connection
is thus
set forth
"
The
mind
severed from
Conquerthis
with
sensual
Act
without
disturbance
its various
desire
of mind
be
set
to
methods
and
in all
desire is described
Latent
and desire.
subdivisions
may
and
the action
are
destroy another
shown
and
to how
as
one
finallythe
how
of
the last remnant
Self may
be used to dissolve even
this desire.
The
whole
of this subject is best read with
lightof
sufficient clearness
original.Life,learning,world, all
set down
to vdsand
are
as
objectsone should try to extricate
himself
from
from ; and thus
''givingup all attachment
within" one should acquirethat "limitless expansionof heart'
which
is the secret
The
minor
royal road to Jivanmukti.
is possibleafter
of any
kind
intercourse
questionwhether
of all intercourse,
has been suspended,
v"sana, the active cause
is very clearlydiscussed in this connection, and
the chapter
closes with a brief analysisof the characterestic marks
of such
in
the
'
'
great souls
ancient
The
third
have
as
remarkable
been
Jivanmuktas
third
the
dissolving
These
other and
destruction
dissolution
mind
are
two, mind
then
and
been
of mind.
The
described
;
"
in the way
is made
is
firmed
con-
never
of
physicaland
the
methods
Several
of
up
methods
two
the
The
desires,act and
very
prevent all
of mind.
of vdsand
to
history.
react
known
with
view
to
obstacles
the
ed-in-this-life.
All
Liberatian
material
condition
objects. For,
not
of
the
mindlessness,
word
different from
mind
doer
with
creates
world.
the
the
mind
'
impression
akin
is here
to it in the
which
activity
thing done, through the sense
illusion of
This
one
'
attached
sense
the
the
create
sense
of
meum
and
tuum
which
to
that
of
that
used
text.
in
The
correlates the
of
egoism, and
makes
up
the
XI
vastness
mind
sublime
is said to be dissolved
The
next
is the
aim
or
of
use
of
These
and
pain
chapter concludes
in
this
Accomplished.
the
Path.
true
Renunciation
which
is
Renunciation
which
Parama,
the Self.
as
Great
means
S'ankara,means
Lord
Atmdh
is known
Whence
The"
cussed
dis-
the
Renunciation
Renunciation-of-the-
optionalcondition
an
ripensinto
that true
the
and
originalinquiryinto
realisation of Jivanmukti
the
aims
questionwhat
five : (1)
are
the
preceding
Hamsa.
the
"
of Renunciation, the
described
with
described
joy. There are severally
fourth chapter.
in the
nature
the condition of
eternity.
Jivanmukti.
of
bliss and
fifth
and
ever,
parts what-
no
The
has
for ever,
chaptertherefore aptlyopens
Preservation
supreme
which
by
interpreted
of all]
destroyer
Avidya,viz.,
as
is the
Parama-fJamsa
Great
Self,
the Great
means
sober
study
on
the
to realise it is indeed
of kinds
prescriptions
Living the Higher Life
the grasp
for
nature
of Liberation
and
the
of universal
peace
and
love is
notion
of any
of regulatingthe
prescription
breath or acquiring
or
any skill in the working of mesmeric
spiritual
phenomena. The Higher Life is all the work of
internal thinkingwith a view to purify the mind and melt it
not within
away
in
suggests
Great
the
a
have created
liberation.
'
Self.
which
difficulty
a
And
the
appears
as
misunderstanding
It is
no
exhaltation
to
use
in
of this
certain
the nature
word
Self
quartersto
of Advaita
Xll
is
aimed
at
is
and
of
source
throughout
are
or
dissolution.
its
worth
to
be
self
all
transcendent
of
nature
ought
The
in
striving
the
its
Self
in
the
after
rests
characteristics.
is
that
in
the
the
life
and
which
peace
living
the
is
individuals,
character,
for
at
is
that
of
sense
aimed
principally
thing
consciousness
in
as
universal
the
self
the
philosophy,
rather
suppression
or
this
in
what
realising
and
love
vidual
indientire
centre
same
culcated
in-
is
this
which
JIVANMUKTIVIVEKA
THE
OR
I.
CHAPTER
OF
I.
LIBERATION
evolved
Vedas,
who
II.
AUM.
the
I describe
(vtiidishdsannyasa)as
(vidvatsannyasa);" the
from
of liberation
before.
The
and
world) the
IV
the
(ingeneral) is
enjoins
feels
he
'
all
are
kinds
matter
of
truths.)*
sharp and sharper ;
to the
proper
(the
non-attachment.'
esoteric
is of two
ment
non-attach-
renounce
complete
to the renunciation
leads
former
must
one
of this renunciation
divisions
Non-attachment
V.
"
'
(popular expositionof
the puranas
Veda.
the
preliminary renunciation
distinguished from ripe renunciation
former
of
liberation
being the cause
the latter
body (videhamukti), and
moment
very
from
cosmos
is the
henceforth
S'ruti
the
stages and
The
whole
of renunciation
canse
as
breath
'
the
after freedom
III.
LIFE.
THIS
IN
Supreme, Vidyatirtha,whose
to the
I bow
LIFE.
THIS
IN
LIBERATION
TO
PATH
THE
condition
of
kutichaka, which
This
is said
with
an
eye
renunciation
of life,according to which
obviously
f
Four
to
in
here
a
another,
Parama-hnmsa
of
kinds
enumerated
resides
to
comes
postponed
sannydsinah
defined
are
secluded
the
be
enjoys
flies
periods (A'dramas)
fourth
comes
known
are
described
the
like
liberation
four
well-known
and
last, and
thus
to old age.
and
hermitage,
hamsa
the
upon
in
bahudaJca
a
swan
in this very
sacred
in IX
and
goes
to
the
life.
The
books.
X.
from
The
one
seventh
four
kutichafa
sacred
place
heaven, the
VI.
non-attachment
Dull
occasional
form
of
disgustfor
VII.
to have
VIII.
world
the
child, wife
of
and
In
this
In the
other
two
sharper
kinds
brahma-loka}
condition
that
of the
of
is
of
and
according
here
am
it
as
leads
The
of these
concerned
possible
are
liberation.
actions
is the
being tridandinak^
duties
various
place
former
non-attachment
absolute
renunciation
from
The
births.
re-
possible.
of the kamsa,
Pard'sara-smrti
in the
both
"
circle of
locomotion
not.
or
renunciation
p"rama-hamm
The
of
to final and
or
is that
XI.
strength
kind
kinds
of
power
bahndakd,
X.
in full
the
renunciation
two
of the intellect
whirling through
the
the
in this life.
more
any
no
of
being
resolve
is the
sharp non-attachment
to place subsists
it
tal
acciden-
on
goods.
wealth
or
world
possibleaccording as
are
its
is the firm
In dull non-attachment
IX.
wealth,
or
non-attachment
Sharper
whole
child, wife,
non-attachment
Sharp
not
the
loss of
time,
for the
ensues
are
only
the
to
former
latter
described
the
with
parama-hamsa.
the
jijndsii)or
"
renunciation
ordain
XIII.
"
Loka
Parama-hamsi
XII.
seeker.J
"
that
lightenment
en-
"
Holding
mind,
which
"{"There
or
This
long
who
beyond
are
thin
are
dull of intellect.
these
and
being
of
three
everything
therefore
knots, being
connected
constantly
immersed
with
the
body,
in
That
three.
lolcas :
seven
-with
bamboo-stick
triple renunciation
speech,
and
is
Satya-
of the
emblems
"
to the
even
(of knowledge
the vdjasaneyinah
Brahm"-loka,
is
quoted
with
reference
to
his
first division
of
Parama-hamsas
for the
the
EXPLANATION.
Loka
is of two
the anatmaloka
kinds
; the
(the world
of
in its triple
nature, in the third
"
then
Here
world
of
indeed
are
pitrs,and
be mastered
can
of the
worlds
world
of
by begettinga
here
is mentioned
without
gods
the atmaloka
to
"
himself.
bound
up
In
in this material
of
of it
; his acts
other
that
He
"
"
this
words,
of flesh
body
which
is
knowledge
from
him
second
the
of
delusion, and
sorrow,
by
real
world
also
that
means
devotion)by bringingabout
but
lead
him
to that
be desired.
the acts
this
self-realization
Also
amdya
or
votes
de-
so
he
that
Brahman,'
able
ever
it
as
who,
to be free
were
dead
of
account
one
devoted
to
(likeordinaryacts
particularresult,
that
which
is not
fail him
(of dtmari)never
devote
who
evils, on
world, viz.,Paramatman,
of
should
these
interveningveil
reference
he
that
enjoy
not
evils,being
free from
ever
of that
the
other
away
passes
and
to that
the
"
'
able to
from
who
means
of it without
without
act, that
"
fail him
never
men
gods by gnosis.
and
of
other
no
the
men,
world
world, does
own
knowledge
no
the
by
of
world
and
son
there
findinghis
the
"
rites,and
pitrs by religious
Atmaloka, too,
from
three
the
of self)
and
(the world
The first is described,
not-self.,)
chapterof the Brhaddranyaka :
atmaloka
is the
sum
of all that
in the sixth
"Why
chapterof the same:
should we study ? For what objectshould we worship ?
What
?
We
who
do not regard this
good do we see in off-spring
real Self.
Desire for offspring
world our
leads to the burningground,* non-desire for all such things leads to immortality."
can
"
Hence
it appears
that
the words
"
that
loka
"
(in verse
refer
xiii)
the proper
as
clearlyto dtma-loka
object of desire for
that" refers to
the verse
atman"
sannydsinah ; for the word
being at the conclusion of a section dealingwith dtman in the
is unborn
and
unconditioned."
opening words. "This dtman
"
The
place where
the
dead
"
are
disposed of in that
manner.
That
which
by
one
is loka
observes,experiences,
sees,
and
the
plainly
question(which is a quotationfrom the S'rutf)
the world for the purpose
impliesthat sannydsinah renounce
of self-realization (atmdnubkava)
The Smrti, too, bears this
in
verse
out
Parama-kamsa,
The
"
should
of
Brahmajndna, all
mind, control of body, and
purpose
of
this sannyasa
As
This
again is
etc., after
which
of
lead
from
male,
the
to
(vividishdsannyasa}.
birth
to the mother
"ensures
kinds:
birth, and
to
the order
viz., peace
means,
in consequence
of the study,
generating strong desire for knowledge, it is
of two
which
desire
the necessary
the like."
Reuunciation-of-the-Seeker
the
in
about
comes
unite
emblems
such
into it with
and
the
as
the
of
in
is mentioned
Renunciation
Brahman
"
alone.*'
Females
The
renunciation.
the
lady
"
before
marriage
about
go
dealing
seclusion.
In
etc.,
austerities, and
f
the
That
included
the like
is,saying the
Bhurloka, the
renouncor
with
Following
are
declares
to this world
or
that
meditate
may
renounce
may
learn
may
in
performance
of
may
hear
and
Upanishads
the
and
Atman
upon
the
the
to
the arsrument
the
females
(viz., the
moksha
in
Devatadhikarana
religious duties,certain
which
Bhuvarloka^ and
himself
the next.
and
dealing
Janaka, uses
of
kind
of Mokshadharma
or
ation
renunci-
and
this
to
Snlabha
between
and
literature),
cognate
entitled
are
religiousmendicants,
as
S'astras
Bhikshuki"
question,and
in
also
Ckatwrdhari-tika
controversy
word
and
Taittirtyakaand other
obtained
by acts, by
the
Immortality is not
Upanishads :
or
by wealth, but by renunciation,
offsprings,
the
in the form
of Self."
knowledge
with
Danda,
Praishochkara^
realization
renouncer
of all acts-with-
free from
is
the
formula
svarloka"
meaning
In
"
these
all conditions
renounce
words
the
belonging
about
"
occur
world.
in the
The
by the Danda,
been
in
etc., taken
variously described
think I have
the
of
anything
Parama-hamsa,
for
on
by
to add
end
former
to what
the
also
in
characterised
obtainingknowledge,
teachers, and
has
section
been
the
said
treatingof
1 do
by
has
not
them
renuncia-
tion-of-the-seeker.
Henceforth
we
turn
to
Renunciation-of-the-accornplished
Renunciation
have realized
by those who
(jcidvatsannydsa).
Essence
the
by properly carrying out study, reflection,and
concentration
(zravana, manana,
nididhydsana) is called
This
is seen
in Yajuyallenunciation-of-the-accomplished.
valkya. The worshipfulYajnyavalkya, the crest-jewelof the
As valayana and other
learned, having discomfited in disputation
vipras, by variously describing the
Essence, and having
awakened
in a variety of ways,
Janaka
by descriptions
long
and short, to the condition of supreme
renunciation
(vitardga),
set himself
to enlighten Maitreyi,his wife, and in order to
initiate her as speedily as possibleinto the Truth, put to her
sannydsa as the thing he had immediately in view for himself.
Having thus enlightened her he became a Sannydsin. All this
is found at the beginning and end of the Maitreyi-Brdhmanai
another
Yajnyavalkya about to enter upon
stage of life
"
said, oh
this
mentioned
thus:
"Having
Atman, Brdhmanas
"
to the class
reference
so
called
word
Brdhmana
realization of Brahman
that
to
for the
is used
with
in
mentioned
the
is brought
which
precedingthe text under discussion,
and
concentration
described there
about by study,reflection,
as
learning,childhood, and silence. If it be said that the
word Brdhmana
here refers to the seeker though yet devoted
that this construction is supportedby
to learning, etc., and
Hence
the Brdhmana
the text
having passedthe stage of
maintain
himself
in that of childhood" ; we
learningmust
clause
"
say
that
this
the
text
cited, with
cannot
reference to the
seeker,otherwise the
beginning of
"Knowing
of the
the
use
of Renunciation
kinds
clearlymentioned
are
is used in
Brdhmana
they melt
sannydsa."
It
we
have
in silence
Brdhmana
"
desirous of
been insisting
'
that
sphere'
when
nothingto
distract the
mind
from
it
whence
is
nothing but
do
not
*
wish
Though
begin with
this
sannyasa
"
for progeny,
this is not found
particle.
saying
in the
what
shall
the
knowers
we
do
text
with
does
questionare
included
in the
in the Jdbala-Sruti.
Parama-hamsa
word
one
is explained
of Yajnyainquires
and the latter having
valkya after the nature
of sannyasa,
ciation
explainedthe renunciation-of-the-seeker along with the renunscheme
of the
that would follow it, by presenting
a
meets
stages of development(of the intellect of the seeker),
the objectionof Atri that one
the sacred thread
without
cannot
be called a Brdhmana
by saying that atmajndna
Hence it
alone is the real sacred thread.
(self-realization)
that (even the renouncer
of the first kind) has no
appears
sacred
thread
on
denomination
section
(kandika)of
Parama-hamsa
Jwanmuktas
there
in the
Janaka
So
also in another
opens
Parama-hamsa.
"
the
which
same
is one' etc.,are
like Samvarta
mentioned
the
and others,and
they are
forms, behaving
as
mad
of many
ed
describ-
names
it would
like
appear
And
vidcatsannydsinah.
in sayingthat the
further,havingdescribed vividishdsannydsa
three knots,the water-pot,the bag for holdingalms, the cup,
that
these
are
none
other
than
on
of
resumes
himself
of birth, frees
in at the moment
was
"
The
into the
he
sacred thread
is worn
order of the
particular
renounces
when
by
Veda
he enters into
all Brdhmanas
to which
as
his father
sannydsa seekingto
mark
of initiation
belongs,and
this
the
hill,
root of
tree,the house of
remains
tries
rapt in divine contemplation,
actions (i.e.,
the effects of his actions),
good,bad
and leaves the
mahamsa.
body with
real renunciation.
included in the
one
to
or
uproot
his
indifferent,
these
are
(renouncers)
descriptionParama-hamsa.
"
But
"
Aynihotra.
10
Upanishads"
Thus
of duties
described,by way
are
peculiar
to that
which
lead
particular
period of life,all the means
knowledge. And again, Narada, having initiated
real
to
a
in the words
questionabout rennnciation-of-the-accomplished
which is the path of ascetics, the real Parama-kamsah?'"
the teacher, Lord
Prajapati,hinted first at renunciation of
and all," and
every thingas before in the words "sons, friends,
referred to the "bamboo-stick, the cover, and the rag" as the
onlythingsthat could be retained with a view to protectthe body
and obligethe world. Even
the taking of the stick is spoken
"
"
of as
mere
not
betakingto
is the real
out that
therefore not
the
of the
absence
stick,etc.,the insigniaof
of holy writ
condition,is not againstthe spirit
it is
in
explained,
him) ;"
made
up
"
neither
cold
nor
heat
(affect
of
and
words
and, further,
is clad in the
"he
beyond the
usages
the
this
forms
Prajapatidescribes
this
to wind
And
of the world.
condition
as
up
the whole,
leading only
to
the
sion
he says at the end of this discusthat he (theParama-hamsa) has all his desires supremely
realization
of Brahman, when
his
"
are
each
is
are
apart one
from
"
*'
supremest
*'
sense
of
non-attachment
Essence
renounce
and
within
the world
feelingthe
themselves,
even
before.
11
"marriage.*
"
is all
*'
settingGnosis
should
everything,
above
the
eternal
"
when
"
"
"
should
renounce
"
Brahman
as
But
further
the real
on,
is
essence
give
must
arise from
knowledge may
in the
of
case
the
desirous of
one
or
the world."
renounce
everything,
having well realized the supreme
it is reuunciation-of-the-accomplished.
action)
Brahman,
supreme
of
path
far it is remmciation-of-the-seeker.
Thus
"
the
"
mere
heat
acquiringan
be found
of
art
in those
"
"
'*
"
"
actions and
And
this
real
"
death, and
desire for
strong desire
"
knowledge
has
"knowledge"
or
"learning" is thus
defined
in the
Upade'sasdhasri
:
"
"
He
alone
"no
more
"
is liberated
even
as
he
once
without
realized
conscious of that
even
knot
his wish
who
realizes Self
the
"
of the ego
is cut
asunder,
With
12
"
all doubts
"
of the
all
disappear,
fades away,
Karma
realization
on
Supreme."
Hiranyagarbha,but
this is lower than the Supreme spoken of in the text just
even
refers to the identityof
knot in the heart
quoted. The
intellect with the ever-presentwitness
brought about by
beginningless
ignorance; this is spoken of as a knot,being as
doubts
referred to in the
The
fast as an ordinaryknot.
highestcondition
The
is that
of the
"
"
"
"
text
are
as
follow
Whether
"
"
the witness of
all,is it Brahman
the
grasped by
intellect ?
liberation consist in
or
the actor ?
Even
if it is
If it is
Brahman, can it be
Supposing this possible,does
simple knowledge
means
of this fact ?
that Karma
which
has not
the
the
on
The
same
"
"
"
"
the
"
who
He
objectsto
three worlds
(Thismay
(atone
be thus
never
kill
sweep)."
explained.)That knower
of
Brahman
whose
very
(To return
future birth
then to the
When
this is so, and
pointat issue.)
is prevented
by gnosis resultingfrom renuncia-
and it is impossible
to do away
tion-of-the-seeker,
even
with
the
trouble
about
?
Do
renuuciation-of-the-accomplished
not
13
think
so.
liberation-while-livi
"
What,
while
(liberation
living)? What
proof is there (of its possibility
)? How is
it broughtabout ? And what is the good of it,even
if it were
These
thus
possible and accomplished?
questions are
answered
tions
:
Bondage to a livingbeing consists in those funccharacterised by feelingsof
of the mind
which
are
pleasureand pain concomitant with action and enjoyment,
"
and
which
therefore
so
are
many
is "libera-
is removed
condition
of
from
upon
the
witness
or
the
for it is
itselfto actions
the
mind
this bond
For, it
witness,because
much
plishment
impossibleof accomof water, or of
with the fluidity
the doing away
as
the heat of fire ; and what is natural is everywhere the same.
This need, however, not be so ; for even
though complete
need not despair
of neutralizing
annihilation be impossible,
we
of water is counteracted
the nature of a thing. As the fluidity
by mixing earth with it,or as the heat of fire is neutralized
jewel or by some
by the well-known
powerfulincantation,
so
even
are
the doer is
as
all
'
functions
speak,by
as
of
the
mind
'
( chittavrtayah
)
the
to
"
even
if it were
be realized)?
This,however, is not
possible,
14
so,
being
for,Jivanmukti, the result of the said neutralization,
to be a link of
of supreme bliss,does not cease
it should not, for
what you call the chain of necessity.But
this reason, be supposedthat necessityalone will accomplish
of the nature
this
Jivanmukti, and
that
free action
on
the
part
of the
as
Particular sacrifice,
so called from
its object.
its
16
theft,etc.
and
"
"
is snch
Action
that in accord
rites,etc.
dailyand occasional (religious)
the highestof all bliss liberation. Evil
"
By those who
men,
and
the like
quitefamiliar
"
passed,through free
"
favourable
Bliss is heaven,
is hell.
meritorious
"merit"
Oh
"
"
! I stand
sage
directs
impressions
"
like
"
the
merit and
(spokenof before).
else
can
previous
poor thing
"
of Dharma
"
"
Because, oh
"
as
stored up in the
Adharma
(religious
and
demerit).
Vasishtha
"
"
full of
the collection of
what
me,
ous
"meritori-
of action
potentiality
of the form
are
as
be able to do ?
me
"Impressions"are
Jiva, and
own
Because
by
effort and by
(free)
your
action
shalt
is so, thou
brought about by thy
1 it
Rama
action
no
other means."
is necessitated
by
the
activityof
physical,*
"
'
the collection of
impressions is of two
of these exists in thy case
good and bad. Which
first or the second (or both)?
"
And
is
"Favourable"
in the text.
bliss
encom-
to the actor."
"
Rama
good
"
means
of
childho'od,is
from
ing
observ-
as
the S'dstra,company
rendered
have
adultery,
as
even
'
to
kinds
?
The
"
The
question is
whether
Dharma
action.
Vdkprayatna
in
by
and
of them
both
? If it be the
the force of
mental, and
Adharma
Mdnasa
latter,
good impressions,
prayatnm
in
moral
17
shalt,by that
thou
no
length
of time."
By
"
that is,liberation.
eternal,'
"
you must
effort."
own
your
you to misery,it
try to subdue itwith
impressionslead
birth,and
belongsto previous
"
alternatives,
course,'that is to say,
of the three
rites
impliedis the observance of religious
the
by the S'dstrdni as capable of counteracting
prescribed
force of bad impressions.And this force must be subdued by
as in a battle.
not throughother men
one's own
effort,
The 'effort'here
river of
"The
"
""
bad
course
flows
impressions
it should be forced
the
effort."
"
"
"
'
Bad
'
'
"
"
"
The mind
moved
in this it resembles
should
be
child
;
"
resorts to the
whence
good, for,
it is necessary that it
moved away."
forcibly
to
As it is possible
make
from
itselfwith artificialdolls,
etc.,so,
company
it to
amuse
indeed,it is possible,
by the
of the
from
teach
pany,
com-
18
may
There
are
"
"
"
two
of
leadinga restive
it by showing fresh
ways
animal
into its
or by
enticingit into
grass, etc.,
etc.
The first method will succeed
belabouringit with a stick,
will keep the beast running about
; the second
very easily
here and there,and will succeed in forcingit into the stall
of feeling,
ing
consistonly gradually. In the same
way, evenness
in lookingwith equaleye on foes and friends,
is the easy
of
of subduing the mind ; strong effort,consisting
method
Prdndydma, Pratydhdra, etc.,is the other difficultmethod.
By the firstkind of easy Yoga,the mind may soon be subdued,
but by the second difficult(Hatha physical
) Yoga, it cannot
be used by degrees.
be easily
subdued,and it should,therefore,
stall ; the
"
"
"
know
that your
When
be said
studyhas
quence
good impressionsbegin speedilyto arise in conseof the softer method of Yoga (Raja-Yoga),
studymust
to have borne its fruit. It should not be supposed
appear
if you have
Even
in
short
so
doubt, continue
"
impressions; in adding to
";
is
time.
in
the flow
of
good
whatever."
harm
no
beads
while
over
hundred,*
*
thousand
we
must
rosary
round
times,we
in doubt
are
over
againa
to
as
the last
hundred
times.
only 10
times.
The
words
turningof
'
last hundred
the rosary
'
are
which may
used
with
ed
be doubt-
19
Thus
the number
thousand
would
be
complete,if reallyit is
and even
if the other hundred were
addition
incomplete,
mere
to the required
not
thousand, the merit will therebycertainly
vanish.
The
same
rule may
be followed
in the
have not
acquiredcomplete mastery
of this
case
study also.
"
As
long as
you
"
the
"
ing
"
"
( sacred ) books
and
condition,go
teachers
over
follow-
on
prescribe.After
the thing having
collection of good
"
"
"
that."
even
The
meaning
is
plainenough.f
study
Yoga, and
that
as
there remains
neutralization,
be neutralized
Jivanmukti
no
of
the
follow
such
dispute on
that
must
ground
by
the nature
of
liberation
"
"
Smrti
mean
"
They are
such
that
one
as
found in
ed
"the liberat-
liberated from
of
"
"
Indicated
It
"{"
would
by
the absence
much
help
to
of doubts.
make
the
meaning plainif
verse
of
the
of the
place. In consequence
mind
being free from transformation,and being then identified with
of this identification is the real
even
Brahman, the resulting
forgetfulness
Samddhi
called Jndna." 124. See my Raja-Yoga, page
36 and notes,et seq.
Aparokshanubhuti be
referred to in this
"
20
before the full riseof
if
but
gnosis,
desires,
etc.,
condition,
in that
never
desires,
(Dhi-vrtti),
etc.,
is liberated over
again. In
bodyhavingbeen dissolved at
effort ; whereas
*
of the mind
the moment
body for
time,
whence
this connection.
"
"
"
Though
"
without
is,as it were,
without
ears
without mind."
also.
falloffentirely,
then,.
occupyinghis heart
another
were,
well used in
are
here."
even
In
"
"
again
over
"
"
all desires
"When
"
the words
with eyes
(he)
(he) is,as
it were,,
other texts
is,as
be seen
from
may
(Jivanmukta)is described in the Smrtis
The
The
it
same
with
devoted
men
to
"
"
"
immersed
In
"
In
alone
in
liberation in
of
"
following
upon
'
to
the observance
Of matter
devoted
men
"
Devoted
ness).
"
from
"
Vasishtha
'
gnosis" etc.,to
is described
"
subsists
and
to
life' which
is like the
dissolution of the
body."
by
prescribed
Satva,Rdjas,TAmas
viz.,
(Prai/"i),
liberation
have
the
given
Veda
or
up
by
(passivity,
activity,
gross-
21
social
convention.
Liberation
in life
'
and
(Jivanmukti)
'liberationfollowing
npon dissolution of the body'(Videhamukti)
differ
and
the other
from
one
the
for,in
senses,
between
the two
common
to both.
Bama
"
"
"
"
"
Lord
Explain to
be
the
no
of
absence
me
absence of
or
body
difference
dualitybeing
characteristicsof
the Jivanmukta
eye upon
Vasistha
"
of the
account
on
Oh
"
by the presence
there can
reality,
"
Such
This world
one
in the world of
for him
alone
all-
;
"
subsists.
is called Jivanmukta"
of
experience,
consistingof mountains, rivers,,
and so on, ceases
to exist in its present form, being
oceans,
drawn within himself by the Supreme Lord, at the time of the
of the
great cyclicdeluge,along with the body and senses
of the world. Here
cognizingsubject.Not so this non-existing
all intercourse dependent on
does exist ;
body and senses
mountains, rivers,etc.,not as yet being drawn within himself
experienced
by the Lord, continue to exist,and are distinctly
such by the rest of beings. Only for the Jivanmukta, who
as
has not the mind
that
can
of
transform
those who
therefore
as
much
in the germs
of mind,
presentin the
"
The
"
"
The
no
cause
Jivanmukta
case
as
come
of the non-liberated
or
go.
for
Such
means
they
are
future transformation,being
of his countenance
expression
under pleasureor pain,he
may
mind
stillthere is a difference
any,
capableof
no
neither flushes
stands unmoved
one
joy.
joy,like ordinarymen,
sleeper.
in
nor
fades
whatever
is called Jivanmukta"
The Jivanmukta
finds
obtainingenjoyments,
22
The
ointaents,respect,and so on.
beginningwith flowers,
means
fadingof the countenance
povertyof spirit.The Jivar/when loss of
of spirit
mukta does not show any want
even
wealth, contempt of people,and similar calamities befall
him.
or
go' mean*
'Standingunmoved whatever may come
remaining content with whatever may be obtained in the
form of alms, etc.,sufficientfor preserving
the body, only inthe course
of that stream which is set in motion
by previous
Karma, not by any effort of his own in the present condition.
Concentration beingfirm,he has no sense of flowers,
ointments,,
and
the like
and
when
moments
such concentration
of discrimination
of
any
He
as
pleasure
him
secures
well
as
"
have
of them
sense
in
tion
breaks,the strong convicoff from
or avoiding
desiring
in that condition
which
is
pain.
is awake
"
He
keepshim
free from
"
if he should
even
though in sleep,he
knowledge is all without any
knows
waking,
no
Vasanas
"
He
his
is the
Jivanmukta"
is awake
because
all his
beginningwith
senses
the eyes
He
act.
Hence
is
the form of
great knower
of Brahman,
nor
does he
ever
feel any
desire for
Though actingafter
"
"
and the
every
such
feeling,
as
love^hate, fear,
Akd"a,is said
'
24
though with
is without
mind
"
who
"
it, is said
to be
friends or rejecting
respecting
foes;and he is above all that. 'All learningand arts include
the 64 well-known arts,and this person though well-versed in
'The
of thisworld' include
woes
'
one
Where
we
have the
reading renderable
"
anxiety (inplaceof
that
though the mind
the Self,
the form of concentration on
impressions,
(previous)
he is free from anxiety because he is beyond those
does exist,
affections which modify the mind of ordinarymen.
