unit. 
 
 A * JM 
 
 RAJA YOGA FHJL0SOPHY, 
 
 j>risii!^ the principal treatises of Sliri- 
 ;s.t Sankaraeharya an<l other 
 
 reiiow.. MIX. 
 
 fornia 
 nal 
 
 PUBLISHED FOR THE BOMBAY THEOSOPHICAL 
 PUBLICATION FUND. 
 
 1 ', 
 
 IKAI! iM 
 
 NEX 

 
 oL>
 
 i
 
 A COMPENDIUM 
 
 OF THE 
 
 RAJA YOGA PHILOSOPHY, 
 
 Comprising the principal treatises of Shri- 
 
 mat Sankaracharya and other 
 
 renowned authors. 
 
 PUBLISHED FOR THE BOMBAY THEOSOPHICAL 
 PUBLICATION FUND, 
 
 BY 
 
 TOOKARAM TATYA 
 BOMBAY. 
 
 1888. 
 
 (AH rights reserved.)
 
 BOMBAY : FEINTED AT THE SUBODHA-PRAKASH PRES&.
 
 PREFACE. 
 
 It is in the hope of laying before aspirants to spiritual 
 knowledge, both in the East and the West, particularly before 
 those who do not know Sanscrit, the theory of the Higher self 
 and the mode of its realization that the book is published It 
 contains English Translations of a few celebrated treatises on 
 the subject : 
 
 1. Sankaraeharya's Aparokshanubhtiti (Direct cognition 
 
 of the Unity of Jiva and Brahma). 
 
 2. Sankaracharya's Atmanatma Viveka, setting forth the 
 
 scope and purpose of the Yedanta philosophy. 
 
 3. Shri Vakyasudha, teaching the annihilation of egoism 
 
 to realize the Universal Atma. 
 
 4. Vedanta Sara of Sadanand Swami giving a short re- 
 
 sume' of the Vedanta philosophy. 
 
 / 
 
 5. Sankaracharya's Crest Jewel of wisdom, 
 
 6. Charpat Panjari. 
 
 We venture to assure our readers that a careful study of 
 these treatises will lead them to an exalted state of the mind 
 which will raise them above the sphere of physical sorrows and 
 pains and ultimately enable them to overcome the limitation, 
 of time and space by realizing the Immortal Ego. 
 
 20(15629
 
 TABLE OF CONTENTS. 
 
 PAGE. 
 
 I. Shrimat Shankaracharya's Aprokshanubhuti 
 
 (Direct cognition of the Unity of Jiva and 
 Brahma) .............................. I 
 
 II. Shrimat Shankaracharya's Atmanatma Viveka 
 
 setting forth the scope and purpose of the 
 
 Vedanta Philosophy, ................... 34 
 
 III. Shrimat Shankaracharya's Atma Bodha. . . . 46 
 
 IV. Shri Vakyasudha ....................... 69 
 
 V. Vedant Sara of Sadanand Svvami, a resume' of 
 
 the Vedanta Philosophy ......................... 83 
 
 VI. Shrimat Shankaracharya's Crest Jewel of 
 
 wisdom ..................... . ...... . 103 
 
 YII. Shrimat Shankaracharya's Charpat Pangari, 160
 
 DIRECT COGNITION 
 
 OF THE 
 
 UNITY OF JIVA AND BRAHMA, 
 
 BY 
 
 S'rimat S'ankaracharya with notes 
 
 TRANSLATED BY 
 
 MANILAL NABUBHAI DVIVEDI F.T.S. 
 
 1. I* bow to S'ri Hari-f- to Is'var the highest happi- 
 ness, the best instructor, the all-pervading, the one cause 
 (material instrumental as well as final) of the Universe. 
 
 2. Hence forward is expounded the course of realising the 
 Invisible, for the easy acquisition of final absolution (from the 
 bonds forged by ignorance-at'iffo/*) ; let those only who have 
 sufficiently prepared themselves for being initiated into the 
 secrets of this Science, by every effort frequently meditate upon 
 the truths herein inculcated. 
 
 * The ego the as'uddha jiva (6th principle) as it were contemplates upon 
 Ishwar Brahma the creator and yet the destroyer of all avidyd _ igno- 
 rance, i. e. tries to realise its primal identity with Brahma. 
 
 t He who by the light of knowledge takes away, melts away all avidya _ 
 the common substratum of the three States of sleep, dream and waking.
 
 ( 2 ) 
 
 3. Indifference (1) and the other (3) preliminary qualifica- 
 tions are acquired by the performance of duties peculiar to 
 one's own caste and creed, by austerities, and by propitiating 
 the deities &c.* 
 
 4. That is pure Indifference which consists in the loss of 
 all desire for the enjoyments of the senses, beginning from the 
 Satyaloka (the highest heaven) to the Zlartyaloka (this world), 
 as for the dung of a crow. 
 
 *fr Pw: ^rNNrr ^5 * H I 
 
 5. The determination that the only eternal and permanent 
 principle of the Cosmos is Atman (the Subject of all perception^ 
 and that every thing else is opposed in its very nature to this 
 Atman (i. e. is unpermanent) as being the objectf of percep- 
 tion Such fixed (theoretical determination, the cause of Ln- 
 difference, is called the Right knowledge (2) of objects. 
 
 n also 
 
 t Compare Vikya Sudha 1.
 
 n * n 
 
 6. Now the effects (3) of Indifferences : Kama, Dama and 
 four others. The abandonment of all previous impressions ma- 
 turing themselves into tangible effects now (i.e. the controlling 
 of the Antaskarana) is called Earner (1) ; complete restraint 
 over the bent of the external senses (over our bodily acts) is 
 called Dama (2). 
 
 : TOfW TTiffaTfaft ST I 
 
 rmer sr ^ rr *mr H * \\ 
 
 7. The entire turning away from all objects of sense, the 
 almost voluntary absence of all desire for such objects, is the 
 height of Uparati (3) ; and the patient suffering of all pain or 
 sorrow is the state of happy Titikshd* (4). 
 
 n <^ri 
 
 8. Faith in the words of the Upanishads, as well also in the 
 words of those who interpret them the teachers, (as also, and 
 perhaps chiefly, in one's self) is called S'raddhA (5); the 
 absorption of the mind in the one paramount aim of all exer- 
 tion the Sat the Universal Atman (i. e., excessive desire, 
 to know and realise that Paramdtman ; or the utter incapability 
 arising from such a state, of deviating from the right path) is 
 called Samddhdna (6). 
 
 *n SWT SKTK^T HF wpprr n ^ n 
 
 9. When and how shall, oh my Fate, I be free from the 
 bonds of this world birth and rebirth this strong and all 
 absorbing desire constitutes the fourth and last of the four 
 preliminary stages Desire of Absolution (4). 
 
 * " The cessation of desire, a constant readiness to part with every thing 
 in th world" Theosophist Vol. V. No, 12. P. 282,
 
 10. One who having passed through the said preliminary 
 stages desires knowledge for final absolution must set himself 
 seriously to think. 
 
 ft STSTCR PRT 
 
 11. Knowledge is not produced by any means other than 
 right thinking ; just as the objects of this universe are never 
 perceived but by the help of light. 
 
 % 
 
 12. (a) Who am I? (6) How is this evolved ? (c) Who is 
 its creator ? (d) What is the material of which it is made ? 
 This is the form of rational thought. 
 
 : \\\\\\ 
 
 13. (a) I certainly cannot be this body a mere collection 
 of the various Tatvas ; nor can I be any one of the senses (for 
 the same reason), I must certainly be something quite apart 
 from both of them : This is &c. 
 
 14. (&) Everything emanates from ignorance, and melts away 
 into knowledge ; (c) the various fancies the antaskarana must 
 be the (as understood by us) creator This is &c.
 
 15. (d) The material cause of these two, ignorance and 
 fancy, is the incomprehensibly minute but unique and undecay- 
 ing everlasting sat, just as the earth is the cause of jars etc 
 This &c. 
 
 mil 
 
 16. There is no doubt that /am one with that supreme ego > 
 I am the very ego, which is common to all men, which is unique 
 and one, which is incomprehensibly small, the subject of all 
 perception, the everpresent witness, (seeing everything without 
 the ordinary means of knowledge), the ever existent undecaying, 
 spirit : This &c. 
 
 insi 
 
 17. The one Atman, the ever present Universal spirit is 
 free from all conditions (as organs of sense &c.), whereas the 
 Delia i. e. lingadeha or astral body is bound by many :* what 
 ignorance could surpass that of those who confound these two 
 together ? 
 
 18. The Atman is the internal governor of this deha which 
 is the governed and therefore external : what ignorance &c. 
 
 19. The Atman is all conscious Intelligence and all holiness : 
 the deha i. e. the Sthtiladeha or physical body is all flesh and 
 blood, (i. e. inert) and therefore unclean : what ignorance &c. 
 
 * i. e. 17. The 5 Pram +5 Dnyanendriya + 5 Karmendriyat f Buddhi -f-
 
 20. The Atman is the illumination of the Universe and 
 purity itself; the deha is all darkness (evolved from ignorance) 
 what ignorance &c. 
 
 21. The Atman is permanent, eternal and therefore existence 
 itself: whereas the dehas are non-eternal (subject to change) 
 and non-existence incarnate : what ignorance &c. 
 
 22. That is the self-illuminating power of Atman, which 
 enlightens all the objects of this Universe : it is not any ordi- 
 nary light like that of fire or any other thing, which has no 
 power to interfere with the presence of darkness in any the 
 same contiguous place.* 
 
 23. It is very strange that people though always talking of 
 this deha as something belonging to me (the subjective Atman) 
 and therefore apart from He who possesses it, like one see- 
 ing a jar of earth talking of it as seen by him, and therefore, 
 apart from him, should rest contented with identifying this ego 
 with its (temporary tenement) deha ? 
 
 * It may be argued that if the light of the Atman is unlike that of fire etc. 
 ior reason of the latter being impotent to dispel all darkness, where did any 
 one observe the absence of darkness, for the light of the universal Atman 
 being present everywhere ? The Vedantin, will retort, it is only on account of 
 the illumination proceeding from the Atman that darkness or fire or any 
 such thing becomes comprehensible. It is that self-sustaining light which, 
 illumines all and is not opposed in its aature to aay thing.
 
 
 24. The e<7o i. e. the substratum of the ego the (subjective 
 atman) is the Universal Atman, Brahma, being, with it, 
 unique and one, ever-existent and self-illumined, free from all 
 conditions, and by nature all existence, conscious intelligence 
 and joy. The deha surely can never be the substratum of this 
 ego : the deha which, is non-existence itself. This is called 
 real knowledge by the wise (who have realised the real Atma- 
 tatta.) 
 
 25. The ego is free from all change, without any form, un- 
 describable and undecaying or indestructible. The Deha &c. 
 
 \\\\\\ 
 
 26. The ego is beyond all disease, not within the reach of 
 comprehension, free from all imagination, and all pervading. 
 The Deha &c. 
 
 27. It is unaffected by the three Chinas qualities of mat' 
 ter, Sattva, Rajas and Tamas motionless, eternal, ever free 
 from all conditions, undecaying and unique. The deha &c. 
 
 28. It is, again, free from every impurity ignorance caused 
 by Avidyd Immoveable, Infinite, Holy, Immortal, and Unborn. 
 The deha &c,
 
 29. Oh you Ignorant fool ! when you have got in your 
 own body the holy Atman, which is evidently different from 
 the body, and which is known as the Purushe, (residing in the 
 body of men, in the form of the ego), how can you (in spite of 
 this testimony) assert that this Atman is nothing, is mere 
 void, mere nil? 
 
 55^8 
 
 30. (If abandoning your hypothesis as incompatible with 
 the phenomena even of your own consciousness and existence, 
 you should assert that there may be something, which however 
 cannot be any thing other than the body itself). Oh ignorant 
 one ! know the ego within you to be that Purusha which is 
 implied in the S'rutis, and demonstrated by Reasoning. It 
 is other than the body in as much as it is the only one of whom 
 you can predicate existence in the real sense of the word : but 
 it is very difficult to be realised as such by people of your cast 
 of mind. 
 
 STIR 
 
 31. The Atman, which is the substratum of the ego in man, 
 is one : and therefore different from the physical bodies which 
 on the other hand are many. How can this body then be the 
 Atman 1 * 
 
 32. The ego is well-established as the subject of all p^r- 
 ception, whereas the body is the object : this is proved from the 
 fact of our every time saying of the physical body as being 
 " mine" " belonging to me" &c. How can this body &c.
 
 33. It is well-known to us in our daily experience that the 
 ego is free from all change (caused by happiness, misery or 
 time. The ego remains the same in childhood, young age, old 
 age, though the body changes) whereas the physical body i 
 subject to many. How can &c. 
 
 froNr *tf ii v* 
 
 34. The characteristics, Oh lord of the ignorant \ of this 
 Atman are laid down in the S'ruti WTTcWT^&c. (that is the 
 Purusha than whom there is nothing higher &c.) How can &c- 
 
 \\ \\ 
 
 35. Again the S'ruti in the Purusha Sukta (the hymn to 
 Purusha says, all this is Purusha etc. How then can &c. 
 
 36. Even in the Brihadaranyaka it is said " this Purmha is 
 free from every thing etc" ; How could this body besmeared 
 with endless dirt be this Purusha 1 
 
 ii >^ ii 
 
 37. In the same S'ruti, it is said the Purusha is self-illu 
 mined &c. How could this body which is all darkness and illu 
 mined by something quite extraneous, be this Purusha 1 
 b
 
 ( 10 ) 
 
 n ^ n 
 
 38. Even that part of the Vedas, which inculcates the per- 
 formance of various religious ceremonies (as contra-distinguish- 
 ed from that part which inculcates the usefulness of knowledge 
 only) describes the Atman as different from the deha ; and as 
 one, eternal, and therefore subsisting to undergo, after the des- 
 truction of its material coil, the results of actions done during 
 any previous life. 
 
 39. Even the astral body is made up of many things (not 
 one), is unstable, is the object of perception, is subject to 
 change, limited, and non-existent. How could this astral body 
 ever be the Purusha ? 
 
 n *o n 
 
 s 
 
 40. Thus the Atman is evidently different from these two 
 bodies, and is the Purusha, the Lord, the Soul of All, every 
 thing in itself, free from all conditions, present in every one as 
 the substratum of the ego, and indestructible. 
 
 TO 3^rmr n ^i n 
 
 41. Thus the enunciation of the difference between the 
 two bodies and the Atman involving an (indirect) assertion 
 of the reality of the material transitional Universe, given in 
 a manner | after the principles of the Tflrkat'dstra (Nyaya), 
 compasses but a very insignificant aim in life.* 
 
 * For it leaves the state of final absolution open to some objections as to 
 its utilitv or quality, based on the dunlity of the cosmic principle.
 
 ( 11 ) 
 
 ?* i 11 n 
 
 42v The object however of this enunciation of the vital 
 fundamental difference between the two bodies and the Atmaa 
 is (not to establish the reality of the material universe but) 
 to dissipate the ignorance of confounding or identifying the 
 Atman with the dehas. It yet remains, however, to clearly 
 demonstrate the unreality of the difference between the two. 
 i. e. it remains clearly to establish that the dehas have no 
 
 x 
 
 existence independent of, and without the Atman. 
 
 in? i^\ flfcrfr *m n v\ u 
 
 43. As Chaitanya or absolute consciousness is but uniform 
 and unique, it cannot admit of a second, it cannot admit of a 
 division. Even the individual soul must then be accepted 
 to be futile, like the delusion of snake in a rope. 
 
 44. As through ignorance the rope, appears for the time } 
 to be a snake, so does the unconditioned consciousness chit , 
 (Brahma] appear in the form of this so-called material universe. 
 
 45. The material cause of this transitional universe can be 
 nothing else than Brahma ; it follows therefore that the whole 
 universe is Brahma itself and nothing else.
 
 ( 12 ) 
 
 II 
 
 46. In as much as it is ordained that " All is Atman" the 
 distinction between the pervading and the pervaded or subject 
 and object, is illusory. This, the highest truth being realised, 
 there could be little room for the distinction of subject and 
 object etc. 
 
 ff i 
 
 47. When the S'ruti has by denouncing in loud terms the 
 existence of any variety in this (Brahma), fused all the material, 
 instrumental and final causes into one unique consciousness, 
 how could there be even the least shadow of any other thing 1 
 (as the pervading and pervaded, subject and object etc.) 
 
 48. The S'ruti has not rested here, but has fastened an 
 awful sin to the belief in the existence of the cause as separate 
 from the effect, in the words " He who led away by Maya or 
 illusion, accepts any variety in this (Absolute A tman) passes 
 from death to death (i. e. is born and reborn often and often, 
 and does not attain to final beatitude.)" 
 
 n ^ n 
 
 49. In as much as the u niverse exists in the Absolute 
 Atman, all-embracing Brahma, it must be understood to be one, 
 with Brahma, its original cause. 
 
 50. Moreover the Sruti plainly declares that all kinds of 
 names, forms, and actions are sustained in, and through Brahma.
 
 ( 13 ) 
 
 \\\\\\ 
 
 51. As the being golden of that which is made of gold is 
 eternal and unchanging, so should be the being Brahma of that 
 which proceeds from Brahma. 
 
 52. The opinions of that ignorant man, who abides by even 
 the faintest distinction between Jiva and Pararnatman, are very 
 dangerous and pernicious. 
 
 53. Distinctions crop up only so long as duality is main- 
 tained through ignorance, but when the whole is seen as in and 
 of Atman, there could not exist the least shadow of distinction. 
 
 I ^r ^V^rt ^r ^ rRnTri! n 
 
 54. In the condition in which the enlightened identify the 
 whole with Atman, there enters not the faintest tinge of delu- 
 sion, or sorrow, in consequence of the cause of such delusion or 
 sorrow being destroyed with the dissipation of the idea of duality. 
 
 II 
 
 55. The S'ruti in the Brahaddranyaka has declared that 
 this soul is Brahma, and stands as the soul and substance of the 
 universe.
 
 ( 14 ) 
 
 56. The universe though it be the subject of daily experi- 
 ence, and though it be the object of our constant intercourse 
 (and therefore the living cause of constant delusion, so on &c. 
 vide 54) is unreal like a dream in as much as its existence even 
 in the moment next its birth is not provable. 
 
 57. For example : dreams are unreal during waking ; nor is 
 the waking condition possible in dreams. Both however are 
 not to be found in deep absorption, as in dreamless sleep, which 
 again is not experienced in either. 
 
 58. Thus, all these three conditions are unreal, being the 
 illusive creations of wdyct with its three gunas ; the real, perma- 
 nent, and unique one is the spirit, which stands aloof from 
 these three gunas as the witness of all these conditions. 
 
 59. Just as after mature contemplation one does not find a 
 jar in the clay of which it is made, or silver in a lump of 
 nacre, so will the enlightened, on deep meditation, be free 
 from the delusion of believing Jiva to be separate from 
 Brahma. 
 
 60. The jar exists in earth, the ring in gold, and silver, 
 in nacre but all in mere name, so does Jiva exist in Brahma.
 
 ( 15 ) 
 
 nv.n 
 
 61. Just as blueness appears in the sky, or water in the 
 mirage, or as a man is seen in a post, so does the universe ap- 
 pear in the A tman. 
 
 6'2. Just as one sees a giant in vacancy ; a castle in the air 
 or two moons instead of one in the sky, so do ignorant persons 
 see the universe as apart from Brahma. 
 
 ft 
 
 63. Just as all that appear is water whether in the form of 
 waves or ripples on the surface, or as all again that appears is 
 copper whether as pots or anything, so are all the various forms 
 in the universe but mere manifestations of the Atman. 
 
 ft ^^\ \ 
 
 64. Just as it is earth alone that appears under the name of 
 ajar, or just as they are the threads only that appear under the 
 name of a cloth, so does the Illumined spirit go under the 
 name of the universe ; this spirit can be grasped by the nega- 
 tion of the various imaginary adjuncts superinduced, as name, 
 form d'c. 
 
 65. All intercourse proceeds of, and through Brahma. It is 
 through ignorance only that people do not clearly understand 
 that all the jars and pots that appear are but earth and earth 
 alone.
 
 66. Just as the relation of cause and effect between clay 
 and a jar, is constant, so in the question at issue is that of 
 Brahma and the unreal universe ; this is loudly declared by 
 Revelation and clearly verified by reason. 
 
 67. Just as the consciousness of clay is forced upon our mind, 
 when we are contemplating ^ a jar only, so even though 
 dealing with the unreal uniyerse, we are through it and in it, 
 rendered forcibly and as it were intuitively conscious of the all 
 pervading Brahma. 
 
 <T t ^ 
 
 68. The Atman though ever pure, ever appears impure 
 just as the same cord appears as a serpent and as a cord to an 
 ignorant and a knowing man respectively. 
 
 69. Just as the jar is all earth, so this body is all spirit ; the 
 divison of Atman and not Atman is made by the ignorant for 
 no purpose whatever. 
 
 70. Just as a cord is understood to be a snake, or a lump of 
 nacre to be a lump of silver, so do the ignorant determine the 
 physical body to be the Atman.
 
 ( 17 ) 
 
 71. Just as clay is confounded with the jar made of it, or 
 the threads with the cloth, so do &c. 
 
 ii ^ ii 
 
 72> Just as gold is confounded with the rings made of it, 0* 
 water with the waves surging over it, so &c. 
 
 TOT ^i*pfe^ qflfaw I 
 
 fro n *\ n 
 
 73i Just as a post is taken for a man or the mirage for 
 real water, so do &c. 
 
 II ^ II 
 
 74. Just as the materials are confounded with the house, or 
 the iron with the sword made of it, so do &c. 
 
 75. Just as one seeing at a tree through water sees it in- 
 verted, so does the material body appear as Atman to one view- 
 ing it through ignorance* 
 
 ^r n ^ n 
 
 76. Just as to one sailing in a boat every thing appears to 
 be in motion, so &c. 
 
 350 II <^s II 
 
 77. Just as a "jaundiced eye^ees every thing yellow," so
 
 ( 18 ) 
 
 78. With eyes which are as it were by nature in delusion, 
 every thing appears illusion, so &c. 
 
 79. Just as the circle made by a fire-brand, appears like the 
 disc of the sun, so &c. 
 
 80. Just as things which are prodigiously large appear 
 small in consequence of distance, so &c. 
 
 n t\ n 
 
 81. Just as the smallest objects appear very large when 
 viewed through powerful spectacles, so &c. 
 
 r ^?4 ^r ^wft T| ^I^WT i 
 
 n ^ n 
 
 82. As a floor of glass should be imagined to be filled with 
 water or vice versa, so &c. 
 
 rt ft *mr STT ^ft^r wn^ \ 
 ^ 
 
 u t\ n 
 
 83. As one should confound fire with a jewel or vice versa 
 so &c. 
 
 3T%3 w ^T^I snfr ^r^nt ^TT^ 1 1 
 
 rf^o n <r* II 
 
 84. As the moon appears to be in motion through the 
 clouds which really are moving, so &c.
 
 ( 19 ) 
 
 85. As some one through confusion loses all distinction 
 between the different points of the compass, so &c. 
 
 II <^ II 
 
 86. Just as the moon (on account of its reflection) appears 
 moving under the surface of water to some one, so &c. 
 
 if 
 
 87. In this manner then, arises the delusion of matter (delia) 
 in the (spiritual) Atmin, which (delusion) melts away in the 
 proper realisation of Brahma, by the help of right knowledge- 
 
 $ V II 
 
 88. When the whole universe, movable as well as immov- 
 able, is known to be Atman by the negation of all substance- 
 which appear to exist apart from it, there hardly remains any 
 room even to say that this material body is 
 
 3TRITR 
 
 < 
 
 89. Oh enlightened one ! spend all your time in ever con- 
 templating upon the Atman, consuming out, without repining 
 or pain, the fruits of your Prdrabdha. 
 
 nrstf ^ j^nr \ 
 
 n ^ \\ 
 
 90. We now proceed to explain the opinion often declared 
 by the Sdstras tiiat no body is free from the operations of 
 the law of Prdrabdha, even though he should have acquired full 
 knowledge of the At/nan.
 
 ( 20 ) 
 
 n ^ n 
 
 91. After the knowledge of the real has arisen, there re- 
 mains no room for Prdrabdha, in as much as this material body 
 &c. (the plane on which the effects of Prdrabdha, manifest 
 themselves) are then reduced as it were to nothing : just as 
 there is no room for dream after waking. 
 