He who though deep in intercourse with all thingsis
cool and unconcerned
in attendingto
ever
as
as
"
any
"
"
As
"
all fullness
another's business,
"
and
contentment, is
joy or
for
sorrow
Henceforth,the Videhamulda
of the
physicalbody):
"After leavingthe condition
after dissolution
(liberated
"
"
of the Jivanmukta,
enters
one
like the
wind,
"
"
he
ever
never
laid at rest
he is neither
and he is neither I
distant,
'
sat
'
nor
fades, nor
nor
'
is
asat, he is
not-I.'"
25
He
has
free from
all conditions
is bo at rest.
having
fee described
here,cannot
even
be
rise,no fall,nor
no
his
who
He
snbtile
body
is thus
dissolved
Sat,that is to
say, cannot
Avidyd, nor Isvara,
as
called the
conditioned
Prajna conditioned by
by Maya the root of the world
is neither
of the
of
experience.
He cannot
be called even
asat^ that is to say, formed
by the
material elements.
In saying'he is never
distant' itis implied
that he cannot be described as beyond Maya. The word' and'
introduced with a view to preclude
his being near
is
the
Sthulabhuk (the soul that has the material planeof friuition
assignedto it). He is not 'I' nor 'uot-I,'that is to say, he
"
of the many
"There
ideas which
subsists
nor
macrocosm
iu the calmness
"
uunameable, unmanifest."
in
Jivanmukti,inasmuch
Videhamukti
which
microcosm,
is set
as
up
unruffled
sat
lightnor
it is likened
as
the
nor
the two.
the indescribable
"
Even
the
between
might appear
residuum
as
of
goal it
dark,
to this
of the
:
Bhagvudgitti
"
Arjuna :
"
"
*'
"
Oh
Kes'ava ! what
Prajnd means
knowledge of
the Truth.
woman
It is of two
kinds:
does
not
regardin
in all her acts whatever, and disher paramour
such (real)
the evidence of her senses,
even
forgets
sightof
acts of household
Truth
beingonce
The
last
of Yoga,
stage of renunciation,has, through clever practice
gained completemastery over his mind; he cannot disengage
"
his consciousness
4
even
for
moment
from
the
26
said
in
being lost
This is
for
forgettingher
not
woman
even
paramour
ecstacy of absolute
the
second.
concentration.
by force of previousgood
deeds,bnt the realizer beingwanting in the said qualifications
her love in the
forgetting
forgetit,like the said woman
may
household.
This is unsettled knowledge of
of her
worry
Truth
The
Vasishtha
Truth.
"
be realized
sometimes
may
says
distinction in mind
woman
to
ceases
"
the
taste
undefiled Truth,continue to
"
sweet
"
enjoyit within,thoughgoingin
"
the ways
of the world,
without."
different times.
two
In the
( from
verse
the
He
be in ecstacyor
quires
Bhagvadgita) Arjnna inmay
half of the
second
What
stanza.
speech
by
may
the
be
that
lost in ecstacy,
be described
import should this man
what
and
sitting
speechdoes
differfrom
Krshna
he
use
? how
"
"
Oh
son
when
going about
"
Essence
"
"
with Self."
Desires
do his
he
stands in the
his mind
of all
and of the
objective,
subjective,
form of simpleimpressions.Sweetmeats, etc.,alreadyin hand
constitute the field of objective
desires,those that exist only
in hope constitute the sphereof subjective
desires,and such
desires as rise up accidently,
like the touch of grass in passing
make up those desires which are of the form of
over
a footpath,
simple impressions.One who exhalts himself to the ecstacyof
are
of three kinds
completelyclears
in the
has
concentration,
so
much
control
over
his mind
as
not to
27
allow it to take
the form of
on
he feels is
seen
of desires.
The supreme
is not of
contentment
anything,and gives up
desires
('fulfilled)
contentment
the
(realizing)
given up, and his
already been
the Self,being all supreme
state of
ecstacy.In this
not cognized by
jnata-Samadhi),but by
The contentment
mind
that way,
but
cognizedbliss.
used
words
"
With
"
"
"
Pain
the
impressionleft by
is the languageand such
one
on
me,
wicked
import of
"
is the
Sthitaprajnd,"
to oneself.
of
the
self-
said
mind
is of the nature
himself
the
which
ness.
conscious-
modification of his
of the
to describe
(Sampra-
Self,all self-illumined
Such
This
countenance.
but of
fore
there-
is
is
a
form of the
human
which
produced
is
nature,
able
disagree-
Such
indulges
painbeing on him he never
in that sense
of overpoweringwhich too, is a modification
Fie
in such words of repentenceas
the mind expressed
I have been a sinner of the last degree,I have been a
"
soul,"and
so
on,
and
which
is of the form
of
delusion,
28
happinesssnch
as
excitingthat force of
snch object. As happinessand
secure( Prdrabdha, ),and as the
by necessity
mind
without
this, but
of ecstacy is open
to
modification,
both
He
"
is firm in Truth
"
"
ever,
feels
thingsor
no
joy
and
hate
no
what-
obtaininggood
on
bad."
Joy
is that modification
of the
which
mind
sets
one
singing
praisesof
affect that
exist in the
"
He
which
it hates.
"
"
That
such
gross
ideas cannot
is obvious.
enlightened
is deep immersed
"
The
such
in the Truth
when
he draws
from contact
with
himself) all his senses
like the tortoise drawing all
objects,even
(within
external
its limbs
foregoingverses
show
kind
of modi-
29
ecstacy of
the
is not
trance
exist
cannot
at
even
the knower.
on
when
moments
When, however,
"
of
"vanishes
who
itself,on
in
takes
nothing,though
this
of enjoyment, but even
it being
something above
realized."
"
the several
necessitybrings about, of itself,
and pain in the form of objectssuch as
of pleasure
causes
the interveningof thick darkness, and
the rise of the moon,
the like. Other thingslike house and land and the like are
brought about by independenteffort. The former cease, as
into
it were, to be, by complete withdrawing of all senses
The
whatever.
other means
the unityof trance, and by no
The
without this means.
to be even
latter cease
taking
consists in puttingforth effort for the purpose, and house
in
of
chain
The
"
"
and
propertycease
The
ceases.
"
to be
latent
one's hands
in
"
sense
is mental
soon
as
as
such
objects,
Supreme
disappearson obtainingsight of
Brahman, the heightof joy and bliss. The S'ruti also
the sphere of
shall we
do with offspring"
we
What
and
this
even
"
effort
has it :
whose
Oh
"
"
"
"
"
"
The
overpoweringforce
for the knowing one, ever on the
prove too strongeven
and theydrag away his mind even
againsthis will.
alert,
control ever these,and should
He must exercise perfect
himself on Me as the Supreme ; for,he is
concentrate
obey his
said to be firm in the Truth, whose senses
son
of Kunti
! the
senses
with their
steadycontrol."
studyof
occasional
concentration
"
as
safeguardagainst
notwithstandingeffort,renunciation,
aberrations,
knowledge of Brahman.
question how he sits?"
and
is useful
This
verse
is in
reply to
the
30
"The
"
"
"
Reason.
"
In this
may
verse
And
about
come
'Attachment'
for want
to entire ruin."
of the
practiceof concentration.
the object
of thought. 'For-
proximityof
of the sense
of rightand wrong.
means
getfulness'
forgetfulness
of all memory' means
The 'darkening
the being turned off from
the realization of Truth.
The 'stunningof Reason' refers to
the inability
of gnosisto bringabout liberation,
ized
being neutralby the current of oppositeideas thus set agoing.
"
means
Dealingwith objectsthrough
hate,and
"
completemastery over
to the Light."
"
who
senses,
his mind
love
feelingno
"
ever
the
who
easilyfinds
or
has
his
way
in Samddhi
practised
( concentration, trance )
finds the Light,by force of the impressions
derived from such
when dealingwith objectsthrough the senses,
even
practice,
One
in moments
is
when
the trance
is not
him.
on
question naturallyoccurs
This
This and
the
this
at
is in
verse
the several
Sthitaprajna.
point;
"
Does
not
difference has
to be
thus
made.
:
"
The
author
"
All that
"
the acquisition
of ynosis,
being
precedesas means
broughtabout by effort,is the natural characteristic of
who
"
him
"
firmlyfixed
The
condition of
is obliterated
"
is called Jimnmukti.
by
the
so
of separateuess
uninterruptedlight of Self,
"
one
32
Vartikakdra
Here, too,the
Universal
"
own
friendshipand
other
accord, without
any
himself to the
"
awakened
"
found in
"
realization."
who
one
the
is thus described
of their
qualitiescome
effort,in
is yet on
who
one
transcended
has
who
One
explainedcertain special
before.
pointsas
"
has
the way
not
so
this supreme
to
sphere of
has
the
in the fourteenth
gunah (properties
chapter (of the
:
'Bhagvadgita)
"
"
"
"
lord ! tell
Oh
"
Arjuna :
the
; and
grossness)
Hence
these three.
Sattva,Rajas, Tamas
whole
world
beyond
one
mean
signs indicate
three gunah ? what
the
what
me
indicate
to
that
(placidity,
energy,
up of evolutes of
gunah is he who is not of
the
Jivanmukta.
certain
'
such
one
would
conduct
Oh son
Bhagavdn :
passed beyond
"
"
"
is
man
pray
effected ?"
is made
is
a
the
the
'
'
Signs
gundtita
'
how
'
of the
in which
the way
his mind, with such an end in view.
of Pandu
the
gunah
feels
inaction,
He
who
is said to
hates
action,
"
desires not
"
Such a one
stands like
or gross inactivity.
activity,
unmoved
one
indifferent,
entirely
by any gunah,and
stirs not, remainingalways firmlyfixed in the conviction all action is of the gunah ( not mine ).' He
looks upon
happinessand miserywith equanimity,
looks with the same
eye on a lump of earth,a stone
of gold,
makes no difference of likes and disor a mass
and remainingever undisturbed,
likes,
meets
censure
and praise
without concern.
Neither insult nor respect
"
"
"
"
"
"
"
"
"
"
no
love
not
have
or
hate
for
joy,
'
influence him
nothingto do
thinking of
any
with
planningor
he has
cat
33
whatever.
"
Me
"
gunah,and
"
devotion
with entire
and
Joy,activity
beyond
the
Brahman"
with
one
finds himself
gross
Tamas.
Satva, Rajas,
dream, subside in
"
of that kind.
is of two kinds: agreeable
and disagreeable.
The
'Activity*
fool hates
seeks agreeableactivityin
disagreeableand
the waking condition.
The Gundtita, being beyond every
and disagreeable,
feels no hate and no
impressionof agreeable
desire ; he stands entirely
indifferent,
cess
beingunmoved
by suclike one lookingupon two parties
or defeat,
fightingwith
each
other.
gunah act
He
in and
is
from
'indifferent',
gunah,I
upon
have
nothingto
'
The
false knowledge I
and
'
stands
ever
'
the doer
am
unmoved.'
These
the conviction
is the
of
cause
from
'
the
them.'
moving,'
the Gundtita, he
make
verses
do with
'
reply
to the
qnerry
how
such
The Brdhmana
"
The
Gods
one
is thus described
know
him
to be
by Vyasa and
Brdhmana
"
ever
at
peace
inasmuch
accomplished,
above all giveand take by
Paramahamsa
who
words
"
hence
of Brahman.
the
The
Brdhmana"
beingentitled to renunciation of
to be principally
he is enjoined
as
of Brahman
the
"
(withinand without)."
And
upon no
upper garment, sleeping
remains
"ing but his hand for a pillow,
"
others
without
any
words
coveringgoes
"He
about
is the
as
he
34
it is
born";
was
"
so
'he who
as
the
should
Brdhmana
garment'
the upper
is without
on.
The
"
that
quite proper
Gods
know
"
fed
"
ever."
by
him
any,
as
who
Brdhmana,
sleepsin any
covered
by any,
place what-
indeterminate
out
entirely
of
question. In
Where
is the
"and
To
between
"
well
as
the
Bhagavat
too
or
demerit
it is said
"
use
evil?
"
leads to merit
which
of
Evil
good and
the nature
of
good
lies in the eye that distinguishes
evil,the good is beyond the one as
sayingtoo
much
on
the other."
proceed,
"
The
Gods
know
him to be
cloth
Brdjimana
"
pieceof
"
"
ed in concentration,constantly
himself with
diverting
"
on
goes danda
in
hand,
ever
immers-
should
"
'
in supreme
concentration.
The sruti has it " know
dtman alone,
giveup all other speech."Also,
well that
35
"
The wise
of
man
"
identifyhimself
with
"
attach
to the
"
his mind
"
whence
Brahman
it cannot
This "concentration"
in
whence
solitude,
"
"
"
"
"
on
no
should
account
he
use
is not
be
againstthe gistof
is carried
another
dissimilar
any
Smrti
on
without
also
this
any
"
use
of
precept.
interruption
enjoins:
"
alone and
The mendicant
"
It,
of breath."
waste
mere
Teaching about
words
patiencehaving
"
proceed,
To
"
"
"
"
of the
Men
return
who has no
gods know as a Brdhmana
blessing
business
conceive
to
to give, no
or
undertake, no
salute to exchange,no praiseto hear ; who thus, with
all action spent up, is himself ever unspent."
the
Him
world, who
Society,
givea blessingin
his heart
is nearest
it
being so,
liking,having set
search
and
their
after this
blessing is
This
to the man
in whatever
wishingsuccess
is the generalmeaning of this blessing';
people,through a thousand shades of
hearts on a varietyof things,
the mental
'
desire of the
that
or
conferred
distraction.
"
in
move
must
man
necessarilylead
distraction
runs
counter
to
on
to
whom
the
considerable
gnosis. Another
"
of
or
learning,
to the
of
preservation
his
body."
"
"
"
"
36
"
"
conceivingand undertaking
house, land,
others,and it may
the
property and
or
be for one's
may
consist of effort to
like.
The
end
own
or
acquire
liberated
must
conceivings,
undertakings,and salutings.It
should not be supposedthat the not givinga blessingin return
will disappoint
for, the word ndrdyana, the form
men,
is a fit replacement of the expected
enjoined
upon all the liberated,
blessing,as it is capableof curingboth inclination
the world, and
towards
(ofthe ascetic)
possibledisappointment
(to the saluter).All undertakingis evil. Says the
these
give up
smrti:
"
"
are
envelopedin
undertakings
All
evil
like fire in
even
"smoke."
'
'Saluting is also
"
is
who
He
sannydsin
of the seeker.
from
before,and is equalin
honoured with a bow, none
else
even
be
"
must
all respects,
"
even
'
of mind.
the honour
over
shown
"
Hence
the
cause
are
(sannydsinah)
many
of
salute.'
'
mere
of this thus
found
ling
quarrel-
The vdrtikakara
has
"
"
"
It has been
nothing to
"
When
"
"
"
"
even
shown
by
of Fate,
found
to take
quarrelswithout end,"
the Lord
are
"
in the
Unconditioned,transcendingall
and form, when, in fact,he thus revels in the
name
empire of Self,whom should the knower of Self give
he is firm
salute ? He
whatever,"
has
nothing to
do
with
any
action
37
the Smrti:
"
add
tendingto
is thus
of universal love,
sense
of
pervadeseverythingas
the
Jiva
be given to all,
should, therefore,
"
"
Praise
"
"
As
that is forbidden is
praiseof
not
men,
horse,
of God.
"
men
to the
the ass."
cow,
of all, salute
even
"
"
ed,
prohibit-
"
Lord
The
the
from
the peace
to
mind
the
darken
of wealth
owner
and
share of
property,with a desire to receive some
to belaud the maker
of the
it,if even
so, they were
universe,
why would they not be free from bondage?"
"
"
"
To resume,
The
known
"
being
as
"
"
"
"
"
he
should
not
no
find
never
should he
food
gets
find
ever
the
means
povertyof spirit.Hence
If at times
"
unspent
ever
food, the
to
cause
high patience
disappointed,
nor
be
for both
(and
like);
on
obtainingdepend entirely
"
"
of
man
for exaltation
cause
is
obtaining
obtainingand
the
on
Fate."
"
"
"
"
With
"
the
The
same
Veda
gunah and
oh
Arjuua !
transcend
'*
all duality,be
not
for
ever
in
Also Narada
"
the three
ed to them
"
The
*'
"
deals with
"
"
ever
centred
in supreme
or
protection,and
acquisition
thy Self."
:
peace,
above
care
all be
"
Vishnu should
all-pervading
sightof even for a moment,
ever
all
be at
heart,not lost
and
injunctions
all
38
whatever
prohibitions
bidding."
"
"
To
"
forced to
are
such
serve
one's
proceed,then,
Him
Gods
the
know
"
of the
"
and
"
dead carcass."
gunah
forms
There is reason
snake,'for,it is
as
as
be
to
of
Brahmana
who
is afraid
snake, of conventional
of hell itself,
and of woman
for them
respect
to be
'
as
of
gunah as
princesand
of
afraid of the
said
the
they may
say a word to
like. As 'respect'
breeds attachment, and thus sets up tendencies
adverse to the true aim of life,
it is described as
'hell,'
to be avoided
"
from
even
distance.
"
"
it
the
"
cow
With
the Smrti
"
austerities,
respect undermines
Vipra annointed
Hence
that
and
worshipped speedsto
is being milked
from day to
mind, insult
is
of
spoken
worth
as
"
"
The
Yogin must
"
"
conduct
to
himself,taking care never
receivgo astrayfrom the path of the wise, as men,
seek
ing him with insult and contempt, should never
"
his
so
company."
to women,
Never
"
"
same
bed
or
seat
even
with
mother, sister
The unnameable
"
"
or
loathsomeness
And
*'
share the
is thus
part of
put forth
woman,
in the Smrti
the fistula
ever
even
"
oozing,
Of
"
"
is the master
asrama
ttama
"
Such
none
equal to
even
beyond
"
the order
"
the
witness
"
the
absolute
"
the
highestEssence.
"
and
ds'rama, who
one.
any
He
to
belongs
and
varna
pupil of
him.
superiorthan
or
Purnsho-
of
is the teacher
one
and
varna,
oh
never,
the
become
order mentione'd
beyond
the ascetic
he should
like me,
"
"
other in the
superiorone to the
all grades whatever,
are
of
Oh
Kes'ava
I he is beyond
his Self
as
knows
varna
"
"
"
them
conditions,though the permanent witness of
"
and
who
that
Upanishads
"
of the web
"
"
never
born
of illusion
belong to
study of the
are
only a part
the body, they
of the
ds'rama
and
varna
round
woven
my
"
"
who
fulfils itself
of this universe
in my
just as men, of their
presence
fulfiltheir various duties in the presence
"
"
is
"
"
"
"
"
"
"
as
me
an
accord,
own
of the
sun;
illusive idea
variety of ornaments
gold ; and that the whole
and
"
Brahmana,
"
Lord
"
truth
"
projectedin
bracelets
like
even
all ;
varnas
of the
and
"
their proper
as, Thou
beast
or
he
oh
I, indeed, am
and
Pnrushottama
Upanishad.
all
of the
word
Such
does
thus
"
bird
of
dsramas, who
He
has
this
realize the
transcended
all
in
the directions all appear
cured of delusion of
positionto the man
Veda, that
art
that,I
am
as
Brahman,
and
the
like.
41
"
the
"
dissolved
world
the
eye,
to me
appears
that
gnosis; or
by proper
as
naught,being
the
as
whole
of fancy and
result
is mere
of dream
panorama
the
experience I receive while
illusion in
me,
beyond
doubt is removed
is no less. He no
awake
"
"
"
"
and
varna
"
be
"
and
dsrama,
"
to the
"
The
knowers
"
him
beyond
stands
"
or
one
ever
his
the
on
taught to
has
iu the
centred
ever
veddnta
the
whom
asrama
varna,
peculiar
dsrama, who
and
varna
centred
in his self.
The
giving them
body, the
up
sen-
"
"
"
vital
the
ses,
the director of
the sufferer,
"
"
of these
none
one
it is all pure
or
other
being,all
"
all pure
"
Brahman.
"
motion
As
the
of the water
none
the Self is
;
"
pure
thought,
other
than
to move
through
appears
the Self
(inwhich he is reflected),
sun
world
"
"
"
"
"
dtman, the
"
true knower
of Self has
nothingto
do with
"
"
"
"
"
"
"
"
never
can
"
this condition
of the knowers
of Brah-
! who know.
of itself to those,oh Kesava
all men
are
there where
awake
ascetic is ever
The
and he, oh Kesava ! is fast asleepthere
fast asleep,
"man, it comes
"
see
42
"
where
"
true
men
ativarndsramin
dsrama
"
"
*'
"
*'
fall awake.
are
texts
from
and
the
smrtayahspeakingof
beyond
in the
the
what
is called
of the firstChapter
ON
shall
now
on
"
The
that
'
liberated
destruction
The
Vidvhamukti
ward
in the next
LATENT
These
'
and
(Jivan-
DESIRE.
which
means
are
'
desire.' Hence,
hinted
will,however,
lead
gnosis, dissolution of
are
of latent
In this text
Brak-
the truth
that
'
II.
is to say at death.
mukti.
out
the true
devotee
OF
inind,'t and
gundh^
DESTRUCTION
THE
rated
the 'libe-
essence,'the
"
CHAPTER
'
and
"
liberated is liberated
lativarndsramin,'all bear
of
possibility
muktC).
End
the
the
"
as
life,*the 'asceticfirm
to
class
"
position
), the best of teachers, who has
what he is taught at the
realized by self-experience
end of the veda in regardto Self,ever without a second,
unaffected,unconditioned,ever pure, beyond illusion,
all thought,the heightof immortality."
in this
We
varna
"
again"*and
mana'
is said to be the
(one beyond
He
both
have
J-ieanmukti
its
in the
again
over
and
VicLeli"-
fied
meaning slightlymodi-
Chapter.
is
of that which
hot in the sense
f This word should be understood
but in the sense
of the intelligent
ing
thinkor
spirit,
opposed to matter, viz.,
antahlcarann
has
four
functions
The
inner senseprinciple.
(1)
ideas
in
external
objects,percep(2) localising
simple thinking,sensation;
tion;
with
and
all
the
acts,
thinking
thoughts
will;
(4)the
(3)connecting
ego
"
into
meant
by
here
the outer
the will
"
'mind' in the
that the
kdra,and
decides
other
buddbi.
one
"
way
or
physical plane.
"
other,reason.
The
The
action
then
is
be mentioned
presentinstance. It may conveniently
three processes are, in Sanskrit,called chitta,a/w"w-
43
Vasishtha
body of
Supreme
"
Oh
the
Jivanmukta'
Pacification
"
for sufficient
thus
of mind, attended
shown
of these
are
even
at the end
defect in not
time
If,even
of
Condition
hundred
these
and
concomitance
of the result
can
the
of
:
the
"
be
never
realized,
years."
these
carryingout
is thus hinted at
for
the
simultaneously
not well
repeatedtrials,the
"
also
desire, gnosis
means
to
concomitance
points out
*'
"
dissolution
and
absence
same
The
dealingwith
of the Chapter on
The
"
Having
*'
say?, while
the end
at
"
"
"
invariably
joinedto
should be attended
no
fruit,like
to,
one
incantations
another."
one
'
'
'
'
those incantations
from
which
if even
will follow. Or lastly,
in
go in
result
hexads, no
vegetable,
temporalaffairs,
always
our
three
means
day, a dinner
simultaneous
study
every
therefore be understood
must
after
these illustrations.
The
"
These
"
set forth
"
long time,
untie the
knots
heart, leaving
44
"
The
"
no
trace
of doubt
"
the threads
"
two."
behind,
the
on
like the
even
of
cutting up
lotus-stock
The
"
"
Not
isolation
does
result,but
it prevents
character of each :
of these
the
even
in
of
hundreds
without
study
lead
long
to
no
of the
realization
proper
into
"
breaking of
"
*'
Two
accomplish."
and two
formed
causal
reciprocal
The
out
relation between
of latent desire
get
"
forth,by
Latent
way
'
and
'
the mind
"
and
"
killed out."
three
the
dissolution
of the concomitance
desire is not
never
of mind,' is thus
of their absence
destroyedtillthe
is
mind
"
is not dissolved,
is not
internal
of these
sense
"
That
mental
which
impression
is the
cause
of transformations
45
of the mind
as
of past
thought
any
and
anger
for,it is something
(latentdesire),
vdsand
with
mind
( lit-smell
vdsand
The
it receives.
the like,all of
future,is
or
that
destruction
and
the
good
thes
ence
experi-
every
of this latent
the
called
saturates
fragrance) from
or
desire
means
like,even
in the
such
vdsands
as
If mind
mind.
dissolved and
through transformations,
excite anger
may
be no destruction
before and
as
The
mind
like
which
"
On
of vdsand.
there is
external
hand,
of
cause
so, there
being
other
the
function
to
long as
as
mind
can
continues
dissolution of mind.
no
absence
"
the
accidental
some
destroyed,transformation
is not
vasand
and
it continues
"
Whence
"
and
gnosis too
is
"
not
at
entirely
rest."
and
Forms
tastes
it has
of illusion,
no
till there is
long
impossibleas
up
;
the
as
gnosis;
no
mind
is a
experience
all is
self;
"
is
world
conviction
such
as
we
number
of
functions
objects,even
long as
dawn
cannot
'
There
of
the
text
"
of the
running
the words
will
ever
"
Forms
stoppedas
for,the import
to
unityof everythingin
these
experience,even
worshipperis a clump of
counter
the
be
cannot
upon realisation
verilyis here no distinction whatever
import of
grass
of its not
account
ing
transform-
in relation to
preventedon
from
one
which
like
the
the
Ku'sa-
prevents conviction
eternal Brahman*
46
t
and
gnosisis
by
of the
way
of
concomitance
"
there be
could
Where
forth
thus set
their absence
"
causal
reciprocal
The
to
access
"
"
latent
long as
gnosis as
latent desire
can
be
never
realized."
of the means
ing
consistabout, for want
of the latent power
of self-control and the like,on account
Gnosis
conies
never
of anger
unity of the
All is not
invests the
which
of
not
lance
of anger and its brood with a sembdone away
with, and latent desire is
causes
are
reality
not
to show
now,
proceed,
the
reciprocalcausal
relation of
concomitance.
pairs by way of their constant
and there being no consciousness of
The mind being dissolved,
which can
external cause
develop mental
impression
any
latent desire fades away
of itself;,
into full presentation,
for that
cause
latent desire having died out, there remains no
which
of the mind
call anger and the like,,
we
functioning
This is the pair of
is at once
dissolved.
and the mind
the said three
'
dissolution of mind
is
and
the
from
inferible
'
'
can
the
with
the
which
has
"
that
is
mind
solely to
of all other
destruction
of
It
as
functioningattuned
see,
desire.'
S'ruti
pointed intellect*,"that
all its
destruction of latent
seen
alone
the
of
oneness
functions
It
is
Self,
plainly
only
cause
proper
'
'
never
From
the
mainfest
accustomed
Kathopaniskad
;
It
to minute
is
seen
"
This
with
observation,"
the
is tke
concealed
Self of every
pointed intellect
by
those
being,
who
are
48
like
increasingon
continually
fire
"
with fuel."
doubt
A
that
this
at
occurs
point.
It has
before
renunciation-of-the-seeker
gnosis follows
shown
been
and
that
It would
renunciation-of-the-accomplished.
having acquired gnosis should go
appear from this that one
and should,while living
into rennnciation-of-the-accomplished,
follows
Jivanmukti
in that
latent
desire and
latent
this
Does
time.
as
contradict
not
It does not
subordinate,we
of the
contradict
desire
before.
goes
what
the
does
should
fore
bethe
statements.
of mind
The
and
is
reverse
appear
that
suspected
'
become
may
has
no
rest, and
'
of the
use
who
If,however, it be asked
upon.
subsequentstudy
'
has
of
means
to
gnosis such
nothingto
do
'
Think
"
"
"
of That,
That
wise
was
speak
as
accomplished
S'ravana
gnosis which
at
given away
"
'
the
for
accomplishedcannot be taken on or
we
reply: frequent remembrance
;
whatever, is all that
through any means
this
Such
subsequentstudy in his case.
pointedout in the episodeabout Lila.*
"
said
of
plished
subsequentstudy is of little use to him who has accomness
everythingin accomplishinggnosis; for, the usefulof this
subsequentstudy will be found in the object
Jivanmukti,to be touched
who
pointwe
principaland
it would
Nor
'
of
as
been
subordinate.
are
has
accomplished.Whence
simultaneous
that
the
At
can
of latent
destruction
what
To the seeker,
gnosisis
true
mind.
have
rest
functioningof
the
which
of That,
of
the
should
study
and
once
sure
plea-
Essence,
make
has
up
been
In the
Yogavasishtha.
49J
made
experience,
is for ever
all naught ;
"study."
up of subjectand object,
this is the best form of
world of
"
"
"
"
They
"
are
of
"
and object."
subject
'
Yoga.This,
to dissolution of mind.
therefore,
implies
application
"
Love
"
having been reduced to the most transparent thinness through realization of the nonand hate
"
existence of the
"
novel
"*
sense
of
Brakman."
This is application
to destructionof latentdesire.
If it be doubted
equal one
we
To
desirous of
one
the
liberation,
two
are
objects
sion
for,the divi-
has in view.
Jivanmukti
and
in view:
same
'
again,' Life
of the
has
the
"
of the Lower
HigherSelf leadsto mohskct,
; life
Self puts into bondage."
Life of the
"
50
These
'"lives''are
two
also thus
described in the
same
place
:
"
to
Fearlessness,pnrity of heart, constant application
"
observance of
sacrifice,
charity,self-control,
ffnosis,
"
the
"
straightausterity,
indifference to
jealousy,
compassionfor all beings,
objectsof sense, softness of heart,modesty,serenity,
brightness( of intellect), forbearance, fortitude,
;
purity, kindness to all, absence of self-pride
from
"
"
"
"
"
"born
Bharata
Life of the
to
are
in
seen
those who
Self. Vain
Higher
are
glorious-
impudence, self-conceit,
anger, harshness,and
ignoranceare seen, oh child of Prtha ! in those
"
ness,
"
who
"
And
oh
these
"
this
are
'
strain to the
vdsandh
Self."
end
of the
chapter. The
point is
Self inherent in
that
one
same
evil
from
of sacred texts,
birth,and runningcounter to the teachings
may be put out by good vasanah broughtabout from Life of
and carried
the Higher Self, accomplished
by personaleffort,
in accord with the word of scripture.
This beingdone,
on
Jivanmukti
is easily
accomplished.
Dissolution of mind
too is mentioned
as
Mind
alone is to
tion
"
man
lost in
the
cause
of
cause
of Jivan-
"
bondage or
libera-
"
"
**
lightof
*'
The
finds the
highest condition.
prevented from functioning,till
heart, and
the
mind should be
"
it dissolves itself in
"
is
"
untruth."
the
Concentration,the
heart
is all
rest
this is
gnosis,this
of
concoction
mere
"
be
of latent desire
Self. Destruction
supposed that
It
dissolves both.
dissolution
of mind
a
destroys
ever,
should, how-
alone will
do,
for,
superfluity;
mere
sity
being called again into being,by the force of Necesfruition or other, destruction
about to apportion out some
of latent desire would stand in good stead as preventingthe
faster kind of bondage from being generatedin the process.
the mind
And
fruition such
kind
of loose
related
to
as
fulfilitself even
this may
grossness
'
loose
mind
constitutes
under
mind
the
the other
of the
Transformation
bondage also.
the
property of
of
bondage'; transformation
and placiditymakes
energy
explainedwhen it is said :
with
'fast
the
bondage.'
of
sway
This has been
"
"
under
Undisturbed
by
Even
kind
other
happiness unswayed
supposed that
of
bondage being unobjectionable,and
kind
of bondage being destroyed with
thus, it should
insisted upon;
guch fruition
as
Necessity,
as
be
not
desire, dissolution
for it is necessary
as
may
it is called.
follows:
the
And
of mind
the
loose
that
the
need
not
the
truction
desbe
for
be
necessarily
of warding off
possibility
"If
in
desire."
of latent
mind,
misery,
it has been
results
of
said, with
feeble
the
Necessityin
"
necessitywere
52
"
to
at all possible
"
thira,would
Thus
prevent,Nala, Rama
have been
never
destruction of
latent
and Yndhish-
draggedinto misery."
and
desire,'
dissolution
of
throughthe
cause
firsttwo
which
it
S'ruti frequently
mentions
of latent
(destruction
*'
Knowledge
produces. The
of
Vdaanctkahaya
gives
freedom from every kind of misery,includingbirth
"and
death. The wise realizing
the effulgent
one,
throughthe Yoga of Atman,gain freedom from all
"joy and all sorrow." Also "The knower of Atman
**
"
"rises above
"
to him who
come
"
realizes oneness
"
That
what
misery;" What delusion,
gnosiaconduces
to
on
'
sorrow
knowingthe effulgent,"
dissolution of mind
'
is also
"
Where
what ? who
can
charya,too,says
"
When
"
As
allis one
smell
selfto
what
can
him, who
with
can
what ?"
see
seen
informed
what with
S'ri Gauda-
;"
he
from proper realization of the truth of Atman,
from all imagining,he reaches the condition
ceases
"
wherein there is no
"
want
of
out
for
havinganythingto relateitselfto."
'
and
dissolution of mind/
of Jivanmukti;gnosis,
causes
beingthe direct,
principal
after
of Videhamukti (liberation
is also the principal
cause
death). Says the Smrti :
are
the
"
"Gnosia
ration."
alone- conduces to Kaivalya which leads to libe-
so to speak,
alone-ness,
being
Kaivalyaisthe condition of Self,
without the appendageof body and the like. This Kaivalya
is attainable by gnosis alone ; for,the condition of materia-
53
and is capable
of ignorance,
comes
lityin the form of body,etc.,
of beingdissolved only throughknowledge. The words atom
and onlyadded to qualify
gnosisand knowledge,are meant to
exclude formal religion
{Karma), for,the S'ruti also has it:
neither by Karma
nor
by progeny." He wliOjwithout properly
solution
disof gnosis,
bringsabout
studyingthe philosophy
of mind
and destruction of latent desire' through
"
'
'
some
means
other,and
or
character,
never
destroyed.Thus
alone
and
The
leads
to
words
which
'
beingbroughtabout
bonds
and
by
onlyexclude
liberation
'
for
that
mean
Such
bonds
Kaivalya
conditions whatever.
with
egoism to
the
these
things,death, re-birth,
am
are
of various
not Brahman*
many
others
all
are
of ignorance,
Bondagecomes
and can
be dessolved by gnosis. Say the S'rutayah
oh
:
good one ! he cuts asunder the knot of Avidya, who finds It
ever
He becomes Brahman
presentin the cavity(ofthe heart)"
;
who knows Brahman"
A sight of that which transcends
;
binds the
all having been obtained the tie which
heart to egoismis at once dissolved,all doubts disappear,
all
knows
It fixed in the
Karma
vanish into nothing"
He
;
cavity(ofthe heart)in the highestAkdsa"; "He enjoys all
desires (withthe all-seeing
Brahman)"', Knowing him thus
"
"
"
"
"
return
Who
who
knows
full of
'
am
the All."
becomes
ever
there is
pure";
These and
etc.,may here be
many other texts bearingon all-knowingness,
about in
cited. This condition of liberation-after-death
comes
the moment
in which
gnosis appears
falsely
imaginedin Brahman
can
never
againcome into beingnor be ever againexperienced
and liberationismentioned
of'gnosis
This simultaneity
as such.
by the Bhdshyakaraunder the aphorism On its attainment
it beingso expast and future sins are kept off and destroyed,
bonds
"
54
"
"
When
through the
force of
"
"
time to
"
enjoyout
cause
Karma
previous
attains
one
the remainder
of his
of that Karma
which
presentembodiment.
This
"
"
which knows
"
at any
Even
no
and
degree,
whence
there is no
return
time."
the author
of the
Vedanta-Sutra
says
"
He
comes
be-
It
'
"
"
Leavingthe
"
"
"
by
condition of the
death."
This,however,does not
without
one
taken
Videhamukti
both
matter ; for,
are possible,
opinions
in their
onlyin the
own
limited
fashion.
We
of 'future
have
body,'
after the decease of the presentbody),and
(i.e. embodiment
this future
to the end of preventing
think gnosisis acquired
we
and
This presentbodyhas been formed from before,
embodiment.
even
gnosiscannot undo it ; nor is the dissolution of this body
for,even the ignorantfind that dissolution
a result of gnosis,
ed
when
the causes
forming the presentbody have all workthemselves out. If it be suggestedlet dissolution of the
presentsubtile body be the result of gnosis,for, nothing but
been
usingthe
IV.
Yedanta-Sutras,
sense
I. 13.
56
of gnosis,
alone,we
for,gnosisdestroys
ignorance
say no,
of future embodiment,etc.,have been mentioned
prevention
results of
gnosis by competent
authorities. The
for,
as
S'rutayah
"
"with
whence there is no
return
quotedbefore,
beginning
of this. Nor should it be supposedthat this
bear testimony
result of gnosisis in any way opposed to the destruction of
ignorancealreadymentioned as result ; for,the author of the
of
Panchapadika takes the word ignorance'in the sense
all that exists away from Brahman"
by a kind of constant
concomitant relation with ignorance.If this sense
not
were
read into the word, the text will evidently
contradict experience
find that all that exists
we
; for,in actual experience
which
from Brahman
is dissolved with the ignorance
away
gnosisdestroys.
"
'
'
Videhamukti
Thus, therefore,
future embodiment
in the
is simultaneous
Yajnavalkyais heard
to
say*:
"
Oh
of
sense
with
the
of
preclusion
rise of gnosis.
ed
Janaka! thou hast reach-
and also
fearlessness,"
supreme
Another
S'ruti also says :
verilyis real immortality.
the
condition
"
of
immortal
even
"
gnosis,but
should
come
Who
heref." If Videhamukti,
This
about
after
the
time, it
some
in the
imagine something ultm-gnosis,
Videhamukti in course
of time,justas it
middle,to accomplish
is usual to imaginesomethingultra-mundane
between heaven
and the sacrifice which is prescribed
the means
as
leading
to heaven.
It beingso, the whole of the philosophy
of gnosis
will refuse to stand without the provinceof
(Jndna-Sastra)
will be necessary
In the
"fIt
author
to
Brhaddranyalcopanishad.
will be
observed, at
sense
the
of the
conclusion
word
of this
argument,that the
Videhanwlcti from
'
liberation*
to liberation-/ro"u-f
I have rendered the
uture-embodiment.'
o/ier-death'
word with the firstexpression
up to this,purposelywith the view of
out this peculiar
second renderingwhich the author puts upon
bringing
the word.
It will be agreeable
forth
to the author's gistof argument if hencethe word as it is,without givingany equivalent
we
use
rendering.
The reader may be left to gatherthe sense from the context.
*
57
formal
religion
(Karma-S1
astro). If you suggest a way out
of this difficulty
tralised
by sayingthat gnosisbeing,as it were, neuKarma, even like firerendered powerless
by previous
incantation, will bear fruit in time (i.e. on the
throughsome
of the neutralizing
removal
cause),the argument is only
between gnosis
for,we do not grant the opposition
pointless,
Karma
which you base the reasoning.The
and previous
on
of future
Videhamukti we speak of, precludesall possibility
Karma
embodiment, and has nothingto do with that previous
There
of the man.
which rules onlythe presentembodiment
tralize
beingno relationbetween the two, previousKarma cannot neugnosis. Moreover, you will thus make gnosisonly a
momentary condition ; and such gnosis not being present
at the
time
which
to
would
you
all? If you
say
realignosiswill produceanother gnosis of the form of final zation,'
how
would
mukti
this
take
postpone Videhamukti,
place
at
'
of such
texts
as
"
in the
And
we
end
comes
reply the
the dissolution
whole of the
effects consisting
of
"
'
S'esha,too,
says
"
"
"
"
whether
of
sorrow
conscious
or
Chdndala,
and
entirely destroyed,
cause
liberated in the
58
"
very moment
givingup
"
gnosisis,no doubt,the
Thus
of Videha-
means
principal
true
ort
(of Videhamukti)beingmediated
by gnosis. S'ruti and Smrti alike bear testimonyto this.
Life of the higherSelf is spoken of as producinggnosis
through destruction of the impressionsof Life of the Lower
differen
inself-controlled,
Self. Says the S'ruti : "The self-restrained,
and
should acquirepacification,
and forbearing
one
only subordinate
are
means
The Smrti
also
(Bhagavadgita)
says
"
of conduct, universal
of disposition,
plainness
Simplicity
devocompassion,forbearance,straightforwardness,
tion to the teacher,parity,
self-control,
steadiness,
to
non-attachment
objects of sense, absence of
the miseryand
on
egoism,having the eye constantly
evil concomitant with birth,
death,age, and decay,no
clingingto wife,child or property,nor any painful
"
"
'"
"
"
"
"
"
attachment
"
agreeableas
to
them,
well
constant
of mind
evenness
under
circumstances,one
disagreeable
sole devotion to Me in complete identification with
no
myself,love of solitude,
likingfor the company
of men, unswervingconviction of the absolute truth
of self-knowledge,
lookingat thingsthroughgnosis;
this is all that it meant
by gnosis,the rest is all
ignorance."
"
"
"
"
"
as
"
"
By painful"attachment"
ego with
the
end, means,
That
ego
by
of another.
kind of
"dissolutionof mind'
alike
by S'ruti and
platorthen sees Him
above joy and sorrow
the
*
is meant
The
word
metaphor*, the
'
also,conduces
Smrti.
The
"gnosis" at the
of gnosis.''
means
to "nosisismentioned
S'ruti says
the characterless
"
The contem-
one
rises
Yoga of
Lord through
the (Self-)effulgent
finding
The latter text impliesthat he
self-knowledge."
The
word
as
grammatically,
by the
gnosis(Jndyateanena)."
and
it is derived
author
59
Yoga,which consists
one, through that
effulgent
self. The Smrti also says :
of meditation on the subjective
the lightwhich is fully
all gnosis,
to that self,
." Bow
seen
by those ascetics who, all awake, with the breath held
under full sway, all control,and exercising
supreme
check over the senses, devote themselves to It through
realizes the
"
"
"
"
"
Thus
is established the
the
to
one
the
Yoga."
other, of the
of Jivanmukti
stand-point
It may,
at
this
and
Videhamukti.
is not
like
or
renunciation-of-the-accomplished,
for,the
possible,
gnosis without
any
other
even
in this second
dition,
con-
native
again? The first altertwo beingaccomplished
there would
effort,
remain
no
room
ing
coming up from likinggeneratedby looknative
The second alterupon (any of these three)as principal.
also will not do. Gnosis too will depend upon effort
from knowledge
like the other two ; the indifference resulting
be
of its subordination will be impossible.This need
no
survival
automatic
of
for,we do admit the mere
difficulty,
of effortto encompass the other two.
gnosis and the necessity
To explain. The student fit to receive the last word of gnosis
isof two kinds: he who has passed
throughthe course of devotion,
and he who has not yet finished it. If he enters upon
gnosis
lising
havinggone throughdevotion to the extent of actuallyreathe object
solution
of devotion,destruction of vdsana and disof mind beingfully
renunciation-of-theaccomplished,
will immediately
follow upon
as well"sjivanmukti
accomplished
gnosis. Such student is the real student spoken of in the
and
that (liberation
S'dstra ; for,the Sdstra lays it down
gnosis}are simultaneous in the case of such a one.
Renunciation -of -the -accomplishedand Renunciation- of
distinct each from the other,
the-seeker though sufficiently
for any
effort
60
if
as
appear
mixed
they were
up in chacracter.
Men
in the
as
cause
realized
once
nothingwhich
is
which
whatever
can
fades
never
or
totters,inasmuch
destroyit,and as there is no
resuscitate ignorance
from the void
can
lution
it has been reduced to. Destruction of latent desire and dissoof themselves in consequence
easily
which can
of there being no experience
keep up mind and
vdsa?id,and also in consequence of these two being put out,
like the lamp exposedto the breeze, by previous
Karma
even
out its proper fruition from time to time. Says
apportioning
of mind
Vasishtha
"
about
come
"
"
hard
"
mountain
to
accomplish, harder
Meru
"
than
men-
very
uprootingthe
"
Krshna
Oh
that
"
Arjuna,too,observes:
"
difficultthan
more
! restlessand
control
"
over
the wind
as
over
this."
gnosisas
but it remains to
structio
bringabout demind by personal
effort.
If it be asked what is meant
by
destruction of which
is so
personaleffort,we
proceed to
Vasishtha
"
often
(vasana),
prescribedas the objectof
describe its nature.
Says
"
desire may
be described
hankeringafter thingswhich
Latent
"
"
dence and
consequence
on
as
that indiscriminate
is forgetful
of autece-
account
of the overpower
61
"
"
"
that
ing impressionthey produce. He becomes
which he identifieshimself with,by force of strong
and
deep attachment, and loses,oh strong-armed
! all other
"one
"
*'
"
"
"
"
The
thus
man
"
in the act.
memory
by
vasana,
fashion."
"
or
polite
impolite,through circumstances such as country,
and the like. Particular
family,
religion,
language,
manners,
instances will be noticed after treating
of the divisions of vasana.
The
too,has it,with
Brhadaranyaka,
"
He
acts
as
"*'
"
"
"
"
leads to
mentioned
are
kinds:
pure,
by
the
incarnation,
frequent
second
kind of Vasana
ranee,
made
up
as
The
latter
incarnation
"
puts
known
as
the
the
after another.
'
Ignorance is
that which
an
end
igno-
ever
self-assertion,
one
former
of thick
"
"
"
of the form
of immovable
impure; the
and
Valmiki
dragging to
"
he does."
that which
idea,he becomes
"
"
'
is of two
in view
as
fulfilhis
on
The
fire,
having
onlyas long
being
Being of the form of thick ignorance'means
darklybuilt of this ignorance.As milk becomes coagulated
clarified butter being
on
beingmixed with whey, or as liquid
'
62
exposedto
cold turns to
become
thick
Men
the three
the rnind,*and
with them
"
They (i.e.
"
"
*'
"
"
read in
tion
connec-
in desires
to be
never
Self)indulge
satisfied,betake
to
"
what
"
is thus assured to
them, held
innumerable
"
"
of their desire."
"
desire of mine
"
this
"
"
upon
Men
much
done
shall attend
the
the
They
to
not
"
on
three
Self do
verses
not
I possess
count
safely
adversaryof
rest of them
the
in
time
be
may
understand
thus
the
ness,
they know purity,politefoundation
of
truth,no
that it is
Intelligence,
upon
any divine
seeking each
broughtabout by the sexes
nor
inaction,
maintain
rests
course
place:
of to-day,that
of wealth I may
with
that
up
BhagvadgitS. The
action and
same
satisfylater
distinction between
truth.
shall
so
I have
much, and
mine, I
"
or
be before
"
rendered
should
"themselves
Self.
"
themselves
"
Lord
verses
refers
that
do
there is no
satisfaction.
64
moving,It is minutelyunknowable,
and yet constantly
near
though ever afar. Though
It stands as if divided in all beever
unpartitioned
of all."
ings;It is the sustainer,master and destroyer
Herein are set forth both forms (of Brahman), with and
without character,in order to explainIts nature by description
which
describes
definition. That is a description
as well as
the Thing in relation to a particularportionof time ; as
the house of Devaclatta (indescribingDevadatta). That is
defines the Thing in relation to all time
a definition which
is that which is possessed
whatever ; as the moon
of the best
luminosity.
ble and
"
yet ever
"
"
"
Thing
without
how
can
an
not be so,
account
added.
numerous
for,in
of the
overpowering
impression
theyproduce'have been
As on account
of the overpoweringforce of habit in
previousincarnations,
impure Vdsanah of the form of
to us in,
egoism,meum, teum, desire,anger, and the rest come
this life,
without any instruction whatever,so the Thing ever
by long continuous
first
that
sight
thereof
of
activity
under-current
the
senses
after obtaining
application,
ardent*
through
of this
of the
Self
and
reflection.
which
is
only
reflection
; it is of use
to
Life
is
an
in the
of the
preservation
Lower
of hypocrisy,
consisting
vanity,and the rest,nor to production
merit and demerit)
and Adkarma
of Dharma
(religious
These
words
refer to
well-known
Sutra of
Ecstacy
antaryfrsatkdrasevito-drdhabhumih:
on
Vdsand
Pure
with
: Dirghakdla-nairPatanjali
is confirmed
when
carried
65
Vdsand
the three
opinionof
mind
is of three kinds
of its rise.
sources
the
and life
world,learning,
(concernfor the
that strong desire of the
Loka-vasana
in
world) consists
praiseor
avoid the
inasmuch
to court the
manner
censure
impure
accomplish.Valmiki asked io
many ways: "Who, at the presentday,in this world is virtuous
and great?"
and Narada said in reply He verily
is Rama, the
as
it is impossible
to
"
child of the
the mother
chastity,
unheard-of stigmato her
of the whole
an
spotless
beingsfared
thus at the hands of the world, what can be said in regardto
the treatment
of ordinarybeings?
Moreover, people are
found to scandalize one another in pride of the country they
belongto ; the southern Brahmanas
upbraid their northern
fellows,well versed in Vedic
Brdhamanas
retaliate
of
of
flesh-eaters; northern
lore,as
marrying the
carryingearthen wares
custom
If such
name.
in travel.
to
Asvalaijana-S'akha
superior
upon the
Bakvrchah
The
as
look
Kanva-S'akhd;
the
the
so
on, and
to
censure
those of others.
black
"
"
absence of mind
"
"
and
"' can
who
as
as
the
as
as
pre-
cruelty,
thievishness,
beautyas lewdness
can
all.
art, cleverness
weakness, power
pleasethe world
remedy within knowledge
"
said
"
has been
It
Attend,every
way,
many-tonguedworld
"
Also
which
to
There
"
can
thy own
is
no
satisfyeach
good,what
do to thee ?
"
66
as
therefore,
Looking,
npon this Vasand of pnblicopinion
of liberation advise the lord
entirely
impure,books treating
of ascetics to be above
and
censure
above
praise.
Pride of
is of three kinds.
tion
Addiclearning
(S'astra-camna)
to study,addiction to many
and addiction to
subjects,
the observance of injunctions
books.
laid down
in religious
The firstkind of this vice is seen in Bharadvajawho, though
he applied himself to the Veda
in three successive lives,
began, on beingincited by Indra, to study the remainder of
Vedic lore
in the fourth.
even
As this kind of
study
has
it is set
to accomplish,
end, and is,therefore,
impossible
no
down
with
This has
character.
been
described
in
the
Taittiriya-Brdhmana.
Addiction to many
subjectsof study is similarlyof the
nature of impure Vdsana, inasmuch as it is not the last aim of
existence. This is seen
in the Kavasheya-G%a. A sage by
name
his
Durvasas
with
came
of that
god,Narada
a load
carrying
ass
aimed
on
facultyof
The
intro-vision
S'ruti,too,has it :
nay, not
even
What
"
Vide
"
is the
about
competent teacher.
realizable by study,
learning." Elsewhere
"
many
Vttara-Oitd :
onlyof the
of
or much
by intelligence
the favour
nor
"
As the
burden,
Those
who
of talk
desire to know
of sandal-wood is conscious
a load
carrying
does
he
wood, so, indeed,
fragrant
burden
who having studied the S'astras
ass
not of the
about
like a mere
carry them
knows not their real importand essence."'
67
"
the
"
of the
Lightwithin."
of Brahman,
"
"He
knows
glimpse
essence
even
not
though he
"
should
"
Dharma-S'astrani
have
though well
real education
was
Addiction
Nidagha
to Sanatkumara
of
sixty-four
subjects
self ; and feelingremorse
as
his teacher.
This has
Chhandogyopanishad.
of
to the observance
as
four Vedah
in the world."
stillignorantof
himself
submitted
in the
described
is
religiousinjuctions
Vishnu-Purana.
Yogavasistha:
Nidagha
enlightened
by Rbhu, was
frequently
in
tryto catch
means
"
Narada
in
all
by
must
essence
the
"
of the
seen
It is said
Dasuras, though
cured of the
ignorance
that gave him blind faith in the observance of religious
throughthis blindness of stnpidfaith
moreover,
injunctions;
he was
not able to select any pure place,throughoutthe
ceremonies." This
world, for the performanceof his religious
of re-incarnation,
mad desire for Karma, beingthe cause
is set
down among
impure Vasandh. Says the Mundaka(-Upanishad
of the Atharvaveda):
not
"
"
sacrifice which
The
"
"
themselves
"
in
this,are
to it.
itselfand
those who
imagineany good
betake
the wheel
of
the night of
decay and
Amdya, fools flatter themselves with wisdom and
and continue to tumble about,without end,
learning,
like the blind led by the blind. Children think
all happy though ever
themselves
stumbling this
of ignorance; men
adway and that in the maze
"
"
"
"
"
"
the
do
"
dieted to Karma
"
"
heaven
Sixteen
eighteen.
not
over
this in consequence of
their mind ; but beingled to
see
return,on
theynecessarily
the
priests,
master
of the house
their merit
being
up
the
"
exhausted,
"
"
"
"
The
Lord
or
of
men
no
out
even
hither
into
one."
lower
(inthe Bhagvadgita):
"
not
"
Smarta
Men
"
Those
that
there
nothing beside,
desires,
carried
"
goal of
forth
existence,maintain this floweryspeech (setting
formal
the usefulness of Karma
to
sure
religion),
lead to rebirth and
fruition, through enjoyment,
numerous
power, and the like, being replete with
"
"
forward
thither
is
"
looking
and
see, bound
numerous
alone
heaven
to
by
as
the
"
"
"
forms
"
of
Karma
to
this
end.
These
with
their
"hearts
set
upon
"
"blissful
"
"
"
"
"
"
"
"
trance.
The
Veddh
deal
with
the
three
is a cause
of
prideof learning(S'astra-vdsana)
vanityit is impure. It is mentioned in the sixth chapter of
all the
the Chhandogya that S'vetaketu
having mastered
Vedah in a short time, was
so much
puffed up as to be rude
Inasmuch
even
the
to his
as
father.
So
also
the
Kaushitaki-Brahmana
and
69
the best of
the
go to Ktisi and offer to instruct Ajatsatru,
all knowers of Brahman.
"
valescence.
edifying
; and false conIdentificationof the physical
body with Self has
been thus set forth by the Bhdshyakara:"The body with consciousness
the Lokayatikah
is the Self,thus do understand
of vulgar intelligence."
(i.e.the
Charvdkdh) and men
idea of the vulgar
The Taittiriyopanishad
explainsthis same
This purusha is all food and water
with
when beginning
The
it ends with saying"-thereforeIt is food."
Chhandogya,
also mentions how Virochana,though enlightened
by Prajaunderstood the teachingafter the perverse bent of his
pati,
mind and derivingconfirmation therefrom of his false conviction
that the body is the Self,taughtthe same
to his people"
the Asurah.
Edifying of the body may be twofold : by the
such as are set forth
ordinary
ways of the world, or by means
in religious
books.
The acquisition
of a good politetone of
in the first kind.
voice may be set down
People are seen
to bringabout, by drinkingoilor swallowing
striving
pepper
and similar things,
mild soft voice such as may be of use in
a
vocal performances
of every kind.
Men
use
reallynutritious
food and medicine to get a soft fair skin ; they use
fragrant
ornaments,
anointings,
powders, fine clothes,rich,delicate,
to impart grace to the form ; they use sandal and flowers and
the like for perfume. The second kind of
edifyingthey
bringabout by a dipin the waters of the holystream-the Ganges
and other places
of pilgrimage,
by a visit to the S'aligrama
False identificationwith
Self
false
"
"
'
'
"
and
so
on.
'
and also in
as
removing disease
prescribedby some
dailyrinsingthe mouth,
with
the
doctor,
This is all
70
and being the source
of
beingunsupportedby any evidence,
much
misery,is certainlymost
impure.' All former
teachers have written againstthis with might and main.
The
edifyingtoo does not,in our eye, accomplishitself in
'
'
'
manner.
any
Well-known
musicians
and
fail
teachers
to
body, a
of flesh,
heap
mere
"
"
what
in love
preventshim from beingsimilarly
with
which
the very hell itself! That bluntness of feeling
shock
"receives no
at the
nasty smell from one's
"
"
"
own
body can
better
argument
for non-attachment."
'
of observingreligious
injunctions
edifyingthat comes
is easy to nullifyby other injunctions
more
powerful
is
than the first. The injunction Kill no beingwhatever
rendered powerlessin presence of the stronger injunction
The
'
"
"
"
The
"
victim must
That
"
man
who
be sacrificedin the
Self in the
sees
"
who
material,
"
placeof pilgrimagein
"
and who
"
the informed
"
"
mere
regards wife,
offersworshipto
his,who
really
as
"
is
"
which
carcass
"
Also
Agnishtoma"
has
no
;
"
the water
relation whatever
such
one
is
sees
the holiness of
there,
that is found
verilythe
ass
and
all
that
oxen.
purity;
remains
to
to discourageattempts at
Though these verses
appear
not the attempt to 'edify,'
the body of inherent evil,
relieving
stillthe point is only to discourage all attempts at
72
"
desirous of his
one
"
self
"
carryingthe
These
in contact
even
flesh of
Vasanak
three
good
own
with
should
bring him-
not
Pnlkasa
dogs."
life
thoughapparently
thoughtagreeable
by the uninformed should
mination
entirelybe given up by those who have acquireddiscrifor, they obstruct the rise of knowledge,
;
in those who
the
condition
Hence
"
seekers of
are
of
the Smrti:
The
"
"
"
knowledge,and
gnosis acquiredby the
accomplished.
"
life."
of the form
making up
of
hypocrisy,
vanity,and
the way
perdition.These
be destroyed,
should,therefore,
by one
as
with
Vdsand
known
interfere
to
or
is too well
another.
The
Mind, too, must be dissolved like Vdsand.
given by the
acceptsnot the definition of mind
that the mind
is
Destruction
an
eternal
of mind
substance
of
is, therefore,not
like,
of Vasandh
four kinds
means
the
atomic
Vaidika
Tdrkika
sion.
dimen-
impossibleto
them
form whatever.
The
Vajasaneyinah
(Brhadaranyakopanishad)
thus describe its nature and use as instrument of knowledge:
Love, thought,doubt, belief,unbelief,patience,impatience,
the
mind."
shame, fear, all make up
intelligence,
These transformations beginning with love and coming about
ness,
occasions,are clearly
perceivedin the lightof the Witon
like earthernwares,etc.,in the lightof the eye. The
"
material
cause
of all these
the mind.
perceptsis,therefore,
This
of the mind.
of
forth in the
was
explainsthe nature
knowledge is thus set
occupiedelsewhere,and
Its
as
place:
same
I did not
use
see
my
instrument
"
My
mind
mind
was
"
"
"
"
10
of the
the
over
rest
said
been
"
ocean,
of themselves
allow
any
which
stand neutralized
one
neutralized
stand
the
moment."