 92. That Karma acquired in a previous birth which is called 
 Prdrabdha (with respect to the present life), has no existence 
 (in the form of Sanchita for a future birth) in as much as the 
 man has no other birth to go through. 
 
 it ?Rf Wt II ^> U 
 
 93. Just as the body at work during dream is a mere illu- 
 sion, so also is this our physical body. How, then, could an 
 illusion, be said to take birth, and when it does not take birth 
 fcow again could it be said to exist ? 
 
 94. The Vedantas declare ignorance (and Brahma) to be the 
 material cause of the universe, just as earth of a jar &c. When 
 this ignorance is destroyed where could the universe subsist ? 
 
 It 
 
 95. Just as some one should out of confusion understand a 
 rope to be a serpent, so an ignorant man leaving aside the 
 truth sets up this (material) transitory universe in its place..
 
 s fv 
 
 irm sn^n 3Tf^< TW: im ir 
 
 96. The cord being fully kno.wn the serpent disappears at 
 once : so the great substance and support of the universe being 
 known, the universe reduces itself to nothing. 
 
 97. As this physical body is thus a mere illusion where 
 could there be any room for the play of Prdrabdha. Hence 
 the Prdrabdha &c described in the Srutis ar,e for the enlighten- 
 ment of the ignorant only. 
 
 I. 
 
 I' 
 
 98. The Plural used in the Sr.uti " the highest good of all 
 being reached, all his Karmas are destroyed &c." is to negative 
 distinctly the possibility of the action of Prdrabdha (as well as. 
 the other two : Sanchita and Kriyamdna). 
 
 99. If the ignorant should still maintain the possibility of 
 Prdrabdha aiid its action, they will over and above involving 
 themselves in two glaring absurdities, (1. impossibility of moksha 
 on account of there being a second a Prdrabdha Superior 
 even to Brahma : 2. mokdia being thus rendered impossible 
 the utility of the Dnydnnidrgatbe way of knowledge will 
 be nullified), run counter to the teachings of the Veddnta. It 
 therefore follows that we must go by the said Srttti (Yide 
 Stanza 98) which directs the way to real knowledge..
 
 ( 22 ) 
 
 Tf 
 
 Prft^mnm 5 n v<> il 
 
 100. Hence forward (for the instruction of those who require 
 to be taken step by step to the realisation of the said truth) 
 we begin to propound the 15 stages necessary for the acquisi- 
 tion of the knowledge described before. Knowing all these 
 one must use all of them towards acquiring a habit of constant, 
 firm and active meditation. 
 
 101. The ever existent, and all conscious Atinan is not 
 realised without a constant and rigid practice (of the rules to 
 be described) ; therefore one desirous of obtaining absolution 
 must ever meditate upon Brahma. 
 
 ft R^rSFtt 4Nt ^re ^T^^fT I 
 
 \\\<>i \\ 
 
 102. 103. The fifteen stages in order are : 1 Yarna, 2 Niyama^ 
 3 Tydga, 4 Mauna, 5 Desk, 6 Kdla, 7 Asana, 8 Mulabandha. 
 9 Dehaad'ffiya, 10 Driksthiti, 11 Prdnasamyamana, 12 Pratyd- 
 hdra, 13 Dhdrand, 14 Atmadhy&na, 15 Samdeffu. 
 
 104. The natural restraint over all the senses arising from 
 the conviction of everything being Brahma, is. the real yama y 
 and it should be repeatedly studied* 
 
 ^i 
 
 II 1^-1-11 fOT^jr II The yamct of Hatha or physi- 
 
 cal, yoga, comprises ten formulas of conduct,all however tending to secure the- 
 mental condition described in 104. The same remark holds good for all other 
 illustrations to be cited from works on flat, ha yoga^
 
 ( 23 ) 
 
 ft TO^t fawr^rlr %* n ^<A ii 
 
 105. The union with the homogeneous (i. e., constant and 
 invariably inseparable consciousness of unity with Brahma), 
 and separation from the heterogeneous (such notions as of the 
 universe and Brahma being apart from each other &c.), is the 
 Niyama described in the Srutis; niyama the highest happi- 
 ness ; such are thought of by the wise.* 
 
 106. The abandonment of this illusion (of form and name) 
 by the recognition of the non-material, ever enlightened Brahma 
 everywhere, is the Ty&ga honoured by the great, as leading to 
 immediate absolution.! 
 
 107. The enlightened must ever try to possess that Mauna 
 that indescribable Brahma which, though the mind turns 
 back baffled from it, and though words cannot describe it, is 
 ever to be found in those who are devoted to the path of pure 
 knowledge.^ 
 
 u f^^irr ^51 %\m 3wymT3w u idem. 
 
 t This Tydga mn^t it seems be understood as opposed to th Tyaga or 
 abandonoient of oii^ . duties and Karmas in life as understood by super" 
 
 tidal Vedantins. 
 
 J This muuna is opposed to t l ". ordinary practice of restraining tho 
 
 tongue &c.
 
 108. -109. Who can describe that (Brahma) which words 
 fere not able to comprehend ? If this universe of illusion even 
 were subjected to examination, that also is beyond the reach of 
 speech. Hence this may be the real Mauna (viz. abandon- 
 ment of all doubts as to the relation of Brahma and Jagaf} 
 known to the wise as Sahaja Sthiti Native condition ; where- 
 as the Mauna ordinarily known in the form 'of restraining the 
 tongue is pronounced by the Advaiti, to be simply 
 childish. 
 
 110. That is the real " solitary, Des'a " (place) wherein, the 
 Universe does not exist in the beginning, middle, or end ; and 
 which is to be found through the whole of this (material life.)* 
 
 111. In consequence of its being the support and sustenance 
 of all actions, such as even the winking of the eye &c, of all up 
 to Brahma and others, the word Kdla indicates the real un- 
 interrupted and unique fountain of joy. (Brahma}.^ 
 
 t This k^la may be taken as opposed to the time observed in performing 
 pranayama &c.
 
 ( 25 ) 
 
 112. That in which one can easily and uninterruptedly 
 meditate upon Brahma is the most proper Asana> and not any 
 other interfering with one's ease and happiness.* 
 
 n \\\ \\ 
 
 113. That which is the eternal and well-known container of 
 the universe of being, and that in which the Siddhas are ever 
 sitting at ease, is the real Siddhdsana.^ 
 
 114. That which is the origin of all Being, and that on 
 whom depends the original (ignorance) obstruction of the 
 manas, is the mulabandha to be always practiced, and is the 
 only one to be taken up by students of Raja, or mental 
 
 115. That is Dehasdmya by which the physical body (na- 
 turally crooked and distorted) becomes on account of its being 
 viewed as of Brahma, immersed in Brahma. If this is not accom- 
 plished, the forcible straightening of the limbs, like that of the 
 dead trunk of a tree, is certainly the least of Dehasamya. 
 
 / 
 
 * As opposed to the 8 or any indefinite number of Asanas as Sidhds-an 
 
 Padmdsana, Mayiirdsan &c. all implying certain positions of the body 
 accompanied by an amount of physical exertion and exercise. 
 
 f *rfT|q 
 
 Roll. 
 
 rqT^i qt^rm J^? 3^^ i 
 u ^ 
 d
 
 ( 26 ) 
 
 4Mi<if 
 ?fl- <rc%m ^T ^rnmrnrerftri} n tt* n 
 
 116. That one, having converted his internal eye into one 
 of pure knowledge, should view the whole of this transitional 
 universe as Brahma, is the real concentration of the eye (Drik- 
 sthiti) ; and not the one wherein the eye is fixed on the tip of 
 one's nose.* 
 
 n n n 
 
 117. Or, the fixing of the (internal) ego on that in which 
 the triad of the seer, sight and seen is reduced to unity is the 
 real concentration &c. 
 
 118. The constant and permanent obstruction of all the 
 senses (internal), through the process of viewing upon all ob- 
 jects such as the mind and its creations &c. as in and of Brahma 
 is called Prdndydma.-\- 
 
 * Compare the various Mudr&s of Hotha yoga. 
 
 #**# 
 srrw
 
 ( 27 ) 
 
 119, 120. The negation (as by resolving into Brahma &c) 
 of this phenomenal illusion, is the real Rechaka (blowing out of 
 the breath retained in the lungs) ; and the conviction " I am 
 Brahma" is the real Puraka (the drawing in of the breath) > 
 and then the immovable concentration on that very convic- 
 tion is the real kunibhaka (the retention of the breath in the 
 lungs for some time). This is the real course of Prdndydma* 
 but to be followed by the enlightened, whereas, the ignorant 
 will go on torturing their nose for nothing. 
 
 121. The absorption of the mind in the ever-enlightened 
 Brahma by resolving all objects into Atman, should be known as 
 Pratydhdra, and should be practised by those who are desirous 
 of absolution.^ 
 
 It will be observed that the difference in the practice here indicated consti- 
 tutes the real point of difference between Hatha or physical and Raja or 
 mental yoga. The point to be reached by either is the same restraint over 
 the mind and its creations, and attainment of the condition of eternal 
 Samadhi or concentration or identification with this principle of the universe 
 but the ways leading to this end are different. The former holds that the 
 mind will be naturally and easily controlled by shutting up all the avenues 
 of its communication with the external world viz. the breath &c. The latter 
 holds and perhaps correctly holds that the shortness or length of the breath, 
 is but an indication of the State of the mind and that therefore instead of 
 fruitlessly and unnaturally stifling this breath we had much better curb the 
 cause of all this breath and everything viz. the giant rTT^ or the mind. 
 
 * The order of the process indicated in the Hatha yoga is 1st Puraka then 
 Kunibhaka aud then Rechaka. 
 
 t ^fawswfrf^*?ii?rw3^w*it WITT. u Tra ^ 
 u v M. u
 
 ( 28 ) 
 
 122. The steadiness of the mind arising from the recogni- 
 tion of Brahma, wherever it travels or goes, is the real and 
 great Dhdrand* 
 
 123. The independent (free from any other idea as of mat- 
 ter, &c.) existence consequent upon the full sense of Being . 
 arising from the conviction " I am Brahma" is the condition 
 conducive to the highest joy, and is described as 
 
 f^TF 
 
 124. The negation of all mental action, by the mind's being 
 reduced to a state beyond all change, and by its being ever 
 merged into Brahma is called conscious 
 
 125. This natural course of joy should be studied by the 
 wise only so long as they acquire the power of, at the spur of 
 the moment, collecting and concentrating themselves. 
 
 * ^OT^vfrsjfrewr^qr ii ira % *ru \. ^. a 
 
 f c1^SIcq^cTH?TrTr?TJT II tJTo ^c ^o |. ^. \\ 
 % Even in Raj yoga ^WV3 is sometimes concisely defined as 
 ^xT also as 
 >. \. The Hatha yoga has 
 
 u %z
 
 ( 29 ) 
 
 126. Then he (the practitioner) being free from the neces- 
 sity of going through the said and similar processes, becomes 
 the best of all accomplished successful ascetics. The condition 
 of such an ascetic cannot easily be described in words or con- 
 cived by the mind. 
 
 3 RSTT^RTT-W I 
 
 fo^ffr 
 
 127. 128. Even while assiduously practising Samddhi, 
 numerous difficulties crop up in the way: Such as being put 
 off the point of concentration ; idleness ; desire of illusive en- 
 joyments ; sleep ; paralysis of the intellect ; being drawn off by 
 temporary objects of the universe ; egoistical immersion in 
 transitory joy ; and dullness or torpidity of the mind. One 
 knowing Brahma should try to gradually evade all these one 
 after another.* 
 
 129. If one concentrates his mind on some object, or even 
 on void, he becomes entirely filled with that object or that 
 void : so one who fixes his mind on Brahma becomes completely 
 
 5TT: 
 
 u.
 
 full of Brahma, sees Brahma everywhere. One should there- 
 fore study to become perfect i. e. full of Brahma. 
 
 ? 
 
 c 
 
 ^ 3 
 
 130. Thofe persons who abandon this holy and sublime 
 mental attitude of Brahma, live to no purpose, and are though 
 men equal to brutes. 
 
 q ff ?f% f^TH^T IR^lfT ^Frf % I 
 
 n 
 
 131. Hail to those, happy and virtuous beings who, on the 
 other hand, know this state and knowing it grow perfect in it 
 by constant practice. Respect is due to them at the hands of 
 all the three worlds. 
 
 f%: 
 
 I 
 
 132. Those who have reached to the perfection of this state 
 of Brahma, and have thoroughly mastered it, the ever-existent, 
 are Brahma itself; and not those who merely talk glibly about 
 the matter. 
 
 \\i\\\\ 
 
 133. Those again who are clever at talking about Brahma, 
 but are void of any real attempt towards reaching to that state 
 and are fast bound to the ties of transitory pleasures, have to 
 pass and repass (in various births), in consequence of this their 
 hypocrisy and ignorance. 
 
 ft&fcr 
 
 134. (The enlightened) never remain even for a minute, 
 without uniting their souls with Brahma : as did Brahma, 
 Sanakadika, Shuka and other Mahdtmas.
 
 ( 31 ) 
 
 ff 
 
 R^RS: \\\v<\\ 
 
 135. The cause is reflected in the effect but not the effect 
 in the cause. Hence well-directed thought will prove that on 
 account of the relative non-existence of the effect in the cause 
 the cause itself also could hardly be called the cause of that 
 effect ; i.e. must vanish as the active instrumental cause of any- 
 thing but should ever stand by itself all existence, all in- 
 telligence and all joy. 
 
 136. Thus there will remain that effulgent universal 
 essence, which transcends both mind and speech. This should 
 repeatedly be studied from such ordinary illustrations as of 
 earth and the jar made of it &c. 
 
 137. Perseverance in this direction brings about, in those 
 whose minds are sufficiently enlightened, the state of constant 
 knowledge which ultimately leads to its spontaneous and 
 natural unification with Brahma. 
 
 \\\\t\\ 
 
 138. Every student should first contemplate and grasp the 
 cause as existing apart from its effect ; he would then constantly 
 see by inseparable relation the cause in the effect. 
 
 139. Thus having contemplated the cause as reflected in 
 the effect, the effect must be entirely dismissed (from the
 
 ( 32 ) 
 
 mind). When this is done, the cause will cease to be such, 
 and what will remain will be the ever existent, ever conscious, 
 all pervading indescribable Brahma. 
 
 140. A man becomes that on which he resolutely and per- 
 sistently thinks. This we infer from the ordinary illustration 
 of the bee and the worm.* 
 
 \\w\\ 
 
 141. All this universe visible or invisible, (implying the 
 triad of the seer, seen and sight) is one eternal consciousness. 
 
 142. The enlightened should always look upon the universe 
 as one in and of Brahma, by resolving the visible into the invi- 
 sible ; thus will he, through his mind being ever filled with the 
 bliss of identifying himself with this universal consciousness, 
 easily attain to the condition of eternal happiness. 
 
 143. This with the parts set forth above is R&ja, or mental yoga 
 mixed with Hatha or physical Yoga prescribed for those who 
 have already lost great portion of their taste for the pleasures of 
 the senses. 
 
 * The bee takes hold of any small worm and even while it is alive puts it 
 into a small whole of clay specially prepared, and blocks up the opening. The 
 worm thinking in its dark prison of the bee and bee alone, remains there till 
 the bee returning at its proper time, removes the clay and with it a sting 
 awakens the worm which immediately flies out another bee incarnate.
 
 ( 33 ) 
 
 d 
 
 144. To those whose mind is completely ripe (by 
 In^T &c.) this (Raja Yoga) alone (without any Hatha or physical 
 yoga) is useful ; this yoga again being one easily accessible even 
 to those who are devoted to their teachers, or to their favourite 
 gods, &c
 
 O:F 
 EIT ^ISTD NOT SFTRIT. 
 
 (Translated from the original San&knt of Sankardcharyd.) 
 
 BY MOHINEE M. CHATTERJEE, F.T.S. 
 
 [An apology is scarcely needed for undertaking, a translation 
 of Sankaracharya's celebrated Synopsis of Vedantism entitled 
 "Atmanatma Vivekah." This little treatise, within a small 
 compass, fully sets forth the scope and purpose of the Vedauta 
 philosophy. It has been a matter of no little wonder, consi- 
 dering the authorship of this pamphlet and its own intrinsic 
 merits, that a translation of it has not already been executed 
 by some competent scholar. The present translation, though 
 pretending to no scholarship, is dutifully literal except, however, 
 the omission of a few lines relating to the etymology of the words 
 3IOT (Sarira) and Tf (Deha) and one or two other things which, 
 though interesting in themselves have no direct bearing on the 
 main subject of treatment. Some other passages in the text 
 have also, for the convenience of readers, been removed to an 
 appendix at the end. TR.] 
 
 Nothing is Spirit which can be perceived by the senses. To 
 one possessed of right discrimination, the Spirit is like a thing 
 perceptible. This right discrimination of Spirit and Not-spirit 
 is set forth in millions of treatises. 
 
 The discrimination of Spirit and Not-spirit is given (below) : 
 
 Q. Whence comes pain to the Spirit ? 
 
 A. By reason of its taking a body. It is said in the Sruti* : 
 " Not in this (state of existence) is there cessation of pleasure 
 and pain of a living thing possessed of a body." 
 
 * Chaadogya Upaniahat, Tr,
 
 ( 35 ) 
 
 Q. By what is produced this taking of a body ? 
 
 A. By Karma.* 
 
 Q. Why does it become so by Karma ? 
 
 A. By desire and the rest (i. e., the passions.). 
 
 Q. By what are desire and the rest produced 1 
 
 A, By egoism (afnwR :). pUmv^^ 
 
 Q. By what again is egoism produced;? 
 
 A. By want of right discrimination. 
 
 Q. By what is this want of right discrimination produced ?. 
 
 A. By ignorance (arfrtf). 
 
 Q. Is ignorance produced by anything ? 
 
 A. No, by nothing. Ignorance is- without beginning and' 
 ineffable by reason of its beiug the intermingling of the real 
 (^^) and the uareal (^^<).t It is a something embodying 
 the three qualities J and is said to be opposed to<Wisdom in as 
 much, as it produces the concept " I am ignorant." The Sruti 
 says, " (Ignorance) is the power o the Deity and is enshrouded 
 by its own qualities." 
 
 The origin of pain can thus be traced- to ignorance and it 
 will not cease until ignorance is entirely, dispelled, which wil 
 be only when the identity of the Self with Brahma (the 
 Universal Spirit) is fully realized.|[ Anticipating the conten- 
 
 * This word, it is impossible to .translate. It means the doing of a thing 
 for the attainment of an object of worldly desire. Tr. 
 
 t This word, as used'in Vaidantic works, is generally misunderstood. It 
 does not mean the negation of everything ; it means "that which does not 
 exhibit the Truth," the "illusory." 
 
 Adhikarana Mala'(uote) TR. 
 
 J Satva (goodness), Rajas (foulness) and Tamos (darkness) are the three- 
 qualities. 
 
 Chandogya Upanishat. TR. 
 || This portion has been. condensed from the original. TR.
 
 ( 36 ) 
 
 i 
 
 tion that the eternal acts (i. e., those enjoined by the Vedas,) 
 are proper and would lead to the destruction of ignorance 
 therefore it is Said that ignorance cannot be dispelled by 
 Karma. Then 
 
 Q. What comes of such acts ? 
 
 A. Conflict of Wisdom and Karma. Therefore it is clear 
 that Ignorance can only be removed by Wisdom. 
 
 Q. How can this Wisdom be acquired ? 
 
 A< By discussion-^by discussing as to the nature of Spirit 
 and Not-spirit. 
 
 Q. Who are worthy of engaging in such discussion ? 
 
 .4- Those who have acquired the four qualifications, 
 
 Q. What are the four qualifications ? 
 
 A. (1), True discrimination of permanent and impermanent 
 things. (2), Indifference to the enjoyment of the fruits of 
 one's actions both here and hereafter. (3), Possession of Sama 
 and the other five qualities. (4), An intense desire of becona-. 
 ing liberated (from material existence). 
 
 (1.) Q. What is the right discrimination of permanent 
 and impermanent things ? 
 
 4- Certainly as to the Material Universe being false, and 
 illusive and Brahma being the only reality. 
 
 (2.) Indifference to the enjoyment of the fruits of 
 one's action^ in this world is to have the same amount of dis- 
 inclination for the enjoyment of, worldly objects of desire (such 
 as garland of flowers, sandalwood paste women and the like) 
 beyond those absolutely necessary for the preservation of life, 
 ^s one has for vomited fopd, &c. The same amount of disin- 
 clination to enjoyment in the society of Rhambha, Urvasi and 
 other celestial nymphs in the higher spheres of life beginning 
 with, Svarga loka and ending with Brahma loka* 
 
 * Thes, it is supposed, include the whole range of Rvpa loka, (the world of; 
 in Buddhistic esoteric philosophy. TK,
 
 (3.) Q. What are the six qualities beginning with, Sama ? 
 
 A. Sama y Dama, uparati> titikshd, samddhana and sraddhd^ 
 
 Sama is the repression, of the inward sense called Manas, i.e.,*. 
 not allowing it to engage in. any other thing but Sravana- 
 (listening to what the sages- say about the spirit)^ Manana * 
 (reflecting on it), Nididhyasana (meditating on the same). 
 Dama is the repression of the external senses. 
 
 Q. What are the external senses ? 
 
 A. The five organs of perception, and the five bodily organs 
 for the performance of external acts. Restraining these from 
 all other thinga but SramTia and the rest is dama. 
 
 Uparati is the abstaining on principle from engaging in any 
 of the acts and ceremonies enjoined by the shastras. Otherwise 
 it is the state of the mind which is always engaged in Sravana 
 and the rest, without ever diverging from them. 
 
 Titikshd (literally the desire to leave) is the bearing with 
 indifference all opposites (such as pleasure and pain, heat and 
 cold, &c.). Otherwise, it is the showing of forbearance to a 
 person one is capable of punishing. 
 
 Whenever a mind, engaged in Sravana and the rest, wanders 
 to any worldly object of desire, and, finding it worthless, returns 
 to the performance of the three exercises such returning is 
 called samadhdna. 
 
 Sraddhd is an intensely strong faith in the utterances of one's 
 guru and of the Yedanta philosophy. 
 
 (4.) An intense desire for liberation is called mwnukshat- 
 vam. 
 
 Those who possess, these four qualifications, are worthy of 
 engaging in discussions as to the nature of Spirit and Not- 
 spirit, and, like Brahmacharins, they have no other duty (but 
 such discussion). It is not, however, at all improper for house- 
 Holders to engage in such discussions ; but, on the contrary,, 
 
 * These terms will be more fully explained in the appendix. TB,
 
 ( 38 ) 
 
 such a course is highly meritorious. For it is said : Whoever, 
 with due reverence, engages in the discussion of subjects 
 treated of in Vedanta philosophy and does proper service to 
 his guru, reaps happy fruits. Discussion as to the nature of 
 Spirit and Not-spirit is therefore a duty. 
 Q. What is Spirit ? 
 
 A. It is that principle which enters into the composition of 
 man besides the three bodies, and which is distinct from the five 
 sheaths (Koshas), being sat (existence),* chit (consciousness) ,f 
 and ananda (bliss),! and witness of the three states* 
 
 Q, What are the three bodies* ? 
 
 A. The gross (sthula), the subtile sttk&kama and the causal 
 (kdrana). 
 
 Q. What i& the gross body'? 
 
 A. That which is the effect of the Alakabhutas (primordial 
 subtile elements) differentiated into the five gross ones (Panchi- 
 krita)*& is born of Karmi and subject to the six changes 
 beginning with birth. It is said : 
 
 What is produced by the (subtile) elements differentiated 
 into the five gross ones, is acquired by Kirma, and is the 
 measure of pleasure and pain, i& called the body (sarira) par 
 excellence. 
 
 This stands for Purusha.Tr.. 
 
 + This stands for Prakriti, cosmic matter, irrespective of the state we 
 perceive it to be in. Tr^ 
 
 t Blis is Mayd or Sakti* it is the creative energy producing changes of 
 state in Prakriti, Says the Shruti (Taittiriya Upanishat) : " Verily from 
 Bliss are all these bhuta* barn, and being born by it they live, and they 
 return and enter into Bliss." Tr. 
 
 IT The five subtile elements thus produce the gross ones : each of the five 
 is divided into eight parts, four of those parts and one part of each of the 
 others enter into combination, and the result is the gross element correspond- 
 ing with the subtile element, whose parts predominate in the composition. -TV. 
 
 These six changes are : birth, death, being in time, growth, decay, and 
 undergoing change of substance (parmdm) as milk is changed into whey. Tr.
 