"
for the
"
destroyed like
"
Also
waves
the
on
It has
that Satva
Though
the
'
is
and
Those
Hence
it
Tamas
is that
of gnosis who
man
has
mind
mind
is called Satva.*'
The
mind
Life
this in view:
all
through
of
Vdsandh
establishes
of Satta
"
avenues,
be
is
is
known
cause
and
has been
This Satva
of the
Rajas
It
no
said
mind
at
Satva
accessories,
form
with
is
are
native
away
of the knower
all three
nothing but
accessories
the residual
done
with
appears
cause
only
Self
Lower
three
to the
the material
are
Satva
become
ocean."
Life of the
(mind)
sense
that subserve
and
Rajas
dominates
pre-
powerless
its principalmaterial
properties,
alone.
the increase."
on
'
inner
Tamas
it holds
said with
been
bringing knowledge
"
and
which
"
in this,
body, lightflashes in
When
"
has
time
the
Tamas
and
whom
rest
leads to
Supremacy of Tamas
predominance of Rajas gives sway
world, learning,and life ; mastery
Higher Self.
and
Satva
their turn
in
for
neutralized
stand
which
over
of the
It
time.
the
over.
Rajas
predominates
of Bharata!
son
Rajas,predominates over
"
gain mastery
to
for
waves
"
Tamas
"
series,like the
Satva, oh
"
in
after another
form
ly chasingone
with
mind.
of
the
Tamas
this
in
all,for,his
of activity
and
being void of all Rajas,the cause
change, is always self-centred. It is,also very fine in consequence
of its bein" void of Tamas, the cause
of the gross
forms
the child of false imagination. Being so, this
of non-self,
Satva is fit to receive the lightof Atman.
Says the S'ruti:
It is seen
with
the pointed intellect by those who
are
"
accustomed
to minute
observation,''
75
It is not
with
view
examine
to
possible
to determine
their
under
the breeze ;
flickering
help to sew a pieceof cloth,like a
fine needle.
This
pension,
sus-
of
Vasishtha
"
:"
the
finds
mind
The
"
imaginingSelf
"
Self,
"
relatives,and
"
itself in
also
and
the
"
pleasureit
"
dust of
"
disease
"
in which
"
fatteningitself from
from takingthe body for
non-self,
from
attachment
various dishes
derives from
mine-ness
'
mental and
the
of
child, wife,
certainly
regales
egoism,and fattens
and
the
upon
the fantastic whirl of the
meum
physical
teum,
it creates.
world
to
The mind
the like.
thoughts of
"itself upon
'
in
of
elements
the
"
is looked upon
numerous
as
of
ways
source
of
which
divides
good, the conventionality
things into good and bad, affection,greed, the
apparently alluring and gratifyingpossessionof
all tend
and
to nourish
"jewels,wealth, women,
"unmixed
"
"
"
"
"
"
on
inhalingthe
"
from
"
cises itselfon
Faith"
The
here
grows
of
strength
of
enjoyment,and
it
exer-
refers to the
of things which
are
permanence
forth the nature of vdsand and
false faith
one
has
reallyillusory.Thus
manas
the
coupleto
in the
is set
be got
rid of.
*
up
hope,it derives
are
supposedto liveat
Serpents
times upon
air_alone,
76
Now
former in the
"
of
Yasishtha
manas.
bringingabout the
:
following
"
Bondage is none
is only the
of vasand, liberation
"
"
"
givingup
"
v"sandk
"
as
mental
relate
.as
"
all internal
"
as
well.
rasana
Before
within,though actingupon
"
giveup
"
"
ment
"
dissolutionof
and
we
attachment
this
Give up even
intellect. Give up
be
"
of supreme
without,and
whatever
with
laid
entirelyat
the full vdsand of simple being.
conceived through mind
and
as
the instruments
wherebythis may
and
accomplished,
"
them
in the
remain
continual peace
in the residuum"
pacification
"
refer to the
(manasa-vasand)
before : world, learning,
mentioned
and life.
three vdsanah
and enjoyment
"Such vasanah as relate themselves to objects
refer to Life of the Lower
Self consisting
in
(visJiaya-msund)
weakness
or
hypocrisy,impudence, and the like. The
strengthof vdsand is the point where these two become
divided each from the other. Vdsanah relating
themselves to
familiar meaning of the
refer to the more
objectsmay
'expression.By "objects"are m^eant sound, touch, form,
taste, smell and substances which these imply. Mental
which is born of desire for these ;
vdsand is that impression
themselves to objects
vdsanah
are
impressionsborn
relating
of actual enjoyment of desired things. With this rendering
The words
"
mental
vdsanah
"
before the
mind, We
justreferred to, as
vdsand beyond the
*
This refers to
later
may
consider the
fourfkinds of vasandh,
within and
well-known Sutra of
for,there
can
be
to at
length
no
objectswithout.
Patanjalireferred
on.
vdsan"h.
f Life,learning,
world,and_mental
77
It may be asked how is it possibleto 'giveup' vasdna-;
for, vasand has no form such as can be pushed .out with
the hand
with
and
can
be
removed
brush.
is as much
of
beings,have no
sist
vigilswhich conapply in .the
may
take in the prescribed
presentinstance. If you
we
say the vow
'
I shall pass this day without food,'and the
form
all the
thereafter to avoid all nourishment, make
care
take
we
'
giving up
implied in fasts; we reply there stands nothing,no one
with
a
club, to prevent you from enteringon the same
line of argument with regard to the
in this
giving up
instance also. For, the vow
here consists in utteringthe
formula of renunciation (praiska),*
after which you may
keep
with all possible
the vow
Those who cannot
care.
pronounce
'
'
'
the Vedic
take the
formula, may
vow
in their
own
vernacular.
If you
do not touch
vegetables,
say, in the first instance we
here too you must avoid all contact with
rice,
soup, and the like,
ointments,
flowers,
women,
and
the like.
Whereas
you
have,
in the firstinstance,
pastimesprovidedof the form of
Purdnas
explained,of
hearingthe
gious
worshippingdifferent gods or of reli-
all tend
to draw
the
mind
away
from
'
The
mind
is muddled
by love, hate,
holiness
and
sin.
"
78
follows upon any and every deep,loving,
enjoymentof happiness.
This happinessmay
be within reach or beyond, and may,
be
therefore,
difficult to obtain
or
easy
The attachment
means.
to
or-
of proper
happinessthus
for want
love of that
one
ever,
If,howfor all,should
friendship
consider in himself
as
the mind
it transforms
itselfinto
one
be mine."
This
as
it
or
feelingof
ment,
attach-
to do away
with
desert.
The
mind
all peace
becomes
the
disappearance
dislike and the like,
of hostility,
cise
when, through the exerfor every miserable being,one
of compassion
feels that
like himself,should
ever
even
experiencewhatever is
none,
It has been said with this in view :"
disliked by them.
a
"
The
"
"
"
measure,"
Great
show
how
on
feel compasoneself;
can
be done
own
as
the
"
Let all be
"the
Self
The
season
between autumn
and winter.
80
for,it has
Yogin,
merit is
before been
of the
only part
neednot.be
impure
for,only those
so,
with desire,and
etc.,are
implied nnder
of re-embodiment.
causes
The
vdsand
or
holy
religions
of learning.This
acts
religions
of the form
are
all
said that
which
of S'rauta and
done
are
Smdrta
monies,
cere-
"
in
'
rest,'
i.e., those
the
other
Good
"
devote themselves
of
re-
"
degrades to hell ;
leads forcibly
to the
Karma
of holiness* and
mixture
sin
"
to activities-
three kinds
than
embodiment.
"
who
'
condition of man."
to white
say
black merit.
or
"
with
of
Friendshipand
the Higher Self set
"
of heart, etc.,the
Fearlessness,
purity
gnosismentioned
nnder
"
the form
and
Sthitaprajna,
the
of
the
rest.
being of
means
etc.,and
Humility,simplicity,"
try,for,those only
so
81
there is no end of pure vdsanak, no one
If yon
say
afford to exercise himself in all of them, and it wonld
can
exercise is all vain
so.
vdsanah
are
all the
one
so, one
own
appear in
should examine his
As
disgustfor
much
mind, and
and
time
as
them
thought
are
sary,
neces-
of evil vdsanah.
number
the
betakes himself
all and
are
It being
person.
self
should apply him-
same
by children,friends,wife,and
harassed
one
and the
to the
proportion,
in
these medicines
for which
diseases
should
prescribed
to the
has
man
one
pure
all of
self
himto try on
for one man
possible
is it at all
nor
givenin the Ayurveda-,
likelythat
no
by
down
put
It is not
in him.
them
be
to
reply
we
like, feels
ation,
renunci-
to
intoxicating
pride of
and the like,apply
learning,riches, family, politeness,
himself to 'discrimination.' Discrimination has been pointed
should
so
out
"
by
Jauaka
"
are
to-day,
of
course
"
the
Those who,
"
afflicted with
one
depth;
canst
"
"
mind
I how
Millions of Brahmdnah
have
'"
been and
"
have
passed away
ence
"
"
wink
"
of whose
worlds
"
have
becomes
"
It may
here
be
of
means
eye
laythe
this
Personagesin
sustenance
bringingthe knower
11
meant
or
who
is not
discrimination
to
leading
to
of Brahman
cares
what
precedesthe
out
possiblewith-
of
the
eternal
destruction of vdsandk
sightor
destruction of
this discrimination
beginningwith
place
not
passedout of memory
a petty thinglike me."
asked
numerous
been, potentates
like the lightest
dust, what confid-
and gone,
come
rise ofgnosis,
for,knowledgeof Brahman
are
oh
"
the
great, sink,in
of
object
82
whence
out of
entirely
place.This is no
mukti
follows
royalroad
means
as
an
havingheard
on
this has
he
has
of mind
for peace
been
their
the
high
Raja-yoga.
to
way
through force of
him
upon
wonlcl
appear
of
Knowledge Brahman
Whence
heaven.
above
by all men
case
exceptional
fault.
trod alike
Janaka's is
his
discrimination
to
and
all of
previous
sudden, from
undertake
what
fruit
discrimination
has
been
said
is,
had
and
instructions.
'
'
"
the knower
manner
of
Self and
givenup
no
one
else,who
S'ankara.
has
in the
Brahman"
and
same
also
83
is said in the
"
'
'
has said:
"
Attachment
"
"
mind
"and
"
we
of the many
one
any
visits for exercise,
is the surest
is
greenness
that conceals
consuming
"
Let
"
"
"
;"
meaning,for he himself
lord's
the
signof ignorance;
certainlyimpossiblein the tree
misread the
have
say you
fields which
to
Moreover, this is no
"
"
for,it is possible
to understand
contradiction,
both these
Even
thus,admittinglove, hate
gnosiswill
of
apparition
seeds.
love and
Love
"
and
for,true love
In the
the
like
crimination
"
chance of
"
ment.)"
men
throughholy or
and
theyalone
can
hate
of
holy
unare
lead to
of
gnosisthere is
its likes,
like (themere
'name of
man
regardto)seeds alreadybaked
so
initiatedby ignorance,
as
merit.
those which
and
on
fire. It has
"
are
burnt
up
by the fire
of
dis-
soon
as
84
If you say,
on
the"same
allowinglove
poisedintellect,we
from
to the
even
replymuch.
the time, to
cause
is
there
(known
Is the
one
of well-
as
apparitions
are,
rope-snakeis seen,
harm
'
reason,
same
for
in
while
Yajnavalkya,
pointat issue)
was
disputation,
surelynot in this condition,and
in
fdr
If you urge
real snake.
(To
the
fear
ascetic
no
as
much
prevent us
Even
the time, as
as
would
showing, what
he
about
was
to enter upon
gaged
en-
for
renunciation-of-
with
to obtain peace of mind.
He
a view
the-accomplished,
shows
not
only desire to refute,but also greed of gold,
for,carryingaway the prizeof a thousand cows adorned with
offered to all the knowers
of Brahman
costlyornaments
bar his
"
that condition
"
He
loses not
whatever,whether it be matricide,
foeticide." S'esha,
or
too, says in his Aryd-Panchapatricide,
shiti :
"
by
act
any
"
knower
The
"
"
of the
touched
with
formance
of
"
equalnumber
Absolute,being ever
holiness
or
pure,
nnholiness, from
million horse-sacrifices or
even
is
never
the perfrom
an
of .Bra/mana-murders."
no
use
85
peace while
engaged in the
everythingto obtain
exercise
renounced
it.
present form
of
and
that
we
should
the Smrti
has it
remedy
of
"
carefully
picksholes in
skill on
the character of others, expendsthe same
would
from breaking
"himself, what
prevent him
throughthe bonds (ofignorance)."
If the
wise
of world
to the
be
others,
in
carp at
we
apply ourselves
once
this in view
With
the disease.
"
at
the
ourselves should
in
diagnosed,even
carefully
and
sovereignty,
it follows that
Hence
t'dsand found
impure
of
man
who
"
"
for
asked, what
questionrefers
to make
one
be
known
is the
remedy
whether
the
to
make
such
feel his
If
inferiority.
own
before
have
constantly
pridewill somewhere
must
For
be
be
S'vetaketu
instance,
crushed
went
mind
your
out
it is the
first,you
under
to the court
tends
of
such
superior
power.
king Pravahana,
in all the
but was
silenced by the prince
pride of learning,
with
he
a
question about the Panchdgnindya of which
was
(S'vetaketu)
ignorant. Whereupon the king took him to
task,and he, returningcrest-fallen to his father,expressed
at his defeat. The father,
great sorrow
havingno prideof the
kind
in him, went hereuponto the prince,
and obtained that
of him.
vidya,
Impetuous Balaki also, being taken to task
turned
his pupil; Us'asta,Kahola,
by king Ajatas'atru,
and others entering
in dispute,
throughpride,were all ousted
in argument.
If this pridebe of the second kind, that is to
say, if it appears
to make
us
feel our
will be to think
him
slander
Hence
"
If
in
or
'
some
at
inferiority
the other
insult
slander
every
step,the
best
tends
course
is
man
either
me
they
one
"
the
of
Self, they slander themselves
"themselves,if they slander my body, they are more
"
my
friends than my
slander
86
and
"
"
idle prattlers."
even
be said to him
can
values,
"
the subtile
"
tion,if
"
what
should
and
for
"
with him
the
manner
through
of
rubbish
who
and
its
gross and
discrimiua-
either of
them,
ambition, illusion,
desire,birth,death,
"fear, anger,
"
same
beingboth given up
one
the babble
even
all
have
never
worth,
at
can
by
its proper
! In the
belongings
"
inch
an
also
Naishkai'imjasiddhi
What
"
the like
to the Self."
belongto egoism,not
Slander is spoken of
"
for ornament,
verilyserve
In the
"
insult
"
in the
ornament
an
as
Jnanankusa
"
wealth
doinggood,give up even
"acquiredwith considerable pains,for the pleasureof
others,I Would consider it an unmixed good,brought
When
desirous of
men
"
"
about
"
faction in
"
"
"
"
without
any
speakingill
him
by
all means
my
moment
The Smrti
The
me.
In this
find satis-
world where
presence
"all misery,
it is
"
of
should
men
stumble
we
"in
"
trouble,if
the
"
not
pleasure."
of such
insult as
enjoins
ascetic
"
either
indulgehimself in the feeling,
or behind;myback, for,in this world
a single
even
across
very hard to come
should
so
an
ornament
"
="
leaving
should
feelingrepelled,
prideof learning,
pertainingto themselves
Ushasta and
others, which is seen in Yajnavalkya,
with
to be done
by proper discrimination.
away
The
as
also to
others
Love
has
of
manner.
wealth, also anger, are to be allayed in the same
Discrimination,as appliedto the former, may run thus :
"
"Misery
attends
the
of wealth, and
acquisition
misery
88
why
"
"
Muktah*
this vain silliness!
row
heightsof
"est
"of
devoured,
in
the lofti-
were
of the
showing swiftness
Ganges. The same sweet
is, however,
woman
it
here
rolling
and
Mern
the
(white)waters of the
'*
seen
breasts,enjoyingas
the
upon
are
breast
occasion, by
on
dogs in some
out-of-the-way
spot or on the burninglike a ball of rice. Bearingthe soot
ground, even
of her hair and therefore best untouched
though
attractive to the eye, the female is the veriest lamp
of sin, consuming men
like so much
straw ; for,
"
"
"
"
"
the most
"
females
"
dry though
burningat a distance,they beingentirely
They are verily
appearing all juicy and green.
"
are
catch the
"
trapslaid
"
these
heart,by the bird-catcher cupid. To the fishes,
"
in the
pond
slough
of the
men,
"the
to
"
"the
treacherous
"
gildedbox
"
chain
"
and bones
of
birds, all
of birth and
mind, bad
which
the
of deluded
men
death,wallowing in
latent desires
serve
stands attached
woman
bait.
as
the
Enough with woman,
of all the best jewelsof sin,the eternal
torturingmisery. Flesh here,blood there
in a third place; though thus formed, the
"
oh Brahman
I
"poison, this female form, assumes,
form of beauty through habitual
attachthe enticing
of a few days.He feels desire for enjoyment
"ment
even
about him ; there can be no placeof
who has woman
Abandon
and
enjoymentto the woman-less.
woman,
world ; abandoning the
the whole
"you abandon
"
"
"
"
whole
Discrimination
set forth in the
"
The
and
There
appliedto
part devoted
the love
of children
to Brahmdnanda
is
as
obviouslya
the liberated.
double entendre
on
this word
is thus
"
son
"
as
happiness."
cause
after he
; it means
of
is
pearls,
"
hope of obtainingone
"
tion,
"
Planets
"
"
of trouble
in
time
all the
as
soon
fool is
he
of
birth.
as
he
is
fruitful
while away
charge of the
may
under
even
find
not
may
him
childhood
in
ignorance
teacher, he
the moment
at
pursue
of abor-
danger
learningin
"
should
"
"
pickup
"if he should
"
As
trouble
some
maladies
or
source
"his
"
of
or
there is every
to
impure
end
not
ceases
be
also should
is no
these,death
Youth
vasanah
are
son,
woman,
There
him.
pursue
all
the world.
each
on
of
them.
This
"
If
thou
"
shalt
themselves
"
dissolve of
"
thyselfaway
"
stand
in
"
thou
shalt
"
placeof
moment.
mental,
will
Forcibly tear
vasanah, by strongpersonaleffort,
(of harmonious
to
immediately gain access
condition
the
evenness);
the
highest
rest."
effort
Personal
from
in
destroyall
to
'
here
discrimination
means
of
the
evils
"
Oh
on
son
of Kunti
"
the
"
"
each
"
"
12
senses
in
attaches
boat
on
even
prove
its
in
the
themselves
off his
own
on
the
alert,
sphere,that
carries
^itself
the ocean."
mind.
wise, ever
off the
whereto
the
mind
intellect,like wind
90
It
the
beingso,
discrimination
to preserve
should be
senses
all these
Holding
the
"
"
control.
"
in the
"
is not
He
"
from
"
is not
"
Due
The
;thus
"
an
has his
properly
senses
every-
"
ascetic whose
hands
been
feet
and
free
not
are
are
eyes
ascetic whose
has
! he is firm
and held
respective
objects
tongue
same
under full
senses
strongcontrol."
whose
activity,
an
control,the ascetic
proper
:"
on
Light (ofSelf)who
under
way
that follow
Therefore,oh strong-armed
one
"
verses
(senses)in
"
control
proper
acquired. Even
once
place,in
same
held under
explainedin
brief and
length,
at
"
emasculated,lame, blind,deaf,
Tongue-less,
mendicant
with
"
the
"
certain liberation.
He
these
is
and
mad
;
"
who
tongue-less
even
while
"
'*'
"
"
"
of
dame
of
of
full-blown
girlborn
of
woman
this moment
of
hundred
"
calls of
"
right use
is every way
of his feet.
He,
lame
the
though
ken
with
the
of whose
eye,
extend far, is
*'
"
"
whether
nature
91
hears not
it were,
lie,as
"
who
That mendicant
"
such
;
"
proximityof
and
self-possession,
"
acts,
"
and
"
indulgeyourselfin censure
on
a touchy point,
never
one
Never
"
"
any
deaf.
ever
the close
in
even
is
one
as
if
waking.
hit
never
praise,
your tongue too
or
use
"
with any
"
"
sex
seen
any one
before,leave aside all talk about
consider her
"
of the other
remember
never
woman,
in
even
her,
never
picture."
carefully
carry out, without break,the
he has taken, such as
vow
eatingonly at night,or once in
hours, or not eatingat all,or keepingsilence,and,
twenty-five
As
so
on,
so
should
one
some
the
ascetic
firm
in the
and
of
vows
take
tongue-less-ness
to carry out the-
care
through discrimination
sufficient length of
a
about
comes
application,
of
the destruction
coming
and
break
time, without
in and
with, ardent
going out
like the
or
like the
even
twinklings
the
his
and lays to
efforts,
them
as
sleep,dream,
the
senses
and
have
reason
of material
the
curse
all acts
up of conscious
as
like,as
upon
Vide page
the very
of their
in the text
the
inasmuch
76
and
verses
of
whatever
such
(unconscious)
things,
senses
otherwise
or
self,
universe appears of itunconscious things. Though
mentioned
still follows is in
success
the whole
"
made
"
friendshipand
"
lookingupon
or
mere
imagination. This being
applyhimself to studyof the vdsand
rest
he should
accomplished,
of simplebeing"* Then
of
as
The
"
those
as
self-existent
he endowed
quotedthere.
of
explanation
tion
being,the cogni-
verses.
All up
them
to
laid
with, the
this and
what
92
inasmuch
consciousness as
as
still,
tendenceyto objectivise,"
the material cause
of all beingwhatever is not possible
to overlook,
all cognition
material (unconscious)
of the
must
even
ness
presuppose that of the ground if its existence,viz., consciousor
being. Even the S'ruti has it: everythingshines in
"the shiningof Its lustre,all this is illumined with Its light."
the transcendent
Having thus resolved that the noumenon,
consciousness
underlyingall phenomena which appear in
and after it,is the natural and
real form of everything,
he
should acquire the firm vasand of pure being.'This is rendered
and answers
further plain from the questions
of Bali
"
'
and S'ukra
"
What
"
is there here
What
in all this?
"
What
is it in itself?
"
What
are
Who
these worlds?
is it made
you ?
are
Who
of?
I ?
am
Pray explainthis
to
me.
"'
"
made
"
worlds too
"
truth."
of
chit,thou
are
art
chit and
so
am
I, nay
these
'
'
"
this doubt is of
'
being
no
value, inasmuch
walls and
does
pillars
medicine
conduces
stomach
by
proper
nothing to
not stand
as
the
rest upon.
without
'
method
We
say
of pure
house with
vdsand
The
secure
without
foundation;
the
clearing
93
give
'
even
up
'
'
simplebeing'has
for
is not possible,
but this
'
The
condition which
(buddhi).
'
'
and
'
mind
is of
whose
in
reply
; we
kinds
two
doer with
the instrument
the act
is
the
intellect'
'
idea of
simplebeing
being arisingfrom
'
"
'
'
of doer
co-ordination
vdsana
and
of
simple
instrument
is called concentration
attention,when
into
habit
of
co-ordination
trance). This
a
(manas) is
the
connects
vdsana
'
of
Vdsana
nothing else
giveup this
simple being
throughmind
without them.
there is
given up
afford to
can
so.
conceived
one
also to be
of
vdsana
that
appear
instrument
"
goes
constant
this is called
and
doer
be
(as the
up
and
next
last
step). Patan-
The continuity
of
dhyana and samadhi :
is dhyana ; the same, conscious only of
the mind on that (idea)
is samadhi"
the object,
and, as it were, emptied of itself,
Having been firm in such ecstasywith long continuous and
he should giveup even
the effort which
arduous application,
jalithus
defines
has to be
and
put
"
forth for
escapingthe
instrument,
You
still argue
may
this must
be
givenup
infinitiim
; we
mentioned
say
turbid water
the effort
stands
what
(fordoing away
also
itself.
emptied
also would
thus
on
the
effort to
to
up
is desired to
As
the
This
put
Kataka
giveup
regressus
in
have
just
we
down
and
dust
put into
in the water,
so
also
would
consciousness of doer
and
ment
instru-
being accomplished,the
of all vdsana
have
and
on
Kataka.
settles down
down
so
being so,
powder of
put
instrument)
as
and
no.
down
puts
this
disappearedlike
the
impure
mind
vdsanah
vasandk
94
soughtto put
in view
Vasishtha
out.
says
with
thing
this very
"
bondagethroughvdsand,
experiences
therefore,
! try as
void of vdsana it is ever liberated. Oh Rama
The mind,
"
"
"
possibleto acquirethe
as
soon
melts
Vdsana
vasand.
*'
on
away
vision throughTruth, the mind
"
"
does not
who
sleep,
knowledge is
in
"
"
acquiringproper
of supreme
ity on
tranquil
He is the real Jivanmukta
"
free from
condition
who
know
even
though
is wide awake
whose
waking,and
ever
Also,
"
mind
With
ever
"
waking
"
like the
moon
Kalas*:
"
such
one
is
~"
"
"
"misery
and
evil.
and
"
Samddhi
**
he
""
expansionof
""
within.
**
"
"
""
"
"**
is
still
He
may
or
may
not
attend to
to his order,
prescribed
liberated, having acquired limitless
heart by givingup all attachment from
the
He, with
Karma
mind
"
taught it to
*'
dition
"
"which is the
my
full ; I
higher than
abandonment
that
am
convinced there is
Silence which
no
comes
con-
of the
It should not
even
though still
wiped clear of all existence,
as in sleep,
sought after by the wise
Kola, means
be
of the
and art,as also the digits
learning
moon-
96
Even
Janaka
when
moments
is described
to
in the
act
he is oat of trance
same
in
manner
"
silence,
"Having remained longin the condition of (ecstatic)
Janaka
beon
regainingordinary consciousness
thoughthimself,with mind all at peace, of the life
"
"
"
and
ways
of
"
beingtaken
"
what
"
sustained
were
up, what
the
not, I
"
the immovable
"
has
"
addressed
"
"
"
awaited
ever
what
effort to
worth
was
accomplish,
this consciousness,self-
I desire not
pure.
what
have
not to
been
mine.
least attachment
the
himself,without
to whatever
results),
even
considered
imaginingsin
and
"
care
He
men.
up in the
came
course
his diurnal
running
of
(to
duty,
course.
He
with what
has
End
gone
of the second
Chapteron
'
III.
CHAPTER
ON
Hence
we
THE
proceedto
'dissolution of mind.'
destruction of vdsand.'
DISSOLUTION
the
next
The
MIND.
OF
of
means
whole
of
Vasana
Jivxnmuktt, viz.,
having
been
dissolved with it ;
is obviously
the mind
destroyed,
entirely
as an
independent
yet careful studyof dissolution of mind
in confirming
has its use
the destruction of vasana
subject,
once
accomplished.Nor should it be imaginedthat constant
to what
has been set forth before in the verses
application
emasculated
and so on, is itselfsure
security
Tongue-less,
againstall future rise of vdsand ; for, dissolution of mind
'
'
"
"
'
'
97
there
mi*ch
'
'
'
of mind
is
essential under-current
an
'
to
dissolution of mind
Janaka
speaksof
this in mind
"
"
*'
"
"
"
"
"
desulturyand unconfirmed.
with all
objectof dissolution,
remains
mind, as
The
"
the
'
in
thinking*
whence I believe it to be none
other than thinking
it is possible
itself. On the cessation of thinking
to
to parchup even
parchthe mind up, in a manner
I have seen
the said tree,this world.
the Sight! I
have found the Light! I have caughthold of the thief
its root.
as
The
root of the
mind
lies
'
"
"
continued
"
he has inflictedon
tortures
:
me."
"
The
"
"
alone is the
one
of illsand
remedy to destroy
consists
it, full control of one's mind. Miseryverily
in activity
of the mind, real bliss in its destruction ;
"
"
"
"
the mind
"
ignorantit attaches
*'
of the knower
is destroyed
in
itselflike
no
time; to the
lengthening
chain of sorrow
and sin.The midnight-witches
desires
suck at the heart only so long as the mind
is
not subdued by deep constant application
to the one
Essence. All desire for enjoymentdies out,even
like
the lotus-bed fadingaway in the cold season, in him
who has lost all mental prideand has held in powerful
check his arch-enemy the senses.
Pressinghand
to hand, setting
tooth against
tooth,curbinglimb with
limb
try at the beginningto control your mind.
an
ever
"
44
"
"
"
"
*'
"
"
"
*'
"
13
98
"
"
"
"
"
"
"
On
the
"
"
mind
is the
has said
"
depends
"
destruction
"
ble
What
control of
on
of
"
The mind,
Krshna
oh
powerful,it
"
this mind
were
"
the
"
who
"
hook.
"
ducing
"
"
"
"
"
"
"
! is very
fickle,overwhelmingly
easie.rto
control the
wind
than
"
and
"
also to
:
following
"
*'
leads
Vasishtha
who
mind, which
of fearlessness
misery,perfect
lightand inexhausti-
in the
"
Whence
condition
peace."
Arjuna says
He
In
"
The
thee."
too
Gaudapadacharya
"
the
"
"
"
are
Vasishtha
to
dissolution of mind
follows them
he
with
means
has
care.
con-
his mind
Control
out successful at
as
well.
science,company
of the
good,abandonment
of latent
99
"
"
control
to
"
try
"
sight of
"
with
through physicalpractices,lose
darkness
lamp while vainlydispelling
the
fools who
The
darkness.
set themselves
about
mind
the
the mad
through physical
with
lord of elephants
lotus-fibres."
by degrees.
as
these?
it
"
rest"
some
training
leading
who, in face of
Those
of mental
means
mind.
of
to control
"
useful
of the most
are
the
In
control
force
by (brute)
the inner
first,
senses
"
tongue,hands
"
and control
sufficientcheck
by main force on exercising
of each. Fools arguingfrom
physicalreceptacle
in control
held
over
the outer
the
analogyof
mind
too
the
will
senses
be
controlled
happens ; for,it
never
are
is
by
similar
means.
delusion
But this
entirely
impossibleto bring
the seat of
that
any
'
"
"
"
and
is thus for
ever
fuel.
laid at
rest in its
said
own
"
As fire,
not fed
The
'
'
source
here
the Self.
Company
of the
means
100
hearers of the
of
He who
same.
like,cannot afford
the
learningand
criminat
the process of disever
try to eradicate all vasand whatjustdescribed,
good must, by
to be thus
prove too powerful
best be soughtthrough restraint
'
remedy
next
may
inasmuch
of the flow of breath;'
for,
vasand
are
Of the tree
"
this mind
"
"
breath and
"
that consciousness
"this
strongvdsana.
active
with
surrounded
"
which
the seeds
are
"
flow of
of breath
quickens
and
all-pervading,
Flow
stands
quickeningleads
to
mental
endless
As the
consciousness covered
does
brightblaze, so
the
by ignorance,
material
mental
of the
cause
creations
And
from
being energizedby the flow of breath.
of consciousness
quickening viz. this blazing out
This is generation
of the mind
(vital
breath).The
mind
."
thus
Oh
same
Raghus
of the birth of
"
works
into
agony.
of Prana
cause
of
I I
tell thee
the
second
phase
to
"ideation
in
"ideas
and
"decay
and
"
action
this
"
"
**
throughthe
on
child of the
"
of
hedge
the
agony."
"
mental
two
"
two
modifications,
numerous
as
consciousness
is
experiencedthrough
imaginations. Mind
death
is born
the
cause
of
active
of time."
101
Not
but
Vasishtha
*Says
"
acts
Vdsana
"
"
Hence
whence
the
does
are
of
matter
speak of
he
destruction of any
"Two
well.
producingthe
of the two
one
desire
of
one
in
disappears
"
of such destruction
Flow
these
and
tree
on
the
this
"
of both
from
"
"
latent
being destroyedthe
other
time."
no
are
destruction
the
are
"
"
as
mind."
"
Thus
other
mind,
"
in
sprout
of
on
vdsana
causes
of destruction and
means
the result
:"
of Prdna
"
,
"
"
"
"
"
"
*'
"
"
out mind
becomes
established
over
accomplished
you
"
choose.
"
whole
The
the
no-mind, and
the
flow
intense
of breath
free to act
are
mind,
control is at
oh
Raghava
;
"
this
in any
manner
means
this
and interested
once
being
you
on
the
brooding within
create
to
objectivething in a manner
"an
actualityof the object.
imaginary subjective
"Nothing remains to form the mind when no ima"gination about things acceptableor otherwise
continues,and when
you stand all quietgivingup
"over
any
"
"
every
cause
"amanskatd.
of disturbance.
(totalmindlessness) conducive
as
of the
102
of deprivingthe mind
of its
highestpeace, comes
character,throughdestruction of vdsand."
functioning
"
"
"r
whatever
of any
impossibility
The
in the
peace
is thus set forth:
of this condition of mindlessness
absence
'
'
"
"
Neither friends
"
can
nor
helpthat
relatives,neither teachers
poor
thing
which
has
no
nor
power
men,
over
his mind."
"
beginningof
this reference,postureis thus described in three aphorisms
"Posture
with itscharacteristicsand results,
by Lord Patanjali:
and
is that which is steadyand easy ;" By slackening
activity
the Ananta;" "Thence impervious
to
on
ness
by contemplation
the Svastika
the pairs."Any posturesuch as the Padma,
or
of the body which one finds easy and comfortable
or any
position
as
causingno strain or pain in any of the limbs and
which keepsthe body in a condition so steady as to be free
is to him the best posturehe can take.
from jerksor tremblings
of accomplishing
this is the slackening
One ordinary means
that is to say, the slackening
of that mental fervour
of activity,'
which propelsto energeticaction such as moving about,
household duties,
going about sacred places,taking
attending
etc. If this mental fervour were
not
sacrifices,
baths,offering
the body and lead it off from
it is sure to overthrow
allayed,
the positionassumed.
The extraordinary
to steady
means
posture is contemplationon the Ananta,' viz. such
any
attitude of the mind
would identify
one's Self with the
as
(fabulous)
serpentS'esha (or Ananta) who stands unmoved
the globe of this earth on
his thousand
hoods.
supporting
This identificationgeneratesthat Unseen
Force which easily
confirms the posture assumed.
Posture being gained,the
such as good and
pairs of opposites,
evil, cold and heat,
Of the
and
'posture'
'diet'
spoken of
at the
"
'
'
'
'
respectand contempt,cease
end
any
it is necessary
chance
that
of these
to trouble
as
before
but to
this
described :
"
"
One
takinga
comfortable posturein.some
place,
solitary
104
accustom
"should
"
"
nose,
vigilantcheck
exercising
like a driver
over
his mind
over
even
restive horses."
two
orders
control
the
over
latter.
To
these
is addressed
the
verse
'
"
"As
heat
"
up
"senses
This is set to
"
throughrestraint of breath."
Flow of breath
"
"
by Vasishtha
reason
means
should therefore
checkingthe
thus
activityof
:
"
the
mind;
the
wise
former."
studied the
following
mind, speech,sightand
other senses
each his own
havingtaken the vow of fulfilling
all swallowed up by never-ceasing
Death.
proper functions were
He (Death)however was
not able to reach Prdna (vital
breath).
Hence
it is that Prdna, though constantlygoing out and
of his activity.The same
coming in, never feels the fatigue
has been thus expressedby students of the
Vajasaneyi(S'dkhd);"This, of all of us, is the best; he feels no pain
be
105
whether
iu motion
inasmuch
forms
never
all
as
of all."
are
the
Hence
while
speaking
of
air ; hence
beingswhatever,are
limbs
air alone
can
all broken
are
the Sutrdtman:
and Manas
man
Prdna
Thus
them
of each
other
It may
dead
togethsronce more."
(mind)being so far concomitants
sew
"Oh
(thread),this world
held togetherby the
Gautani ! it is said of
again,Oh
that his
under the
they are
yami-Brahmana
Gautama
plainly
are
senses
control of breath.
and
rest,he
or
this concomitance
is born out?
thoughthe
the mind
only is
being then in a
good as not in existence altogether.
as
It has
"
breathe
been
onlythroughthe
being accomplished
This is a
nose."
for
contradiction,
by Prdna.
in
possible
we
the
never
of
case
one
breathingthe
for absence
difficulty,
no
destruction of Prdna
in the
presentinstance.
confused breathing
for the time,in one
observable,
The
by
heavy
busied in
top,
a
tree, or ascendinga hilldiggingthe ground,or felling
in one who has
is not seen
or
runningby the road-side,
in some
suitable posturefor
gainedcontrol or who is sitting
the purpose.
One who has acquired
the secret of Prdnaydma
has his flow of breath thinned to
thingin
Having drawn
giveit out
As
mind
some
he
length,
should then
slowly."
14
point.It is said
:"
the breath iu at
very
very low
away
from
its
106
checkingthe horses
placewhatever,tillthe driver,
throughthe reins in his hand, restores them to the rightpath,
is held
BO the mind, draggedhither and thither by the senses,
of Prdna
check on the string
in perfect
beingheld tightin
coarse
to any
control.
It has been
'
breath, and
described
With
"
"
"
"
"
"As
"
This
restraint of breath
'
is elsewhere thus
"on
"
on.
Prdna
"
"
so
to restraint of
it were,
"
*'
"
"
"
on
the
idea
of
this supreme
fullness
"
this is
Kumbhaka,"
In order
"
Kumbhaka
is of two kinds
The
"
"
"
interfereswith
Inspiration
with external
motion
internal
of any
one
Kumbhaka, expiration
of the
limbs
interferes
107
"with either,
for
accompanies
or
necessarily
expiration
inspiration
describes PrdndThe
all motion.
sage Patanjali
in his Aphorisms,
ydnna,which is the next stageafter posture,
thus:
This (posture)
Prandydma follows
beingaccomplished,
and expirathe cuttingoff of the course
of inspiration
tion."
It should not be thoughtthat,though there is suspension
for that
of this course
in Kumbhaka, it is impossible
suspensionto be present in Rechaka and Puraka ; for,by
constant practicewith gradual lengtheningof the several
fied
modiof Prdna is invariably
the natural even
periods,
course
to some
This practiceis spoken of
extent.
perceptible
by Patanjalithus : It is external, internal, or steady;
regulated
by place,
time,and number ; and is long or short ;'
Rechaka
refers to external (breath)
;" Puraka to internal
;" Kumbhaka to (thebreath)held within."* Each of
(breath)
these has to be measured by place,
etc. In the natural course
of Rechaka, the breath rising
from the heart expiresout at
the nostrils,
and becomes imperceptible
at a distance of twelve
raises
from the tip of the nose.
Practice gradually
digits
the breath from the navel or the rectum
of from the
(instead
and renders it imperceptible
at a distance of twentyheart),
four or even
digits.The risingof the breath from
thirty-six
the navel or regions
cernible
is disbelow, throughexcessive effort,
it
within by the sensation round the regionwhence
rises. Externally
the length by holding a
measure
we
can
the expired breath may
piece of cotton againstwhich
strike and indicate its existence by affecting
the lump. This
is measuring by
place/ Let the student next ascertain
how many times he is able to (mentally)
repeatthe word-ofglory duringone Rechaka (asit naturallyflows).Supposing
this number stands at ten or twenty or thirty,
let him
the time by this number, and let him
then take
measure
"
"
"
"
'
'
'
measure
Rechaka, such
These
editions of the
one
Rechaka,etc.,are
Yoga-Sutras; vide
my
as
ten
and
following,
not found
translation,
page
51.
in the
so
this
on.
published
108
number
measured
be
also.
Thus
is
Prdndydma measured by place and time. Number
Prdnaydmah, per
measured by doing ten, twenty or thirty
should applyequallyto Puraka.
Though
The same
diem.
to apply the place-measure,
in Kumbhaka
it is impossible
in measuringit by time. As a
is no difficulty
there certainly
being spread
thick lump of cotton becomes long and thin on
on being
perceptible
out, so does Prdna become long and thinly
of proper studythroughslow increase of the
made the subject
time and number.
of place,
Patanjalispeaks of a
measure
kind of Prdndydma, other than the three beginningwith
is
Rechaka
thus
external
the
to
"
of all breath
expiration
upon
power,
is external Kumbhaka
breath
to
according
Kumbhaka
described
as
are
Kumbhaka
"
same
is internal Kumbhaka.
The
three
the
are
like
the fourth
beyond such
"
Thence
fourth,
as
"
Kevala-
tendencies.
Aphorisms:
is the
beginning with
strongtendency
processes
find in themselves
The
one
and
sleep,slothfulness,
to
the
accordingto one's
after inspiration
of
of these two
independently
Kevala-Kumbhaka.
Rechaka
one's power,
that snbsits
within
from
reference
no
Kumbhaka, following
The
internal."
and
has
same
book of
coveringof light."
is destroyedthe
The
"
Fix
"
firston
thyself
of internal
the
mind, the
then
imaginings,
ever
"
active instrument
fix it on
Atman,and
100
"
"
remain
proper
contemplation."
;
"
"
ness
freed,
throughPranaydma of its native restlesscaused by the inherent propertyof energy (Rajas)and of
its native
indolence cansed by the inherent property of
mind
The
(Tama), becomes
grossness
in the words
Now
fitfor such
contemplation.
to Pranaydma
"application
such
with
tact
as
Henceforward
the
end.
same
touch upon
The last two
we
'
of
forgetfulness
of
trance
'
as
another
to
means
mind,
the
with
total
into life-of-the-lower-Self or
into
of the
into the
body
and
world
and
its
its
surroundings
is in the stage of distraction. The mind
over-powered by
sleepor slothfulness is in the stageof dormancy. The mind
in contemplaobeyingcontrol,only on occasion, and resting
tion
or
ways
for
concern
firstand second
to do with
ever
have nothing whatstagesof mental activity
The mind beingdistracted,
trance.
no
Toga is
for,trance
possible;
cannot
which is a
then be maintained.
*
condition
(collected)
In other
See page
words,trance
98.
of the mind
is destroyed
110
in
traction,
beingin a state of dislike seeds which are immediatelyburnt to ashes
even
That condition which givesplacid
embers.
sightof tke
no
in hot
time,which puts an
which loosens the tieof Karma, and which leads
all ills,
thingon
end to
ing
(themind)to the state of utter suspensionof active functionis called Samprajnata-Yoga(conscious
trance). When
is called
all functioning
(of the mind) is at end,the same
concentration
Asamprajnata (unconsciousecstacy).The
which is the ground of the former kind of trance is thus
spoken of in an aphorism: Then againthe repressedand
the revived are
equally(presentin) consciousness ; this is
it
"
condition
that
unity."*
of the
The
'
repressed
'
revived
which
mind
are
'
is transformation
into
i. e., in
present in consciousness,
repressedand
the
when
Such
transformation
of the mind
revived
equal only
are
thingin
same
succession.
is called 'transformation
"
'
of the
mind
into such
concentration
'
is called
'trance.'
Of the
(Yama) is
*
Ch.
that which
bids
one
Ch. III.,
Yogi-Sutra
Aph. XIL
m; Aph. XL
112
Abstraction is thus
the
from which
"
"
mind
"
ever
and
for their
others
active
restlessly
rays of the
upon as so many
is Abstraction."
"
makes
beginningwith
the sixth
mind.
one
the
Self
effulgent
all be
turned
this
are
the
"
'
objects
ear.
should
sense
objectsand
all be meditated
should
five senses
of the
"
'
S'ruti :
abstracted
rest, stand
condition
the then
as it were
within,imitating
Says the
the
and
ear
senses
which
off from
their
result of Abstraction
mastery over
greatest
the senses."
and
objects
respective
This
should be
"
"
described
are
"
"
'
are
"
The wise
mind
fixinghis
"
the
upon
of itself should
functioningchar-
ever
"
acter
"
of contemplation.This
unfailing
subject
plation."
"
'
reduce
it to
Self" the
the
is contem-
to the Self.
Ch.
II.,
Aph. LIV.
+
Ch.
HI.,Aph.
I-III.
113
The
reference to
of*some
and
Meditation
Tattva.
one
As
"
"
broken at times
of Meditation
the
"
''
nanda),the
residual Ens
"
the mind."
Also
"
wherein
"
'
"
called
"
consciousness
"
Meditate
"
of concentraout
to
means
the proper
such gnosis.
upon
(chida-
am
"
attitude
continuous mental
That
the unbroken
runs
flow
of
consciousness,
trance),the
(conscious
Samprajndta-Samadhi
ripenedcondition of Meditation.
"
thus
kinds
of in
"
"
Lord
are
The
spoken
unbroken
one
This is of two
These two
Sarvanubhava
consciousness'
of
means
unbroken.
entirely
Trance.
"
flow
'continuous
thus
explainedby
the feet of
divine
our
:
(S'ri
S'ankaracharya)
"
of the
subject,
highlytranscendant
"A/edsa,self-illumined for
"
"
"
"
"
"
and for
once
like
unborn,
ever,
without
immutable,unconditioned,
all-pervading,
second ; I am
this,the ever liberated word of
one,
a
"
is my
glory. The subject
and
beyond
all modification whatever,havingby nature nothing
for its object
All, pervading
; the unconditioned
above or below stands fully
after,
every thingbefore,
"
"
"
"
It may
here be
asked
why
'
am
unborn,immortal,un-
conscious trance
'
which
is
be described thus in
place of
eighthin
that
which
trance
after Meditation
comes
etc.). This
is
as
the
mistake, for,
no
the two.
To
sharp distinction between
at every
illustrate. Manavaka
learningthe Veda stumbles
step and regainsthe rightpoint every time he so stumbles ;
of the
and being master
having finished the whole course,
of making no
to the extent
he never
stumbles, even
subject,
the lesson
mistake
while inattentively
taking a nap over
he teaches.
In the same
different stages of perfection
manner,
is
there
such
no
mark
be
gained being
the
"
conscious
throughout.
same
and Trance
are
Contemplation, Meditation
of Conscious
trance, being confined to the
external.
This
are
beginning with Yama
The
three are more
intimate
spoken of :
The internal
and
meditation, trance
internal
The
mind.
has
means
been
five
thus*
"
the
senses
they have
"
and
egoism, we
pay
for
their
the
aim
no
heed
to
them
inasmuch
as
These
and
are
"
are
gods.
It
is
pridein
places),for
'
of
powers
heard
that
there is
of a
possibility
various places are the
Uddalaka, though thus
'
from
alone.
(Nirmkalpa-Samadhi)
the
following
dialogue:
"
Ch.
IIP.,Aph. VII.
Ch.
and LI.
the invitations
The
took
same
to absolute
is
gathered
115
llama
"
:"
Oh
"are
"
liberated while
seen
poicers such
Self,tell me
"like?"
Vasishtha
"
"
One
"
"
"
"
"
"
"
"
"
"
"
Self
time, and
of
servance
proper
devices
^this is
;
"
for
sphere of the knower of Self,he has eye
nothingbut the Self. Content in Self with Self he
he knows
of Acidyd (ignorance),
pursues not the imps
forms of gross
so
as
all things whatever
many
for the knower of Self
ignorance. How is it possible
himself in
who has risen above ignorance to drown
no
action,
The power of materials,incantations,
time, and the rest,though conducingto the acquisi-
"them?
"
"
"
which
Self
"
dawns
"consciousness,only
"
"
"
""
"
whatever, can
never
the cessation
on
be found
by
mukta
"
mind
whose
one
is
no
"
"
of all desire
"
of self-
yet immersed
"
"
light of
attainment
the
npon
nearing
feels no
cool
surprisenor
down
were
to
moon
to rise in
nay
even
to
again
wonder
the
it. He
to
feels
Jican-
if the
even
lowest
temperature to the
The
"
sun
point or the
highest degree,
burn
no
other wonderful
below
the
.for
curiosity
lookthings,
116
"
them all
ingupon
forms of the
many
so
as
Self,
one
"
"
from
gain them, by degrees,
"
that
tending to
means
"end."
leads
ecstacy
it at
spoken about
I have
; whence
(Nirodha-Samadhi)
absolute
and
Vdsand
of
destruction
to
Self,
to
relating
(Samprajnata-Samfidki)
Conscious trance
"
some
length.
I
Hence
begin
describe
to
this absolute
ecstacywith its
'
'
Samddhi.
to
of the trance
"
of Uddalaka
speaking
"
When
"
These have
rest in that
holy of holies,
like
thinkingwhatever,even
cloud
"
"
"steadiness
"
Ch.
literal
in trance
ecstacy of bliss.
III.,Aph.
IX.
renderingof that
The
which
The ape
words
'
leads to
his mind
"
the
"
supreme
drawn
off at
transformation
intercepted
transformation
of
the
mind
which
'
is
is called
Nir
dlia-parindma
leadingto Nirodha-Samddhi,here rendered by the words
absolute ecstacy.'
The point is the utter emptying of the mind of all
thoughtother than the one on which it stands intercepted,
to speak.
so
'
The
supreme
even
up
to the
positive
aspect
of
the
forgetstate,
117
"
"
of
"
things stored
and
now
"
thus
his mind
"
then
would
objects
within
break
variety
to the
again it would
external objects
;
them
; from
away
run
to
hither
kept up flying
"
at times a largepatchof
bird. He saw
frightened
lie
times
light,resemblingthe risingsun, at other
*'
"
"
saw
"
the
These
ness.
"
cut
"like
Aka'saor
them
a
images
off with
valiant
stroke
"one
heaven
of
one
hero
his
thus
immersed
risingup
strongeffort of
cuttingoff his
sturdy weapon.
in utter
at
dark-
random, he
his mind
even
enemies
with
The
crowd
of
"
"
"
":
"
"
"
"
*'
"
"
"
"
"
"
"
'
'
hourly
wiped off from effort put forth by the ascetic in that behalf,
and
of interception
impressions
continuallygrow in their
plished,
beingthus accom(oftransformation)
place. Interception
follow the mind
the impressions(of interception)
in all and every moment.
Thus is accomplishedthe mind's
of interception.'
transformationinto the moment
'
'
'
'
118
whatever
It may here be asked : the rule is ' all*objects
exceptconsciousness continue to undergotransformation every
moment
stated to
undergounbroken
This is no
ever.
what-
This
of transformation
continuity
is plainin the mind out of trance.
The question
remains
how about the mind in trance ? With the view of meeting
Its flow
to say :
this difficulty,
the next Aphorism is made
becomes steadyby impressions."
As fire burns more
bright
doubt true.
"
; so,
way
of
'
become
and more
firmed
conmore
interceptedtransformation
in the habit,and acquireunbroken steadiness. In the
of this habit,the impression
born of every preacquisition
vious
'
effort
serves
follows.
as
cause
of the
quently
subse-
steadiness that
describes
clearly
this
'
steady
flow ':"
"
When
the mind
broughtunder
"
"
in
"lamp protected
"
"
"
"
"
"which
is revealed
"
"
"
"
120
"
sacrifice is
even
imagination,
in
Oh Desire ! I have
imagination
;
secret of thy birth,it is Imagination; I
and I am
to avoid all imagination,
care
shalt in no time die out with thy root and
born of
"
"
"
"
"
learnt the
shall take
thou
sure
source."
and the
being broughtto bear on objects,
desire
evils attendant on them beingrendered clearly
palpable,
from them as from the preparationof milk
turns itselfaway
taken in and vomited out by a dog. The word, all is used
the
with the view of suggestingthat even
to qualifydesires
for the eight
desire for a placein the heaven of Brahma
or
Discrimination
'
'
'
occult powers
should be abandoned
garlands,perfumes,and
preventthe
is used to
of not
vow
The word
of
the
much
as
rest.
The
month
as
word
of desire.
recurrence
cereals for
usingany
time, but
for the
'
One
'completely*
takingon the
abstains from
them
period.
'
and the
like cannot
ceases,
preventedfrom
be
senses
case
'of
like the
cognisingforms
and
the like in
control
the
of such
imply the suspensioneven
activityas has visits to holy placesand sacred images for
its end. The words
graduallyand by slow degrees'suggest
that pacification
is to be gained step by step, stage by
over
senses
'
stage.
These
"
The
Self into
Self into
The
to
seen
be four
in
the
Kathopanishad:
into the
'
stagesare
Speech
is of two
kinds
of
(vaidika).
temporaland spiritual
ordinaryprattle we find in the
certain
forms
of
etc.,
incantations,
121
enjoined
by the
Veda.
Of
of considerable
cause
nobbingto
the
distraction,
do with it,even
in moments
"
these,temporal speechbeingthe
have
It has been
of break.
:"
danda*
one
should
ascetic
have these
must
seven
silence,
love of solitude,carelessness,
indifference,
posture,meditation,
equanimity."
The
incantations
stagewith strongeffortin
few
months
days or
If all the
or
the
years,
to
stagereferring
the
stagesbe attempted simultaneously,
as
(With reference
to this first
the fusion of
means
of mind
speechin
stage)it
mind
speech.
or
may
Never
does
what
one
sense
of misunderstanding,
This,however, comes
asked
be
by the
merging that is meant
said fusion.
Speech and mind produce innumerable distratious,auJ speechbeing brought under control at the
alone will remain to be dealt
beginning,mental activity
with.
This is all that is meant
by the fusion.
for it is not
actual
three-fold :
'
'
habit
the
like,
as
in the
mind
case
should be
The
Self that
as
and
discriminates,'the greatSelf,'
'
'the
That
Self that is all peace and trauquility.'
knows 'here is this Self,'in fact,the condition of
which
knowing,
ing'
egoism,is here impliedby the word discriminatof such
used to qualify
the word Self. The instrument
discrimination ciz.,the mind beingseparately
mentioned, this
the
of
sense
16
Tlio Ekadundin
'
as
this unler uf
Sunnydsinahis called.
122
other than
Self is none
discriminating
Egoism is again twofold :
the
Individual and
sense
egoism*
of
Cosmic.
'
Here
am,
son
of
and
so
'
so
"
'
'
'
'
'
the force of
(Mulaprakrti),
Unmanifest
( avyakta). This
in It subsists originalmatter
manifestation, called
the
egoism,being
described
we
This Mahat
as
Cosmic
continues
externalise itself
individual egoism,
(still
further)as
which further developsitselfinto the mind expressingitself
The
into the final developmentof speechand other senses.
sruti,with all this in mind, speaks of this series and the
to
'
Objectstranscend
within without
"
transcends
"
"
cends intellect,
the unmanifest
"
consciousness
"
"
"
"
transcend Him
essence,
there
is
the unmanifest,
nothing which
from
prevent Him
the last resort (of all )."
or
trans-
transcends
(puru"ha,*)
objects,
being the
can
last
how
the mind, the source
beingso, it stands to reason
of all the variety
of analytic
and synthetic
thought,should be
fused in ( individual ) egoism ; in other words, giving
up all
mental imaginingshow the student should stand in the sense
of egoism alone. It should not be supposed that this is
sible
imposthe
Lord
to do.
has well said in replyto Arjuna's
For,
It
observation
(miud)":"
"It
were
easier to
than
this
123
! the miad
Indeed,oh long-armedoue
"
"
"
difficultto control
"
and
"
of
renunciation
opinionthat
"
"
his mind
but oh
are
sure
to hold it in
is
impossiblein
yoga
under
son
full control
in control attains to it
him
he who
by
check.
who
am
has
strives with
means."
proper
'
'
lead to yoga
*"'
"
drop by drop
patiencewhich would empty the ocean
at the tipof a straw of the "wm-grass,will, untiringly sustained, establish control over the mind.
Though thou mayest be powerfulenough never stand
time ; such a one
is sure
against many at the same
the ocean
with defeat even
as
foiled by
to meet
was
That
"
"
"
"
"
the tittibha"
"
Students relate
of old
by their teachers.
of his
tide the
sand
and
ocean,
with
of
eggs
The
bank.
The
Narada
allies
act
was
the puny
Just
as
humbled
trouble and
somewhere
ocean
into
ebbing
the
on
pointedout to it the
nothing daunted the
but
even
The
laid
observingthe
his kindred.
ocean
drying up the
upon
out drop after drop of the water
of the
follyand impossibility
bird made
told from
resolved
bird
throw
connection,as
bird
some
angry
began to
this
parablein
the
worry
ocean
lord of
the
feeling
of
took
so
The
many
sage
birds
compassionon
birds,to go and
drastic force of
compliance,and restored
assist
Garuda's
its eggs
to
bird.
the
124
in the highest
continuingwith untiringapplication
aspirant
conies
religioncontrol of mind. This untiringapplication
favourable to it from time to time during
of usingexpedients
of one eating
of study. This is after the manner
the course
and condiments etc.,in
cooked rice taking liquidvegetables
"
Vasishtha
says
this
with
in
"
"
"
"
"
"
with
must
be
have
a
as
yetmade
littleoccupy
this is the
;"
for those
course
"
"
"
and
"and
renunciation
the
on
of
contemplation
the Guru
'
the way
one
the
hand
on
and
meditation
the other."
goingabout
such duties
as
for alms to
may
occur
in
eve
the total
duringthe day.
the next day or
period of time
month.
next
of
twenty-fourhours
on
alone.
an
hour
or
will find at
greater part
125
It should
be
not
of
activity
other
to
end
an
from
for
all other
that
Rennnci-
should
is thought necessary.
One
ation-of-the-accomplished
take on this condition,and ascend
to Yoga* stage by stage,
like any ordinary
student or apprenticeacquiringknowledge
of his subject.As a student learns part or a quarter of one
K/(,then a quarter,then a half,then a whole Rff,two Rchak,
then
whole
section and
twelve years
so
on,
and
becomes
teacher in
tea
apprenticeengaging in trade
coin, two coins,and slowly collecting
his gains
one
acquires
becomes
a rich millionaire ; so
taking after the student and
the apprentice,
of
working as if with the same
sense
nay
and rivalry
emulation
why should one not find himself at the
period of time ? Suppreshigheststageof Yoga in the same
sing,
like Uddalaka, all imaginingswelling
therefore,even
effort,fuse the mind into
up in the mind, by main personal
the Self that discriminates' xiz. into Egoism.
or
as
or
some
'
of individual
As
slightest
tendencyto sleepwe
even
under
find natural
Having mastered
should fuse
aspirant
egoism'
into
the
this
this
stage by
dint of
the
application,
Self,which
on
account
of
of
Cosmic
It has been
consciousness.
said
whose
is
nated
subordi-
Having
"
alone
consciousness
nature
subsist."
Hepe
useful
is even
more
forgetfulness
than in that stage. A student
requires
learningthe sastra
line to be interpretedand
explainedto him tillhe is
every
at first sight, but as
able to understand
any lines whatever
soon
plain to
acquiresthis
he
as
without
aspirantwho
means
commentator
"
Yoga
power
the
of
rest
the
book
manner
help. In the same
has mastered every precedingstage finds of
to accomplish the stage that succeeds.
end :
on
Yoga says to the same
him
the
effort at
is
the
any
self
himThe
"
should be known
Yogin who
"that
by Yoga, Yoga
applieshimself
to
from
grows
Yoga
with
Yoga ;
steady
(in Yoga}.9'
"applicationfinds supreme'bliss
the stage that succeeds, this should be
Yoga here means
approached through Yoga ; that yogin who carefullyconsiders
the connection
other
(A
of stage with
stage and
in this
manner
doubt
suggests itself at
gains supreme
goes
from
bliss.
this
the
point). As between
great Self and the 'Self that is all peace and tranquilitythe
has been
avyakta (unmanifest,undifferenced)
given in the
'
th'e
to
one
Sruti
as
the material
cause
of
Maha.t,it
remains
to
why
see
consideration
observation.'