 ( 30 ) 
 
 Q. What is the subtile body ? 
 
 A. It is the effect of the elements not differentiated into 
 five and having 17 characterstic marks (lingas). 
 
 Q. What are the seventeen ? 
 
 A. The five channels of knowledge (Jnanendriyas), the five 
 organs of action, fche five vital airs beginning with prdna, and 
 manas and buddhi. 
 
 Q. What are the Jnanendriyas ? 
 
 A. [Spiritual] Ear, skin, eye, tongue and nose. 
 
 Q. What is the ear ? 
 
 A. That channel of knowledge which transcends the [physi- 
 cal] ear, is limited by the auricular orifice on which the dk&s 
 depends, and which is capable of taking cognisance of sound. 
 
 Q. The skin ? 
 
 A. That which transcends the skin, on which the skin de- 
 pends, and which extends from bead to foot and has the power 
 of perceiving heat and cold. 
 
 Q. The eye ? 
 
 A. That which transcends the ocular orb, on which the 
 orb depends, which is centred in the black iris and has the 
 power of cognising forms. 
 
 Q. The tongue ? 
 
 A. That which transcends the tongue and can perceive 
 taste. 
 Q. The nose ? 
 
 A. That which transcends the nose, and has the power of 
 smelling. 
 
 Q. What are the organs of action ? 
 
 A. The organ of speech (vach), hands, feet, etc. 
 
 Q.' What is vach ?
 
 ( 40 ) 
 
 A. Thai which transcends speech, in which speech reside^ 
 and which is located in eight different cent-Ms* and has the 
 power of speech. 
 
 Q. What are the eight centres ? 
 
 A. Breast, throat, head, upper and neither lips, palate, liga* 
 ture (frenum), binding the tongue to the lower jaw and tongue. 
 
 Q. What is the orgin of the hands ? 
 
 A. That which transcends the hands on which the palms 
 depend and which has the power of giving and taking. * * * 
 (The other organs are similarly described)* 
 
 Q. What is the antahkarana ?[ 
 
 A. Manas, buddhi, chitti and ahankara form it. The seat 
 of the manas is the root of the throat, of buddhi the face, of 
 chitta the umbilicus, and of ahankara, the breast. The functions 
 of these four components of antahkarana are respectively doubt> 
 certainty, retention, and egotism. 
 
 Q. How are the five vital airs^ beginning with prana, 
 named? 
 
 A, Prdna, apdna, vyana, udanz and samdna. Their locations 
 are said to be : of prana. the breast, ofapanz the fundamentum* 
 
 * The secret commentaries say seven ; for it does not separate the lips into 
 the " upper" and " nether" lips. And it adds to the seven centres the seven 
 passages in the head connected with, and effected by, vdch ; namely the 
 tnouth, the two eyes, the two nostrils and the two ears. "The Ieft4ear, eye 
 and nostril being the messengers of the right side of the head ; the right ear, 
 ye and nostril those of the left side. " Now this is purely scientific. The 
 latest discoveries and conclusions of modern physiology have shown that the 
 power or the faculty of human speech is located in the third frontal cavity 
 of the left hemisphere of the brain. On the other hand, it is a well known 
 fact that the nerve tissues inter-cross each other (decussate) in the brain in 
 such a way that the motions of our left extremeties are governed by the right 
 hemisphere, while the motions of our right hand limbs are subject to the left 
 hemisphere of the brain. Ed. 
 
 t A flood of light will be throws on the text by an editorial note in Theo- 
 sophist, vol. IV, 11, 269: "Antahkarana is the path of communication 
 between soul and body, entirely disconnected with the former, existing with, 
 belonging to, and dying with the body." This path is well traced in the text. 
 Tr. 
 
 J These vital airs and sub-airs are magnetic currents, ZV.
 
 of sawdna, the umbilicus, of uddna the throat, and vy&na is 
 spread all over the body. Functions of these are : prdna goes 
 out, apdna descends, uddna ascends, samdna reduces the food 
 eaten into an ^indistinguishable state, and vydna circulates all 
 over the body. Of these five vital airs there are five sub-airs, 
 namely, ndga, karma, krikam, devadatta and dhananjaya. 
 Functions of these are : erructations produced by ndga, kurma 
 opens the eye, dhananjaya assimilates food, devadatta causes 
 yawning, and kriJcara produces appetite this is said by those 
 versed in Yoga. 
 
 The presiding powers of the five channels of knowledge and 
 the others are dik (akas'a) and the rest. Dik, vdta (air), arka 
 (sun), prachetd (water), Aswini, bahni (fire), Indra, Upendra, 
 Mrityu (death), Chandra (moon), Brahma, Rudra, and Kshet- 
 rajnesvara* which is the great Creator and cause of every- 
 thing. These are the presiding powers of ear, and the others 
 in the order in which they occur. 
 
 All these taken together form the linga s'arzra.t It is also 
 said in the Sastras : 
 
 The five vital airs, tnanas, buddhi, and the ten organs form 
 the subtile body, which arises from the subtile elements, un- 
 differentiated into the five gross ones, and which is the means 
 of the perception of pleasure and pain. 
 
 Q. What is the Kdrana sarira ? + 
 
 A. It is ignorance (avidyd), which is the cause of the other 
 
 * For an explanation of this term See S'ankara's commentaries on the 
 Brahma Sutras. Tr. 
 
 t Linga means that which conveys meaning, characteristic mark. 
 
 Mr. Subba Row understands it in exactly the same way. See Theo- 
 sophist, Vol. IV, 10, 249. See also in this connection an editorial note in the 
 same number of that journal, p. 255, running thus : 
 
 "This Kwru.no. s'arlra is often mistaken by the uninitiated for Linga 
 s'arira (e. g. Sridhara Swami in his commentaries on the Bhagvat Gitd Tr.) 
 
 and since it is described as the inner rudimentary or latent embryo of the 
 body confounded with it." 
 
 I am under the impression that I follow the bast authorities in regarding 
 Kdrana. s'arira as surviving in devachan, and when the proper time comes, 
 furnishing the monad with the other two bodies, of which it embodies the 
 causal germs. Tr.
 
 ( 42 ) 
 
 two bodies, and which is without beginning,* ineffable, reflec- 
 tion [of Brahma] and productive of the concept of non-identity 
 between self and Brahma. It is also said : 
 
 " Without a beginning, ineffable avid yd is called the vpddhi 
 (vehicle) kdraim (cause). Know the Spirit to be truly differ- 
 ent from the three upadhis i. e., bodies. 
 
 Q. What is Not-Spirit ? 
 
 A. It is the three bodies [described above], which are im- 
 permanent, inanimate (jada\ essentially painful and subject to 
 congregation and segregation. 
 
 Q. What is impermanent ? 
 
 A. That which does not exist in one and the same state 111 
 the three divisions of time [namely, present, past and future.] 
 
 Q. What is inanimate (jada)? 
 
 A. That which cannot distinguish between the objects of 
 its own cognition and the objects of the cognition of others. 
 
 * * * * 
 
 Q. What are the three states [mentioned above as those 
 of which the Spirit is witness] ? 
 
 A. Wakefulness (jdgrata), dreaming (smpnd), and the state 
 of dreamless slumber, (sushupti). 
 
 Q. What is the state of wakefufness ? 
 
 A. That in which objects are known through the avenue of 
 [physical] senses. 
 
 Q. Of dreaming ? 
 
 A. That in which objects are perceived by reason of desires 
 resulting from impressions produced during wakefulness. 
 
 Q. What is the state of dreamless slumber ? 
 
 A. That in which there is an utter absence of the percep- 
 tion of objects. 
 
 * It must not be supposed that avidya is here confounded with prakriti. 
 What is meant by avidyd being without beginning, is that it forms no link 
 in the Karmic chain leading to succession of births and deaths, it is evolved 
 by a law embodied in prakriti itself. Tr.
 
 ( 43 ) 
 
 The in-dwelling of the notion of " I" in the gross body 
 during wakefulness is vis'va (world of objects),* in subtle body 
 during dreaming is taijas (magnetic fire), and in the causal 
 body during dreamless slumber is prajna, (One life.) 
 
 Q. What are the five sheaths ? 
 
 A. Annamai/a, Prdnaniaya, Manomaya, Vi/ndiiamaya, and 
 Auandcniiaya.-\- 
 
 Annamaya is the transformation of anna I (food), pranamaya 
 of prdna (life), Maiwinaya, of manas, Vijndnamaya of vijndna 
 (finite perception), Aiwndainaya of anatida (illusive bliss). 
 
 Q. What is the Annamaya sheath ? 
 
 A. The gross body. 
 
 Q. Why? 
 
 A. The food eaten by father and mother is transformed into 
 semen and blood, the combination of which is transformed into 
 the shape of a body. It wraps up like a sheath and hence so 
 called. It is the transformation of food and wraps up the 
 spirit like a sheath it shows the spirit which is infinite as 
 finite, which is without the six changes beginning with birth as 
 subject to those changes which is without the three kinds of 
 painU as liable to them. It conceals the spirit as the sheath 
 conceals the sword, the husk the grain, or the womb the foetus. 
 
 Q. What is the next sheath ? 
 
 A. The combination of the five organs of action, and the 
 five vital airs form the Prdnamaya sheath. 
 
 * That is to say, by mistaking the gross body for self, the consciousness of 
 external objects is produced. TV. 
 
 t This subject is also treated of by the author in the A tmabodha and has 
 been admirably expounded in this journal for July last, p. 255, q. v. TV. 
 
 This word also means the earth in Sanskrit. Tr. 
 
 T The three kinds of pain are : 
 
 Adhibhaidika, i. e., from external objects, e. g., from thieves, wild 
 animals, &c. 
 
 Adhidaivika, i. e., from elements, e. g., thunder, &c. 
 
 ./ 
 Adhyatmika, i. e., from within one's self, e. g. head-ache, &c. .See Sankhya 
 
 Karika, Gaudapada's commentary to the opening Sloki. Tr.
 
 By the manifestation of prdna, the spirit which is speechless 
 appears as if the speaker, which never gives as the giver, which 
 never moves as if in motion, which is devoid of hunger and 
 thirst as if hungry and thirsty. 
 
 Q. What is the third sheath ? 
 
 A. It is the five (subtile) organs of sense (jndnendriya) and 
 manas. 
 
 By the manifestation of this sheath (vikdra) the spirit which 
 is devoid of doubt appears as doubting, devoid of grief and 
 delusion as if grieved and deluded, devoid of sight as if seeing. 
 
 Q. What is the Vijndnmaya sheath ? 
 
 A. [The essence of] tho five organs of sense form this 
 sheath in combination with buddhi. 
 
 Q. Why is this sheath so called the jiva (personal ego), 
 which by reason of its thinking itself the actor, enjoyer, &c., 
 goes to the other loka and comes back to this ?* 
 
 A. It wraps up and shows the spirit which never acts as 
 the actor, which never cognises as conscious which has no 
 concept of certainty as being certain, which is as never evil or 
 inanimate as being both. 
 
 x 
 
 Q. What is the Anandamaya sheath ? 
 A. It is the antahkarana, wherein ignorance predominates 
 and which produces gratification, enjoyment etc. 
 
 It wraps up and shows the spirit, which is void of desire, 
 enjoyment and fruition as having them, which has no condition- 
 ed happiness as being possessed thereof. 
 
 Q. Why is the spirit said to be different from the three bodies ? 
 
 A. That which is truth cannot be untruth, consciousness 
 inanimate, bliss misery, or vice versa. 
 
 Q. Why is it called the witness of the three states ? 
 
 A. Being the master of the three states, it is the knowledge 
 of the three states, as existing in the present, past and fatttre/f 
 
 * That is to say, first from birth to birth. Tr 
 
 t It is the stable basis upon which the three states arise and disappear, 
 Tr.
 
 ( 45 ) 
 
 Q. How is the spirit different from the five sheaths ? 
 
 A. This is being illustrated by an example : 
 
 " This is my cow," " this is my calf," " this is my son or 
 daughter," " this is my wife," " this is my dnandamaya sheath," 
 and so on* the spirit can never be connected with these 
 concepts ; it is different from and witness of them all. For it 
 is said in the Upanishat : 
 
 [The spirit is] " naught of sound, of touch, of form, or colour 
 of taste, or of smell ; it is everlasting, having no beginning or 
 end, superior [in order of involution] to Prdkritift whoever 
 correctly understands it as such attains mukti (liberation.)" 
 
 The spirit has been called [above] sat, chit and dnanda. 
 
 Q. What is meant- by its being sat (existence) ? 
 
 A. Existing unchanged in the three divisions of time and 
 uninfluenced by anything else. 
 
 Q. What by being chit (consciousness) ? 
 
 A. Manifesting itself without depending upon anything 
 else and containing the germ of everything in itself. 
 
 Q. What by being dnanda (bliss) ? 
 
 A. The ne plus ultra of bliss. 
 
 Whoever knows without doubt and apprehension of its being 
 otherwise, his self as one with Brahma, which its eternal, non- 
 dual and unconditioned, attains moksha. 
 
 APPENDIX. 
 I. 
 
 In the opening Sloka all drisya is described as andtma (not 
 spirit) and the spirit of one possessed of right discrimination is 
 called clrik. These two Sanscrit words are thus described in 
 the author's Brahma ndmdvalimdld or the String of names of 
 Brahma, Sloka 18 : " Drisya and drik exist, different from 
 each other ; the former is mdyd and the latter Brahma this 
 is celebrated in all Vedantic works." 
 
 * The " heresy of individuality" or attavadaoi the Buddhists. Tr. 
 t Differentiated matter.
 
 ( 46 ) 
 
 II. 
 
 S'arira (body) is derived from the root sri, to shrink, and is 
 called because it shrinks with age or when the knowledge of 
 identity of self with Brahma is realised. 
 
 Deha (body) is from the root dah, to burn, so called on 
 account of its being burnt up after death or at all events by 
 the three-fold pain in life ( vide supra ) 
 
 THE ATMABODHA OF SRIMAT 8' ANKARA- 
 CHARY A. 
 
 (Translated from the Sanskrit by B. P. Narasimmiah, F. T. 8.) 
 THE plan adopted in the following translation is, that the 
 marginal numbers shall denote the respective numbers of the 
 slokams in the original, and that the rendering shall be as 
 literal and verbatim as possible. 
 
 1. The work called ATMABODHA, which is desired by 
 religious observers, and by sinless and dispassionate seekers 
 after Moksham, will now be written. 
 
 2. Question : Of so many ways to Moksham, why should 
 knowledge, or wisdom, or Gnydnam alone be the chief? 
 
 Answer : That relationship which exists between the fuel, 
 &c., and the fire itself, in the culinary process, exists also 
 between Tapas, Sfc. t which are the several means of attaining 
 Moksham, i. e., Nirvana and Gnydnam itself. As fire is the 
 most important of all the materials necessary for cooking, so 
 Gnyanam is the most important of all the means for attaining 
 Moksham. 
 
 3. Ques: Karma, i. e., ritual, has got wonderful power. 
 While a small portion of such Karma can wash off all Agnyd- 
 nam or darkness, how is Gnydnam necessary ? 
 
 Ans : Since Agnydnam and Karma are not hostile to eac n 
 other, the latter cannot destroy the former, e. g., as dirt cannot 
 wash off dirt, so no amount of such Karma or ritualistic obser- 
 vances can dispel that (spiritual) darkness Agnydnam. But
 
 ( 47 ) 
 
 Gnydnam or Light (spiritual) alone, which is self-shining, can 
 remove Agnydnam as the Sun drives off his opponent Darkness, 
 
 4. Ques : How is it possible to attribute Kevalatvam, i. e t 
 Oneness, to Atmd which appears as different in different, 
 individuals ? 
 
 Ans : The sun is far away from the clouds, and is larger 
 than the largest of them all. Still each patch of a cloud, 
 screening the sun from us, gives him a distorted and a special 
 aspect. This distortion and difference in appearance is due, 
 sot to the sun who is all-shining and has a uniform existence, 
 but to the nature of such clouds. And no sooner the clouds 
 vanish than the orb of light is seen to be one and the same. 
 This analogy holds good in the case of Atmd peeping out 
 through so many loop-holes of bodies. When the cloud-like 
 Agnydnam or spiritual darkness disappears, that one Atmd 
 shines everywhere. 
 
 5. Ques : How can Atmd have the quality of oneness, i. e 
 non-duality, inasmuch as he has the knowledge of actions, 
 which knowledge establishes Dvaitam or duality ? 
 
 Ans : The knowledge of things in their true light (Vastu- 
 iatwa-gnydnatn) , liberating Jiva from the fetters of ignorance, 
 renders it pure, and dies away with that fetter-like ignorance, 
 just as the particles of the water-purifying seed sink down 
 with the sediment which they separate from the impure water 
 in the process of purifying the same. 
 
 6. Ques: How can one consistently deny the reality of 
 this worldly life, this material existence, this samsdram, while 
 we are enjoying it ? 
 
 Ans. Just as a dream, which seems to us to be a reality 
 while we are dreaming, is not so after waking, so the world of 
 pride Ahankdra-prapancham which is samsdram, to one who 
 is blinded by love and hatred, appears to be all real or sub- 
 stantial so long as that one is involved in it, or enamoured of 
 it ; but no longer so after the acquisition of true knowledge or 
 Gnydnam.
 
 ( 48 ) 
 
 7. So long as the All-supporting Advayam non-dual 
 Brahma is not recognized, so long this world is belived in as a 
 reality as mistakeably as one who discovers the real silver in 
 the brightness of a pearl-shell. 
 
 8. As the water bubbles rise, exist, and burst in an ocean, 
 so the worlds appear, exist, and disappear in Upddane Paratn- 
 esvare or Material- cause-like Paramesvara or God. 
 
 9. Although the ornaments are of different shapes, yet they 
 do not differ from gold in their quality ; similarly the creatures 
 though of diverse forms, are not different from the Creator the 
 all-pervading, omnipresent, Sachc/tiddnanda-svarupa Atmd. 
 
 10. The Ruler of mind and all other senses., the all-pervad- 
 ing Paramdtma, under the cloaks of Sthula, Sukshma, and, 
 Kdrana S'ariras, seems divided. This divided appearance ceases 
 with the destruction of such cloaks. This is like the bits of the 
 Akas'as of different vessels, or finite spaces, becoming comming- 
 led with the universal Aka'sa, or Infinite Space, such when vessels 
 are destroyed. 
 
 11. As to the water itself, which is naturally white and 
 sweet, the qualities of bitterness, yellowness, &c., resulting 
 from its contact with differnt soils, are attributed ; so, to Atnid 
 who is Sachchiddnanda and who is casteless, nameless, and pro- 
 fessionless, are assigned some caste, name, and profession, only 
 through the Upddhis or causes or under the colour of Sthula 
 Sukshma, and Karma S'ariras. 
 
 12. Sthula S'ariram : is that which is made up of five- 
 foldly sub-divided five grand elements of Earth, Water, Fire, 
 Air, and Aka'sa or Ether, which is the creature of A garni 
 Sanchita Prdrabdha Kirm/i and which is the seat of the enjoy- 
 ment of pleasure and pain, joy and sorrow. 
 
 The Method of Panchikarnam. 
 
 Panchikaranam means the mixing together of the five-fold, 
 sub-divisional parts of each of the five grand elements, viz. 
 Earth, Water, &c.
 
 The process of such mixture : 
 
 Of the five grand elements, divide each into two parts, keep 
 one part separate, and divide the other part into four sub- 
 divisional parts ; and the blending together of each of these 
 four sub-divisional parts successively with one sub-divisional 
 part at a time of every other grand element is what forms 
 Panchkaranam. For instance, divide the Earth element into 
 two parts ; keep aloof one part, and sub-divide the second part 
 into four parts again. Without mixing these four sub- 
 divisional parts with the first part of the earth element already 
 set apart, you must mix each of these sub-divisional parts with 
 one sub-divisional part, at a time, of every other grand element 
 (Here earth element is excluded). 
 
 The following table of Panchikaranam is intended to illus- 
 trate in detail the names of Manas, &c., resulting from the 
 said process of mixture : 
 
 TABLE o* 1 PANCHIKARANAM. 
 Atma. 
 
 AJcasam. 
 (Air or Ether) 
 Anthdh- 
 karanam. 
 
 Manas. 
 
 Buddhi. 
 
 Chittani. 
 
 Ahankaram, 
 
 Sarnana- 
 vdyuvu. 
 
 ty&yuvu. 
 (Wind) 
 Vyanavd- 
 ytivan. 
 
 tJddnavayuYU. 
 
 PrandvayuYU, 
 
 Apanavayuvu, 
 
 Srotre"ndriyam. 
 The sense of 
 Hearing or Ear. 
 
 Twage"ndriyam 
 The sense of 
 Touch or Skin. 
 
 Tfy'cts. 
 .(Fire.) 
 Chakshurendri- 
 yam. The sense 
 of Sight or Eyes 
 
 Jihwendriyarft. 
 The sense of 
 Taste or 
 Tongue. 
 
 Ghrandn- 
 driyani. 
 The sense of 
 Smelling' or 
 Nose. 
 
 Sabda. 
 Sound. 
 
 Sparsa. 
 Touch. 
 
 Rupa. 
 Shape or Form. 
 
 , Apah. 
 (Water.) 
 Rasa. 
 
 Taste. 
 
 Gandha. 
 Smell. 
 
 Vagendriyan. 
 The sense of 
 Speech or 
 Month. 
 
 Panindriyam. 
 The sense of 
 Handling or 
 Hands. 
 
 Pade"ndriyam. 
 The sense of 
 Feet or Feet. 
 
 Payvindriyam. 
 The sense of 
 Excretion or 
 Excretory 
 Organs. 
 
 Prithvi. 
 (Earth.) 
 Oopasten- 
 driyam. 
 The sense of 
 generating or 
 Generative 
 Organs.
 
 ( 50 ) 
 
 THE EXEMPLIFICATION OF AKASAM. 
 
 The description of the Tatwams, resulting from the com- 
 mingling of fourfold-divisional parts of Akasam and one sub- 
 divisional part at a time of every other grand element than 
 Akasam, is as follows : 
 
 (a). From the union of one of the four sub-divisional parts 
 of Akasam and one sub-divisional part of Earth or Matter, 
 sprang Ahankdram. 
 
 (6). By a similar process of the union of a part of Akdsam 
 and a part of Water, resulted Chittam. 
 
 (c). A part of Akasam and a part of Fire together produced 
 Suddhi. 
 
 (d). A part of Akasam with a part of Wind or Vayuvu 
 yielded Manas^ 
 
 The first and unsubdividect portion of Akasam became 
 A n tMJikaranam . 
 
 THE EXEMPLIFICATION OF VAYUVTJ. 
 
 (ft}. On the similar process as above 
 a part of Vayuvu + a part of Earth =Apd,navdyuvu. 
 (i). Do. 4- do. Water =iPr&navdyuvu. 
 
 (c). Do.' + do. 'FireUddnavdyuvu. 
 (d). Do. + do. Akasam =Samandvdyuvu. 
 
 The unsubdivided first half of Vayuvu became Vydma-' 
 v&yuv&u. 
 
 THE EXEMPLIFICATION OF FlRE. 
 
 (a). On the above process 
 
 a part of Fire + a part of Esirth=Ghranendriyam. - 
 
 The sense of Smell. 
 (b). A part of Fire + a part 6f vfBiei'=Jiwheindriyam 
 
 The sense of Taste. 
 
 (c). Do. + do. V&yuvu^Twagendriyam. 
 
 The sense of Touch. 
 
 (d). Do. + do. Aks&= Srotrendriyam 
 
 The sense of Hearing.
 
 ( 51 ) 
 
 The unsubdivided half of Fire became Chakshurenanyam. 
 
 The sense of Sight. 
 
 THE EXEMPLIFICATION OF WATER. 
 (a). On the same process 
 
 a part of Water + a part of Earth = Gandha. Smell. 
 (b). Do. + do. Fire=xRupa. Form or Shape, 
 
 (c). Do. -f do. Vdyuvu = Sparsa. Touch. 
 
 (d). Do. + do. Akasa=Sa&da, Sound. 
 
 The unsubdivided half of Water became Rasa. Taste. 
 
 THE EXEMPLIFICATION OF EARTH OR MATTER. 
 
 (a). Again on the same process a part of 
 
 Earth or Matter + a part of Wa,tQr=*Pdyvindriyam. 
 
 The sense of Excretory Organs, 
 
 (b}. Do. -f do. Fire Padendriyam. 
 
 The sense of Feet. 
 
 (c). Do, -f- do, Vdyuvu Panindriyam. 
 
 The sense of Hands. 
 
 (d). Do. + do. Akdsa Vagtndriyam. 
 
 The sense of Speech. 
 