'
And
moreover,
realization of Self
in the section
being set
forth
as
an
128
'
interception
;
rendered sufficiently
sharp and acute in consequence of being,
whatever ; confined
it were, the residuum of all impressions
as
to
one
pointbecause turned to the unit of consciousness
alone ; such a mind realises the sightof Atman without any
by
consists of the
which
trance
practiceof
'
"
break
Sarvanubhava
"
anchor
The
obstacle.
or
Yog hi
say to the
of the Vartika
effect :
same
well
as
as
"
The mind
takes
the form of
on
"
"
"
"
"
"
"
"
Though
ever
and
undisturbed
by
'interception'
to the practiceof
eternal,
application
is useful in that it prevents modification ( of the mind ) into
Fix the mind
been said :
the not-Self. It has, therefore,
nature
"
and treatment
mention
nothingbesides."
Yoga
of the mind
concerns
and
its
ailments,we
diagnosis
find
direct
no
it
speaks of trance
induced by interception.This, however, is suggested-by
implication
; for havingbegun with
Yoga is the supression
of the transformations
of the thinkingprincipleit says
in the very next aphorism:
self.*"
abides in himThen the seer
Though the seer
being always unaffected stands
"
"
"
'
'
in himself, it appears
to its own
as
as
if disturbed from
reflections in the
want
varietyof
modifications
has been
in the course
of evolution.
arising
But
givenin the very next aphorism:
lie becomes
too
it has
"
assimilated
been
said:
*
Yoga
with
of discrimination
transformations."
mental
Even
this
otherwise
Elsewhere
I, A^li.II."
III.
129
indistinctnessof
Consciousness
"
"
and
sattva
ever
and
also
itself finds
itself.f"
'
careful discrimination
Hence
""
of the
does Vasishtha
say
conscious
"
to suspension
of
Raghava ! are the pathsleading
trans:
thinking^
yoga which consists in controlling
of the thinking principle,
formations
and
gnosis
which
consists in the proper
eye for experience.
Some find it difficult to practice
yoga, others cannot
"grasp the analysis of gnosis; hence the Lord
pointedout these two paths."
Two
oh
"
"
"
"
"
"
yoga,
moment
momentary
careful discrimination
'
their nature
as
modifications.'
being
means
to
'
the
so
trance
means
stillthe distinction
is very
leadingto
great,both
them.
The
is
difference in nature
*
from
too is
This is
conscious-trance.
between
from
'
nothingapart from
for,that modification which the mind undergoes at the
is a kind of
of realization (of this distinction)
But this
As
similar in nature
to
conscious-trance
are
immediate
'
'
'
J Meaning modifications of
17
the mind.
130
So
trance.
it,*is foreignto
"Even
aphorism:
also the
runs
the unconscious."
t
the 'unconscious
though 'foreign'to
this
But
'
into
in
is of
in
use
things which
aphorism :
an
and
In others ( it) is preceded by faith, energy,
memory
discrimination.!"Having said, in the aphorism preceding
"
from
trance
the
this,that gods and others understand
moment
of birth,this aphorism has been addressed to
This yoga
alone is to
the
me
faith.' Such
and
benefits
;
"
faith is born
of
is called
hearingthe praises
frequently
It is said
tfyogi.
men.
attainingthe
of
highest means
very
"
than the
is greater than the ascetic,
nay even
of gnosis. He
is greater even
than the man
devoted to
"Theyo^m
man
action.
Try,oh Arjuna !
Yoga
"
is
as
higherconditions
than gnosisinasmuch
of gnosisand is also
of
'
memory
Trance
lightof
the
the
it
form
in
being.
It is greater
of
cause
'I
the
of all the
of
much
kind, inas-
same
as
of peacefnlness.This kind
comes
yogin"
it leads to
'energy'of
an
higher
Chdndrdyanaand
to be
"rom
mind.
this
self
there comes
about that
being realized,
which is all truth-bearing.'
Unconscious
and
has this
preceded by this discrimination
'
'
'
as
'
of that order of
of
That
in the
cause,
men.
is
This
Samyama
Ch.
I.
case
beingswhich
Aph. XX.
'
which
Aph.
'
of
'
is lower than
discrimination
is
VIII.
one
others
name
'
for
is
'
i. e., in
nation
discrimiis
trance
"
'
case
comes
energy
'
nation
discrimithe
gods, viz.,in
thus given in
case
the
the
meditation
contemplation,
131
'
truth-bearing."* Truth
the proper knowledge of thingsas they are ; and that
means
that
wiiich givessnch knowledge is truth-bearing.'There
is to say in the lightof self broughtabout b,y the heightof
in an
This
trance.
truth-bearing is further justified
Its subjectis different from that of
:
aphorism which runs
aphorisms:
"
'
'
'
'
'
'
"
particulars."f
Subtle, mediate,and distant thingsare not directly
cognized
by
by those who are not yoginah; such things are known
'revelation' and 'inference' by ordinarymen.
Knowledge
and
revelation
from
derived
inference,for
'revelation'
and
it refers
to
reference
has
'inference'
always
'
"
described
the
mediate
means
of
unconscious-trance
the
distinction between
no
the two
of mind.
non-existence
modification
lies in the
It has
been
of the mind
for,the
or
potentraLexistence
said by Gaudapada-
charya :
"
"The
condition
of the
'well-controlledmind
of the
en-
Ch.
I.
Aph.
Ch.
I.
Aph. XL.
XLVIII.
f Ch.
"
Ch.
I.
I.
Aph.
Aph.
XLIX.
LI.
132
"in
sleep,in
this state
of
fall of the
gnosisout
"
"
Maadukya-SWa:"
dualityis common
"the fourth
both
the
to
the
self whereas
light
and ont."
"tion of
is not
interceptionit
second
has
"Non-cogniPrdjna and
sleepin hiniThe first two
it not.
"
have dreamy
Taijasa. "Perverted
means
cognizingthe Unit as dual, cognizing the
cognition"
This 'perverted
Advaita as Dvaita.
cognition'of the Visva
and the Taijasais called dream.
Ignorance of the truth is
called sleep. Sleep exists in Visva, Taijasa and Prdjna.
The false knowledge of these two" dream and sleep being put
to end through Vidyd,the fourth that is the condition of the
realized.
Advaita is easily
"The
first two"
Visva
e.
"%.
and
"
It 'may here
between
may
means
asked
be
unconscious-trance
be of
use
to
helpingto
one
let there
and
desirous
be
is
no
stillto
the realization,
one
longer necessary
who
to
has
realized
bring
about
be denied to that
condition.
The
second
133
is quiteabsurd
contingency
time can certainly
not deal
other time.
same
If it
sleepcoming on at a particular
with bondage having existence at
;
self
every fool will easilyfree himhe has acquiredduringwaking and
were
so
pain
as
sleepthat may last all time it is impossible
to induce such sleepby study, for sleep in itself is entire
It is therefore plain that
whatever.
suspensionof all activity
dream.
And
those who
even
'
'
to
firststage of such
and
cows
the
all sense
of
The fourth
the like.
egoismas
in
these four
this
'
strong patience is
is mindless-ness
from
individual
which
children
in
as
deep sleep. It
is with
reference
the
pacification
the
surest
also
as
means
all
forciblytend
in intercepting
the flow
the
undermining even
of
intellect
proper
means
to
a
banks
for, the
control
externalize
stream
to
"
cosmic
over
the
themselves,
running with
between
greatest
and
the mind
over
cosmic
said
been
of
sleep.
with
egoism
here
in
speech as
relation
of
all
stagesthat it has
gradually." Of
is restraint
condition of semi-conscious
stage is freedom
egoism (Mahaf) as
scious-trance
uncon-
The
in the
to
mental suffering.
destroying
trance
like;the second
idiots and
and
of
resort
which
discrimination.
rest
as
even
main
force
runs.
The
it
One
should
understood
second stage after having carefully
ed
through this discrimination whether the first stage is master-
pass
or
the
to the
on
not.
should
same
in the
of the verse,
that
"
over
course
of
"
refer to the
fourth
stage and
study
proper
to
The
mind
"
studied
the
discriminating
the mind
be
yet fullygained,
again, by carefully
as
In the
This
as
by desires and
finding easy comfort
distracted
also
Ch. IV.
Bhagavadgita.
is the beginning
if the other
half of the
in
verse
in
enjoyment,
oblivius lethargy
lost
referred to above.
134
broughtback
be
"should
should
"and
be turned away
by memory
things; it
world
as
as
soon
pervades all
things of this
idea of all being
desire
"mortal
"
to
the
not
sees
it is filledwith the
mind
the
Arouse
nothingapart from the Unborn.
into its place
it back
if it fall into lethargy; pacify
"if it run out ; persuade it by proper knowledge if
it has
touch it not when
"it tend to the objective
;
"
"
"
bliss
"
"
free form
thereof,be intellectually
evenness.
all attachment,
it
make
to a point and
bring the mind
steadywith every possibleeffort. When
absolutely
then
the mind rises above lethargy and distraction,
"thus
"
"
"indeed
"
of any kind."
has
"
nothing
Cupidityand
Lethargy,Distraction,
of the
mind.
The
which
that Brahman
it becomes
to
Evenness
has
with
do
are
no
study
tions
four condi-
its
attempt to intercept
point,though turning away from
mind
in the
"
Take
necessary
"
"
as
much
as
may
be
di-easily
free from
solitarycorner
above all
sitthere rising
and fatiguing
things,
fatigue
desire without much
effort,or practicepr"nayama
after the manner
prescribedfor study."
"gesged,find
"
sleep,eat
out
some
should,from dailyexpelethargy
rience
of wakefulness,run out to the pleasuresof hope and
of the miseryof all
desire,bring it back to itselfby memory
pleasureand hope as set forth by persons who know ; or
by wiping away all things from sight on fillingit with
If the mind
roused from
136
This
said above?
been
reference is not
mind),but
coming
of
intercepting(the
bliss
to such
master's
The
difficult.
not
bliss
the
to
modifications of the
is
attaches
as
itself
of break.
moments
The
"
'
Taste
spokenof by
in trance
of excessive bliss experienced
happenningin
memory
that is
of this
of
sense
deprecatedby
It is this
of break.
moments
ence
of formal infer-
is of the kind
the master
"
this inference
indulgencein
of break
during moments
gratulation
the
in the words
Master
It is added
the
Taste
"
not
free from
intellectually
to bringout this very meaning as
all attachment
plainly
Definite formal knowledge is 'Intellect (Prajna);
as
possible.
giveup all connection with this intellect ; this is all that is
free." Or
meant
Intellect (Prajno)
by be intellectually
refer to the intellect sustained by strong patience
may
should try to be
quotedat the beginning.By these means
one
free from this sense
of 'Taste' consisting
of the experience
and
of the bliss of trance.
If the mind immersed
in
description
the bliss of Brahman, duringtrance, should some
time go out
for the pleasure
of enjoyingsuch bliss or from causes
such as
heat,cold,mosquitosand the like,it should at once
be turned
into the fixity
of trance ; So fast should it be identified with
Brahman.
The means
to this end is constant
applicationto
interception
fication
(ofthe modifications of the mind). This identi"
"
be
"
"
'
"
"
'
'
'
'
"
above
Lethargyand Distraction
'
etc.
'
when
the mind
The words
which
rises
has
137
too
kind'
refer to
^he mind
becomes
in the
"
free of
has
Lethargy,Distraction,Cupidityand Taste,
undisturbedlyfixed
Kathopanishad,with
That
called the
is
and
"
five
senses
"
and
wherein
other desires.
"
"
in Brahman.
the
in view
same
"
lightestcondition
wherein
the
in
mind
remain
even
This
steadyingof
full control
not
the
all the
pass out
to
is called
senses
Neglect of Yoga,creates
"
of the
of the transformations
doubted
that
these
impossibleto
thus fixed
not
"
"
thinkingprinciple."*It
transformations
suppress
them
the transformations
and
having the
are
such
form
has
therefore been
fivefold : and
as
of
be
being endless,it is
the limit
painfal."fTransformations
lower-self
"
may
belongto
painfulor
Life-of-the
other
painful."Transformations
than these and belonging to
are
Life-of-the-higher-Self
"not-painful." Though, "painful" as well as "not
painfnl" are all included in the "five" transformations,
also mentioned
still the "not-painful"
are
along with the
painful ones lest the ignorantbe misled into supposing
alone have to be supthat "painful" transformations
pressed.
Then
follow six other aphorisms to explainthe
of the five "transformations":
"They
scope and nature
are
knowledge, fancy,sleep and
right knowledge, wrong
inference
or
;" Right knowledgeis direct cognition
memory
or
testimony:""Wrong knowledge is false conception of
ception
a
thing whose real form does not correspondto that con;"
Fancy is the notion called into being by
similar
distractions
"
are
"
"
"
"
"
18
Aph. II.
f Oh.
I. Aph.
V.
138
mere
is
is
sleep;" Memory
"
whatever.
Sleepindeed
"which
this
is that transformation
"darkness"
objects
of the
mind
The
"not-
subject.
its
as
account
on
is found
veil of darkness
has
has
"nothingness"wherein
;"
reality
it in
to
answer
transformation
"That
to
of
preservation
thing or thought
the
a
Then
rememberance.
formations
these five kinds of transsuppressing"
is secured by applicationand
:" "Its suppression
non-attachment." f As it is possibleto obstruct by a dam
giventhe
are
the
"
"
of
current
strong
through canals
prepared; even
of the
of
means
fields and
into
is the stream
so
forced
mind
steadiness which
from
and
river
by "non-attachment"
away
to
application
of
of action
of
the form
the
of trance
case
whatever.
God, and
some
on,
kind ; but
some
which
It has been
so
means
said
with
into that
results in
trance
It may
here be doubted that
pacification.
in
is possible
form of frequentrepetition
meditation
it sideways
force
complete
of the
application
the
tations,
of incan-
case
for these
are
of
possiblein
it is not
this doubt:
the state.t
"Applicationis the effort towards
state
The
means
complete steadiness,the condition
wherein
all transformations
are
suppressed,the moment
of interception."Effort"
is direction of mental
energy
towards
it. Frequent turning of the mind to the energetic
'
resolve
"I
snail
back
into its
source
from
its inherent
Ch. I.
Aphs. VI"
XI.
Ch. L
Aph.
XII.
Ch. I.
Aph. XIII.
139
for
"It becomes
memory
long time,
without
of firmness,being practised
position
votion."
intermission,and with perfectde-
of fools
People usually argue after the manner
and
are
only four in number, and it is a
say the Vedah
who
to study them
wonder
went
has
not
why Manavaka
returned though it is already five days since he left. The
same
plished
logic they apply to Yoga and think it can be accomin
few
It
days or months or years.
popularview that Yoga should
againstthis
for a long time."
as
"
finds the
He
highest condition
pared for
"
it
"
said
practised
"
on
incarnations."
through numerous
then if yoga
be
been
is
practisedat intervals,
during this
long time," impressionsof break which follow immediately
But
"
has
even
also.
The
"
"
"
"
"
if the mind is
attendingto this or not attending,
of thingsand their enjoyengrossed^with impressions
ment, the state is similar to that of one attendinga
lecture with his mind
fixed on
something
religious
Whether
"
"
"
"at
Want
with
*
of
distance."
"
devotion
"
Aph.
XIV.
means
of
the
carefnllydoing away
trance, viz.,Lethargy,Distraction,
t
not
s/ri Harsha.
" if the
mean
reading is Chetaschet KsKina-vsisanam which must
is inconsistent with
mind is emptied of all impressions."This however
the argument and I have altered the readingto suit the meaning, though
The
without
authority.
140
to say, it becomes
firmness," that is
far confirmed
so
n"t
as
disturbed
to be
"
"
thns
Trance
devotion."
with
practiceshonld be
a
positionof
practisedbecomes
this
Hence
Taste.
and
Cupidity
or by impressionsof
any painful
objectsand their possession
This is referred to by the Lord :"
whatever.
experience
he
Finding which
"
deems
does
"
that,nor
"
succeed in
greaterthan
great
misery however
benefit
other
no
pain
disturbinghim
or
any
the
from
point."
risingonce
Kacha
"
greaterthan that."
other benefit
no
"he
how
spoke
pleasantness,
"
full of
"
spot, in words
"
*'
and
"
even
from
time
upon
himself, in
to
lonely
what
'
pathos :
pitiful
full of much
I take
shonld
should I go, what
what give up ;" Self fills the whole
universe,
like the waters
of the cyclicdeluge. Within,
"
"
"
"
is
there
desire
"universal
"
"
"
"
"
"
nothing
Consciousness!
to hold up the
world
is
this earth
are
fabled
foam
the
but
of
all-pervading
luminosity the
of
ocean
great lump
web
one
mountains
The
of this pure
the
Brahman,
of
globe
the waters
over
whole
should
what
in me,
the
when
is not
which
of
"
Sun
"
is but the
'
misfortune
of
Sikhi-
"
"
She*
"
there
saw
the
ecstacy,and
lord
of earth immersed
bethought within
*
His
wife Chudala.
herself
in supreme
I
may
now
141
"
"
"
lord.
my
Hereupon
as
beasts
once,
"
cannot
"
she approachedhim
repeated,
"
into consciousness.
"
the
"
world."
be moved
by
king would
not
this
in
Wrapt
this
best of his
"ecstatic
noise
she found
When
as
that
he
began
awake
or
in the account
him
to shake
though shaken
But
is illustratedeven
same
"
the
forest.
all
"
of
she made
big
twice, frequently,
frightening
"
"
The
awake
dragged
ordinary
of Prahlada
the
bliss of
the supreme
in this condition he looked a
While
trance.
"
in
"
"
"
"
'
"
"
"
"
"
"
The
trance
of
Vitahavya
illustration of the
"
Non-attachment
The
inferior kind
and
others
also
may
for
serve
same.
"
is of two
kinds
of non-attachment
is
Inferior and
superior.
again fourfold
Trial,
and
Isolation,
Separation,
Mastery. Patanjalireferringto
the first three by mere
speaks of the fourth in the
implication
of having mastered
(every
aphorism : The consciousness
in the case
does not thirst for objects
of one
who
d.esire)
or heard is non-attachment."*
ble
perceptible
Objectspercepti"
"
"
are
such
as
flowers,ointments, women,
property,wealth, and
so
on.
Objects
Oh. I.
Aph. XV.
"
children,friends,
heard
"
are
such
aa
142
are
revealed
being
by
there
for both
stagesspoken of
the
one
marked
are
well
as
as
degrees of
the
by
Desire
vividness
of
"
"
'
'
'
'
"
is cessation
ment
This fourfold non-attach-
the most
of conscious-trance.
means
which
described
"
is the
That
beingthe purusha,there
desire for the gunah"*
and
is all the
this
Purusha.
absence
and
gunah
in
leads
each
and
in
degreesof rapidity
from degressin the nature
is nearest
to
those
Oh. I.
Aph. XVI.
Ch. I.
Aph. XXI.
of
samvegdnamdsannah
former
is here
are
for
of
the
complete
three
gunah
Patanjalirefers
to
of ecstatic trance,
most
thus:
"
It
ardent."f The
two
samddhildbhah
adopted
the
of this non-attachment
feelingis
equilibrium;
consists in
the attainment
whose
There
of
Pradkana
realization
to
all
from
state
their effects,
after this realization.
the
The
of Purusha,
highestnon-attachment
for
from
cessation of any
the least
Constant
practiceof conscious-
three
of desire
is thus
unconscious-trance
is entire
discrimination
The
non-attachment
highest (superior)wherein,
which
That
cause.
of
cause
ous-trance
Of unconsci-
of
approach
to
Samddhi, and
not
to
144
the
thee
"to
nature
and
oh
best
"henceforward,
"
balance
"
man
condition
whose
pain
pleasure or
fall
all desires
whom
on
"of
the mode
firmness
of supreme
of
whether
"
no
questioners!
of
mind, hear
of the
existence
described
have
Thus
mind.
the
is called
"able
"
"
moved
by
quitedead who is never
calamity,poverty, pleasure,pride,dullness, festivals,
is indeed
His mind
"
"
the like.
and
"
for
"word
Raghava
"
.
"is
thus -for
question.
dissolution
"
*'
referred to at the
of the Jivanmukta
repeated incarnations.
of mind
peculiarto the
formless
The
"Jivanmukta.
mind
The
from
freed
ever
friendliness
! rises sattva
others in
"and
oh
is
hope,
another
is but
which
the mind
When
oh
beginningis found,
mind
of
dissolution
of
best
the
"
"
dissolved for
"
"
"
"
"
in
ever
"
relation whatever
"
bliss and
"
without
The
"
never
matter,
from
joy, free
Jivanmukta
"
with
Rajas
all
and
of mind, for
forgetshimself
uniform, full of
Tamas,
ever
in any
not
pleasureor pain ; he may or may
with the tendencyof his prakrti."
"
being
dissolved."
condition
act
of
in accord
"
"
"
Thus
"
End
it is
way
plain:
to
formal
dissolution of mind
is the
Jivanmukti"
of the third
Chapter on
"
Dissolution of mind."
right
145
IV.
CHAPTER
THE
AIM
SELF-REALIZATION
OF
which
on
authority
lead
to
Here
is
it ? have
been
attemptedan
five in number
LIFE.
THIS
is Jieanmitkti?
(3)What
Disposedof
in the
(2) What
the
are
to the fourth
ans\ver
of Jivanmukti
the aim
are
it rests?
IN
(I)Preservation
that
means
precedingchapters.
is
questionWhat
if it could be realized?
even
ia
The
aims
be asked where
It may
of
putting,qut Gnosis
broughtabout by proper instruments of knowledge? and, it
of
beingso, where is the use of Jicanmukti for preservation
Gnosis"?
The answer
is -doubt and false knowledge crop up
in the mind if it lose its condition of peacefulequilibrium.
Visvamitra
has well illustrated this possibility
of doubt,
before he attained the condition of peacefultranquility,
even
well initiatedin Gnosis
in Raghava who was
'
"
"
Oh
child of the
best of knowers'!
there is
"*
"
*'
As to
with
that
repeatedwhat
he
he
submitted
Hereupon,said S'uka
"I knew
.
"
"
19
himself
my
to
his
father
being
Janaka
not
who
satisfied
who
also
alreadysaid.
to Janaka
this of myselfeven
mination, and
same
appliedhimself to
Not
alreadyknew.
and
"
before .throughproper
father too
thingon beingasked
about
taught me
it. Oh
discri-
the very
best of the
146
also say the same;
is
the same
again is in perfectaccord with what
called
fonnd in books on the subject. This world
"
"
Yon
of the Word!
"knowers
imaginationdisappears,
"into
"even
"
rednced
if it were
as
"
"
valiant sire 1
"
for,my
mind
Tell
to
truth.
Explain this
Janaka'.
truth is
"The
"
finds
presence."
what
than
other
none
matter
the universe
wandering through
"
of the
me
oh
to me,
say ;
you
"
"
"
from
imagination,
"
"
you
"
have
Thus
liberation.
the
about
alreadyknown
gloriousSelf ; you
"
sus-
objects,
nay
you
oh
objective,"
"
"give
"Thus
up the
advised
"
the
"
doubt,he
"
"
Soul"
Janaka
thousand
after
knowledge
peace.
The
years in such
even
itselffor want
even
for
of ecstatic
spotless-condition
S'uka
and
Meru
"
thee.
peace of
desire and
fear,effort,
"
sorrow,
liberated,
ever
troubles
art
that
"
Raghava
:
to
It is thns
view
thou
complete silence
from
Thing. Free
the
effort towards
no
oppositebelief
by this great
"
Brahman
"
went
forth
put
"acquisition,
you
is worth
that
acquired all
"
raising
trance.
trance,
the
same
in
147
destruction
"
"to
"
faithless and
ignorant,the
The
"
him
;
"
he who
**
Ignorance
farther
in the way
well
is all doubt
can
scepticmeets
nor
with
whatever."
"
"
the
on.
false
means
Whereas
of liberation alone,doubt
preventsboth
liberation
as
said
"
One
S'ruti also
The
says
"
rid
All donbts
"
"
Fire
"
"
148
if its power is
to destroy sin and sorrow
powerless
neutralised by the strengthof doubt and false knowglimpse of the trnth rfs
ledge. Having perverted
well as having no
grasp, of it both stand alike,oh
S'aka I in the way of gnosisand its resnlt."
"
"
"
"
"
in the
Thus
of
case
mind
whose
one
is not
at rest
is
there
is
mind
whose
world
of the
conscious
the
objective,in
of
possibility
"
doubt
and
the
of such
case
of the
"
He
certainlyis
no
knower
of
sustain
his
with it,without
in the
any conscious
acting under tho
body
end.
Hence
is
Chhandogya :"
remembers
what
not
"
there
one
him
of the
panorama
God*
it said in the
whole
make
to
knowledge. The
objectiveis able to
not
as
false
or
unconscious
Brahman
far dissolved
so
otters
see
like
even
viz.
'an
his
animal
body ; the
appointed
"
"
others
see
is what
men
acts
as
refers to
beingoften
course
The
word
consciousness
units ia in
the
God
broken
driven
whether
carriageto
*
near
the knower
tlhe eyes of
of Brahman
if completely
oblivious of his
his
see
is most
on
horse
the road
thus
guided or
appointed place.
in
sense
not, and
The
of
total
world
that
reaches
vital breath
reflection of
the
does,
Supreme
of all conscious
(Samashti)
and
all individual
development.See Panchadasi"
Ch. II.
beings
149
similarly,
accomplish all
acted
the
or
npon
not
also
This
"
of all.
"
even
is given in
same
the
Bhaga-
the
"
him-Self, recks
whether
not
blind with
the cloth he
"
it stands
falls ;
or
intoxication
wears
remains
come
to
or
who
falls
away."
"
So also Vasishtha
They
"
The
control of
habitant
mortal
found
"
life,thongh
for
"
chance
"
is necessary
by individual effort,
being under
SnpreraeLord
vata
that
"
share in such
intercourse
as
them
in the
current
"
"
"
of
"act."
be said it is a contradiction
'It may
accomplishedrecks
as
to them."
comes
conditions
are
"
not
and
This is
in
possible
they share
"
'
"
of Brahman
various
degreesof
rest
'
These
degreesare
these
degrees
in view
in such
consideration of the
the
say
intercourse
to
contradiction,
for, both
no
of rest.
nnmber.
in terms
playing
four in
of the first,
second, third,
and fourth
to the fourth,fifth,
degreebelongingrespectively
sixth and seventh of the seven
stagesof Yoga. These stages
thus described by Vasishtha :
are
"
"
third Attenuation,the
"
Indifference, the
Transcendence.
fourth
sixth
the fifth
Pacification,
Oblivion
the
and
seventh
accompaniedwith deep
of non-attachment, coming from repentence
"sense
for one's ignoranceand leadingto study of philosophy
"
The
Contemplation,the
desire
"
and company
of the wise is the first stage called
"Ardour.
The
second
Contemplation consists of
"
"
"
150
"
"
phy,
philosoand
wise, non-attachment
the
of
company
of
good thoughtsborn
"
"
"
"
":
ment
to
Attenuation.
from
When
"
and which
"
ive
is all wondrous
The
"
"
of the
in
objective
the
Oblivion.
all
"when
"condition
"
When
sense
stages
object-
Indifference.
well
as
a*
of
accomplishing
resultingfusion
the
the state of
the
as
stage called
passed, and
of Self-realization which
end, the
results is the
and
are
therefore not
here
of
a
sense
even
proper ;
itselfto separateness.These three
waking condition.
"
comes
are
means
of
in
belongto
is
only the
Brakma-mdycS
attachespseudo-reality
are
included
for in them
"
the
as also
subjective,
gnosis
with
is called
sattva
"
"
Then
these four
going over
carefully
being void of all contact
resultsfrom
"
to"
application
constant
"
the
stage called
third
"
"
and
force of Ardour
seen
as
the
of separateness,
only in that condition."
undoubted
unityof
152
others
to
"jarstandingempty
to call
whatever.
like the
without
and
like
without
ocean,
the
wide
because
Such
jar in
like the
is
mind
it is immersed
in the
surging
the
said
"
'
knows
from
or
and
within
placedin
this mortal
ascetic
The
-no
the
the
of
ones-ness
bliss.
thought and
.stageof Transcendence
his ecstatic trance) either of himself
'
uniform
one
empty
all self-illumined
Brahman,
any
is full
dkd'sa ; he
kind
any
in
like the
even
has
who
tas the
as
ocean."
"
One
well
"within
without
as
He is empty within
"
break (of
desire of
etc."
habitat
"
Thus
the
'
contradiction in
apparentlyinvolved in
".theaccomplishedrecks not' and
they
'
of
terms'
comes
to
tfrem' which
the
was
However, is the
substance
.beginning.with the
of the- whole
the
three
stages
is to
say
realized,there is no
having
of doubt and false knowledge on
of the
account
possibility
absence of all duality
in those conditions ; ,and gnosis once
.about is fullypresevered and protected thereafter.
.brought
,So then, this ^Preservation
of Gam*
is the first aim of
,
Jivanrnu/tti.
been
153
'
be said to make
'
up this Practice of Tapas on account of
of exaltingthe ascetic to the condition
their
beingthe cause
of gods and other higher beings.
by the dialoguebetween Arjima and
and Vasishtha
Rama
Arjuna :
"
Tell
"
"
the Lord
Krshna
oh
me
he
"
pieceof
"
clouds
is the
! what
not
with
meet
not
cloud
destruction
separated from
between
Oh
"
"
"
who
"
elsewhere,for,know
or
is devoted to the
path
of
my
him
dear !
goodnessever
not
no
one
meets
Arjnna :
"
"
*"
some
adjacent
two
son
either here
"
like
"
"
"
of that
course
The Lord
"
that between
or
"Does
"
fairlyillustrated
"
aspirantwho,
"in
"
This is
One
"
fallen from
Yoga passes
on
question.'*
to
the
world
"
difficultthat
"
"
"
"
Rama
these.
"
:
"
"
"
one
20
one
Tell
me
oh
revered
who
away
"
"
be born
conditions like
He
passes away
third stage?"
Vasishtha
"
should
in
"
sire ! what
from any
one
of the stagesof
awaits
coarse
second
beingwho
Yoga melt
or
passes
away
154
in
44
"
"
"
"
"
"course
"
and
"
In this
he
over,
do the
'
before."
as
'
stages lead
to the life of
for Practise of
makes
is givenin the
on
goes
his progress
resumes
manner
answer
some
best
rapidlypassedthrough the
the
pious rich
virtues.
Having
of
already gone
"
all the
with
this earth
to life on
comes
in the house
is born
adorned
man,
"then
He
again.
"
the
proportionto
S'ry,ti
Tapas
Penance
"
gods.
If
in all that?
exhalts
the
to
to be gods through
gods, the Rshis came
penance, choosingthat condition gainedit." The three stages
precedingGnosis beingof the nature of this kind of Penance
and beginning
the three stagescoming after rise of Gnosis
condition of the
with
impliedto
necessity
said
"
correspondsto
be much
more
ecstatic trance
Hence
so.
has
are
of
it been
"
The
"
"
Though
"
The
'
world
kinds of
men
'
to be thus
obligedmay
be
devotees,neutrals.
pupils,
divided
The
into
first has
the
three
the
155
mental
peace iu
short
very
of
spaca
time.
Hence
is it
:
sa.id
"
who
He
"
teacher
"
The Smrti
also says
to that
;
"
and looks
to God
his
npon
is given him
by the master."
"
"
The
held in proper
senses
second kind of
the
by
practised
to
being helpful
Yogin,merely from
him
by
in
devotees, share
men,
of
way
the
the
it,
the
penance
of their
the circumstance
accommodating
to
having found
in no timV"
tranquility
check
truth he acquiressupreme
"
him
the
in
matter
"
his God
as
"
"
devoted
absolutely-
is
like.
his sins."
"Neutrals
The
first imitate
The
"
The
world
do
"
sightof
He
"
In
of
whom
"
from
the
He
to follow
in his footsteps.
"
been said
on
:
they
accept."
being graced
with
"
intellect has
falls
same
:
try
Yogin.
proper
"
forth thus
w
the
whose
"
Yogin and
the unbeliever
Even
a
the
has it
Smrti
kinds
of two
again are
does
manner
he do
good
to
all
this is set
"
has had
"rivers
dip
he has
in
the
given
he has offered
"
gift;
"
"ancesters
out
holy
the
waters
earth
whole
thousand
in heaven
of
all
sacred
in
pious
has
sacrifices ; he
;
he has
lifted his
death
he
155
"
whose
man
raiud has,
him
From
for
even
"family,
disire,the
"through him;
the
"
man
that
Brahman
"
of
bliss."
of Brahman?
the
of his
whole
whose
which
mind
is dissolved
in
tasted
moment,
It is not
anuvaka
"
"
Supreme
thoughtand
the
is the
of him
"mother's
on
worlds
three
all the
absorbingidea
of
worship
"deserves
issanctioned
all his
but
of the Taittithe
in
first
they
"
"
"
"
sacrificialpost, anger
is the
the
is the
"
"
vital breath
is the
is Brahma,
to
Udgata, the
the
is
ear
the
Agnit"*
In
this
the words
description
charityis the giftgivento
the priestsmust be understood,
to mean
say the Chhandogyah,
fulness,"
universal love,truth"Penance, charity,
straightforwardness,
these are the gifts
he gives." Again,in the middle
of the said Anuvdka, all activity
of the Yogin, nay the very
'
'
in
The
sacrifice.
five
names
The
from
Hotd
onward
are
names
of five differentofficers
first belongs
to the.Rgueda,the second
and
to
The
the
Yajash,
firstoffers
natural
life,are
of
functions
identified
with
also
as
Jyotis/tthoma-sficTifi.ce,
sacrifice,
whatever, thus
every
"
Whatever
"
sotna-drink,what
of
concluding part
takes
he
whatever
vow,
the
parts of the
with
is
his
is his
he drinks
he
upasada-koma* what
goes about sits or stands is the Pravargya-homa, his mouth
is the Akavanit/a-fire,
what
he
speaks is offering,his
knowledge is the oblation, what he eats in the morning, at
and in the evening is the sacred fuel,what
"noon
is morning
mid-day and evening are the three savandni, day and night
"
he
the
plays is
"
"
"
"
"
"
"
"
are
nights are
the
ties that
hold
ahargandh ;
becomes
"
bhrtha"] The
months
sacrifices,
the
Chdturmdsya-s"crifice,
the
victim,
in short
"
"
the
Puniamdsa-
this is
seasons
half
years
are
the
are
the
Sacrifice in which
and
years
arid fort-
his
everything
being the Ava-
death
gradualstages,as
the
Moon
"
as
the Sun.
and
himself
well
as
cause,
characterised
This is the
"
This
with
to the
"
"
with
one
knower
the Moon,
of Brahman
form
of
particular
paddrtha-Nirvachanapage
*
form
reaped by
of the
form
devotes
who
one
he who
the Sun;
and
gloryof t\\"pitarah
understandingthis
oblation
297
offering with
"o.
off in the
passes
moon
of the
secret
with
specified
mantrdni;
137.
The
Pravargya
particularmantrdni.
becomes
see
is also
See,
idem.
the
and
sun
S'raufaa
cular
partiP.
281
85.
No.
"j-It
to
of
fruit is
effect,in the
ing passes
"gods and becomes one
Dakshindyana attains
"
the
such
to
Brahman
by
bo
is the bath
very
holv.
taken
at the conclusion
of
Sacrifice.
It
is
supposed
the
of
is master
moon
"
"
Sacrifice
thus
who
He
mentioned.
there
with
the
devotes
the
identified with
Yogin becomes
from
the strength of his faithful resolve.
the moon,
world
faith is anyhow less fervid he gains some
equal
and
own
having then experienced the favour of the
snn
or
If his
to his
himself
and
sun
yearly
the
to
he rises further
the moon,
acquiresthe glory of
to full
gnosis up
Bra/imd.
the four-faced
that
in
realization,while
Having gained
sphere, he gains
bliss
the
'
as
established
in behalf
of the argument
the second
treatingof
aim
that
of Jivanmukti
and
of truth
the world
to
in other
Upanishad
'
of the truth
truth.
Thus
is
viz.,the practice of
Tapas.
The
third aim
of
within
whether
one
no
Jivajimuktiis Universal
and
Return
"
"
This
'
censure.
or
him.
not
It has
anger
from
The
Yogin
all external
course,
inter-
uninformed,
thinks
ever
r
is of
thinking against him
The ascetic being ever
beyond
disputewith
"
detached
informed
and
Love.
been
said
for anger,
wish
can
:
find
ever
for
cause
"
him
well
who
menaces
whatver, displease no
It may
here be questionedrennnciation-of-the-accomplished
is anterior to Jivanmukti, -realization of gnosis is anterior
to that
even
renunciation,and
anterior
again to gnosis ;
absence
of anger
"
and
true
as
shadow
anger
and
and
similar
it is because
of anger
the
rest
how
remuneration-of-the^seekeris
then is it
virtues
at
possible to preach
this stage ?
and
are
the
not
like, in
found
in
the
even
This
so
Jivanmukta.
is
much
If
renunciation-of-the-
160
Yoginan objectof
is the
Thna
Oh
universal favour.
Says Vasishtha
"
the
enters
specially
most
spotless
gnosis whose present life is but the last,
of ages' growth..
even
as
pearls seek the bamboo
friendliness,quiet,freedom,
Goodness, placability,
knowledge all constantly
repairto him as do women
"into the 'interiorof the house.
Sweet with polished
like
is sought by all men,
open conduct, he
the sweet lute,saught after by the deer in a forest.
"
"
"
"
"
"
"
"
"
"
"
"
"
He
is the liberated
reme
kind
ever
who
one
on
of the
account
supin a
is
of
Also,
"
In
"
"
whatever
"
cruel or docile
whether
The
own
mother.
men
of penance,
man
men
piety,nay
"
Thus
is
kings
even
clearlymade
and
above
all
"
religious
of
potentates,or
beings
in their
as
even
"
of peace stands
of learning,
men
"
all
calm
of
men
of Jivanmukti
"
Universal love.
The fourth and fifth objects
viz.,Destruction
An
of
miseryand
consist
in Gnosis and
respectively
in the fourth chapter speaking of
abstract is here set forth. Says the
S'ruti :"
K
If he knows
"
There is
an
digits,
the
Self,what desire,what
This is said to
*
his self as
imply
that all
double entendre
to the liberated it
on
means
the
care
temporal evil
word.
As
to
the
and
object,
anxiety."
is
destroyed,
moon
learning.
it
means
161
in the knower.
do
The Sruti:
erred
good,he
or
sinned
"He
absence of that
of
merit or
religious
connectingbeingswith the
of bliss
'
is threefold
the
and
so
never
demerit which
world.
next
is the
The
'
cause
gaming
everything,
gaining the supreme end. The
second againis threefold : beingthe witness of all,being unaffected
of
with desire at any placeor time, beingthe enjoyer
all enjoymentswhatever. He
Brahman
who
knows
I am
which is the witness in all beings whatever
from Hiranyagarbhato the beingsof the lower material plane is necessarily
the witness of all even
as he is the witness of his own
beingi
The S'rutisays to the same
He enjoysall desires
effect :
whatever with Brahman, the witness of all." The 'being
unaffected with desire for the enjoymentsseen in the world
of
'
'
"
'
knower
such
as
up
of the Essence
stress
the
on
"
by the
while
hundredfold
section
on
perceivingevil under
world.
"knower
of the
speakingof
at every
Hence
the
Veda
ever
above all desires what-
degreesof
a
increasing
in the
Hiranyagarbha,
has gained selfwho
to the
stageup
bliss
Universal Empire.' He
beingof
all thingsis
all
food, I
'
the essential
enjoyerof
all
ments
enjoy-
whatever.'
am
the
necessarily
as
am
all food
am
the
eater, I
am
"I
the
eater."
'
Accomplishmentof
Smrti
"
every
'
thing
"
fullysatis*
gnosis,
"fied in supreme fulfilment of every duty, there remains nothing
for the Yogin to do ; if anythingrebehind gnosis.
main, he must be justso many removes
all content
Regaling
in the nectar of
"
"
"
"
"
21
dutyto
disturb him."
The
'
the Sfruti :
;"
"
"
Hence
"
becomes
be asked
gainingof
down
he
All ;"
is the
knower
The
"
Brahman
of
Brahman"
It may
'
'
in
is thus touched
end
upon
supreme
ness
Thou, oh Janaka ! hast realized entire fearless-
gaining the
these'two
'
'
as
bliss
Thus
Jivanmukti
is
superiorto
rendered clear in
Rama
"
:"
"
Lord
Oh
the two
Yogin centred
the knower
beings !
the other
Tell
he
This
is
Vasishtha.
and
Rama
1 the best of
is better than
ecstacy of Jivan-
in the
dialoguebetween
shown
been
having
in view, it is plainthe
mukti
in
meant
which
me
who
is
ever
of
at
"
awakened
to and
Vasishtha
"
:"
which
"
"
"
in
the
"
that
internal
this world
upon
within
is
the
objective the
or
Rama
from
shut
himself
entirely cooled
internal calm
and
the
conviction
Yogin
in
up
equally good
are
which
calm
Gunas
Having gained
'
the
world
Both, oh
"desire
only
touch with
no
is
looking
pleasantcalm
"
one
Trance
of
like
even
remains
"comes
**
from
world,
down
'
this
I have
remain
may
meditation,
if the
fire of
penance."
'
not
to this.
superior
'
For, Vasishtha
himself
has
amplified
163
his
'
in
meaning
farther
internal
'
'
calm
by
'
of desire
destruction
explaining this
:
"
"
"
fire of
internal
"
conflagration."
still be
places the
'
being
with
"
than
"
all at peace
"
devil-dance
is not
This, however,
Though
manner.
tinge of vdsana,
be far superior
world
is of
both
all vdsana,
better
as
are
such
the
both
mad
were
tumult,
the
being
to
equal
without
best
trance
with
is in
in trance
of
the
in
'
It is
it is clear
plain the
that
of the Fourth
Yogin
the
as
with
world,
on
"
The
on
to heaven.
entirely above
of
which
mind
'
is
is absence
its five
ends
it.
Chapter
of
man
Vdsand,
the
"
course
is the best.
with
Jivanmukti
the
Samadhi
no
dissolution
with
of
exhalts
gnosis and
of
form
fact
with
as
this
-slightest
would
gnosis and
religiousmerit
the
any
well
as
intercourse
initiated
of
intercourse
place
in
explained
Vdsana
It
trance.
man
be
may
affected
were
such
fully
superior to
ignorant
everything to support
Eud
mind
to
words
better than
course
of all vdsana.
Thus
to
are
of its
account
trance
intercourse
Where
whatever.
is
trance
correct
The
vdsana.
above
Samadhi
When
be
better
trance."
"
trance
will
"
nothing
if the
of
':
is distracted
trance
the midst
in
passage
solitarytrance
But
the
whole
one
following
effort is
acting.
though
such
even
is
'
desireS, such
of mad
kind
world
various
"
world
burning in
the
above
whole
persons
the
that
'
world
in the
to
desires
out
the
gained
calm
pointed
of the
If the mind
the
and
cool
It may
been
having
becomes
"
"
calm
Internal
"
end
of Jivanmukti."
has
164
V.
CHAPTER
"
RENUNCIATION-OF-THE-ACCOMPLISHED.
as
being
Renunciation-of-the-accomplished,
Henceforth
been
proceeds.
"Now
Na'rada
is
"
which
"
Parama-hamsa'h
who
ascetics
is their
? what
are
?"
condition
impliedto
evidently
not forget
be
can
asked
and
Lord
approached the
tlie path of tliose
That
do with
nothing to
the two
mere
of the Essence
and
mere
Parama-hamsa,'
contemplationand
away
the rest,to
of the
gain such
touchingon
in
of Sdmadhi
quoted before
;
and
are
The
"These
powers
in
the other
"
Aph.
XXXVII,
obstacles
moments
down
he
aphorism
are
-"
Ch. Ill
Yoga-Sutra
Thus
powers.
suspension."*The mere
Parama-hamsa, on
having full realization of the Essence,looks
*
kind
same
beginning with
means
the way
has
such
.swerves
words
in
floating
'ascetic* or
upon
""
of
hand,
such
".-*
165
ation,
renunci-
"
"These
"
for
curiosity
is all
out
consciousness,the knower
"of
"
shine
thus
powers
the
feels not
of
least touch
change
and
wonder."
such conduct:
censure
"The
"
"
In
none
"
"
and stomach."
sex
who
one
strife and
is an
'
of these faults
ascetic '
"
"
"
"
"
"
"
seen
The mind
one
is
even
then what
extraordinary
in the
of the
Jivanmukta
kuower, Oh
dear ! attaches
my
"
"
'
Parama-hamsa
full of pure
"
intellect and firm in the realization of self ?
is
"
"
'
followingdialogue.
revered sire !
excellence
Vasistha:
"
Oh
as
excellence of such
The
occur.
well
as
who
perform such
wonders
as
of severe
practitioners
; in
penance
tainlyis nothing extraordinary.A
"tion divides
floatingin
ecstacyfrom
madness,
the
the
tdntrikd/i,
this
there
cer-
"
the mind
"
tinge of
attachment.
"
all content,on
"
ginninglessillusion of
"
Of the knower
the absolute
of every
of the Thing,
of
disappearance
and
the be-
death,
166
"
"
"
thinness/'
imperceptible
ated into
like
the
are
ed
free from both the above mention-
speech, and
Path' refers to external appearance,
'Condition' to the internal peace consequent on
'
'
'
proceeds
Lord'
the
to answer
'path'and
dailyattenu-
calamityall grow
avarice,
desire,
sorrow,
then it is
Thus
passion,anger,
which
words
objectof
the
"
difficult
is very
path of the parama-hamsa
"in this world; it is not at all common."
"
This
inquireris
anxious
path about
be
to
it consists of
coveringetc.
principalpath* necessary
'
'
words
the
'it
is
not
all common'.
at
reallyso
were
end.
the
"
The
"
"
"
"
"
[The change of
is a
Upaniskadproceedsto
if there
'
show
the
objectas
that
well
as
Path :'"
be
has found
the
only One ( who
path ) he alone is always in the ever
Holy,
is
he
the Veda-pur usha ; thus say those
who
know."
of thousands
Few
common'
texts.]Even
of gainingthe
possibility
Even
for
'
endeavour
accomplishedthat
"Essence."
so
to
and of the
my
real
168
the Lord says
centredin me.* Aud because he is so centred,
not in others bound
he too always 'mainfests himself in him,'
tip in
for theyare
ignorance,
yetunder
as
spellof amdyA.
the
of the
in such knowers
The Lord manifests himself not even
for,their mind is constantly
Essence as are not real ascetics,
know
"
friends
and
"
hair
"
his
his
on
of
worship
himself
"
betake
"
stick, and
"
life and
"
and
to
mere
should
bamboo-
simply
to
keep
term
together for its natural
do good to the world
at large."
body
to
thus
addresses himself to
pastgoodKarma,
without taking on
assimilation/
and
all
Veda,
and
rag,
round
description,
every
covering
small
the
universe,
whole
the
even
of
study
the
thread
sacred
head, the
and
trunk,
"ceremonial
nay
'study,
contemplation
formal
rennnciation-of-
as
and
attention
to
"
give
"
beginning:
should
"He
"
objective.
the
with activity
tendingto
occupied
while
he
is
the like ;
"
and
satisfaction. Such
and
make
one
him
even
a
one
forms of temporal
calls on
his
many
householder,and he naturally
so
peculiarto
'
'
Essence
the condition of
It may
on
Rennnciation-of-the-accoinplished.
here be
asked
whether
this Renunciation-of-the
it consists
\^hether
like keeping away
a
from
to
of the
action whatever
any
the world
and
Essence
or
relate himself
cannot
not
can
like
giving up
for,the
obviouslypossible,
infected town
an
firstis not
accomplished knower
the rest,of
ordinarilyabstainingfrom
cloth ? The
oat
worn
and
'
to
by
ceremonies
the Smrti
"
and prohibitions.
Says
injunctions
formal
"
of Gnosis, fullysatis-
nectar
fied in supreme
fulfilment of every
mains
nothing for the Yogin to do
"
"
remain
"
he
be
must
just so
duty, there
;
thing
if any
behind
removes
many
re-
Gnosis."
"
Nor
in the
of the order.
insignia
other
the
said : the
horn
of
faithful should
a
being no
vow
black
be
as
if uncovered
antelopeshould
longer of
use
used.
be
vow
whence
Now
and
the
this horn
being also
to be givenup.
carry about, has of course
This giving up, with the form peculiarto it,is spoken of
buted
distriin the Veda where it is enjoined
: the prize-moneybeing
inconvenient
to
to the
the
the horn
priests
sacrificial ground near
and
patti-Karma,
it is
of
may be thrown away in a part
the altar. This is called Prati-
well
as
spiritual
Renunciation-of-the-seeker
is of
as
ly
temporal. Similar-
two
kinds.
It
is not
ascribed
^
this action
'
pure
consciousness is laid at
\
22
to
Seo foot-note
page
4,
170
the internal
sense
is full of
which
ever
to
come
think
makes
accident which
the
activityof
(mind) and
natural
the
that
to
all, it is impossible
for
by gnoais,once
rest
thousand
while
stand-still,
regaling
gained,there
"
is
contentment
no
of peace, and
'supreme fulfilment of every
the
the duty of establishing
want
from
be no
there can
consequently
remaining
duty,'there evidently
mind
in
thus
the
rest
perfect
Knower
and
to
were
future birth.
store
even
unseen
which
do
Brahman
be
not
on
so
for, that
"
unseen
present
somethingtangibly
with
even
logic,
were
this need
But
'
of mental
an
again be asked if
he would,
obey formal injunctions,
called Dharma
store (of Karma,
relate him to
would necessarily
It may
peace.
what
stands
in the
way
to imagine
necessity
logical
cause.
unseen
and
study, contemplation,
For, if that
assimilation
'
there being no
therefore,
the
injunctions,
gnosismay,
like
one
who
as
take up
yet seeks gnosis,
ceremonies
as
ciation
renun-
the Ndndi-srdddka,*
The
171
and
fasts,
keeping
vigils,
of is not
spoken
to
enjoinedpreliminary
distinctly
takingnp renuncia~
stillthis renunciation' being only
tton-of-the-AccornpUshed
another
more
advanced
from the
even
atiratra
"
spokenof in
The words
the text.
*
'
'
'
'
"
'
the
Virat which
fruit. The
to the
word
Hiranyagarbkawhich
of the Sutrdtman
to
; as
tends to
happinessin
He
this world
rest and
Hiranyagarbha,This
is done
the
plane
conducing
should
or
the
172
Praisfut, The
renonncer
with him.
etc.,
The
impliesthat
the mrti
he may
shoes
take wooden
use' suggested
in the words
the
concealing
consists in
in
before
'and'
"
The
word
:"
Two rags,
"
should then
animals and
keepingaway
'
keep life
secret
venomous
and
body
gether/
to-
partsunder
the rag,
with the
reptiles
in
'
'
the
sannyasinshould
and the
rest.
This
also
as
is
the view
of
adoptingof
but
suggestingthat
the
injunction,
necessary
"
"And
this
is not
necessary."^
only
order- styledRennnciation-of-the-Seeker.
Parting with
stick is thus
"
The
"
The
and
upbraidedin
the smrti
"
contact of the
body
constant
; never
"
covered
by thrice
"
bow."
with
the
the stick is
lengthan
is
the
enjoinedas
even
arrow
spoken of
Pr"n"yAmM :
over
space
in
"He
the snfrti
must
do
173
hundred
on
'
"
'necessary?'only
is then
"What
"
no
"no
tuft of hair
on
covering-/"
the
stick
this: 'no
sacred thread
the head, no
Paramahamsa
goes
about
"(as he likes)."
As
in Reuunciation-of-the-Seeker
one
has
absence
of the
to
necessarilyenjoined
him, so is absence of stick and coveringa necessary character
of the true ascetic ; for,otherwise the mind being distracted
with thoughts about the preservation
or obtainingof the
will never
find that yoga which
bamboo-stick and the covering,
of the thinking
of transformations
consists in suppression
This is not good,for,as the rule has it, the bride
principle."
life." The
is never
espousedat the cost of the bridegroom's
to the doubt how
text adds by way of suggestingan answer
the
sacred
thread
"
"
he should manage
"
heat
Neither
on
nor
cold, neither
neither
respect
"
the
(conditions)."
nor
entirelysuspended from
"
six
no
cold,for,he does
playfeels no
cold
even
:"
not
feel it.
on
As
action
child
engaged
morning though all
winter
Self
feelingof heat
be similarly
in the hot season
explained. So also the
may
for the downpour of rain on
his body
absence of all feeling
Since he feels neither cold nor
heat it
in the rainyseason.
not
pleasureor pain
goes without sayingthat he knows
Cold producespleasurable
sensations
coming of these two sources.
in the hot season
and heat in the cold season.
Respect
of feelingshowed
and generalwamth
refers to the reception
Rebuff" refersto the coldness shown by others.
by others ;
know
no
cold whatever.
The
absence
of the
"
"
"
"
"
When
the
ascetic has
none
174
universe there is no
of
Bence
the
"respect or
pairsof
for
room
likes and
enemies
of all
etc.
sion,
deluThe "six conditions "are Jiungerand thirst,griefand
decayand death. These three pairsbelongrespectively
the mind, and the body, and as the ascetic,
to the vitalbreath,
with the
one
in his
Self,knows
none
"
be
in the
possible
distractioncoming of scandal
of break ?
from the asceticduringmoments
can
He
lias
stillbe
It may
"six conditions.
the
transcending
per
nothing impro-
of these,there is
"
given
up
sure,
pleapraise, self-assertion, desire, revenge,
avarioe,
perpain, passion, anger,
the
"verseness,
Joy,jealousy, egoism and
"
"like."
of evil to any one
by others.
attributing
consists in the feelingof one's superiority
over
Pride
others.
Rivalry is the desire to equalothers in learning,
wealth etc.
tual
Self-praiseconsists in declaringone's spiriSelf-assertion
(orother)performancesbefore others.
nefit.
or
awing others for one's beexpresses itselfin suppressing
is greedof wealth and chattel.
Desire
"Revenge"
is burningdesire for the destruction of one's foes.
Pleasure
"
"
Scandal
"
is the
"
"
"
"
"
"
"
"
"
"
"
of fulfilment of
desire
the
happening of
something agreeable."Pain "is the oppositeof pleasure.
Passion
is desire for the company
of women.
Anger
is the excitement of feeling
born of interrupteddesire.
Avarice
manifests itselfin the pain one feels on
parting
comes
"
"
"
"
with wealth.
such
some
or
"
"
is seen
in those attached to
"
lect
of intel-
thingsnot reallygood,
takingthem to be good and vice versa.
Joy is that feeling
which is indicativeof mental pleasure,
and is also conducive
to the increase of that pleasure."Jealousy is that which
views even merits ia the opposite
light. Egoism is mistakas
"
"
"
"
"
176
self. Both these refer to the doer
to has connection
with
the
'
of enjoyment,and
objects
illusion
which
in that verse
Bhagvad-Gitd
explained
of this illusion
sa^s give up all imaginings etc. The cause
is fourfold :
Ignorance( avidya) is takingthe
viz..Ignorance,
evil and non-dtma?i, to be eternal,pure,
non-eternal,
impure,.
good and dtman "says an aphorism* of Patanjali.The first
permanen
is believing
mountains, streams, and the like which are imto be permanent ; the second consists in mistaking
for quitepure the impurebody of wife,child and the like ; the
and the like
third arises from regarding
husbandry,commerce,
all evil ; the fourth is takingthe
as goodthoughtheyare
really
bodyof wife child and the rest which is only subordinate to self
the phyand entirely
to be one's real selffrom confounding
sical
false,
of these
sheath (offood)with the selfbeyond it. The cause
born of
"/#.,'doubt* and the rest,is ignoranceand impressions
This
Brahman,
which cover the essence
of the Unit
ignorance
with knowledge
of the Paramakamsa-SiSCQkic
is destroyed
ignorance
of ignoof the importof the great Texts ; and impressions
rance
done away with by the practice
of Yoga. In the conare
fusion
about pointsof the compass
justreferred to by way of
there is possibility
of itsrepetition
because,though
illustration,
the originalcause
is removed, impressions
born of that cause
have not been demolished. In the case of the (Paramakamsa
whoia an ) ascetic both these causes
of illusionhaving been laid
at rest,there is no possibility
of doubt
and its accompaniments.
the impossibility
of a return
therefore,
Considering,
manifold
of the
as
"
"
"
"
'
of doubt and the rest,it has been well said that the ascetic is
"
"
inasmuch
as
this destruction
of
and itsimpressions
be undone
ignorance
never
can
it is once
accomplished.The text furtherrefers to the
of this destruction being constant
:
after
cause
'
"
"
He
is permanently
The pronoun
'
enlightened in It."
Oh. IL
Aph,V.
supreme
Atman
177
is the
one
waste
Self,he should not be deluded away by words ; it is mere
of breath ;" gets over all mental destruction with the force of
lightenment
Yoga, and acquires harmony in the Se'lf^'. Thus this "enthe destruction of
beingpermanent and eternal,
and its impressionswhich
must
ignorance
disappearwith the
lightof this knowledge,is bound to be equallypermanent and
"
"
eternal.
Atman,
this supreme
proceedsto distinguish
revealed,from the personalCreator of the logicians
:
The
thus
then
text
"
"And
this
is
harmony
mere
Self."
in the
Brahman,
the
object of all
the
is
Upaniskad-tesichmg,
none
"I
the
"
that
am
"
"
cloud
moveable,
of
one,
thought"
all bliss
all
;" that
im-
peace,
is my
highest
glory".
free from
all distraction
that
Supreme Being,
beginningwith anger and
am
"
from
"
we
present'condition ?
thus
23
with
explained
fore
realization of bliss is there-
"
178
"
"
being worked
form.
proper
fulgent
highestef-
the
manner,
same
into ife
out
to them
of any practical
is never
use
"butter,
perlyrealized through the force of devotion."
tillpro-
"
If teacher,father,
brother and others who
station of
to the ascetic in his previous
life,shonld,being
being full of
by upbraidinghim for
three
faction
satis-
"
,"That
tuft, That
is the
"consists
"
in the
the
as
of
all
the
of supreme
this itself
Upanishads ;
of
sense
unit."
one
adoration
knowledge
the
only
the
thread,"
destruction
from
separateness
"Atman
the
now
the
serves
purpose of all external marks such as the tuft and the thread
and all external forms of worship like the three adorations,
That heaven
etc.
and
its forms
reach of Brahman
but
which
is the
such
as
for all
the
mere
panishad:
"
The
*'
tuft,etc.,is
of
Brahman-,
this bliss."*
when
they say
not
The
"
The
rest
of
dtharvani-
in the Brahmo-
"
enlightened
havingshorn his head
of hair shonld giveup also that
"sacred
"to
ship
wor-
beyond the
objectivehappiness is nothing
of the bliss
particle
of
beingslive onlyby a particle
a
of all
promised result
thread
that
"Brahman.
thread
he should
which
It is
*
clear of the
external
henceforward
is the
thread
inasmuch
BrhaddranyaJu*.
sign, the
bind
immutable
as
tnft
himself
supreme
it
binds,
179
*'
is
holds
"*
*'
"
whole
the
understands
who
secret
inner
The thread
of the Veda*
donbt
no
of the
hangs the
jewels
many
which
on
like so
phenominal even
who understands
yoga,
on
a string, that the ascetic
The
about him.
should wear
the light,
and has seen
should cast away
knower, firm in the highestYoga,,
the livingconscious
thread he wears,
the objective
whole of the
*'
*'
"
"
*'
"
of
the thread
find its place on
must
intellegence
Brahman.