 The unsubdivided half of Earth element became Oopasten 
 driyam. The sense of Generating or Generative Organs. 
 The group of Panchikaranam (Panchikaranakadambam) : 
 
 I. Anthhkaranam, Samdnavayuvu, Srotendriyam (The 
 sense of Hearing, or Ear), Sabda (Sound), and Vdgdndriyam 
 (The sense of Speech, or Mouth) these five form the Group of 
 Akasarn or Akasakadambam. 
 
 II. Manas, Vy^navayuvu, Twagendriyam (The sense of 
 Touch, or Skin), Sparsa (Touch), and Panindriyam (The sense 
 of Handling, or Hands) these five form the Group of Vyuvu 
 or Vdyukdambam. 
 
 III. Buddhi, Udanavdyuvu, Chakshurendriyam (The sense 
 of Sight, or Eyes), Rupa (Shape or Form), and Padendriyam 
 (The sense of Feet, or Feet) these five form the Group of Fire 
 or Tfyahkudubmam.
 
 ( 52 ) 
 
 IV. Chittam, Pranavayuvu, Jiwhendriyam (The sense of 
 Taste, or Tongue), Rasa (Taste), and Payvindriyam (The sense 
 of Excretion, or Excretory Organs) these five form the Group 
 of Water or Jalakadambam. 
 
 V. Ahankaram, Apanavayuvu, Ghrdne'ndriyam (The sense 
 of Smelling, or The Nose), Gandha (Smell), and Oopastendri- 
 yam (The sense of Generating, or Generative Organs) these 
 five form the Group of Earth or Matter or Pritfivikadambam. 
 
 13. Sukshntasariram : is that which is composed of five 
 vayus (Prana, Apana, Vyana, Udana, and Samana) hesitating 
 Manas, determining Buddhi, and the senses (Touch or Skin, 
 Sight or Eyes, Hearing or Ear, Taste or Tongue, and Smell or 
 Nose j and speech or Mouth, Hands, Feet, Excretory Organs, 
 and Generative Organs), is born of smell or Sukshma elements 
 undivided into five parts, and is the chief internal seat of the 
 enjoyment of pleasure and pain. In brief, Sukshmasariram 
 is the one internal seat of experiencing that pleasure and pain 
 which is not to be foun<} in Atma. 
 
 14. Karanacleham is the prop and support of the other two 
 dehams, viz., Sthula and Sukshma. The indescribable, the 
 eternal Maya or Avidya is the means of Upddhi which causes 
 the Sthula and Sukshma dehams. But we ought to assure 
 ourselves that that Upadhi is quite different from the three 
 Sariras Sthula, Sukshma, and Karana ; and that Jim itself 
 is made known by Ahamsabdam. 
 
 15. As a crystal, covered with divers-coloured clothes, is 
 still pure, so the pure Atma, though enveloped tyfive Kosarns, 
 viz, Annamaya, Pranamaya, Manomaya, Vignyanamaya, and 
 Anand.amaya) along with Hunger, Thirst, Sorrow, Love 
 Decripitude, and Death, is still untouched by, unconnected 
 
 with, and different from, any of those outer sheaths. 
 
 t 
 
 16. As you separate rice from husk and dust, so, by means 
 of Sravana, Manana and NidhidhyoAana, you should ascertain 
 what is Atma, and know him to be separate from this body 
 composed of five Kosams.
 
 ( 53 ) 
 
 17. ATjasam, shapelessly existing everywhere, is reflected 
 only in the pure transparent substances. So also Atma, who 
 is shapeless and is everywhere, is reflected in, and seen by, the 
 pure mind alone, which is not stained with Love, Moham, &c. 
 
 18. Atma, who is separate from Sarlra, Senses, Manas, and 
 Buddhi, and who is an unconcerned witness of the actions of 
 AntMhkaranam which is made up of Manas, Buddhi, Chitta 
 and Ahankara, must be known as the sovereign who dis- 
 interestedly supervises every deed and action of the Vazirs, 
 &c., in obedience to his order. 
 
 19. As the Moon, screened by the passing clouds, seems to 
 move, so Atma, covered with the objects of senses, &c., (Indriya- 
 vishayamulu) seems to move, and act, with these senses, &c. 
 But the Mumukshus or the Aspirants of moksham (or Nirvana) 
 must understand Him otherwise as unconnected with the 
 action of any such senses. 
 
 20. As we attribute blueness, &c., to the sky, so we 
 ignorantly attribute body, senses, qualities and actions, to that 
 Sachchidananda A'tmd. 
 
 21. The attributes of agent and subject axe as falsely 
 attributed te Atma, as the motion of water, wherein the moon 
 is reflected, to the moon herself. This is the outcome of the 
 ignorant mind. . 
 
 22. Atma is also devoid of Eaga (Love), Ichchha (Desire) 
 Sukha (Happiness), and Duhkha (Misery), which qualities are 
 the issues of Buddhi, for they are present in Jagrat (Wakeful 
 state) and Swapna (dreaming state) alone, and absent in 
 Sushupti (Sleeping state), i. e., in the absence of Buddhi. 
 
 23. Then it is doubted what the characteristic feature or 
 Swarupa of Atma is. As light characterises the sun, coolness 
 water, and heat fire ; so Sath t Chith, Ananda, Nitya and 
 Nirmalatwa typify Atma. 
 
 24. Jiva, the reflection of Sachchidatma, with the determin- 
 ing quality of Buddhi, and without having any experience of 
 he teaching of Srutis, pretends to recognize things.
 
 ( 54 ) 
 
 25. At ma has no Vikdram and Buddhi has no Gnyanam at 
 any time. Still Jlva, mistaking itself for manas, &c., regards 
 itself as the doer and observer. 
 
 As the iron-ball, becoming one with fire, possesses the quali- 
 ties of redness and burning ; so Atma (to all appearances), 
 becoming one with Anthahkaranam, seems falsely to think that 
 He Himself is the doer and the seer ; but these latter qualities 
 of doing and seeing do not really exist in him. This is how 
 Mumukshus ought to understand Atma. 
 
 26. Now, how does A'tma, imposing upon Himself other 
 qualitiea, experience pleasure and pain ? 
 
 As the fear is the necessary consequence of mistaking a rope 
 in darkness for serpent ; so the mistaking of A'tma for Jiva is 
 the source of all pleasure and pain, and the fear of several 
 births and re-births. But the clear knowledge of the dis- 
 tinctions in the two cases is the end of all fears, all miseries, 
 and all births and re-births. 
 
 27. Why will not A'tma be recognized by Buddhi, Chittam, 
 and Manas, which are so close to Him ? 
 
 The fact is that, as the light enlightens the globes, &c., and 
 shows them out, while these globes, &c., themselves in return 
 cannot enlighten or show out that light ; so Atma enlightens 
 and enlivens the Manas, Buddhi, Chittam, Ahankaram, and 
 the senses, but cannot, without Himself, be in return enlight- 
 ened and enlivened by them. 
 
 28. When it is said that A'tma, though not comprehensible 
 by Ahankaram, is still cognization by Gnydnantaram, it is re- 
 plied that there is no Gnydnantaram apart from A'tma. 
 
 For, as one light does not require the help of another light 
 to make itself known, so A'tma, who is but Gny&nam, needs not 
 other Gnyanam to know Himself. 
 
 29. Then, if A'tma cannot be known by Buddhi, &c., what 
 are the means of knowing Him ? As the decisive word of a 
 lapidary distinguishes a precious stone from a worthless one, 
 so A'tma is knowable by the help of Mahfaaltyams, i. e., Vedas,
 
 ( 55 ) 
 
 which tell us that all the difference between Kmchidgny&twa 
 Jivdtma and Sarvagnydtma Paramdtmd is chimerical, and lies 
 only in disquisition and not in the real import of the eternal 
 bliss of Sushupti. Cf. the distinction of largeness and small- 
 ness of seas exists only in the presence of shores and disappears 
 in their (shores) absence. 
 
 30. So long as one fancies a serpent in a rope, so long is he 
 sunk in that fear ; but no sooner does the distinction between 
 rope and serpent creep in, than does the dread of the serpent 
 vanish from one's mind. Therefore, you should know once for 
 all that all the bodies are creatures of Avidyd and are subject 
 to decay and death, hunger and thirst, sorrow and love ; and 
 that your Self is that Brahma, who is above all Avidya, and is 
 not affected by old age, &c., 
 
 31. [Having explained (in Slokams 15 30, both inclusive) 
 Sravonavidhi which teaches us by Veddrtham (the meaning of 
 Vedas) to see that which is on the other side of our physical 
 sight, Mananvidhi is now explained in the following five 
 Slokams, t. e., 31 35, both inclusive.] 
 
 It should be known that A'tma is characterised by "I" 
 because He is different from Sthiila, Sukshma and Karana 
 Sarirams, has not those six changes of Asti, Jayate, Vardhate, 
 Parinamatc, Apclkshtyate and Vinasyate ; and that, because he 
 has no senses, he has therefore no sensations as well. 
 
 32. That because Atma has no Manas (has no Pranam, is 
 pure, &c., as Srutis tell us). He has no Sorrow (Duhkha), Love 
 (Ragci), Hatred (Dweshd), &c. 
 
 33. [What a Chela experiences by the help of a Guru, the 
 author explains in the following three Slokams.] 
 
 The author says, " I (Atma) (having no Buddhi) am Nirgunah, 
 i. e., have no Gimams or attributes ; (having no senses), am 
 Nishkriyah, i. e., actionless ; (having no distinction in all three 
 Conditions of Jdgrat or wakeful state, Swapna or dreaming 
 state, and Sushupti or sleeping state), am Nityah, i. e., everlast- 
 ing; (having no Manas), am Nirvikalpah, i. e., desireless;
 
 ( 56 ) 
 
 (having no connection with anything), am sinless and omni- 
 present ; (having no Lingadeham filled with Shodasakala or 16 
 kolas), am NirvikaraJi, i. e., formless ; (having no relationship), 
 am Nityamuktah, L e., separate ; and (having no Antahkaranam, 
 the creation of Avidya) am Nirmalah i. e., have no Ragadirupa 
 Malinyam or the dirt of Love, Hatred, &c. 
 
 34. (What is the Swarupam of this Atma ?) " I, i. e., Atma, 
 like Akasam, am an endless entity pervading the inside and 
 outside of the whole universe ; am always impartial and not 
 bound by any ties of affection, &c. ; am pure ; and, being full 
 and filling everything, am motionless. 
 
 35. " I am that very Brahma who is the embodiment of 
 the eternal entity, purity, freedom, oneness, eternal and un- 
 divided bliss, non-duality, and that which is endless and in- 
 destructible in all the three periods of time." 
 
 36. That the grandest desire of the Mokshik form can be 
 fulfilled by Sravana and Manana, is explained by Nidhidhyd- 
 sana. 
 
 The constant practice of thinking, in the aforesaid ways, of 
 one-self becoming Brahma, destroys the powers of Avaranam 
 and Viskhepa, both of Mdyic origin, as the best medicine cures 
 a disease. 
 
 37. (To practise this Yoga or what is said above, certain 
 necessary methods and conditions will be explained.) 
 
 Sitting in a solitary place, being desireless, curbing passions, 
 fixing Buddhi upon nothing else than Atma, one should 
 meditate upon the identification of one-self with that A'tma 
 who is one and Anahtam, i. e., has no distinction of place, time, 
 and things. 
 
 38. In response to the question, which naturally suggests 
 itself, viz., " How is it correct to assert the oneness of A'tma 
 while this perceptible world exists in JcLgradvakstal" it is 
 said that one, possessing pure Antahkaranam or internal sense 
 (in other words mind), immersing this perceptible universe in 
 A'tma, must always meditate upon one's identification with that 
 A'tma who is like clear sky or A'kasa.
 
 ( 57 ) 
 
 39. [Now it will be told how to reject this world as the 
 creation of Avidya and how to ascertain that one-self is Atma.] 
 
 One, that has the knowledge of the real nature of things, 
 rejecting everything that pertains only to shape, class, &c., as 
 the child of Avidya, will assume that form which fills all space 
 and possesses Sat, Chit, and Anandam ; in brief, will become 
 Atma Himself. 
 
 40. Again, it may be asked, " How can the oneness of 
 Atma be asserted while the existence of Triputi is quite 
 palpable ?" 
 
 In reply, it is said that, since Atma is the embodiment of 
 Chit, Ananda, and Ekatwam or Kevalarupi, the d iiferences of 
 Triputibbavams cannot creep in ; and that Atma is self-refulgent 
 and self-shining. 
 
 41. [From the 37th 40th Slokams (both inclusive) Manana 
 Niyamam was explained. Now the obvious result of meditat- 
 ing upon that pure Atma will be told.] 
 
 According to the above process, by incessant Dhyanam or 
 meditation in Antdhkaranam, Gnyanam is created; which 
 Gnyanam will, like fire, burn to ashes the whole world of 
 Agnyanam. 
 
 42. Here it is stated that, as the identity and unification of 
 Jiva and Atma is known, the Avidyaic belief that himself is 
 body, senses, &c., will vanish ; and one will see in one-self that 
 undivided and indivisible Atma. 
 
 As, when dawn expels the previous darkness, the sun shines 
 most brilliantly; so, after Gnyanam dispels Agnyanam or 
 mental darkness, the sun-like Atma shines like a glorious light. 
 
 43. [While Atma is always glowing in the form of Gnyanam, 
 how is it consistent to say that He cannot be approached 
 during the period of Agnyanam, but only by the help of 
 Gnyanam, after a time ? This seeming inconsistency ia 
 removed by the following illustrative explanation.] 
 
 h
 
 ( 58 ) 
 
 Just as the wearer of a neck-lace is unconscious of it the 
 tangible real thing when his mind is directed away from it or 
 is engaged upon something else than the neck-lace, and to him 
 it is practically not existing only when his mind is brought to 
 bear upon it ; so also the wiping-off of Avidya or Agnydnam, 
 which is Gnyanam itself, enables one to know Atma. 
 
 44. [How is it right to assert the identity of Jiva and 
 Atma, while it is natural for Jiva to have a separate existence 
 from Atma ?] 
 
 The same delusion, which creates a thief out of the trunk of 
 a tree in the dead of night, leads us also to fancy the attributes 
 or essence of Jiva in the Omnipresent Brahma. But, when 
 the true nature of Jiva is known, the essence of Jiva ceases to 
 be seen in Brahma. 
 
 45. As the sun-rise helps a man, groping his way in utter 
 darkness, and ignorant of sides and directions ; so Gnyanam, 
 resulting from the practical knowledge of the identity of Jiva 
 and Brahma, roots out all the fanciful distinctions of / and 
 mine. 
 
 46. The perfect Atma-knowing Yogi, with his Gnyanic eye, 
 sees the whole world as existing in himself and as his sole 
 Atma-like self. 
 
 47. [How can you say that this world, which is plainly 
 visible as an independent entity, is nothing different from 
 Atma ? The reply is as follows : ] 
 
 This whole world is Atma and nothing but Atma. As there 
 are no vessels, &c., which are not made up of matter, so there is 
 nothing wich is not Atma. Consequently, the Gnydnee, or one 
 that possesses Gnyanam, sees or regards the whole world as his 
 own self. 
 
 48. The shirking off of the pre-existing three Upadhis, viz., 
 Sthula, Sukshma, and Karana, and three attributes or Gunams 
 viz., Satwa, Rajasa, and Tamasa, by an Atma-Gnyani, is said 
 to be Jiranmukti. Such Gnyanee as is in this condition, with
 
 ( 59 ) 
 
 the concomittants of Sat, Chit and Ananda, assumes the form 
 of Brahma, as an insect Kita assumes the form of a fly 
 Bhramara. 
 
 49. Having tided over the great ocean of desire by the help 
 of a ship Gnyanam, and killed giants Love, Hatred, &c.,, 
 the Yogee is seen possessing the means of Sama, Dama 
 Uparati, Titiksha, &c.. and fixing his Chittam on Atma. 
 
 50. The characteristic of a Jivanmukta is as follows : 
 The Yogee, who is a Jivanmukta, having renounced all ex^ 
 
 ternal pleasures as transient, and overwhelmed with the happi- 
 ness of knowing and seeing and becoming (rather attaining) 
 Atmaswarupa, always shines most brilliantly by self and un- 
 borrowed light as the light in a vessel or a globe. 
 
 51. [What kind of life must a Jivanmukta lead till Karmic 
 effects are all exhausted ?] 
 
 Though he is a mere spectator in Sthula, &&kshma, and 
 Kardna Dehams or bodies, the Atmagnyani or Jivanmukta 
 must regard himself to be, like Akasa, intact with the 
 attributes of Sthulattca, Siikshmatwa, &c. ; though he knows 
 everything, he must be as an ignorant person ; and he must not 
 have a liking for the enjoyment of the undesired-for pleasures 
 when such happen without his efforts. He must pass over all 
 pleasures as smoothly and as unconcernedly as wind. 
 
 52. [Where is Videha Kaivalyarn when Sthula, Sukshma 
 and Karana Dehams or bodies are all destroyed ?] 
 
 As water mixes with water, air with air, and fire with fire >' 
 BO, after the three kinds of outer cloaks, viz., Sthula, Sukshma 
 ann Karana Sariras, are destroyed, the Gnyanee becomes most 
 inseparably and indivisibly one with the all-pervading form of 
 Brahma. 
 
 53. Who is Brahma ? 
 
 That something, than possessing which there is nothing 
 more advantageous to be possessed, whose happiness or bliss 
 is higher than the highest kind of happiness or bliss, and 
 further than which nothing is to be known, is to be regarded 
 as Brahma.
 
 ( 60 ) 
 
 54. That something, after seeing which there is nothing 
 more to be seen ; after becoming which there is nothing more 
 to become, or, in other words, there is no more rebirth ; and 
 after knowing which as oneself there is no more to be known 
 that something is Brahma. 
 
 55. That something, which fills everything brimful and 
 crosswise, above and below ; which is of the form of Sath, 
 Chith, and Ananda ; which is indivisible or has no second to 
 it ; which is endless ; which is always present ; and which is 
 one and one alone ; that something is Brahma. 
 
 56. What is viewed by the Upanishads as everlasting, as 
 the very form of perfect and undivided bliss, and as the unity ; 
 while non-Brahmic Dehas, Indriyas, or senses, &c., are regarded 
 as false and powerless that is Brahma. 
 
 57. [It is said that Brahma, Vishnu, &c., possess perfect 
 bliss. Then, why do not those, that perform sacrifices to obtain 
 the Lokwm or regions of Brahma, Vishnu, &c., become Brah- 
 ma himself?] 
 
 It is replied that the bliss of Brahma, Vishnu, &c., is only 
 a unit in the great whole of the perfect bliss of Atma. They 
 Brahma, Vishnu, &c. possess a proportionately very small 
 amount of bliss, and are proportionately very small beings. 
 
 58. [While it is palpable that every body loves the non- 
 Atmic Deha, Indriyas, &c., how can you assert that Atma alone 
 is the object of our love ?] 
 
 Since Atma pervades everything, and every deed or action, 
 like ghee in milk, when we love anything or any work, we 
 love, not the thing or work, but the underlying Atma in them 
 both. 
 
 59. [Here below it is explained how to know that Atma is 
 pervading everything and everywhere.] 
 
 What is neither thin nor thick, neither short nor long; 
 neither lives nor dies, possesses neither form, attribute, caste, 
 nor name, is Brahma or Atma.
 
 ( 61 ) 
 
 60. What gives light to sun, moon, stars, &c., and what 
 cannot be enlightened by sun, moon, &c., and what lightens all 
 these shining objects, is Brahma. 
 
 61. Like a red-hot iron ball, Atma, pervading the whole 
 world both inside and outside, enlightens it ; but, without being 
 enlightened by anything else, shines with its own light. 
 
 62. Brahma is something distinct and different from the 
 world ; yet there is nothing which is not Brahma. Like water 
 in the mirage, the existence of the world, as distinct and 
 different from Brahma, is a myth. 
 
 63. From the real wisdom, true knowledge, or Tatica- 
 gnyana, it is concluded that everything, that is seen and heard, 
 is that Individual, Sath-Chith-Ananda Brahma Himself, and 
 no other than Brahma. 
 
 64. [Why is not that Omnipresent Brahma visible alike to 
 Agnyana Chakshus or Agnyanic eye as well as to Guyana 
 Chakshus ?] 
 
 An Atmagnyani alone can see the Omnipresent Sath-Chith- 
 Ananda Atma ; while one, that believes in the fact that body, 
 &c., are themselves Atma, cannot see the Omnipresent Atma, 
 as a blind man cannot eye the brilliant sun. 
 
 65. The Jiva, being purified of all kinds of filth which 13 
 the source of all Sansara, by the gnyanam acquired by means 
 of Sravana, Manana, &c., as aforesaid, shines like the burnt 
 gold, with its inherent brilliancy. 
 
 66. Driving off the Agnyanic darkness and rising in the 
 Hnidakasa, the all permeating, the all supporting Atma, like 
 the Gnyanic Sun (Bodha Bhanu) shines and enlightens the 
 whole world. 
 
 67. He, who has given up all kinds of observances, does not 
 care for any side, any place, and any time ; and acquires that 
 all-occuping, cold, &c. killing eternally happy and eternally 
 luminous Swdmtmatirtha self-explaining (?) water he becomes 
 omnipresent and eternal, or, in brief, acquires omnipresence 
 and eternity.
 
 ( 62 ) 
 
 I* !P E 1ST 13 I X . 
 
 To the ATMABODHA 
 BY B. P. NARASIMMIAH B. A. F. T. S. 
 
 The marginal numbers in the Translation refer to the' 
 Slokams in the original. 
 
 12. The following table illustrates the process of the mix- 
 ture of the elements forming Panchikaranam. 
 
 In it the letter E represents the undivided half of the 
 
 Earth Element. 
 W Water 
 
 W Wind 
 
 A _ A'kasa or Ether 
 
 e represents the fourth part of the remain- 
 ing half of the Earth Element, 
 w Water 
 
 _. _ T Eire _, _ 
 
 - w Wind 
 
 auj-.jm A Ira( 
 
 JT\. iVCLt. 
 
 The following is the Mnemonic Table of Panchikaranam : 
 
 A 
 
 aw 
 
 af 
 
 aw 
 
 ae 
 
 wa 
 
 W 
 
 wf 
 
 ww 
 fw 
 
 w e 
 
 fa 
 
 fw 
 
 F 
 
 fe 
 
 wa 
 
 ww 
 
 wf 
 
 W 
 
 we 
 
 ea 
 
 ew 
 
 ef 
 
 ew 
 
 E
 
 ( 63 ) 
 
 A x tma is the 7th principle in man. (Vide Esoteric 
 Buddhism, p. 21, on Atma, Manas, and Buddhi). 
 
 Antdhkaranam is the internal sense or sense of senses. [On 
 several meanings of Karanam, vide Amaranighantu, 3rd Canto, 
 211 sloka.] The colloquial meaning of love, favour, &c., is 
 vaguely and loosely applied to it ; for true love or favour springs 
 from the heart of hearts or internal heart and is not superficial. 
 
 Manas, Buddhi and Chittam. : Though apparently these 
 are one and the same, yet they are different from one another 
 in their respective qualities. Manas is what is generally 
 called Mind ; but in reality is it only the doubting mind while 
 Buddhi is the determining Mind and Chittam is the unsteady 
 and fickle mind. While Manas doubts and suspects everything, 
 Chittam dwells only for a moment on an object and then passes 
 on to another, and so on, but settles nowhere permanently, as 
 listless birds fly from branch to branch and fly again. Buddhi 
 plays the part of a judge. It settles the issues of doubting 
 Manas, This is the result of deliberation. 
 
 Ahankaram : (Vide Gurubalaprabodhika, 1st Canto, Verse 
 204 Garvobhiman6hankar6, &c. Here Ahank&ra is said to be 
 that which causes the feeling of the superiority of self.) It is 
 the sense or love of personality. Mr. Sinnett, in Esoteric 
 Buddhism, (p. 83) says that " the student must bear in mind 
 that personality is the synonym for limitation." This sentence 
 perhaps, in other words, means the limiting or confining 
 everything to one's self or person, and finding nothing beyond 
 to be attributed to, and thus narrowing the sphere of true 
 apprehension and comprehension. This love of superiority of 
 one's person is the source of much evil as we all know. 
 
 Samdna Vdyuvu : Its seat is in the navel or thereabout. 
 It digests food and distributes the digested portion to all parts 
 of the system, and causes the being to live healthily. 
 
 Vydna Vdyuvu : Its seat is in every part of the body. Its 
 function is to create perspiration, horripilation, &c.
 
 ( 64 ) 
 
 Uddna Vdyuvu : Its seat is in the neck or near the throat. 
 It gives the power of talking. It brings up the sound. 
 
 Prdna Vdyuvu : Its seat is in the chest. Its function is to 
 cause respiration. 
 
 Apdna Vdyuvu : Its seat is in the excretory organs. (Cf : 
 Guddpanah. Amaranighantu, 1st Canto, 64th verse.) It 
 expels matter and urine from the body. 
 
 For a more detailed explanation of this difficult subject of 
 PancMkaranam, readers who understand Telugu are requested 
 to refer to the Telugu Sithdrdmdnjcmeyam annotated by 
 M. R. Ry. Palaparthi Nagesvara Sasthrulu. Part II, verses 
 41-42, pp. 86-90. 
 
 14. Ahamsabdam in this verse means the sound of I, i. e., 
 the remembrance of personality or self-love. Jiva is full of 
 this quality from which Atma is free. 
 
 15. The five K6sams or the five coverings or coats are : 
 Annamayakosam : That physical body of flesh and blood which 
 is born of food and semen, grows by food, and is bulky and 
 composed of limbs. 
 
 Pranamayakosam : It is made up of five Karmtndriyams 
 (Vdgtndriyam, Pdnindriyam, Pddendriyam, Pdyvindriyam and 
 Oopastendriyam) , and five Pranams (Prdna, Apdna, Vydna, 
 Uddna and Sdmana). Vide (the last and 2nd columns, from 
 above, in the Table of Pdnchtkaranam given in the Translation 
 of the 12th S16kam.) 
 
 Mandmayakosam : Is made up of manas (doubting mind). 
 Chittam (unsteady mind), and five Gnyanendriyams Thwak, 
 Chakshus, Srotra, Jihva, and Aghrdna Skin, Eyes, Ears, 
 Tongue and Nose, respectively, for the explanation of which 
 terms read the 3rd column from above in the table of Panchi- 
 karanam in the 12th Slokam, horizontally.) 
 
 Vignydnamayakosam : Is composed of Buddhi (determining 
 mind and Sabda (Sound), Sparsa (Touch), Rupa (Form), Rasa 
 (Taste), and Gandha (Smell.)
 
 ( 65 ) 
 
 A'nandamayakvsam i That Agnydnam itself which is com- 
 posed of eternal love and delight, and their functions which 
 are the chief cause of the origin of this world. 
 
 16. S^rai'ana : Hearing or listening to the meaning of 
 Vedas, &c. 
 
 Mariana : Thinking over such meanings and trying to re- 
 concile the seeming inconsistencies, and to find out the real 
 meaning of the Vedas and then to begin to actively meditate 
 upon such real meaning. 
 
 Nididhyfeana, : This meditation is used to enable one to 
 give up the unnatural qualities, viz., Lust, Hatred, Miserliness, 
 Vanity, Revenge, Blind Desire ; and to acquire that resolute 
 belief in the identification of oneself with Brahma. 
 
 18. (Vide the table of Panchtkaranam, 12th Slokam; 
 Read 1st column from above horizontally and refer to the 
 Appendix on it;) 
 
 19. Indriyavishayamula: The objects of Indriyams or 
 senses. 
 
 20. Satchitianandd A'tma: Sat (Satya==irue, eternal) + 
 Chith (Gnydna or omniscience adj : omniscient) + A'nanda 
 (Delight or Bliss. Perfect Bliss.) A'tma who is Eternal^ Omni- 
 scient, and perfectly Blissful* 
 
 23. Sat, Chita, A'nanda^ Niti/a, Nirmalatva. Sat : that 
 which is undestroyed in wakeful hours, dream, and sleep< 
 Chit: Gnyanam or divine knowledge. A'nanda : eternal bliss; 
 Nitya : that which is existing always. Nirmalatva : the purity 
 and serenity of form and body. 
 
 29. Kinchidgnyatwa : Knowing a little Or something. 
 
 Sarvagnyatwa : Knowing much or everything. 
 
 31. Asti, Jdyn.te, Vardhate, Parinamate, Apakshiyate, and 
 Vinasyati. Asti To be or exist. Jdyate=To be born. Var- 
 flhate = To grow. Parinamate = To ripen. Apakshiyate = To 
 decay. Vinasyati=TiQ die.
 
 ( 66 ) 
 
 36. Avarandsakti is that power which causes one to forget 
 that knowledge of oneself though one is seeing one's own self ' 
 and, absorbing the difference between oneself and another, 
 originates that difference again e. g. sleep. 
 
 Vikshepdsakti : Is that power which causes the knowledge 
 of difference in Jdgrat and Sivapjidvasthas, i. e., in wakeful 
 and dreaming hours. 
 
 40. Thriputi is the Sanskrit word for Gnyatru (the know- 
 cr or one that knows), Guyana (knowing) and Gntya (that 
 which is known.) 
 
 41. Dhydnam is no other process than active contemplation 
 Or meditation of Theosophists. 
 
 Antahkaranam is that internal sense whose purity, firmness 
 and work are more to be cared for, and on whose adopting 
 the right course and on whose success in that line depends 
 one's spiritual development. 
 
 Gnydnam is the knowledge, the 'spiritual or divine know- 
 ledge, which is the result of the work of Antahkaranam working 
 in right direction. 
 
 Agnyanam is the antithesis of the aforesaid Gnyanant. 
 
 48. Satwagilnams : Spiritually best qualities. 
 itdfasagunams : Materially or worldly good qualities. 
 Tdmasayunamj : Worldly worst qualities. 
 
 Jivanmukta : Literally means one who has given up Jivd 
 Or life; but really one who is in this world though not of it. 
 
 49. The fact of an insect assuming the form of a fly is 
 known in Sanskrit as Bhramarakitanyayam. This law is 
 known to every school boy in India and abroad. Hindoo boys 
 have very often tried this experiment and succeeded. The 
 process is simple. Make a paper box or a tube ; put a bee and 
 a green caterpillar with some tender leaves in the box ; and 
 close the box. Then the bee begins its operation. It sits t6 
 look steadily into the face of the insect ; whenever the latter 
 moves a little, the bee stings it. This punitory discipline
 
 ( 67 ) 
 
 continued for a week or so, creates such terror and fright in th 
 insect that it entirely forgets everything, nay its self-existence, 
 but the form of its terrible master bee ; till by the end of 
 nearly a fortnight the insect gradually assumes through this 
 dreadful active meditation and devotion the very form of the 
 bee with wings ; and flies off as a bee when the lid is opened. 
 This is both practically and scientifically true. This explains 
 also the law of Affinity or Molecular attraction or Integra- 
 tion of homogeneous particles and the molecular repulsion or 
 disintegration of heterogeneous ones. 
 
 49. S'ama, Dama, &c. Referring the reader to the article 
 on the Qualifications for Chelaship in the September 1884 
 Theosophist in the opening page, for a better explanation of 
 these terms, I shall here add my own explanation of the same 
 with the view of assisting those readers that cannot convenient- 
 ly see the article referred to. 
 
 (1) S'ama is controlling or overcoming the internal sense or 
 passion. 
 
 (2) Dama is curbing the external senses or passion, 
 
 (3) Uparati is gradually giving up the observance of all 
 rituals and ceremonies as the acquisition of divine knowledge 
 increases. This is the true meaning of Sannyasam or asceti- 
 cism. 
 
 (4) Titikshd is being unaffected by heat and cold, joy and 
 sorrow. 
 
 (5) S'radhdhd is loving the Guru, the Ruler of the universe, 
 the Vedas and Sdstras. 
 
 (6) Samddhdna is enjoying the tranquillity of mind after 
 finding the satisfactory explanations of the doubtful and in- 
 tricate points or Mahdvakyams inculcated by the Guru ; 
 rather tranquilising one's own mind after finding one's Guru's 
 teachings corroborated by the explanations given in Sdstras. 
 
 52. Videhakaivalyam: a man is called a Jiivanmukta, whose 
 sole profession is the acquisition of Gnydnam. This Jivanmuk-. 
 ta gives no room for Agdmi and Sanchit karmams, for h.t*
 
 ( 68 ) 
 
 neither is doing nor does any action whoso consequence will be 
 in store for his enjoyment ; but he is still subject to consequent 
 tial results of his past actions or actions of his past life. He 
 must taste their fruits whether sweet or sour. This is what is 
 called Prdrabdha which exhausts in its enjoyment. Thus he 
 the Jivanmukta, suffers fully in his Sthula S'arira which dies 
 the moment the Prarabdha karma is exhausted. He dies now 
 once for all, and attains the Kawalyam or Meksham from which 
 he never returns and therfore has no more rebirth, and which 
 therefore is caUecJ Videhakaivalyam or literally body-less- 
 nirvana. 
 
 57. Brahma, Vishnu, Siva, &c. Here Brahma is the creat- 
 ing principle. The S'astras personify the same, give it a body, 
 and say that it is the embodiment of Salvaguna. 
 
 66. Hriddkasa, i. e., the A'kasa or sky of Hridaya or heart. 
 Thisl is a figurative word. As the sun rises in the sky, so 
 Gny&nam, which is compared to the sun, rises in the Hridaya 
 pr heart which again is compared to the sky.
 
 SHRI-VAKYASUDHA 
 
 TRANSLATED WITH NOTES 
 
 BY 
 
 MANILAL N. DVIVEDI, F. T. S. 
 
 FORM is the object, and the eye is the subject of all our 
 objective perception ; the eye, however, is cognised by the mind, 
 (the phenomena of) which again are objects of perception to the 
 ever present subjective A'tman (spirit), which in the series can 
 never be the object of any ultimate perception.* 
 
 wm 
 
 The eye, perceiving various forms, such as blue, yellow, large, 
 small, short, long, etc., remains all the same ever unaffected 
 and uniformly one. [The rule of perception, implied is this : 
 those are objects of perception (^0, which possess the property 
 of presenting themselves in many forms ; and those are subjects 
 
 * Compare. 
 
 nmrm 
 
 o n s in o n 
 
 " Antaskarna is the path of communion between soul and body, entirely 
 disconnected with the former ; existing with, belonging to, and dying with 
 frhe body." Editor'* note Theosophist, Vol. IV, No. 11, p. 2G8.
 
 ( 70 ) 
 
 or perception (^), with regard to any the same perception 
 which remain one and unaffected by a the forms of the object* 
 cognised.] 
 
 The keenness, slowness, or blindness of sight imply various 
 properties in the eye, (present the eye under many forms), all 
 cognised by the mind, which remains one and unaffected. The 
 same may, by parity of reasoning, be said of the other organs of 
 sense, as the ear, the skin, &c. 
 
 ftft: n v n 
 
 The mind again is an object of perception : the A'tman cog- 
 nises the whole phenomena of the mind, viz., desire, imagina- 
 tion, doubt, belief, disbelief shame, intelligence, fear, etc. ; 
 remaining itself unique and unaffected. 
 
 (The A'tman cannot b,e assumed to be th,e object of any further 
 perception ; for such a theory would involve us in confusion ad- 
 infinitum. Nor is the absurdity that the A'tman itself is both 
 the subject and object of perception at all tenable. The Atman 
 therefore shines by its own lustre and illumines all other objects 
 of perception.) 
 
 n \ n 
 
 The (A'tman) never appears or disappears, never waxes or 
 wanes. It shines by its own light and enlightens the whole 
 without any (exterior) help. 
 
 The substance implied is this : that, which does not shine 
 by its own light, is subject to transformation, as Ahankdra 
 (egoism). Again, A'tman enlightens the whole as gr^.^gr 
 and is therefore not subject to change ; for that, which doefe 
 not shine independently of visible matter (*&), is. not free,
 
 ( n ) 
 
 from change ( frf^IT ) aa egoism, etc. Thus Atman, being be- 
 yond all change (PTTf3RTO and shining by its own lustre 
 C ^WRTO ), ever remains the subject ( 3T2F ) of all knowledge. 
 and can never be object of any ultimate perception. This 
 subjective A'tman is thus proved to be Paramatman. It is 
 the one implied by c^ in the Sruti cR3*T1% ; and is one with 
 the <TC^fp implied by fltT in the same. Though in this manner 
 A'tman and Paramdtman are one and the same, it is necessary 
 to dispel the ignorance which interferes with the realisation 
 of their unity. 
 
 The Linga Deha. 
 
 tfhg fipn fw i 
 n * n 
 
 A reflection of the A'tman in Buddhi enkindles it (makes 
 the substantially material Buddhi believe itself to be entire 
 spirit). This Buddhi is of two sorts : Ahankdra and Antas- 
 karana. (The doer the subject of all action is Ahankdra ; and 
 the Antaskarana or M'anas is its instrument.)* 
 
 II ^ II 
 
 The unity of Ahankdra with the reflection of A'tman is as 
 inseparable as that of a heated ball of iron with the fire that 
 heats it. Ahankdra identifies itself with the external physical 
 body also> which thereupon becomes spiritualized: believes 
 itself to be all spirit.^ 
 Compare. 
 
 ?T: 
 faro ?r Jfctiteiftftra n 
 
 c. n 
 n i o n \ n vs n 
 
 Compare. 
 
 irft f^rvfrff: ^frm^rvfu\%3 ^ 
 
 n V n
 
 ( 72 ) 
 
 ftrf sfiirq; n <? ii 
 
 The indentification of Ahankdra with the reflection of A'tman, 
 with the physical external shell, and with the subject of all 
 knowledge A'tman, is respectively inherent (is from the 
 beginning of Ahankdrd) through actions (i.e., 3JJT, as those per- 
 formed during the waking state), and through ignorance 
 
 II ^ II 
 
 Of these three, the inherent identification of Ahankdra with 
 the reflection of A'tman is never destroyed ; whereas ; that with 
 the other two is destroyed by the exhaustion of ^t, and by 
 knowledge respectively. 
 
 "When Ahankdra merges into original ignorance, sleep 13 
 induced; and the physical body (^Tc^sf )> which appeared with 
 spirit by its identification with Ahankdra in the waking state, 
 becomes as it were lifeless. Ahankdra is half awake, the state 
 produced in the astral body (fcfflf f ) is the one called dream 
 and when it is wide awake, the state produced is sleeplessness 
 or waking. (Thus all ^>ff is dependent on Ahankdra which 
 when quite absent as in sleep, gives rise to none.)* 
 
 * " The Vedantic philosophy teaches as much as Occult philosophy that 
 our Monad, during its life on earth as a triad (7th, 6th, and 5th principles), 
 has, besides the condition of pure intelligence, three conditions ; viz., waking, 
 dreaming and sushupti& state of dreamless sleep from the stand-point of 
 terrestrial conception ; of real actual sonl-life from the occult stand-point. 
 While man is either dreamlessly profoundly asleep or in a trance-state, thei 
 triad (spirit soul and the mind) enters into perfect union with the paramtamaii 
 the Supreme universal soul" : Editors Note Theosophist, Vol. IV., No, llf 
 p. 267. 
 
 u * \\ *<> H
 
 ( 73 ) 
 
 The Antaskarana, identifying itself with the reflection of 
 Atman, creates, in dream, the impressions (^PEW) necessary 
 for the action of such WM as affect the astral body ( *f$*$f ) 
 and, in the waking state, the objective realities (our interest in 
 those realities) necessary for the enjoyment of such ^ as affect 
 the physical form ( PTc5^f ). 
 
 \ 
 
 The astral body (Lingo, delta), which is made up of Manas 
 and Ahankdra, is essentially material in its nature. It experi* 
 ences the three states of waking, dreaming and sleeping, aa 
 undergoes also the transformations of dea.i.h and birth.* 
 Mdya, and its poivers. 
 
 ft TmnTT f^rr? frr^TO^ \ 
 
 ngiTT^ srf^?F^ ^T?^^ \\\\\ 
 
 Having described how felTi is the basis of all our ordinary 
 intercourse, it is proposed to examine the genesis of this Tf 
 from Maya or illusion. Mdya has two powers. Vikshcpa and 
 Avarana, of which Vikshcpa or extension evolves the whole 
 world, beginning from the fel\f to the all-embracing universe, 
 from Brahma. 
 
 This evolution may be described as the attributing name and 
 form to that Brahma which is all existence, all knowledge, and 
 all joy like the attributing of name and form as Ttf (foam) 
 (waves), 5i'" (bubbles), &c., to the waters of the ocean. 
 
 Compare.
 
 { 74 ) 
 
 Wf *rff % 
 
 That is another power of Mdya-Avarana or immersion* 
 which, as the cause of this world, throws, as it were, the veil 
 of reality over the unreal internal distinction between the ob- 
 ject and the subject of knowledge, as also over the external one 
 between Brahma and creation. 
 
 That fqJ'raRfr, which shines by the reflection of the immov- 
 able Atman, the witness of all phenomena and nournera, and 
 which is, as it were, one with the ^^^flT. the external shell, 
 becomes (by the force of Avc<rana Sakti) 5Jfa in our ordinaiy 
 life i. e. } is for our ordinary intercourse termed 5ff^ or soul. 
 
 3 
 
 By the force of the same Avarana, the witness of all the 
 ^T^^il also shines as if it were ^R. The 3??^^! being des- 
 troyed by { %W ), this illusion melts away. 
 
 \ 
 
 Similarly Brahma appears manipulated into many forms 
 by the force of that power (Avarana) which covers the distinc- 
 tion (unreal distinction) between creation and Brahma. 
 
 t 
 
 Here also, by the destruction of Avarana, the distinction 
 between Brahma and creation becomes so far clear, as t > enable 
 us to attribute all change ( r^f{ ), viz., name and form, to 
 the latter and not to the former.
 
 ( 75 > 
 
 nnt 
 
 All intercourse implies five attributes and no more : exis- 
 tence ( ScT ) ; intelligence ( fa<T ) ; love ( ^fi^ ) ; form ( ^T ) ; 
 and name ( ^TTT ). The first three of these represent the all- 
 pervading Brahma, and the last two the unreal Jagat (world 
 creation). 
 
 r 
 
 In the elements, Akdsa, Vuyu, Tejas, Apas r aKd PrilJivi; as- 
 also in the different degrees of creation, gods, birds, animals 
 and men ; the Sat, Chit and Ananda, are ever one and uni- 
 form that which differs is simply the form and the name. 
 
 The course of realising Brahma Tatva 
 (Sa-mddhi or concentration.) 
 
 r, 
 
 Neglecting therefore the unreal creation consisting of mere 
 name and form (abstracting all one's interest from the objects of 
 this world),, one (desirous of final absolutioB); should meditate on- 
 the Satchidanand Brahma, and should ever practise mental as- 
 well as physical concentration. 
 
 Mental concentration is of two kinds : Savikalpaka and 
 Nimrik&lpaJca ; the former again is of two- kinds : Driskyanu- 
 viddha and Shabdanuviddha*
 
 ( 76 ) 
 
 The T^rjI^Hf^^THHrr^ is the meditation upon the subjec- 
 tive Atman, as the witness of the mental world the passions 
 desires, &c., arising in the Manas* 
 
 The *P?T5fr$3ft$9<I3l!rfc is the fixing one's mind on " I am 
 (that) Brahma" which is (described in the Vedas) as self-existent 
 eternal all-intelligence and love, self-illumined and unique in itself 
 
 That is Nirvibalpa Samadhi in which, through the ecstacy. 
 of the pleasure consequent upon the knowledge of one's self 
 the mental (^33) as well as the nominal (^ 5S T) are both over- 
 looked ; and (the mind) stands like the jet of a lamp burning in, 
 a place protected from the slightest breeze,* 
 
 \ 
 
 The separation in any external object of sight, of name and 
 form, from its original substratum, sat is external, phenomenal 
 ( ^W^ft^ ) concentration (like the internal mental one des-* 
 cribed before), 
 
 The meditation on the one, unique, and Satchiddnanda Brahma 
 (described in the S'ruties), as the only reality in this universe is 
 external, nominal ( ^fTJT^ ) concentration. 
 
 * Compare. 
 
 5fof ft 
 
 553^ qHmmv: n 
 u ^
 
 ( 77 ) 
 
 The third (Nirvikalpa Samddhi] concentration is like the 
 one described before, cessation of all thought except the enjoy- 
 ment of the one eternal pleasure arising from the experience of 
 the universal Paramdtman (which thus proves to be one with 
 the subjective Atman shown as the subject of internal Nirvi- 
 Jcalpa Samddhi). Every one should devote the whole of his 
 time to these six kinds of Samadhis. 
 
 The egoism in the physical body being annihilated in this 
 manner, and Universal Atman being thoroughly realised, 
 wherever the mind of the ascetic is directed, there it naturally 
 loses itself into one or other of these Samadhis. 
 
 The identification of the phenomenal as well as the nou- 
 menal with the one eternal unchangeable Brahma being realis- 
 ed, the knot (of the unreal identification of Ahankdra with 
 Atman of the heart is at once split open ; all doubts vanish in 
 a minute ; and all Karma (Sanchita, Pr&rabdha, and Kriyamu- 
 na) is destroyed in the very bud. [ Karma does not affect 
 the absolved ascetic. Prdrabdha or that part of Sanchita, of 
 which this life is an evolute, runs its course and ends with 
 this life ; Kriy&mana or that, which is being done at present 
 in obedience to Prdrabdha, has no stability in as much as its 
 
 * TMa S'ruti is taken from the Mandukya Upanishad, with which compare. 
 
 II ^ U l\ It
 
 ( 78 ) 
 
 store-house is destroyed by the destruction of Lingadeha ; and 
 Sanchita, (or that portion of past Karma, which has not yet 
 borne fruit, plus the results of present Karma which are to bear 
 their fruit) also has no room for its operation ; for the Lingadeha, 
 through which all its future manifestations on the plat-form 
 of our physical frame become possible, has no existence.*] 
 
 The unity of Atman and Parmdtman or Brahma. 
 
 Jiva is of three kinds : the first is that portion of Brahma 
 which is limited (by Avidyd and Ahankdra) ; the second is the 
 reflection of the Atman into the Lingadeha ) ; and the third is 
 the one imagined as active in dreams. Of these three, it is- 
 the first only which has any real existence. (If 5ffa is only 
 a limited portion of Brahma, how can it be Brahma itself ? 
 With this doubt in view, it is said) : 
 
 The limit (in Bmhma) is simply imaginary (siace it is des- 
 tructible by the merging of Ahankdra and Avidyd into Brahma 
 by proper knowledge) and the real thing is that which is limit- 
 ed (viz., Brahma). It is assumed to be Jiva only by imagina- 
 tion, but by nature it is (one with) Brahma. 
 
 Compare. 
 
 also arrant 
 
 also
 
 ( 79 ) 
 
 : \\vt\\ 
 
 It is the unity of this imaginary Jfoa with Brahma, that is 
 inculcated in such phrases as flt^flffl (in the Chhandogya 
 Upanisliad) ; and not with the other Jiva* 
 
 ITPTT Or^nf f^Mt i 
 
 c 
 
 rlftq^ ^T^fl^ TOS^ \\\\\\ 
 
 In Brahma exists Maya in its two aspects of fa^T and 
 which, covering the unique, unchangeble Brahma, attri- 
 butes the universe and the soul to it (evolves the universe from it.) 
 
 Tf 
 
 The reflection of Jl^ma in Buddhi is the Jzra which enjoys 
 the fruits of its Karma ; and this transitory universe is the 
 thing that is enjoyed by it. 
 
 The duality (of Jiva and Jagat which exists from time imme- 
 morialf has any reality only till the timej of final absolution. It is 
 therefore useful only so far as our ordinary intercourse isconcerned 
 
 * Compare. 
 
 a \ ii vs iu .u 
 
 t Compare. 
 
 JTf r^ 55*' %3 fereFHRft 3*irai^ n w^^cir n 
 
 t Compare,
 
 ( 80 ) 
 
 (This duality is of two kinds : $WF3 and 3t?f^T; the des- 
 truction of the latter is necessary for absolution ;* for the name 
 and form given to the objects of this world is a creation, purely 
 mental and obstructive to absolution, as such.)t 
 
 fast 
 
 The sleep, which, in its two aspects of Vikshepa and Ava- 
 rana, is the quality of reflected A'tman, covers the whole of 
 Jiva and Jagat (in sleep) and creates (in dreams) new ones in 
 their place. 
 
 These are called the JJlfiWrffof Jiva and Jagat. The 
 comparison implied is this : Just as sleep resides in the 
 P^W}?, Maya resides, as it were, potentially in 5fU ; and, as 
 sleep covers the ^rafrft^fte and STT^ and creates the 
 snTcT*TTf^T ones in their place, so Mdya covers ^*U and evolves 
 from it the ^r^fPC^T 3?fa and 3^ instead.) 
 