Having found that placenothingpollutes
"him, nothingmakes him unholy such is the power
Those
"of that thread of gnosisthus running within.
"
"
"
""
indeed
**
of
to formal
"
aim
"
He
"
"
"
"
**
*'
*'
to
can
sacrifice.
of their life,for
has
who
no
Gnosis
gives title
is the highest
pure and holy.
which
indeed
all
gnosisis
the flame
or beautiful form.
the hair in any prescribed
entitled to
are
and others as
Brdhmanak
Such
in the Veda should
rites prescribed
certain religious
wear
of
bear this thread alone,for,that is the real mark
is
having got the rightto perform the said rites. He
the
"
said
"
Brdhmana
"Q?
knowers
true
faith,
gnosis for the thread
"
"
the
are
by
knowers
who
the tuft
should
"
wear
is
the whole
as
the thread
step ;
supreme
this thread ; he is the real
"
thread
be
sacrificialthread is
the
For, that
well
as
This
*'
perform
wears
to
of Brahman
knower
worshipper,
know."
sacrifices etc.
the
Before
rites.
perform any .religious
the
capacity
spiritual
formallygiven no ono
necessary
thread
is
180
of the
of
oneness
'
Paramdtma
present as
acts, brought about
Jivdtmd
and
tUe
Knowledge
'twilight-worship.'
also the
So
'thread.'
the
plainthe
it is
Thns
of that sense
great Text, demolishes the whole
The impossibility
of separatenesswhich is born of illusion.^
of
the
of
the
of this demolishion
the
of
thus
of the two
one-ness
assigns to the
together. It being so, the
be able to
is -answered
Thus
words
speak,
time
beginningwith
question what
of faith will
blind devotees
never
manner.
the
"
in
"
The
to
which
twilight-worship*
when
day and night meet
move
fuse,so
the two
is
"
Veda
the
soul
"
point where
at the
brought about
this illusion
rise of
the
etc.
th'e
words
what
"
proceedsto
now
sum
subjectthus
finish the
up and
lie is
"
centred
in
the
"
Vajasaneyinah
say
*
The
word
placed at
This is the
tho
onenoss
is
"
joint.'Ordinarilythe jointis
the beginning and end of day when
night joins with day.'
moment
of twilight-worship. Raja-yogainterpretsit to mean
Sandhyi which
the
is realized.
fusion
the
SushumnA
"
means
'
point where
The
of
individual
the
Ida, and
when
both
and
twilights
soul
merges
and,
twilight-worship
the
mind
with this in
at
true
Pingala,
"
own
the
soul and
supreme
of
interpretation
sun-
and
moon-
Sandhyd.
breaths
in
midday
flow
into the
and
midnight.
181
puruska
is all desire."
desire rests
'
of the
mind
The
in the
uninterruptedly
freed
yogin
from
Unit.
such
here be considered
"
doubt
"
"
He
"
stick is bound
"
true
"
gnosis.
to
"
hamsa.
The
of two
kinds
stick' which
'one
and
spiritual
three sticks
'
of
Tridandin
three
corporeal.*These
Restraint
he
"
"
"
Restraint of
he
is
That
'
who
bears
is
carries
speech,restraint
who
to
carries these
say
is made
of
an
Paramahamsa
nature
"
are
the
real Parama-
of mind, restraint
three
firmly in his
intellect is the real Tridandin.
Having controlled
himself with these three in his relations to all beings
whatever and having controlled all desire and anger,
he finds the highestbliss possible.5'
"
"
"
of all
virtues,forbear-
is the
(danda) of speech,restraint
of act,
"
The
of the
it clear who
'
is void
who
He
wooden
ance,
"
"
) who
';
"
stick ( Ekadandin
one
to
mean
these
body ;
ordinarySannydsin.
"
are
three
restraint
of
three
"
"
which
the
Daksha
danda
the word
by
firmlyabout
means
stick
'
him
as
speech, restraint
sticks
ordained
as
is the
well
as
'
of
mind,
the
mark
straint
restraint
re-
of
real
Tridandin.
"third
in absence
"
also.
Paramahamsa
order
"fourth
It
"
being so,
in
the
Ekadandi,
of pure
danda
of
looked
its effects be
He
memory.
should
mentioned
who
delude
himself
by
enforces,and
sannyasa
is obvious.
makes
should
"
distinction
not
Pollution
of all the
Smrti
who
take,
as
and
touches
not
is
an
the
;"
in restraint
is the
He
of
real
the danda
this
that
spiritual
in
consequence
its opposite the
"
side
by
chance
with
it
with
to
of this trick of
essential
simple change
truth
of the
of
gained
dress
wooden
which
stick in
to oppress
is clad in the
garb
of
The
reason
hamsa
Parama-
in
to what
thus
four varndh"
refer to the
side
most
tri-
to be each
carries
happen
the
the
the
to
destroysignorance
danda.
by association,the
not
knowing this
of existence
the end
house.
useful
for a moment
escape the mind
distraction ; it is therefore that
physical stick"is
preclude,as it were
for,a
as
the
is bound
considered
are
being
time
some
may
he
Veda;
might
some
Veda
qj3on
in
incarnate.
real Paramahamsa
gnosis. It
belonging
gnosis which
should
found
are
one
the
others
of its
consequence
moderation
"
forbearance, he is
of Vishnu
silence "and
as
of in
and
all observance
by
by
"
is the
spoken
"
danda
Pitamaha:
Says
bscetic-Paramahamsa
The
"
Tridandin
of the
marks
These
in diet."
about
comes
"
of act"
explains"Restraint
Smrti
Another
second
of desire, the
of Prdndydma."
practice
the
from
"
silence,the
in
first consists
The
he
gathers
should
take and
what
he
sin
through ignorance.
Take
sannyasin through food" ;
"
these
real knower
ignoramus and
and
similar
alone.
must
The
from
texts
one
under
deserve hell.
the
sideration
con-
It is be-
184'
"
refers to such
"
this difference
is with
Yoginah. It
not
are
as
in mind
And
"
"
who
He
said in
has been
what
sannyasin.
"
"
such
refers to
has
make.
salutation to
no
Brahmana
defininga
ascetics;for the
no
are
as
has it been
Hence
he
"
Paramahamsa
is above
said while
praise,beyond
tion/'
saluta-
"
refers to the
Being above "'all ceremonies of the dead
for offeringoblations
absence of all duty in the Paramahamsa
of
Gay a, through excess
made
ignoratfaith. The reference to "praise and blame"
before was
vexation
from
meant
to prevent any
praise aud
blame coming from
others. The
reference in this placeis
meant
to show that the Paramahamsa
himself givesno graise
to anscesters
blame.
or
mere
The
chance'
words
'
of God'
should
he
become
the mendicant
refer to his
of
particular
about 'worship
no
"
Going
for
"
"
relates
about
"
as
penalorder
some
only
always be
to
who
one
between
'
meditation
limited
to
ascetic
has
no
with the
sense
of
and
short time
"no
'
yet
devotion
and
the
like,or
worshipand
the
'
as
invariably
full asectic.
The
as
whatever
he
has
no
like,so he has
It has
difference
of gnosis consisting
of
philosophy
of words
to
;"
invocation etc."
temporalintercourse
praise,blame and
of the form
'
attended
of the ruler
is not
the
the
being bound by
as to
ordinarythings. The resolve
spoken of in the Smrti :
resolve
"
holyplaceslike
at
being
As
of the form
the
of
duties
spiritual
nothing to do
discussions
about
185
That form
of consciousness which
tlie implied
meaning of the term
"
Thou
is the Witness
'Thou*
all,is
the great text
in
of the term
plain sense
of
is that
form
than
the
spokenof
sense
whatever
body
of another
others
with it in the
said text;
of meum
connected with all acts of any individual
which refers to his body
is part of this plainsense
as
one
impliedsense
causes
the
These
and
inasmuch
is the
similar
as
Hence
of tuum
sense
he
and
unconscious^
is known
thoughtsnever
enter
his mind
"
has
nob
is for
the
even
his
meum
and tuum
distractionin moments
should
suffer
in view
or
monastary
become
prosper.
this
the
world.'
the ascetic'smind,
placewhere
acquires
any placesuch
as
as
lost in Brahman.
ever
he
"
to the
referring
with regard to
plain form of
same
consiousness
sense
the
to
rest
or
the
"
for,if
like
as
to
the
attached
objectof
meum
force of
and
tuum
Says Gaudapadacharyawith
this
"
praiseor salutation,
beyond the duty of
oblations to the manes
of his ancesters ; his
"offering
placeis neither fixed nor moving he is the pet of
He is above
"
"
"'mere
chance."
He
he should not
Yama
"
or
for
use
in
worshipjustas
much
placewhatever.
Says
"
The asceticshould
he should
"
Also Mann
"
He
.24
of
goldnor
of iron
any of them."
"
may
"
not
keepno ntensils,
have nothingto do with
186
in
"
wood, clay
too
Baudhayana
And
bamboo
or
"
"
"
"
"
son
polj,
Prajapati."
"
of leaves
pupils.Says Manu
attained.
be
"goal to
to attach itself
one
Spiritual
power
to, does
the
on
findingonly
leave
never
"
intent
mind
with
him, does
decline."
"never
Also Medhatithi
"
the
of
the
are
should eat
He
"
"
of wild cucumbers
for,these alone
"
"
be made
"
"
layingby a
store,the taking of pupils,sleepingby day, vain
"talk, these six degrade the ascetic into bondage.
Fixed abode refers to staying over
one
day in a
and over five in a city,at any time other
village,
than the rainyseason.
Desire of fine pots,etc.,for
Fixed
use,
"
"
"
"
"
"
use
"
wild cucumber
"
preserved
though it be of
alms.
Laying by a store
"
and the
"
stick
"
the
presentstick may
"
out
or
or
use
like;not
use
for
refers
at
one
some
of these should be
eating or collecting
to laying by some
future
time
have to be abandoned
useless. Taking of
as
when
worn
pupilsrefers to accepting
.even
or
pupilsfor service,
wages, worship,notoriety
through compassion. Day is gnosis both being
"all light; night is ignorance,indifference towards
! "gnbsis is sleeping
by day. Vain talk consists of
"
"
'
..-.
of
187
"
such
...
"
'k
Not
onlyshould
much
so
as
he take
no
them, for,even
see
he should
but
pupils,
such
not
even
bondage.
seeing creates
"
"
The
ascetic should
"urine
or
never
He should avoid at
seeds,metals, poisonsand arms.
like the wife of another,chemical opera'Sa distance,
and the like."
tions,grammar, astrology,
bargains,
"
"
"
Thus
described
all those
or temporalthings
spiritual
.that stand in the way of the ascetic. Naw the text proceeds
to j)ointout, by way
of question
and answer,
the greatest
obstacle in his way, and insists on avoidingit altogether
:
are
"
"If
is
asked
and
"way?
"
obstacles.
"with
"he
which
"
Paulkasa,
.".should
,"..-;.."..
of
touch,
Sanskrit
touches
killer
the
the
free
take
word
for
of
that
looks
if he
of
mendicant
his
the
are
interest
at
Brahman,
gold
which
with
in
mendicant
killer
the
if he
or
consist
if the
becomes
"
"
These
which
"becomes
The
in
strong obstacle
any
is there
what?
the answer
there
gold,
with
becomes
he
takes
Self.
never
gold he
Hence
look
at,
interest."
gold with
sists
'strong obstacle' (dbddha) con-
particle
(a)attached to the word obstacle (bddka);
and this particle
obstacle
the sense
adds to the word
of
'strong'in accordance with the rule of PAnini "the particle
(a)limits or expands the meaning." An obstacle that covers
a large
ground is of course a strong obstacle.' Having said
a
'
'
188
there is 'strong obstacle,'
goldis
that
obstacle.
with
instanced
as
such
If
sense
the mendicant
becomes
His
mind
intent
on
"
"
He
who
says
there
is
himself
againstthe Knower
Brahman
to know
"professes
"
"
of Brahman,
without
who
and
sets
he who
become
having
"
"
he
Brahman,
no
and intercourse."
If the mendicant
sin and
becomes
touches, gold,with
a
Paulka"a-
medicant
with
"
his
zemi-Mlechhcha.
falls into
The
sin is
"
falls in
semen
he
interest,
and
no
time
who
who
consciouslyparts
beginsto layby a
store
of
wealth."
"
Nor should
the mendicant
the witness of
of self and
delusion
is
"
14
Who
what
sin does
hia own
stealing
Self,"
what ifcreally
commit
in thus
189
And
moreover
which
full of
"
thousand
"
tingeof happinessand
dire pain and misery.
which
is
Those
"
forms of
"
worfd
who
in thick darkness."
"
"
"All
desires
"attached
"
"
"
having
to;
attachment
no
for
hates
nor
anything good or bad he neither
is easily put
loves; all activity of his senses
out; he is then centred in the Self."
of
Children,wife,hoase" property and the like are objects,
desire dependent on gold (i.e. wealth); whence
gold being
all desire of every kind turns away from the mind,
abandoned
doe* not stay in the mind.
Even
after cessation of desire,
from previousKarma* but even
might come
painor pleasure
these
fullyexplained
the sthitaprajna.
in connection with
Temporal pain and
bliss and desire for
pleasure
beingthus ignoredeven spiritual
such bliss is easily
feels desire for the bliss
put out, for,one
of heaven onlyby inference from the pleasurehe experiences
cause
sorrow
no
or
in this world
indifferent to
temporalpleasuremust
"
and
that might
pleasure
it is but
await
him
that he
proper
grow
in the
havingbecome
indifferent to the
It
190
\
thing
being so, he becomes void of all attachment whatever to anyin
or disagreeable thisgood or bad,that is to say agreeable
This impliesthat he feels no hate,
world as well as the next.
for,such
hates not
knower
he love any
senses
.beingaccomplishedecstatic
"
question
The
length; the
enlargedupon
of avoiding
advisability
the
all contact
proceedsto conclude
:
ciation^of-the-accomplished
"
subject"fRenun-r
"
delightfully
becomes
"He
satisfied
in
theful-
of #11 duties
fllment
'_'
-' I am
by the .knowledge
of alltfansthe permanent
."Brahman'
source
"cendent; bliss, the one fountain, of all light."
ft
Th{sParama-kamsa-a,scetic
of
the
text then
The
been answered
has been
same
with
connection
placein
this
what
"
is
trance
interrupted.
never
in
ever
This
end.
an
does
him.
doinggood to
one
Nor
even
Mfiling
all duties
Brahman'
?'!'am
self which
"condition
acquiresthe delightful
whatever
"
'
-
'
,^.
fied in
"
'
.
Regalingall content
"
"remains
supreme
nothing
he
".remain,''
must
fulfilment
for the
be
"
."":-.
in the nectar
of gnosis, fully
gatisof
Yogin
just"so
every;
to
many
dotty,there
do, if anything
removes
behind
gnosis"
"
'
;..."-
"
::-;.!'i
the
Lord
Vidyatirtha thus
May
bondage
from
supreme
end of existence.
End
the
heart, give
us
destroyingthe
the whole
tie
of
"Renuciation-
of-the-accomplished."
WORDS
ENGLISHED
NOT
IN
Ayur-veda
Akargana
"
"
The
Science
of medicine
Animd
life,particularly
of
which
life.
preserves
"
eightoccult
of the
One
physical
becoming
Anuvdka
The
yoga.
small
as
an
as
powers
of
power
of
Brdhmana
The
knower
Buddha
"
Ck"nddla
regions.
"
child
The
"
at the lower
upon
has
Non-Being.
woman.
eat
to
fifteen
"
only
and
on,
for
first
the
in the
lessen them
the next
one
three
two,
one,
so
days,and
order
same
-demon
in which
of penance,
monthfuls
asura
S'udra
"
A kind
PI. of
begotten by
Brdhmana-
Chdndrdyana
Asat"
Asurdh
dha.
Bud-
Lord
Enlightened
; the
of
Veda.
One
of Brahman.
"
The
Apdna
"
atom.
section, especially
a section
A
the
TEXT.
THE
fifteen.
j non-sura
(god).
Chdturmdsya
"
AtirAtra
.
"
sacrifice of
particular
particularsacrifice.
er
the dark-
Dakshindyana
kind.
"
periodwhen
The
of
sense
makes
; that which
makes
Danda
of the
Eka-d."
three
in
fires
what
kept by
One
The
first
formless
all-pervading
element.
knower
of Self,
bearingthree
stick with
Dar'sa
Atma-Jndnin-^25
bearinga singlestick.
Tri'd."
"
The
One
is called the
Agnihotra.
Akdsa
"
A stick.
AAavaniya"
One
is in the
the
scparateness in Brahman,
householder
sun
solstice.
summer
Ne-science
the
The
three
sticks
or
the
knots.
"
day of
the dark
th
fifteen-
fortnight.
194
Mdntrikdk"
Dvaita"
Duality; opposedto Advaita.
believingin
Those
or
practising
in-cantations.
Gdyatri
"
The
metre
particular
such
one
of that
line which
metrical
efficacious when
particularly
Maya
name.
is
"
illusion.
Illusion ; cosmic
recited.
Niyama
Hirnyagarbha
"
"
The
Brahman
See
manifestation
cosmic
the subtile
upon
of
plane.
Parmatma
fsvara
The
reflectionof consciousness
cosmic
Paurnamdsya
"
day
History.
Jaina
Follower of the Jina.
Pradhana
by
agnisthoma,
cular
; A parti-
formal sacrifice.
religion
; also the
in
matter
; so
ed
call-
Sdnkhya.
"
glory
"
aum.
law of
Pranay"ma
"
The
"
A root whose
Krchckhra
"
in
which
one
by day
days,then only once by night
the next three,and keeps three
for the
Yoga-Sutraaph. LJV.
"
The
on
manifestation of Brahman
the causal
Purdna
Mahat"
Ch. II.
Prajna
first
three
fastsafter that.
inhalingretaining
Pratyahdra
See
only once
of
water
"
A kind of penance
process
it of dirt.
purifies
The
cosmic
of evolution
The world of
karma.
for
the
Pranava
Karrfla"
Kataka
"
"
the condition
"
of ancestors.
manes
r-
Undifferenced
Jyotishtoma
Formal
"
PI. of Pit
"
Also called
brightfortnight.
of the
Pitarah
"
fifteenth
offered every
Oblations
"
Jivdtmd
Soul ; 'Brahman.
Supreme
in
"*
illusion.
liihasa
eats
"
"
The
"
aph. XXXII,
Sutra"
Yoga
Oh. II.
plane.
"
Religiousfables.
cosmic
of individuality. Purusha
principle
The
MantrAk"
Incantations.
"
conscious
"of
principle
; the
Sankhya-philosophy
Soul.
the
individual
195
Putrakameshti"
'
Taijasa
"
of 'sacrifice
particularform
the power
having
to
beget a
son.
Sat"
Brahman
See
Ch. I.
The
sleight-of-hand,
"
period when
winter
Savana
in
Uttarayana
"
plane.
"
Believers
Samprajndta
the subtile
on
Tantrikdh
Being.
manifestation of
individual
The
is in the
the- sun
solstice.
"
Sacrifice.
Samkalpa
See
"
One
Sutra
Yoga
Sdnkhya
Vai'sheshika
aph. XVII.
Oh. I.
that
to
belonging
the
school
of
name.
Vedanta
"
"
of the
end
The
Veda
; the
name.
the
shads;
Siddhi
"
philosophy
Upaniof
the
Advaita,
"
Occult
Vidyd
power.
"
Gnosis.
Smdrta
"
Enjoined by
Vipra
the smrti.
"
Sutrdtman
"
the
Hirnyagarbha.
See
Brdhmana
class
so
The
female
nature.
Vishnu
S'ikhd"
The
tuft of hair
on
manifestation
the gross
on
S'dkti,the energising
principlein
The
called.
cosmic
Brahman
of
to
Virdt"
S'dkta"
Follower
belonging
; one
of
plane.
"
God
of that
name.
the head.
Vyahrti
"
S'iras
"
Pranava
The
mantra
to the
so
called.
S'rauta
dpajyoti etc.
gdyatri while
See
recitingit,is
Yajnv, Smr.
"
Enjoined by srutit
and
the
syllables Bhur
ed
attach-
ch. I, 23.
etc.
which
Gdyatri while
Yama
See
prefixed
recitingit,
are
to
the
"
Ch. II,
196
AUTHOR.
SAME
THE
BY
WORKS
.
,
Nadiad,
V* Obtained at the Sudar"ma- Office,
Bombay Presidency,
RAJA-
(THIRD THOROUGHLY
'
Translation of the
YOGA.
and of a treatise on
of Bharatitirtha,
(Drgdrsyaviveka)
Direct Cognition'
by S'ankara ;
(Aparokshanubhuti)
and an
introduction
with copious explanatory notes
putting the 'Absolute Philosophy'(Advaita)to the
4
modern
"
reader.
does Poona
Nor
on
have
You
Shfistreo with
any
Philosophy, better
enlightened and
ideas more
London
contain
Bombay
Theology and
Hindu
language,or
"
or
clearer conclusions
command
lucid
of
graph,
Tele-
(SirE. Arnold).
produced
and
very learned
SirM.
"
William.
"Anything
receptionat
"
It
that emanates
the hands
is advisable
vedi's translation
to
and
of
from
Prof
readers."
our
recommend
most
commentaries."
"
"
is sure, oi
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warm
Theosophiet,
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Dvi-
Lucifer.
TARKA-KAUMUDI.
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"
Undoubtedly
Prof
jeot":"
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W.
full and
labours
is
all that
notes
shew
that
is also able to
he
that
and
subject,
of the
knowledge
our
sub-
Whitney.
his
of
result
to
contribution
valuable
been
have
could
he has
thoroughly
His
mastered
the
Indian
others."-
explainit to
desired.
"
Antiquary
(Dr.F. Kielhorn);
"
to be
Appears
greatwant."
Find
"
"
Dr. Rost
"
unfamiliar
I
it
minutely
"
the
system,
with
Western
with
quite welcome.
are
G. Biihler
imbued
not
literature,as also
through
Dr.
"
deeply
Himself
(IndiaOffice).
good."
it very
likelyto supply
is
which
edition
scholarly
very
"
cognate
tions
interpretato
Sankritist
young
Oriental
repeatedly." Vienna
and
his
Logic,
the
recommend
in
well-read
and
go
(Dr.
Journal
H.
Jacobi).
MONISM
ADVAITISM?
OB
in
Advaita-Philosophy
Speculation.
Introduction
of Modern
"
Clever and
"I
have
"A
very
The
"
"
the
to
your
History of
Indian
Philosophy."
Mind, London.
Prof. Dvivedi
learned
The
"Open
"
to the
contribution
interesting
interest."" E. B. Tylor.,
much
with
work
light
B. West.
thoughtful.""Sir
examined
the
The
(Dr.P.
little work
very
to admit
seems
that
the
expression in
convenient
Carus).
will be
an
one
interesting
for students
of the
Advaita."
Theosophist.
"
"The
book
is worth
placing
on
every
serious
student's
shelves.""
Luoifer..
~~
THE
YOGA-SUTEAS.
(Price Rs. 1-8-0.)
(Copy-rightof
given to
Fund,
The
with
the
TheosophicalPublication
Bombay).
"The
best edition
yet presentedto
the
Lucifert
English-reading
public,""
198
MANDTJKYOPANISHAD.
(Price Rs. 1-8-0.)
the first 1,000 made
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(Copy-right
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Theosophical
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Fund,
Mdndukya translated into Englishwith Gaudapada'sKdrikas and S'ankara's Gloss on both ; prefaced
with an interesting
criticalIntroduction.
The
"
much
am
treat your
"Mr.
how
keenness
which
with
you
"
Dvivedi
to connect
The
Society."
"
"Mr.
and
Dvivedi
is
its formal
of the
champion
zealous
teachings with
Advaita
system, and'
questionsof
knows
Modern
Monist.
is to be
congratulatedon
displayed."Theosophist.
the
abilityand industry he
has
"
"
SAMADHI-SATAKA.
of
(Copy-right
Sanskrit
Study of
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THE
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'
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the
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IMITATION
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and
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ligions."
Parliament of Re-
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"A
(contributed
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Samhita,
YajnavalkyaYoga-
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nism
marriage
Re-
(A
and
paper
"
The
Path.
the
Bra'hmaread
at
'Young Men's
Spiritual
read before
Association,'
Baroda.)
the
to
Contributions
the
International
of
talists,
OrienCongress
Theosophist, the Doctrine of
a
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philoso-
M"ya
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Theism
and
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Pantheism,
other Miscellaneous
201
GUJARAT!
BOOKS.
NYAYA
( Poems.)
(Inductivelogic.)In
preparaiou.
tion.)
( Transla-
MALATI-MADHAVA
Works
UTTARA-RAMA-CHARITA
(do.)
IUNTA(APlay.)
prepared
Sanskrit.)
(History.)
BHOJA-PRABANDHA
(Poetry.)
woman.)
CHATURVINSHATI-
(Poems.)
SIDDHANTA-SARA
PRABANDHA
(History.)
phy-)
( Philoso-
VIKRAMA-CHARITA
PRANAVINIMAYA
lation.)
(Trans-
ANUBHAVA-PRADIPIK!
( Poetics. )
'KAVYA-MAYUKHA
S'RtiTi-SiRA
preparation.
SUDARS'ANA
BUDDHI-SAGARA
(Morals.)
TARKA-PARIBHASH!
(Logic.)
( Yoffa.
)
SHAD-DARS'ANA-SAJIUCHCHAYA
( Eeli-
gious essays.)
(Philosophy.)
/HARITRA (Character.)
ABHEDORMI
BRAHMNAS
GUJARAT
(Essay.)
BHAGAVAD-GITA
and
SARA-SANGRAHA
tion
(Transla-
gue
PANCHAS'ATI
(Philosophy.)
No. II
of
(do.)
(Catalo-
books.)
VASTUPALA-CHARITA
(Biogra-
KUMARAPALA-CHARITA
( Bio-
commentary.)
(Essay.)
No. I (Abstract
BHANDARAS
PATTAN
(Poems.)
OF
of historical works.)
(Novel.)In
press.
ATMANIMAJJANA
CRITICISM
SlRA-SANGRAtfA
(Poems.)
GUL.AB-SINHA
THE
SAMUDDHARANA
PARAMARGA-DARS'ANA
"
sophy.)
(Philo-
(Philosophy.)
( Periodical
XII.)
BALA-ViLAsA
(Tales.)
( PhiloSO-
SAM-lDHI-S'ATAKA
(Mesmerism.)
SANKSHIPTA-SUVAKYA
Vol.
"
PRBMA-JIVANA
THE
history.)
NARI-PRATISTHA
In
on
Maharajah
of Baroda
(Translationsfrom
line
(a brief out-
of Indian
and
H. the
Gaekivar
PURVA-DARS'ANA
of
undertaken
behalfof H.
graphy.)
^
SAMARADITYA
.
CHARITA
(Relegioushistory.)Incomplete.
202
{Yoga.)
YOGA-BINDU
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PANCHOPAKHYANA
Compilations from
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Postage.)
SERIES.
Bs. a.
Isavasyopnishad
...
Tattva-Kaumudi
...
(Sankhya)
Gheranda
Samhita
...
The
Twelve
Principal
Upanishads
...
Monism
The
Mandukyopanishad,
The
Yogasara-Sangraha,
Yoga
The
Discourses
The
of
Purpose
to
Hatha
Wilkins
Nataka
"
...
Raja-Yoga
Raja,
...
Eecluse
...
of Brahmanical
Life,
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Introduction
Sandhya
and
Gayatri
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or
Rules
of
Raj a- Yoga
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Study
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Aphorisms
Collection
to
Introduction
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Do.
Bhagavat
of
all
Gita,
do.
12
12
14
10
112
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of
Patanjali
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12
"
Gita
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Higher
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Indian
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Compendium
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Yoga
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Philosophy
Patanjali
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Gaudapada's
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Bhagawat-Gita,
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with
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of
Principles
Seven
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Man,
by
Mrs.
Besant
Annie
do.
Reincarnation
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and
Death"
Birth
do.
After
of
Evolution
and
Soul
the
do.
do.
Karma
The
Theosophical
The
Chaldsen
Indian
by
Zoroaster
of
Palmistry,
do.
Essays
Oracles
...'
J.
B.
Dale...
...
The
Astral
The
Path
The
Lunar
The
Mental
The
Mental
The
Divine
The
Primeval
Plan-e,
of
by
W.
C.
Initiation,
by
Leadbeater
A.
P.
Pitris
Sinnett
do
Cure
with
Notes,
by
Medicine
Dr.
W.
F.
Evans
do.
do.
do.
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Law
Cure
of
Mind
and
Cure
Body
do.
".
Esoteric
The
Dreams
In
the
The
Self
The
Path
The
Court
Outer
its
and
Sheaths
Discipleship
of
Building
of
the
Kosmos
1
"
Tc
be
had
Fort;
of
Mr:
Bombay.
Tookaram
Tatya,
65,
Esplanade
Road,
6
0
University
De
Drive
Neve
LOS
this
Return
to
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J-J-2CC-3
SRLF
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Parking
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ANGELES,
material
California
LC
FACILITY
LIBRARY
REGIONAL
SOUTHERN
305
of
library
17
"
Box
951388
90095-1388
from
which
it
was
borrowed.