 As these (Jiva Jagat) appear real only during the time of their 
 existence, (i. e. in dream) they are called STrfcWfa^ or imagi- 
 nary : they are never felt in any other dream after one is awa- 
 kened from the original dream in which they were experienced. 
 
 * Compare. 
 
 3TcT: flf^ 3fRH sfaf?JTRtf 3ffl?T U <Hf3ft 11 v II 3 Ml 
 
 sff^g^ TU^IET ^Rtm%^m i 
 c5^^r^?frs^ifr?r|rrrr^r^ciJT q^f sfr u * u ^i \\ 
 
 t Compare. 
 
 sir?m 
 
 U v U ^c II ^ U
 
 ( 81 ) 
 
 (The previous illustration is thus carried to its legitimate- 
 and logical result. As the Effilterrfl^ 3ft and 3TT^ are real 
 only till the dream is broken, so also are *irafrft3 sffa 
 and 3T*T(T real only till the spell of Maya is broken by ^^ ; and 
 also as the ^p?f rf*3> is one and unchangeable in the srffcWfasR 
 creation, so is Mtagj in the 5 TT^1T^ creation. Thus the propo- 
 sition enunciated in verse 37 is established.) 
 
 The smfarftW 3ft believes the JmcWrfSFS 5HT^ to be real; 
 whereas the e^RfTf^? 3ft knows both of them to be false. 
 
 Profit 
 
 So does the <*JI^IK* 3ftt believe the s ^r^fTf^ SHTcT to be 
 real ; but the TT*TrRT^3?fa ( 3^1 ) knows both of them to be false. 
 (This qr^f rft^f 3T T^ exists only so long as *^r^f Ttt^T 3?fa exists. 
 Both are therefore unreal to the <flT*nf$fo ^t^. In sleep, as alsa 
 at the time of Pralaya, both these disappear, Brahma alone 
 sustaining ; so also in those who are sfF^JTrfr, absolved even.. 
 while living.) 
 
 The Pdrdm&rthika Jiva knows itself to be one with Brahma,. 
 and sees nothing apart from, it except perhaps the unreality of 
 every thing besides it. 
 
 r 
 
 As sweetness, fluidity, coolness and other qualities of wafer, 
 are found in the waves that surge on its bosom, and also in the 
 foam that plays on the surface of wares : 
 It
 
 ( 82 ) 
 
 So do the tf<T, f%<^ and ^Rsf , which are inherent in the 
 <H:Hfc^f, the witness of all appear in the ^T^fTf^ 5pm and, 
 through it, in the STffiWfa^ 3T*T<T also. (Vide verse No. 20.) 
 
 On the disappearance of foam, its qualities fluidity, ^rc., 
 merge into its source, the wave ; and, on the disappearance of 
 the latter, its qualities again merge into its source, water, and 
 remain there as before. 
 
 So, on the disappearance of the imaginary ^t^ its consti- 
 tuents (*KT, f^cT, 3JR5" ) flow into its source, the ordinary sfa, 
 on whose disappearance again all these the residuum flow 
 into the source whence everything emanated the 
 Universal Spirit witness af all.* 
 
 ii 
 
 Compare. 
 
 T?I^ ^T^ ^efo 5JTcTTfiT^ ST^r^I^ I 
 
 Tt^;: U 
 
 f frr 
 
 n q^^fr IK 3 u ^* u
 
 SADANANDA SWAMI 
 Translated by MR. W. 
 
 Ve'da-vydsa obtained, by religious austerities, the discourse 
 which Krishna held with Arjoona, and, for the following reasons, 
 from this discourse wrote the vedanta : To humble K&kutst'ha, 
 a king of the race of the sun, who was intoxicated with an 
 idea of his own wisdom : To point out, that the knowledge of 
 Bramha, is the only certain way of obtaining liberation, instead 
 of the severe mortifications of former yugas, which mankind 
 at present are incapable of performing, and to destroy among 
 men attachment to works of merit since, so long as the desire 
 of reward remaineth, men can never be delivered from liabi- 
 lity to future birth. Shankaracha^a wrote a comment on 
 the Vedanta, and a disciple of Adwaita-nauda-parama-hangsa, 
 a Sanyasi, composed, from this comment, the Ve'danta^Sdra. 
 
 After this introduction, the author proceeds : The meaning of 
 Vedanta is, the last part of the Ve'da; or the " gnana kanda" 
 which is also an Upanishad. 
 
 He who, knowing the contents of the Ve'da, and of the 
 Angas, b is free from the desire of reward as the fruit of his 
 actions ; from the guilt of the murder of Bramhans, cows, 
 women, and children ; from the crime of adultery ; who per- 
 forms the duties of the Sh&stra and of his caste, cherishing his 
 relations, &c; who practises the ceremonies which follow the 
 birth of a son, &c. ; offers the appointed atonements ; observes 
 fasts ; bestows alms ; who continues, according to the directions 
 of the Ve'da, absorbed in meditation on Bramha, and believes, 
 that, seeing every thing proceeded from Bramha, and that, at 
 
 a. From Ve'da, and anta the end. Sara means essence, and therefore the 
 title of this \vork imports, that it is the essence of the Vedanta philesophy. 
 
 b. Brandies or members of the Veda.
 
 ( 84 ) 
 
 the destruction of the universe (as earthen vessels of every 
 description, when broken, return to the clay from whence 
 they were formed), all things will be absorbed in him again 
 and that therefore Bramha is every thing, is heir to the Veda. 
 
 All ceremonies are connected with two kinds of fruit, the 
 superior, and the inferior : in offering sacrifices, the chief fruit 
 sought is the destruction of sin, the possession of a pure mind, 
 and the knowledge of Bramha ; the inferior fruit is, the des- 
 truction of sin, and residence with the gods for a limited 
 periods The primary object of a person in planting a tree, 
 is the fruit ; the secondary one is sitting under its shade. 
 The chief fruit of devotion, is a fixed mind on Bramha ; the 
 inferior fruit is a temporary enjoyment of happiness with the 
 gods. He who has obtained emancipation, does not desire 
 this inferior fruit. 
 
 Those things which perfect the knowledge of Bramha are : 
 1. Discriminating wisdom, which distinguishes between what 
 is changeable and what is unchangeable ; 2. A distaste of all 
 worldly pleasure, and of the happiness enjoyed with the gods ; 
 3. an unruffled mind; the subjugation of the passions ; un 
 repenting generosity ; contempt of the world ; the absence of 
 whatever obstructs the knowledge of Bramha, and unwavering 
 faith in the Ve'da ; 4. The desire of emancipation. 
 
 Bramha, the everlasting; the everliving, is one ; he is the first 
 cause ; but the world, which is his work, is finite, inanimate, and 
 divisible. The being who is always the same, is the unchange- 
 able Bramha, and in this form there is none else. That which 
 sometimes exists, and at other times is not, and assumes various 
 shapes, is finite : in this definition is included all created ob- 
 jects. Devotedness to God is intended to exalt the character, 
 and to promote real happiness. If in ardent attachment to 
 present things there be some happiness, still, through their 
 
 c. Pythagoras taught, that when it [the soul], after suffering successive 
 purgations, is sufficiently purified, it is received among the gods.'' 
 pay 6 397-
 
 ( 85 ) 
 
 subjection to change, it terminates in real sorrow, for as affec- 
 tion produces pleasure, so separation produces pain ; but devo- 
 tion secures uninterrupted happiness. On this account, divine 
 sages, who could distinguish between substance and shadow, 
 have sought pleasure in God. Those learned men who declare 
 that permanent happiness is to be enjoyed in the heavens of 
 the gods, have erred, for we see, that the happiness which is 
 bestowed in this world as the fruit of labour is inconstant ; / 
 whatever is the fruit of actions, is not permanent, but change-* 
 able ; therefore the wise, and those who desire emancipation^ 
 despise it. 
 
 Hearing the doctrines of the Ve'da'nta philosophy ; obtaining, 
 by inference, clear ideas of their meaning, and fixing the mind 
 on that which is thus acquired ; these three acquisitions, added 
 to a knowledge of the rules to be observed by a student, and 
 that power over, the mind by which a person is enabled to 
 reject every other study > is called Shama. Dama is that by 
 which the organs and faculties are kept in subjection. If, how- 
 ever, amidst the constant performance of Shama and Dama, the 
 desire after gratification should by any means arise in the mind, 
 then that by which this desire is crushed, is called Uparati ; d 
 and the renunciation of the world, by a Sanyasi who walks 
 according to the Ve'da, is called by the same nauie. 
 
 Those learned men who wrote the comments on the Ve'danta 
 before the time of Shankaracharya, taught, that in seeking 
 emancipation, it was improper to renounce religious ceremonies, 
 but that the desire of reward ought to be forsaken ; that works 
 should be performed to obtain divine wisdom, which, being 
 acquired, would lead to emancipation ; that works were not to 
 be rejected, but practised without being considered as a bar- 
 gain, for the performance of which a person should obtain such 
 and such benefits ; that therefore works, and the undivided 
 desire of emancipation, were to be attended to ; which is illus- 
 trated in the following comparison : Two persons being on a 
 
 d Disgust,
 
 ( 86 ) 
 
 journeys one of them loses his horse, and the other his carriage \ 
 the first is in the greatest perplexity, and the other, though 
 he can accomplish his journey on horseback, contemplates the 
 fatigue with dissatisfaction. After remaining for some time in 
 great suspense, they at length agree td unite what is left to 
 each, and thus with ease accomplish their journey. The first, 
 is he who depends on works, and the latter, he who depends on 
 wisdom. From hence it will be manifest, that to obtain eman- 
 cipation, works and divine wisdom must be united. Formerly 
 this was the doctrine of the Ve'danta, but Shankaracharya 
 in a comment on the Bhagavat-gita, has, by many proofs, 
 shewn, that this is an error ; that works are wholly excluded, 
 and that knowledge alone, realizing every thing as Bramha, 
 procures liberation. 
 
 Cold and heat, happiness and misery, honour and dishonour, 
 profit and loss, victory and defeat, &c. are termed Dwanda. 
 Indifference to all these changes is s^led Titiksha. This 
 indifference, together with a subdued mind, is called Samadhi. 
 Implicit belief in the words of a religious^ guide, and of the 
 Vedanta, is termed Shraddha. This anxious wish, ' when shall 
 I be delivered from this world, and obtain God?' is called 
 Mumukshatwa. The person who possesses these qualities, and 
 who, in discharging the business of life, and in practising the 
 duties of the Veda, is not deceived, possesses the fruits of the 
 Vedanta ; that is, he is adhikari. Here ends the first part of 
 the Vedanta, called Adhikari. 
 
 The next part is called Vishaya, throughout which this idea 
 is inculcated, that the whole meaning of the Vedanta a#f com- 
 prised in this, that Bramha and individuated spirit are one- 
 That which, pervading all the members of the body, is the 
 cause of life or motion, is called individuated spirit (jeeva) ; 
 that which porvades the whole universe, and gives life or 
 motion to all, is Bramha. Therefore, that which pervades 
 the members of the body, and that which pervades the universe, 
 imparting motion to all are one. The vacuum between the
 
 separate trees in a forest, and universal space, is of the same 
 nature ; they are both pure ether ; and so Bramha and in- 
 dividuated spirits are one; they are both pure life. That 
 wisdom by which a person realizes that individuated spirit 
 and Bramha are one, is called Tattwa-gnaua, or the knowledge 
 of realities. 
 
 Bramha, the governor, or director of all things, is ever-living, 
 unchangeable, and one ; this inanimate, diversified, and change- 
 able world, is his work. Governors are living persons ; the 
 dead cannot sustain this office ; every species of matter is with- 
 out life ; that which is created cannot possess life. This com- 
 parison is drawn from secular concerns ; and thus, according to 
 the Veda, all life is the creator, or Bramha ; the world is inani- 
 mate matter. All material bodies, and the organs, are inani- 
 mate ; the appearance of life in inanimate things arises from 
 their nearness to spirits : in this manner, the chariot moves 
 because of the presence of the charioteer. That through the 
 presence of which bodies and their members are put in motion, 
 is called spirit. He is the first cause; the ever-living ; the 
 excellent God, besides whom there is none else. Therefore, in 
 all the shastras he is called Vishwatma ; the meaning of which 
 is, that he is the soul of all creatures. 6 This is the meaning of 
 the whole of the Ve'danta. Wherefore all [spirits] are one, 
 not two ; and the distinctions of I, thou, he, are all artificial 
 existing only for present purposes, and through pride [Avidya]. 
 Though a man should perform millions of ceremonies, this 
 Avidya can never be destroyed but by the kowledge of spirit, 
 that is, by Bramhagnana.f This Avidya is necessary to the 
 
 e " Thales admitted the ancient doctrine concerning God, as the animating 
 principle or soul of the world." En/ield, page 143. " The mind of man, 
 according to the Stoics, is a spark of the divine fire which is the soul of the 
 world." Ihld ^a.'ji- 341. 
 
 f Krishna, in the Bhagavat-gitd, thus describes the efficacy of the principle 
 of a* ' : I{ one whose ways are ever so evil serve me alone, he is as 
 
 respectable as the just man. Those even who may be of the womb of sin ; 
 women ; the tribes of vaishya shudra, shall go the supreme journey, if they 
 take sanctuary with me, "
 
 ( 88 ) 
 
 present state only : divine knowledge secures emancipation. 
 That Jiva and Bramha are one is, therefore, the substance of 
 the second part of the Vedanta. 
 
 The third part is called >Sambandha ; g and teaches, that the 
 Vedanta contains the knowledge of Bramha and that by the 
 Ve'danta the knowledge of Bramha may be obtained. 
 
 The fourth part, called Pray oj ana imports, that this- part of 
 the Ve'danta was written to destroy completely that illusion 
 by which this body and this organized world were formed, and 
 to point out the means of obtaining [re-union to] the ever- 
 blessed Bramha. This is called liberation. A person, vexed 
 with the necessity of transmigrations,!*, with anger, envy, lust, 
 wrath, sorrow, worldly intoxication, pride &c. takes some flowers, 
 fruits, &c. to an initiating priest, who understands the Vedanta, 
 and has obtained the knowledge of spirit, and requests his 
 instructions. The guide, by endeavouring to excite in his 
 mind a contempt of the world, leads him to the knowledge of 
 Bramha. 
 
 Worldly attachment is thus illustrated : a person observes 
 a string on the ground, and imagines it to be a snake : his fears 
 are excited as much as though it were in reality a snake, and 
 yet he is wholly under the power of error ; so the hopes, fears, 
 desires, pride, sorrow, &c. of the man who is under the influence 
 of worldly attachment, are excited by that which has no- 
 substance ; and he is therefore placed among the ignorant. But 
 the wise, the everlasting, the blessed Bramha, is unchangeable 
 and has no equal. All things past, present, and to come ; of 
 
 g Union. 
 
 h The Pythagoreans taught, that " the soul of man consists of two parts.; 
 the sensitive, produced from the first principles with the elements ; and the 
 rational, a demon sprung from the divine soul of the world, and sent down 
 into the body as a punishment for its crimes in a former state, to remain there 
 till it is sufficiently purified to return to God. In the course of the transmi- 
 gration to which human souls are liable, they may inhabit not only different 
 human bodies, but ^the body of any animal or plant. All nature ia subject 
 to the immutable atd eternal law of necessity." Enfidd, page 406.
 
 ( 89 ) 
 
 class and description, whether in the earth, or in the air, 
 are Bramha, who is the cause of all things, as welt as the things 
 themselves. If it be not admitted, that he is both the potter 
 and the clay, it will follo*w, that for clay (inanimate matter) he 
 was beholden to another. 
 
 The meaning of the word Bramha is, the Ever Great. 
 Molasses deposited in a quantity of rice diffuse their sweetness 
 through the whole : so Bratriha, by diffusing through them his 
 own happiness, makes all souls happy ; hence, r in all the Shastra 
 he is called the Ever-Blessed. Wherefore the ever-blessed, 
 the everlasting, the incomparable Bramha he is entity. That 
 which is without wisdom and without life, is called Awasta 
 [non-entity]. 
 
 We cannot call illusion entity, for as s&on as a person obtains 
 discriminating wisdom, illusion is destroyed ; nor can it be called 
 non-entity, for the universe which is an effect' of this illusion, 
 is an object of sight ; we cannot therefore say whether it is 
 entity or non-entity ; it is something which cannot be des- 
 cribed. This illusion resembles the temporary blindness under 
 which the owl and other creatures labour, so that they can 
 see nothing after the sun has arisen. This blindness cannot 
 be called real, nor cari it be unreal, for to these creatures it 
 is real, and [during the day] constant blindness. In the same 
 manner, illusion does not belong to the wise ; but it constantly 
 belongs to him, who, owl-like, is destitute of discriminating 
 wisdom. This illusion is identified with Satwa, Raja, and 
 Taina gunas : it is not merely the absence of wisdom ; but as 
 being opposed to the true knowledge of Brahma is called 
 Aduyana. The whole mass of this illusion is one ; individuated 
 it assumes different shapes j and in this respect resembles the 
 trees in a forest, and single trees. The mass of illusion forms 
 the inconceivable and unspeakable energy of God, which is 
 the cause of all things, Individuals. God and individuated 
 souls are life. Property and its possessor are not equivalent 
 terms ; therefore wisdom is not the energy of spirit, since 
 wisdom and spirit are the same ; but illusion forms its energy, 
 I
 
 ( 90 ) 
 
 Light is not the energy of spirit, since light and spirit aro 
 the same ; but darkness forms its energy ; not that darkness 
 \vhich arises from the absence of light, but that which sur- 
 rounds a person in a profound sleep. 
 
 We call the mass of illusion, which equally contains the 
 three Gunas, and in which the Satwa Guna prevails, excellent 
 because it is the cause of all things. This mass of illusion 
 takes refuge in the ever-living, or the ever-blessed Bramha, 
 who is called, in the Vedas and all the Shastras, the all-wise, 
 the sovereign of all, the disposer and the director of all ; the 
 accomplisher of all his desires of all he appoints ; he assumes 
 the forms of his works ; and is known as the cause of all ; he 
 knows, and, as the charioteer directs the chariot, directs the 
 hearts of all. This mass of illusion is identified with God, 
 and creates all things : it is the cause of vacuum and all other 
 things which compose the atomic and material world ; it is 
 therefore called the material cause and the universal cause. 
 
 At the dissolution of the universe, all things take refuge in 
 the aggregate of illusion ; therefore the aggregate of illusion 
 is represented by a state of deep sleep. This illusion, in its 
 individuated state, is pervaded by the three Gunas in equal 
 proportions ; but in individual bodies, on account of the 
 diminutiveness of the receptacle, there is a depression of the 
 Satwa Guna, and a greater manifestation of the other two 
 Gunas. The living principle, which becomes that in which 
 this individuated illusion takes refuge, is called in all the 
 Shastras Pradanya. The state of a person in a heavy sleep, 
 when every earthly object is excluded from the mind, is called 
 Pradonya.or subjection to false ideas. We are not to suppose 
 that during profound repose the soul departs; the soul ia 
 present ; for when the person awakes he says, " I have been 
 quite happy; I was not conscious of anything:" from these 
 expressions it appears, that the person was conscious of personal 
 existence, of happiness, and yet had no ideal intercourse with 
 material things ; for had he not previously tasted of happiness, 
 he could have had no idea of happiness in sleep. If it be
 
 ( 91 ) 
 
 asked, from whence does this knowledge arise which a peraou 
 possesses in a state of profound repose ; does it not arise from 
 the operations of the understanding ? To this we answer, if 
 this were the case, why should not the understanding be 
 employed on outward object likewise ? The fact is, that iu 
 the time of heavy sleep, the operations of the understanding 
 are withheld, and are buried in illusion Adnyana ; but the 
 knowledge possessed in deep sleep is constant : the Ye'dauta 
 identifies this knowledge with the living spirit. That during 
 the time of profound repose pleasure is enjoyed, is proved from 
 the care with which the bed is prepared, that comfort may 
 be enjoyed in sleep. Iu the time of profound repose, all the pow- 
 ers are absorbed in illusion, and therefore, having no intercourse 
 with material objects, the pleasure enjoyed at that time can 
 have no connection with these objects. Therefore this pleasure 
 the Vedanta identifies with the living spirit. This then is 
 clear, that spirit is the fulness of constant] joy and knowledge. 
 In the time of profound sleep, all material objects being thus 
 buried in illusion, this illusion is called the co-existent energy 
 of spirit ; it is the producing cause of consciousness, of the un- 
 derstanding, intellect, the five senses, the five organs, the five 
 breaths, crude matter and of all other material things ; and 
 hence the Vedanta speaks of this energy as the material cause 
 of all things. It is called profound repose, inasmuch as in deep 
 sleep all things are lost in this illusion, as salt in water ; or 
 the state of our ideas in waking and sleeping hours may be 
 compared to the projection or drawing in of the head and feet 
 of the turtle. The absorption of all things in the mass of 
 illusion is called the great pruluya, or destruction ; and the 
 manifestation or procession of all things from this illusion, is 
 called creation. The illusion in which individual souls taka 
 refuge, and that in which the aggregate body of spirit, that is 
 the Great Spirit, takes refuge, is the same, resembling indivi-- 
 dual trees and a forest. For as there is a vacuum surrounding 
 every individual tree in a forest, and many such vacuums in 
 tie forest, and a vacuum unconnected with every thing, ia
 
 ( 92 ) 
 
 which these vacuums are absorbed, so, agreeably to all the 
 Shastras, there is a perfect spirit in which individual souls, 
 and the aggregate body of souls, take refuge. This perfect 
 spirit is united to gross matter, to material things, to individual 
 sprits, and to the aggregate of spirit, as fire to red-hot iron 
 and in this state it is called Eeshwa, or the glorious ; when 
 separate from these, it is called the excellent Brahma. 
 
 This illusion possesses the power of concealing an object 
 and of deception : a small cloud darkening the sight of the 
 person looking at the sin, appears to hide this immense luminary ; 
 so this illusion, possessing the energy of spirit, though confined 
 within bounds, by covering the understanding, hides the 
 boundless and unassociated living Bramha from the sight of 
 the person who desires to know him, as though it had covered, 
 Bramha himself, This spirit, thus covered with illusion, be- 
 comes engaged in various worlds by anxieties, as I am happy, I am 
 miserable, I am sovereign, I am subject [to the fruits of actions] : 
 this illusion operates in a person subject to these anxieties as it 
 does in the case of a person deceived by a cord when he 
 supposes it to be a snake. 
 
 This illusion, by its power of deception, after having thus 
 covered spirit, assumes an endless variety of deceptive forms, 
 similar to real ones, yet no more real than when a cord, a cane, 
 the edge of a river, &c. are feared under the illusive appearance 
 of a serpent. Exerting a similar power of illusion, it holds 
 forth vacuum, the five primary elements, &c. &c. as spirit. 
 
 This illusion also forms the energy of spirit ; and hence, when 
 spirit as united to illusion is spoken of as chief, it is called the 
 primary cause of all things ; and when illusion is spoken of as 
 chief, then spirit as united to illusion is called the material 
 cause of all things thus, the spider is himself the primary and 
 the material cause of his web : in presiding over it, he is the 
 former, and in forming it from his own bowels, he is the 
 latter. The ever-blessed God is, in a similar manner, by him- 
 self and by his energy, both the original and the material
 
 ( 93 ) 
 
 jcause of all things ; he is the potter and the clay. If we sup- 
 pose another cause of things besides God, we make two causes. 
 If it be objected, that as the potter cannot work without 
 cUy, so God could not make the world without matter, and 
 that therefore he must have been indebted to another for his 
 power to make the world, the Yedanta maintains, that the one 
 ever-blessed God is himself both the primary and the material 
 cause of all things. 
 
 Supposing the three Gunas to exist in a state of equilibrium 
 in the illusive energy of spirit, till, when the Tarna guna is 
 chief, and spirit is united to the power of deception in this illu- 
 sion, from spirit arises vacuum ; from vacuum air ; from air fire ; 
 from fire water ; and from water the earth. 
 
 Our ideas of the universe divide therpselves into two parts, 
 animate and inanimate ; the animate is the cause of all things, 
 the inanimate (the universe) is the work of God. Therefore all 
 creatures possessed of life, from man Downwards, are animate 
 in consequence of the presence of the deity, as the chariot 
 moves in consequence of the presence of the horses and the 
 charioteer. In the bodies of all living preatures two kinds of 
 life exist : the first, the ever-living : the second, the ever-living 
 united to the heart. In whatever the pure spirit exists, but 
 in which it is not united to intellect, on account of the absence 
 of intellect, that is inanimate matter. We conjecture then 
 from appearances, that the tama guna which prevails in 
 gross matter must be its material cause, for the excellen- 
 cies and faults of an effect must have previously existed in the 
 material cause. The five primary elemets are from God. As in 
 illusion the Tama-guna prevails, so in the five primary ele- 
 ments, of which illusion is the material cause, the guna prevails. 
 These elements are termed subtile, archetypal, and five-fold. 
 From the subtile elements arose subtile bodies and gross 
 matter. 
 
 The subtile element contains seventeen parts, which united 
 form the seminal body. These seventeen parts are, the five
 
 ( 94 ) 
 
 senses, the five organs, the understanding and thought, and tne 
 five kinds of breath. The organs of the five senses are the ears, 
 skin, eyes, tongue, and the nose. From the satvra guna arose 
 the ear ; from the same in air, arose the skin ; from the same 
 in fire, the eye ; from the same in water, the tongue, and from 
 the same in earth, the nose. From the satwa guna in the 
 five primary elements, arose mind, which receives four names 
 in consequence of its different operations, which are, the 
 understanding, thought, consciousness of self-existence, and 
 reflection. The understanding forms decision ; indecision and 
 doubt belong to thought ; that which seeks after the nature 
 of things is called reflection ; that \\ hich leads a person to 
 think, I am learned, I am rich, I am corpulent, I am thin, I 
 am yellow, is called consciousness of self-existence, or pride. 
 If in this manner, however, mind be subject to four changes 
 still reflection must be considered as being united to the 
 understandnig, for both these faculties are employed in forming 
 decision. Consciousness of self-existence, or pirde, belongs to 
 thought, for both these powers are concerned in the changes 
 which take place in the mind. Through the five senses and 
 the mind we become acquainted with sound, touch, form, taste, 
 and smell. The five senses and the understanding form that 
 clothing or receptacle * of spirit which is made up of know- 
 ledge. Spirit thus inclosed, or in this union, says, I am 
 sovereign, I partake [of enjoyment, &c. ;] and possessed 
 of these thoughts, it is qualified to pratice what belongs to the 
 present and the future state. The five organs and thought 
 form that receptacle of spirit which is wholly made up of in- 
 tellect. The five organs are the mouth, the hand, the feet, the 
 penis, and the anus ; from the Rajo-guna in vacuum arose words ; 
 from that quality in air, the hands; from the same in fire, the feet ; 
 from the same in water, the anus, and from the same in earth, 
 the penis. The five breaths are, that which is in the nostrils, 
 that expelled downwards, that which pervades the whole body, 
 that which ascends into the throat and is discharged at the 
 
 i Th word* are Vignana-maya, fulnttt of knowledge, and Kosha, * recepttwl*.
 
 ( 95 ) 
 
 mouth, and that vrhieh promotes digestion. Some maintain, 
 that from these five kinds of air proceed five other kinds [here 
 follow their names ; which are said to be connected with di* 
 gestion, sleep, hunger, sighing, and corpulency]. The five 
 kinds of air in the body are derived from the rajo guna in 
 each of the five primary elements. These five kinds of air 
 when united to the five organs form that receptacle of spirit 
 which is entirely composed of air. This receptacle, being 
 derived from the active principle, or Rajoguna is identified 
 with actions. We call the first of these three receptacles, 
 chief, because it possesses the power of giving knowledge ; the 
 second is identified with action, because it is derived from 
 thought ; the last is identified with things, because of power 
 the action belongs to it. These three receptacles united form 
 for the reception of spirit the subtile body. When we form an 
 idea of all the subtile bodies, we call them the collected mass 
 of subtile bodies, as the idea of a forest is formed when the 
 understanding conceives of many trees at once, or when many 
 waters suggest the idea of a lake ; and separate ideas of these 
 subtile bodies, necessarily lead us to individual substances. 
 We compare the spirit which is united to the collected mass of 
 subtile bodies to the thread upon Avhich are strung the pearls of a 
 necklace. The ever-living who is united to the knowledge- 
 possessing mind is called creator ; and as he possesses the chief 
 power of action, he is termed breath [Prana]. When we are 
 awake, the object embraced by the senses and organs impress 
 their own images on the imagination, and these images are 
 revived in sleep ; and this is the state of things with Spirit in 
 reference to its union with these three receptacles : in the first, 
 spirit appears as the sovereign ; in the second, as the creator, 
 and in the third, as the thing created. In the subtile body 
 formed for Spirit out of these three receptacles, the mass of 
 gross matter is absorbed.] When united to individual 
 
 j Gross matter is absorbed in this subtile or Linga body, and the Linga body 
 is absorbed in illusion. Does not this doctrine resemble that of some of the 
 Greeks, that there is no such thing as real substance, that every thing called 
 material ie merely ideal ?
 
 subtile bodies and to the luminous imagination, we call spirit 
 the glorious, for then he is the manifester. He [the collected 
 mass of the Linga bodies], who is compared to the thread upon 
 which are suspended the flowers of a garden ; and who is the 
 glorious [or he who is the individuated Linga body], in the 
 time of sleep, enjoys the ideas which have been possessed by 
 the mind when awake : this is also taught in the Vt?da. Indi- 
 viduated spirit differs from collective spirit only as one tree 
 differs from a forest ; or as the vacuum which surrounds each 
 tree differs from that of a whole forest ; in other words, it is a 
 drop, or a lake. In this manner, from the five subtile elements 
 proceeded subtile bodies. From these five subtile elements, 
 in proportions of five, arose the masses of solid matter; but 
 each is distinguished by the name of that element which 
 is most prevalent. In the solid mass of cither, sound is 
 found ; in air is found both soUnd and toiich ; in fire, sound, 
 touch, a,rtd form ; in water, sound, touch, form, and taste ; in 
 earth, scWnd, touch, form, taste, and pmell. The qualities are, 
 partly natural and partly artificial. From these five elements 
 have sprung the seven upper worlds, the seven lower worlds 
 the four solid bodies, food, &c. There are four kinds of bodies, 
 viz. such as are born in the womb, and those produced from 
 eggs, from heat, and from the earth. 
 
 The active principle dwelling in the collected sum of solid 
 matter is called Vaishwanara, or, he who is conscious of self- 
 existence, and Virata, as he is held forth or displayed in all 
 creatures. This collected sum of gross matter is called anna- 
 mayakosha [the receptacle raised by food only], because it is 
 named from its origin ; and as it is the seat of action [participa- 
 tion] it is called Jagarana, or the active. The active principle 
 as individuated in a sensible body is called Vishwa, which 
 name it receives because this body enters into the three 
 receptacles before-mentioned. We called these receptacles 
 kosha [a sheath or scabbard] because as the silkworm is covered 
 by its shell,' so they cover spirit.
 
 ( 97 ) 
 
 There are ten deities, regents of the senses and organs, 
 through whom spirit enjoys the pleasures of the senses and or- 
 gans : through the god of the winds, spirit enjoys the plea- 
 sures of touch, and thus through the other nine. 
 
 The animating principle pervading all bodies, from the most 
 gross to the most ideal, is the same in all. There is no differ- 
 ence between the incarcerated and the perfectly abstracted 
 spirit ; the body is mere illusion. 
 
 Having thus explained the doctrine of spirit, and displayed 
 that which is mere illusion, I shall now mention the mistakes 
 which have arisen from the different representations which 
 learned! men have given of the incarcerated spirit. The 
 ignorant say, that a son is spirit ; and that we are taught this 
 in the Veda ; for a father values a son as himself ; when he dies, 
 he mourns as for himself, and in the happiness of the son, en- 
 joys happiness himself. The Charwakas maintain, as they also 
 say, from the Veda, that this body, which owes its existence and 
 all its changes to food, is spirit, and that a son is not spirit, 
 since the father, when the house is on fire, abandons his son, 
 and saves himself; and that when the father says, I am 
 corpulent, or, I am not corpulent, he confines these expressions 
 to himself, and never applies them to his son. Other atheists 
 contend, from the Veda, that the organs are spirit, since they 
 are the medium of sound, and are possessed of motion ; and 
 that this is further proved by the exclamations, I am blind, 
 I am deaf, &c. Other atheists endeavour to prove, from the 
 Ve'da, that from bodies spirit is born, and called the animal 
 soul ; since the animal soul being gone, the organs cease to 
 exercise their functions ; it is the animal soul that says, I am 
 thirsty, I am hungry, &c. Another pleads, that intellect is 
 spirit, and he also quotes the Veda urging that when intellect 
 is suspended, life itself is suspended ; and that as it is by 
 intellect and reason that men are distinguished, it is plain 
 that intellect is spirit. The Boudhas affirm, that the under- 
 standing is spirit, since in the absence of the moving cause, 
 m
 
 ( 98 ) 
 
 the bodily powers arc capable of nothing ; and it is the under* 
 standing which says, I am sovereign; I am subject [to the 
 fruit of actions]. The Prabhakaras and the Tarkikas say, 
 quoting the Ve'da also that besides the understanding there is 
 another spirit, the all-blessed ; for that the understanding is 
 absorbed in illusion. The latter add to the sentiment, that 
 illusion is spirit. The Bhatta affirm, quoting the Ve'da, that 
 the animating principle, which is united to illusion and is 
 identified with joys, is spirit ; since, in the time of deep sleep^ 
 this animating principle is both animate and illusive-formed 
 for when a person says, I know not myself, he gives a proof 
 both as consciousness and unconsciousness. Another Boudha, 
 still acknowledging the Ve'da, maintains, that vacuum is spirit 
 because the Veda teaches us, that before creation vacuum 
 alone existed ; that at the time of absorption nothing remains * 
 and when a person awakes after a deep sleep [in which all 
 material things were forgotten] he says, I was wholly uncon- 
 scious of the existence of any thing, 
 
 All these sects make that spirit which is not spirit ; though 
 they pretend to argue from the Ve'da, from the union of spirit 
 and matter, and from inference, yet they are supported by none 
 of these, and they one by one confute each other. Still these 
 atheistical writers affirm, If we err, we err with the Veda, as 
 well as with the two other sources of proof. The writer of the 
 Vedanta says, True, the Veda contains all these opinions, but its 
 final decision is, that spirit pervades all bodies ; it is not therefore 
 identified with a son. Spirit is not material, but ideal^ and 
 therefore is identified with body. It is unorganized, and cannot 
 therefore be identified with the organs. It is not animal life, 
 and therefore cannot be identified with breath. It is not intel^ 
 lect and therefore it cannot be identified with mind. It is not 
 a creator [or governor] and therefore it is not to be identified 
 with the Vidnyana maya kosha. It is a living principle, 
 and therefore it cannot be identified with illusion or inanimate 
 matter. It is pure life, and therefore is not connected with 
 inanimate matter. It is entity, and therefore must not be
 
 < 99 ) 
 
 identified with vacuum. From hence it appears, that the 
 opinions of these sects are at variance with the Veda, and that 
 what they term spirit is not spirit. All inanimate things, 
 from a son to vacuum itself, are indebted to the inanimating 
 principle for manifestation, and from hence it appears, that 
 they cannot be spirit ; and this is still further confirmed by the 
 Yogi the subject matter of whose meditations is, I am Bramha, 
 simple life. 
 
 This then is the exact doctrine of Ve'd&nta, that as spirit is 
 the principle which inanimates a son &c. ; that as it is con- 
 stantly perfect and free from illusion ; is wisdom, that is, it 
 must be constantly identified with knowledge ; is always free 
 or unconnected with the habits of material things ; is eternal 
 and uncreated ; and is the all-pervading it is called Atmd. 
 
 A cord, though it resembles a snake, is notwithstanding a 
 real cord ; the idea that it is a snake, is pure error. In this 
 manner, Bramha is real entity ; and the universe, which appears 
 illusive, is indeed Bramha ; in the idea that it is something 
 different from Bramha, lies the mistake. 
 
 From the five primary elements arise all bodies, also that 
 which nourishes all, and the fourteen worlds. From the five 
 subtile elements, arise the five gross elements and their quali- 
 ties, and the collected mass of subtile bodies. From the living 
 principle united to illusion, arise the five subtile elements and 
 the three gunas. From the perfect Bramha, arise illusion and 
 the animating principle united to illusion.. 
 
 The author next enters into aa> explanation of the tenet, 
 that spirit in its separate state, also as united to the mass of 
 illusion, or gross matter, and is incarcerated in separate- bodies, 
 is identically the same, and, to the Yogi, purified from illusion 
 is really the same. Such an one thus meditates on spirit : 
 " I am everlasting, perfect, perfect in knowledge, free from 
 change, I am entity, the joyful, the undivided; and the one 
 Bramha." Day and night thus meditating, the Yogi at length 
 loses sight of th? body, and destroys all illusion.
 
 The next stage of the Yogi is that in which he renounces 
 all assistance from the understanding, and remains without 
 the exercise of thought ; in which state every thing attached 
 to mortal [rather intellectual] existence becomes extinct. He 
 is now identified with Bramha, and remains as the pure glass 
 when the shadow has left it ; and thus illustrates that verse 
 of the Veda, that the mind is both capable and incapable of 
 embracing Bramha. 
 
 The understanding, through the organs, in conceiving of 
 visible objects assumes the forms of these objects, and thus 
 destroys ignorance ; after which they become manifest by the 
 rays of spirit. Thus when a light enters a dark room, it first 
 disperses darkness, and then discovers the objects contained in 
 the room. 
 
 Therefore the Yogi, until he sees Bramha, ought to attend 
 to the following duties : 1. Hearing ; 2. Meditation ; 3. Fixing 
 the mind, and 4. Absorption of mind. 
 
 By the first is to be understood, hearing the doctrines of the 
 Veda explained, all which centre in the one Bramha. In 
 this exercise, the student must attend to the following things ; 
 1. Upakrama, or the beginning of the Vedanta; 2. Upasang- 
 hara, or the close of the Vedanta ; 3. Abhyasa, or committing 
 to memory certain portions of the Vedanta ; 4. Apurvata, or, 
 gaining from the Vedanta perfect satisfaction respecting 
 Bramha ; 5. Phala, or the knowledge of that which is to be 
 gained from the Vedanta ; 6. Art'ha-ve'da, or, the extolling 
 of the fruits to be obtained from the knowledge of the 
 Vedanta; Upapati, or the certifying absolutely what is 
 Brahmagnyan. The second-thing which the student is to 
 practise, is meditation on the one Bramha, agreeable to the 
 rules laid down in the Vedanta and other writings. His third 
 duty is, uninterrupted reflection on the invisible and only 
 Bramha, according to the ideas contained in the Vedanta. The 
 fourth effort of the student is to obtain a perfect idea of 
 Bramha, who is wisdom in the abstract : at first, his ideas will
 
 ( 101 ) 
 
 be imperfect, and he will contemplate himself and Bramha as 
 distinct ; just as a person seeing in a horse of clay both the toy 
 and the earth of which it is composed, cannot help retaining 
 an idea of the thing represented by the toy. But at length 
 his mind will become exclusively fixed on the one Bramha, 
 the operations of the understanding being all concentrated in 
 God, as salt when thrown into water loses its own form, and 
 is perceptible only as water. 
 
 Those who possess this knowledge of Bramha, are in posses- 
 sion of or practise the eight following things, viz. 1. Yama, 
 
 1. e. inoffensiveness, truth, honesty, the forsaking of all the 
 evil in the world and the refusal of gifts except for sacrifice ; 
 
 2. Niyama i. e. purity relative to the use of water after defile- 
 ment ; pleasure in every thing, whether prosperity or adversity ; 
 renouncing food when hungry, or keeping under the body : 
 reading the Veda, and what is called the worship of the mind ; 
 
 3. Asana, or the posture of sitting during Yoga : 4. Prana- 
 yama, or holding, drawing in, and letting out the breath during, 
 the repetition of incantations ; 5. Pratyahara, or the power of 
 restraining the members of the body and mind ; 6. Dharana 
 or preserving in the mind the knowledge of Bramha; 7. 
 Dhyana, meditation ; 7. Samadhi, to which there are four 
 enemies, viz. a sleepy heart: attachment to any thing except the 
 one Erainha ; human passions, and a confused mind. When 
 the Yogi is -delivered from these four enemies, he resembles 
 the unruffled flame of the lamp, and his mind continues 
 invariably fixed in meditation on Bramha. 
 
 He who is distinguished by liberation in a bodily state is 
 thus described : he possesses the knowledge which identifies 
 him with the undivided Bramha, by which knowledge he des- 
 troys the illusion which concealed Bramha. When this 
 illusion is destroyed, the true knowledge of Bramha is mani- 
 fested ; and by this manifestation, illusion and its works are 
 destroyed, so that the free man, absorbed in meditation on 
 Bramha, is liberated even in a bodily state. Though he is 
 connected with the affairs of life ; that is, with affairs belong-
 
 ( 102 ) 
 
 ing to a body containing blood, bones, ordure and urine; to organs 
 which are blind, palsied, and full of incapacity ; to a mind, filled 
 with thirst, hunger, sorrow, infatuation ; to confirmed habits 
 and to the fruits of birth, still, being freed from illusion, he 
 does not view these things as realities. A person may be a 
 spectator of the artifices of a juggler, without being deceived 
 by them. The Yogi, after being liberated in a bodily state, 
 still eats and drinks, but without desire ; so Hkewise is he free 
 from envy, and other evil desires ; and in the same manner he 
 is indifferent to every state of the body, and free from every 
 passion. All his virtues, and the act of kindness which be per- 
 forms are worn as so many ornaments, so we learn from the 
 Gita. This Yogi, liberated in the body, for its preservation, 
 receives aliment, but without desire, let the aliment come in 
 whatever state, or from whatever quarter it may. Bramha 
 alone is seen in his mind. 
 
 After this, every thing connected with a bodily state having 
 been renounced, and the body itself having fallen, the Yogi 
 is absorbed in the excellent Bramha ; and thus illusion, and 
 its effects, as well as the universe itself, being [to the Yogi] 
 dissolved, he becomes identified with freedom, with constant 
 joy, with unchangeableness, and with Bramha himself. This 
 is recorded in the Veda. Thus ends the Vedanta Sara*
 
 OF WISDOM 
 
 OF SHRI-SANKARACHARVA 
 
 Translated by 
 MOHINI M. CHATTERJI F. T, S. 
 
 I prostrate myself before the true teacher before him who 
 is revealed by the conclusions of all systems of "Vedantic 
 philosophy, but is himself unknown, Govinda the supreme 
 bliss. 
 
 2. Among sentient creatures birth as a man is difficult of 
 attainment, among human beings manhood, among men to be 
 a Brahmin, among Brahmins desire to follow the path of Vedic 
 dharmma, and among those learning. But the spiritual 
 knowledge which discriminates between spirit and non-spirit, 
 the practical realisation of the merging of oneself in Brahma- 
 atma and final emancipation from the bonds of matter are 
 unattainable except by the good karma of hundreds of s chores 
 of incarnations. 
 
 3. These three, so difficult of attainment, are acquired only 
 by the favor of the Gods*: humanity, desire for emancipation, 
 and the favor of (spiritually) great men. 
 
 4. One who, having with difficulty acquired a human 
 incarnation and in that manhood a knowledge of the scriptures, 
 through delusions does not labour for emancipation, is a 
 suicide destroying himself in trying to attain illusive objects. 
 
 5. Who is there on this earth with soul more dead than he 
 who, having obtained a human incarnation and a male body, 
 madly strives for the attainment of selfish objects ? 
 
 * Favour of the Gods is the previous kurma of an individual.
 
 ( 104 ) 
 
 6. He may study the scriptures, propitiate tha gods (by 
 sacrifices), perform religious ceremonies or offer devotion to the 
 gods, yet he will not attain salvation even during the succes- 
 sion of a hundred Brahma-yugas except by the knowledge of 
 union with the spirit. 
 
 7. The immortality attained through the acquisition of any 
 objective condition (such as that of a god) is liable to end, as 
 it is distinctly stated in the scriptures (Sruti) that karma is 
 never the cause of emancipation, 
 
 8. Therefore the wise man strives for his salvation, having 
 renounced his desire for the enjoyment of external objects, and 
 betakes himself to a true teacher and accepts his teaching 
 with an unshaken soul. 
 
 9. And by the practice of right discrimination attained by 
 the path of Yoga he rescues the soul the soul drowned in the 
 sea of conditioned existence. 
 
 10. After giving up all karma for the purpose of removing 
 the bonds of conditioned existence, those wise men with resolute 
 minds should endeavour to gain a knowledge of their own atma. 
 
 11. Actions are for the purification of the heart, not for the 
 attainment of the real substance. The substance can be attained 
 by right discrimination, but not by any amount of karma. 
 
 12. A perception of the fact that the object seen is a rope 
 will remove the fear and sorrow which result from the illusive 
 idea that it is a serpent. 
 
 13. The knowledge of an object is only gained by percep- 
 tion, by investigation, or by instruction, but not by bathing or 
 giving of alms, or by a hundred retentions of the breath. 
 
 14. The attainment of the object principally depends upon 
 the qualification of him who desires to attain ; all artifices and 
 the contingencies arising from circumstances of time and space 
 are merely accessories. 
 
 15. Therefore he who desires to know the nature of his own 
 atma, after having reached a guru who has got Brahmagnyan and 
 is of a kindly disposition, should proceed with his investigation .
 
 ( 105 ) 
 
 10. One who has a strong intellect, who is a learned man 
 and who has powers of comprehension, is a man qualified for 
 such an investigation. 
 
 17. He only is considered worthy to enquire into spirit who 
 is without attachment, without desire, having Sama and the 
 other qualifications and is desirous of obtaining emancipation. 
 
 18. For this purpose there exist four kinds of preparatory 
 training, so say the wise ; with them the attempt will be 
 successful ; without them unsuccessful. 
 
 19. The first is reckoned to be the discrimination of the 
 eternal and the transitory ; then follows renunciation of the 
 desire to enjoy the fruits of action here and hereafter. 
 
 20. Thirdly, the six possessions beginning with Sama ; and 
 fourthly, aspiration for emancipation. Brahma is true, the \ 
 transitory world is a delusion ; such is the form of the final 
 conclusion which is said to be the discrimination between the! 
 transitory and the eternal. 
 
 21. Renunciation of desire consists in giving up the plea- 
 sures of sight, hearing, etc. 
 
 22. Also in giving up all pleasures derivable from all tran- 
 sitory objects of enjoyment from the physical body up to 
 Brahma the creator, after repeatedly pondering over their 
 defects and shortcomings ; the undisturbed concentration of 
 mind upon the object of perception is called Sama. 
 
 23. Dama is said to be the confinement to their own proper 
 sphere of organs of action and of sensual perceptions, after 
 having turned them back from objects of sense. 
 
 24. A condition not related to or depending on the external 
 world is true Uparati. 
 
 25. The endurance of all pain and sorrow without thought 
 of retaliation, without dejection and without lamentation, is 
 said to be Titiksha. 
 
 2G, Fixed meditation upon the teachings of Shastra and 
 Guru with a belief in the same by means of which the object 
 of thought is realised, is described as Sraddhu.
 
 ( 106 ) 
 
 27. Constant fixing of the mind on the pure spirit is called 
 Samadhana. But not amusing the mind by delusive worldly 
 objects. 
 
 28. Mumukshatva is the aspiration to be liberated by know- 
 ing one's true self from all created bonds, beginning with the 
 feeling of personality and ending with the identification of one- 
 self with the physical body by ignorance. 
 
 29. Even should the qualifications enumerated be possessed 
 in a low or moderate degree, still these qualifications will be 
 strengthened and improved by absence of desire, by Sama and 
 the other qualities and the kindness of the teacher, and will 
 bear fruit. 
 
 30. In one in whom absence of desire and aspiration for 
 emancipation are prominent, Sama and the other qualifications 
 will be productive of great results. 
 
 31. When absence of desire and aspiration for emancipation 
 are feeble, there will be but indications of Sama and the other 
 qualifications, as of water in a mirage. 
 
 32. Among the instruments of emancipation the supreme is 
 devotion. Meditation upon the true form of the real self is said 
 to be devotion. 
 
 33. Some say devotion is meditation on the nature of one's 
 atma. He who possesses all these qualifications is one who is 
 fit to know the true nature of atma. 
 
 34. Such a person must approach the guru through whom 
 freedom from bondage is attainable ; one who is wise, well 
 versed in the scriptures, sinless, free from desire, knowing the 
 nature of Brahmham. 
 
 35. One who has attained rest in spirit, like the flame 
 which has obtained rest when the fuel is consumed, and one 
 whose kindness is not actuated by personal considerations, and 
 who is anxious to befriend those that seek for help. 
 
 30. Having obtained the favour of such a preceptor through 
 obedience and respectful demeanour, the object of one's inquiry 
 is to be addressed to him when he ie not otherwise engaged.
 
 ( 107 ) 
 
 37. " Salutation to thee, O Lord, full of compassion, friend 
 of those who bend before thee. I have fallen into the ocean of 
 birth and rebirth. Rescue me by thy never failing glance 
 which rains the ambrosia of sincerity and mercy." 
 
 38. " Protect from death him who is heated by the roaring 
 wild fire of changing life so difficult to extinguish, him who is 
 oppressed and buffeted by the blasts of misfortune, since no 
 other refuge do I know. ' 
 
 39. The great and peaceful ones live regenerating the world 
 like the coming of spring, and after having themselves crossed 
 the ocean of embodied existence, help those who try to do the 
 same thing, without personal motives. 
 
 40. This desire is spontaneous, since the natural tendency 
 of great souls is to remove the suffering of others just as the 
 ambrosia-rayed (moon) of itself cools the earth heated by the 
 harsh rays of the sun. 
 
 41. " O Lord, sprinkle me, heated as I am by the forest fire 
 of birth and re-birth, gratify the ear with ambrosial words as 
 they flow from the vessel of thy voice mingled with the essence 
 of thy experience, of the pleasure afforded by Brahmagnyan, 
 sacred and cooling. Happy are they who come into thy sight, 
 even for a moment, for (they become) fit recipients and are 
 accepted (as pupils). 
 
 42. " How shall I cross this ocean of birth and re-birth ? 
 What is my destiny, what means exist, Lord, I know not. 
 O Lord kindly protect me, lighten the sorrows arising from 
 birth and re-birth." 
 
 43. The great soul, beholding with eyes moistened with 
 mercy the refuge-seeker who, heated by the forest fire of birth 
 and re-birth; calls upon him thus, instantly bids him fear not. 
 
 44. That wise one mercifully instructs in truth the pupil who 
 comes to him desirous ef emancipation, and practising the right 
 means for its attainment, tranquil minded and possessed of Sama. 
 
 45. " Fear not, wise man, there is no danger for thee ; there 
 exists a means for crossing the ocean of birth and re-birth that 
 by which Yogis have crossed. I shall point it out to thee,
 
 ( 108 ) 
 
 46. There is an effectual means for the destruction of birth 
 and re-birth by which, crossing the ocean of changing life, thou 
 wilt attain to supreme bliss." 
 
 47. By a proper comprehension of the purport of the 
 Vedanta is produced the excellent knowledge ; by that the 
 great misery of birth and re-birth is terminated. 
 
 48. It is directly pointed out by the sayings of the Scrip- 
 tures that Sradha, Bhakti, Dhyan and Yoga, are the causes 
 which bring about emancipation. Whoever abides by these, 
 attains emancipation from the bondage of incarnated exis- 
 tence. 
 
 49. By reason of ignorance a connection between you who 
 are Paramatma and that which is not Atina is brought about 
 and hence this wheel of embodied existence. By the fire of 
 wisdom arising from this discrimination the growth of igno-i 
 ranee is burnt up to its very roots. 
 
 50. O Lord, in mercy hear ! I am proposing a question, 
 and when I have heard the answer from your own mouth, 1 
 shall have accomplished my end. 
 
 51. What is bondage ? Whence is its origin ? How is it 
 maintained ? How is it removed ? What is non-spirit ? What is 
 the supreme spirit ? Ho\v can one discriminate between them ? 
 
 The Master said : 
 
 52. Thou art happy, thou hast obtained thy end, by thee 
 thy family has been sanctified, in as much as thou wished to 
 become Brahm by getting rid of the bondage of Avidyu. 
 
 53. Sons and others are capable of discharging a father's 
 debts ; but no-one except one-self can remove (his own) 
 bondage. 
 
 54. Others can remove the pain (caused by the weight of) 
 burdens placed on the head, but the pain (that arises) from 
 hunger and the like cannot be removed except by oneself. 
 
 55. The sick man is seen to recover by the aid of medicine 
 and proper diet, but not by acts performed by others.
 
 ( 109 ) 
 
 56. The nature of the one reality must be known by one's 
 own clear spiritual perception and not through a pandit (learn- 
 ed man) the form of the uioou must be known through one's own 
 eye, how can it be known through (the medium of) others ? 
 
 57. "Who but oneself (atma) is capable of removing the 
 bondage of Arulyd, Kama and Karma (ignorance, passion 
 and action) even in a thousand million of Kalpas ?* 
 
 58. Liberation cannot be achieved except by the direct 
 perception of the identity of the individual with the universal 
 self neither by Yoga (physical training), iior by Sankliya 
 (speculative philosophy), nor by the practice of religious 
 ceremonies, nor by mere learning. 
 
 59. The form and beauty of the lute (uina) and skin in 
 sounding its strings are for the entertainment of the people 
 and not for the establishment of an empire (in the hearts of 
 subjects through the good government of the king).-f- 
 
 60. Good pronunciation, command of language, exegetical 
 skill and learning, are for the delectation of the learned and 
 not for (obtaining) liberation. 
 
 61. If the supreme truth remains unknown, the study of 
 the scriptures is fruitless ; even if the supreme truth is known 
 the study of the scriptures is useless (the study of the letter 
 alone is useless, the spirit must be sought out by intuition). 
 
 62. In a labyrinth of words the mind is lost like a man in 
 a thick forest, therefore with great efforts must be learned 
 the truth about oneself from him who knows the truth. 
 
 63. Of what use are the Vedas to him who has been bitten 
 by the snake of ignorance ? (Of what use are) scriptures, incan- 
 tations, or any medicine except of supreme knowledge ? 
 
 * One day of Brahma, .*., one period of cosmic activity. 
 
 t To understand the purport of this sloka it must be remembered that the 
 etymological derivation of the Sanscrit word for king (Kdjd) is from the root 
 rdj to please. The king was the man who pleased his subjects most. A com- 
 parison of this derivation with that of the word king from cunan, to know, 
 will bring out a striking difference between the old and the Aryan Teutonic 
 minds.
 
 ( no ) 
 
 64. Disease is never cured by (pronouncing) the name of 
 medicine without taking it ; liberation is not achieved by the 
 (pronunciation of the) word Brahm without direct percep- 
 tion. 
 
 65. Without dissolving the world of objects, without 
 knowing spiritual truth, where is eternal liberation from mere 
 external words having no result beyond their mere utterance ? 
 
 66. Without the conquest of enemies, without command of 
 the treasure of a vast country, by the mere words " I am a 
 king," it is impossible to become one. 
 
 67. Hidden treasure does not come out at (utterance of) 
 the simple word " out," but there must be trustworthy infor- 
 mation, digging; and removal of stones; similarly the pure truth' 
 itself transcending the operation of may a (mayo, here meaning 
 the force of evolution) is not obtained without the instruction 
 of the knowers of the supreme, together with reflection medita- 
 tion, and so forth, and not by illogical inferences. 
 
 68. Therefore wise men should endeavour by (using) all 
 efforts to free themselves from the bondage of conditioned 
 existence just as (all efforts are made) for the cure of diseases. 
 
 69. The excellent question now proposed by thee should be 
 asked by those desirous of liberation, like a sage aphorism it is 
 in agreement with the scriptures, it is brief and full of deep 
 import. 
 
 70. Listen attentively, O wise man, to my answer, for by 
 listening thou shalt truly be freed from the bondage of condi- 
 tioned existence. 
 
 71. The chief cause of liberation is said to be complete 
 detachment of the mind from transitory objects ; after that 
 (the acquirement of) sama, dama, titikskd, and a thorough 
 renunciation of all karma (religious and other acts for the 
 attainment of any object of personal desire).
 
 ( 111 
 
 t 
 
 '2. Then the wise student (should devote himself) daily 
 without intermission to the study of the scriptures, to reflection 
 and meditation on the truths therein contained ; then (finally) 
 having got rid of ignorance the wise man enjoys the bliss of 
 Nirvana even while on this earth. 
 
 73. The discrimination between spirit and non-spirit which 
 it is now necessary for thee to understand, is being related by 
 me ; listen carefully and realize it in thyself. 
 
 74, 75. The wise call this the gross body which is the com- 
 bination of marrow, bone, fat, flesh, blood, chyle and semen and 
 is made up of feet, breast, arms, back, head, limbs, and organs. 
 It is the cause giving rise to ignorance and the delusion " I " 
 and " my." The subtle elements are akasa, air, fire, water and 
 earth (the higher principles of these elements are to be under- 
 stood here.) 
 
 70. By mixture with one another they become the gross 
 elements and the causes of the gross body. Their functions are 
 the production of the five senses and these are intended for the 
 experience of their possessor. 
 
 77. Those deluded ones who are bound to worldly objects 
 by the bonds of strong desire, difficult to be broken, are forcibly 
 carried along by the messenger, their own karma, to heaven 
 (svxtrga), earth and hell (naraka). 
 
 78. Severally bound by the qualities of the five (senses) 
 sound and the rest, five (creatures) meet with their death, viz., 
 the deer, elephant, moth, fish and black bee ;* what then of 
 man bound by all (the senses) jointly ? 
 
 * It ia said that music exercises a powerful fascinating effect on the deer. 
 We are told that ancient Indian hunters used to take advantage of this fact 
 and attract deer by playing soft music on the flute and thus lure animals to 
 their death. The elephant is constantly surprised and killed by hunters while 
 iu a state of stupefaction caused by the pleasure the animal derives from 
 rubbing its forhead against the pine tree. Sanskrit writers frequently 
 mention this circumstance. The moth and bre are respectively attracted 
 by sight, taste and smell.
 
 ( 112 ) 
 
 79. In point of virulence sensuous objects are more fatal 
 than the poison of the black snake (Nvja Trapidwnih$)\ poison 
 only kills one who imbibes it, but sensuous objects can kill 
 (spiritually) even by their mere outward appearance (literally : 
 by the mere sight of them). 
 
 80. He who is free from the great bondage of desires, so 
 difficult to avoid, is alone capable of liberation ; not another, 
 even though versed in the six systems of philosophy. 
 
 81. Those only sentimentally desirous of liberation and 
 only apparently free from passion, seeking to cross the ocean of 
 conditioned existence, are seized by the shark of desire, being 
 caught by the neck, forcibly dragged into the middle and 
 drowned. 
 
 82. He only who slays the shark of desire with the sword 
 of supreme dispassion, reaches without obstacles the other side 
 of the ocean of conditioned existence. 
 
 83. The mind becomes turbid of him who treads the rug- 
 ged path of sensuous objects, death awaits him at every step 
 like a man vrho goes out on the first day of the mouth (according 
 to the saying of the astrologers);* but whoever treads the right 
 path under the instruction of a guru or a good man who looks 
 after his spiritual welfare, will obtain by his own intuition 
 the accomplishment of his object; know this to be the truth ! 
 
 84. If the desire for liberation exists in thee, sensuous objects 
 must be left at a great distance as if they were poison, thou 
 must constantly and fervently seek contentment as if it were 
 ambrosia, also kindness, forgiveness, sincerity, tranquillity and 
 self-control. 
 
 85. Whoever attends only to the feeding of his own body, 
 doing no good to others and constantly avoids his own duty, and 
 not seeking liberation from the bondage caused by ignorance, 
 kills himself. 
 
 * There is here a play on the word }/ra(ijm'.(a, which means both "the first 
 step" and ' the first day.
 
 ( 113 ) 
 
 86. He who lives only to nourish his own body, is like one 
 who crosses a river on an alligator thinking it to be a log 
 of wood. 
 
 87. For one desirous of liberation, desires pertaining to the 
 body etc. lead to the great death ; he who is free from such 
 desires is aloiie fit to gain liberation. 
 
 88. Conquer the great death desire for the (sake of) the 
 body, wife, son, and so on. Having conquered it the ascetics 
 (muni*) enter the supreme abode of Vishnu (i.e. attain union 
 with the Logos who reside in the bosom of Parabrahm). 
 
 89. This gross body which we condemn is made up of 
 skin, flesh, blood, nerves, fat, marrow and bones, and is filled 
 with filth. 
 
 90. This gross body, produced out of the five gross elements 
 themselves produced by the quintupling process, through 
 previous karma, is the vehicle of earthly enjoyments. In the 
 waking state of that body gross objects are perceived. 
 
 91. The ogo embodied in this through the external organs 
 enjoys gross objects such as the various forms ofchapletsof 
 flowers, sandal-wood, woman and so forth.* Therefore it is 
 conscious of the body in its waking state. 
 
 92. Know that this gross body, on which depend all the 
 external manifestations of the purusharf is but like the house 
 of the householder. 
 
 93. The products of the gross (body) are birth, decrepitude, 
 and death. Its stages of development arc childhood^ and the 
 rest. To the body, subject to diseases, belong the innumerable 
 
 * Typical of all sensuous objects. 
 
 t This word is not to be understood here as the absolute self, but merely 
 the embodied self. Pni'vlm literally means the dweller in the city, that is in 
 the body. It is derived from pitra which means the city or body, and usha a 
 derivative of the verb ra.s to dwell. 
 
 According to the Hindus the body passes through six stages, birth 
 existence, growth, change, decline and death.
 
 regulations concerning caste and condition,* as do also honour, 
 digrace, adulation and the like. 
 
 9*. Intellect, hearing, touch, sight, smell and taste (are 
 called) senses by reason of their conveying perceptions of gross 
 objects. Speech, hands, feet, etc. are called organs of action 
 because through them acts are performed. 
 
 95, 9G. Thenuinax, bwMli.i, < than fa-it i and chitta, with 
 their functions, are called the internal instruments. Manas is 
 (so called) by reason of (its) postulating and doubting ; IvAldhi 
 by reason of (its) property of (arriving at a) fixed judgment 
 about objects; li.a/nk,iti arises from egotism, and ckitta, is 
 so-called on account of it? property of concentrating the mind 
 on one's own interest. 
 
 97. Vitality ^rdna, the second principle), by the difference 
 of its functions and modifications becomes like gold, waterf and 
 so OB,jmww&, apdna, vydna, uddna, sanuma. 
 
 98. The five (faculties) beginning with speech, the five 
 (organs) beginning with the ear, the five (vital airs) beginning 
 with prdntt, the five (elements) beginning with dkda-, buddlu 
 (intellect) and the rest, avidyd, (ignorance) whence kdma 
 (desire) and karma (action) constitute a body called .-;>//<>/'//<(/ 
 (subtle) body. 
 
 99. Listen ! This body produced from five subtle elements 
 is called stikshina as also Imytt, (characteristic) aarlra ; it is the 
 field of desires, it experiences the consequences of karma (prior 
 experience); it (with the Karana Sarim added) being igno- 
 rant, has no beginning, and is the upadhl (vehicle) of at ma it. 
 
 * There are four conditions of life : bramacharya , houseless celibacy 
 ijrthadthya, family life as a householder ; raiwjiraxthti, religious life in the 
 forest ; and bhaikithya, mendicancy. Hindu legislators have prescribed rules 
 applicable to persons in each of these conditions. 
 
 t As gold is transformed by modification! of form into bracelets, earrings, 
 etc. ; and water, by change of function, becomes steam or ice or modifies its 
 form according to the vessel in which it is contained, so vitality receives 
 different forms in accordance with the different functions it u
 
 ( 115 ) 
 
 100. Tho characteristic condition of this body is the dreamy 
 state ; this state is distinguished from the waking state by the 
 peculiar manner in which its senses work ; in the dreamy state 
 mind itself revives the conditions created by the desires of the 
 waking state. 
 
 101. This body having attained the condition of the actor 
 manifests it.self. In it shines the absolute self (seventh prin- 
 ciple) which has as its vehicle intellect (higher fifth principle) 
 and which is unaffected by any karma as if an independent 
 witness. 
 
 102. Because it (seventh principle) is free from all union, it 
 is unaffected by the action of any upadh-L This line/a sar'tra 
 performs all actions as the instrument of atma just as the 
 chisel and other tools (perform the actions) of the carpenter ; 
 for this reason the at ma is free from all union. 
 
 103. The properties of blindness, weakness and adaptability 
 exist on account of the good or bad condition of the eye ; simi- 
 larly deafness, dumbness and so on are properties of the ear 
 and are riot to be considered as belonging to the self. 
 
 104. In-breathing, out-breathing, yawning, sneezing and so 
 forth are the actions of pmna and the rest, say the wise men ; 
 the property of vitality is manifested in hunger and thirst. 
 
 lOo. The internal organ is in communication with the 
 path of the eye and the rest, and by reason of the specialising 
 (of the whole) the ego* (ahankara) is manifested. 
 
 * The corporeal eye by itself is incapable of seeing, otherwise it would not 
 cease to see at the death of the body. In reality the eye sees by reason of its 
 connection with the self through the egotism (aJumJectra) by the concept or 
 object which maybe described as "Iain the seer." That this object is 
 different from the egotism itself is clear from the fact that there exist other 
 objects of a similar nature strung together or connected by the egotism snch 
 as " I am the hearer," etc.; here it is plain that the abovementioned concepts 
 are none of them the egotism itself, for the disappearance of the concept " I 
 am the seer" does not involve the disappearance of the egotism which mani- 
 fests through other similar concepts.
 
 10G. This ego which is the subject of enjoyment and ex- 
 perience is to be known as akankai'a*. It attains three 
 conditions by association with the qualities/} 9 satva and the 
 rest. 
 
 107. By the agrecableuess of objects it becomes happy and 
 by the contrary unhappy ; happiness and unhappiuess are its 
 properties and not of atma which is the eternal bliss. 
 
 108. Objects become dear not in themselves but by reason 
 of their usefulness to the self because the self 'is the most 
 beloved of all. 
 
 109. Therefore the atma is the eternal bliss, for it there 
 is no pain. The bliss of the atma, dissociated from all objects, 
 which is experienced in dreamless slumber, is during waking 
 perceived by direct cognition,:}: by instruction and by inference. 
 
 110. The supreme rnaya out of which all this universe is 
 born, which is Para-mesa sald'i (the power of the supreme 
 Lord) called avyakta, (unmanifested) and which is the begin- 
 ningless avidya (ignorance) having the three yuna* (qualities), 
 is to be inferred through its effects by (our) intelligence. 
 
 111. This Maya is noumenal nor phenomenal nor is it 
 essentially both ; it is neither differentiated nor is it undifferen- 
 tiated nor is it essentially both ; it is neither particled nor is 
 it the unparticled nor is it essentially both ; it is of the most 
 wonderful and indescribable form. 
 
 * It will be seen that hitherto only sensational consciousness of objects has 
 been treated of. But in every act of sensational consciousness is involved the 
 consciousness of the self that experiences sensation. When I become consci- 
 ous say for instance of a book there are two distinct branches into which that 
 consciousness resolves itself. I am conscious of the book and I am conscious 
 of the fact that I am conscious of the book. This latter branch of conscious- 
 ness or reflection, consciousness or self -consciousness is egotism or ahankara. 
 
 fr The qualities are *ati-a or pleasure and goodness, raja* pain and passional 
 activity, tama* indifference or dullness. In association with these qualities, 
 forming the three classes into which objects are divided, the egotism attains 
 its three conditions. The excess of xafm produces super-human conditions, 
 excess of raja* human and excess of tama* sub-human existence. 
 
 Which practical psychology or occultism gives.
 
 ( 117 ) 
 
 112. Its effects can be destroyed by the realization of the 
 non-dual Brahman, as the illusion of the serpent in the rope is 
 destroyed by the realization of the rope. The qualities of it 
 are called raja*, ^""'-* au< i &' and these are known by 
 their effects. 
 
 113. The power of raj as is extension (vikshepa) which is the 
 essence of action and from which the pre-existing tendencies 
 to action were produced, and the modifications of the mind 
 known, as attachment and other qualities productive of sorrow 
 are always produced by it. 
 
 114. Lust and auger, greed, arrogance, malice, aversion 
 personality, jealousy and envy are the terrible properties of 
 i'ujdtt ; therefore by this quality is produced inclination to 
 action, for this reason raja* is the cause of bondage. 
 
 115. The power of tarnas is called arritl (enveloping) by 
 the force of which one thing appears as another ; it is this 
 force which is the ultimate cause of the conditioned existence 
 of the ego and the exciting cause for the operation of the force 
 of extension ( Vll^hcpa). 
 
 110. Even though intelligent, learned, skilful, extremely 
 keen-sighted in self examination and properly instructed in 
 various ways, one cannot exercise discrimination, if enveloped 
 by tarmi.s ; but, on account of ignorance one considers as real 
 that which arises out of error, and depends upon the properties 
 of objects produced by error. Alas I for him ! great is the 
 enveloping power of turua* and irrepressible ! 
 
 117. Absence of right perception, contradictory thinking, 
 thinking of possibilities, making unsubstantial things for sub- 
 stance, belong to raju*. One associated with rajas is perpe- 
 tually carried away by its expansive power. 
 
 118. Ignorance, laziness, dullness, sleep, delusion, folly and 
 others are the qualities of tmiias. One possessed by these 
 perceives nothing correctly but remains as if asleep or like 
 a post.
 
 119. Pure satva, even though mixed with these two, in the 
 same way as one kind of water mixes with another,* becomes 
 the means of salvation ; [for] the reflection of the absolute 
 self (supreme spirit), received by satva, suulike manifests the 
 universe of objects. 
 
 120. The properties of mixed satca are self-respect., self 
 regulation, self-control, and the rest, reverence, regard, desire 
 for liberation, god-like attributes and abstinence from evil. 
 
 121. The properties of pure mtva are purity, perception of 
 the atma within us, supreme tranquillity, a sense of content- 
 ment, cheerfulness, concentration of mind upon the self by 
 which a taste of eternal bliss is obtained. 
 
 122. The unmanifested (avyaktam) indicated by these 
 three qualities is the (cause of) karana sa-rira (causal body) 
 of the ego. The state of its manifestation is dreamless 
 slumber, in which the functions of all organs and of the BuJ<llt i 
 are latent. 
 
 123. Dreamless slumber is that state in which all consci- 
 ousness is at rest, and intellect (buddki) remains in a latent 
 state ; it is known as a state in which there is no knowledge. 
 
 124. The body, organs, vitality, mind (mawi*), ego and the 
 rest, all differentiations, the objects of sense, enjoyment and 
 the rest, dkdsa and other elements composing this endless 
 universe, including the wvyaktdm (unmanifested), are the not- 
 spirit. 
 
 125. Maya all the functions of Maya, from Mahat'f to the 
 body know to be aaat (prakrUt or the unreal objectivity) like 
 the mirage of the desert by reason of their being the non-ego. 
 
 12G. Now I shall tell you the essential form (swarupa) of 
 the supreme spirit (PARAMATMA), knowing which, man freed 
 from bondage attains isolation (reality of being). 
 
 .e. 
 "t Buddhi, the first manifestation of Prakriti.
 
 ( 119 ) 
 
 127. An eternal somewhat, upon which the conviction 
 relating to the ego rests, exists as itself, being different from 
 the five sheaths and the witness of the three conditions. 
 
 128. Who during waking, dreaming, and dreamless slumber 
 knows the mind and its functions which are goodness and its 
 absence this is the ego. 
 
 129. Who by himself sees* everything, who is not seen by 
 any one, who vitalizes buddki and the others and who is not 
 vitalized by them this is the atma. 
 
 130. The atma is that by which this universe is pervaded, 
 which nothing pervades, which causes all things to shine, but 
 which all things cannot make to shine. 
 
 131. By reason of its proximity alone the body, the organs, 
 lianas and Btiddhl apply themselves to their proper objects as 
 if applied [by some one else]. 
 
 132. By it having the form of eternal consciousness all 
 objects from akankara to the body and pleasure and the rest 
 are perceived as a jar [is perceived by us.] 
 
 133. This 1 J a-j'iislu'; the essential atraa'f is primeval per- 
 petual, unconditioned, absolute happiness, eternally having the 
 same form and being knowledge itself impelled by whom 
 speech (vetch) and the vital airs move. 
 
 134. This unmanifested spiritual consciousness begins to 
 manifest like the dawn in the pure heart, and shining like the 
 midday sun in the " cave of wisdoms" (the aynichakm see 
 " Places of Pilgrimage" October Thcosophist) illuminating the 
 whole universe. 
 
 135. The kuower of the modifications (operations)* of the 
 riuinda and ahankrltl, of the actions performed by the body, 
 organs and vitality present in them, as the fire is present in the 
 iron, [heated by fire], does not act nor modify (in the same 
 sense as the above,) nor follow (their actions). 
 
 * Cognises. 
 
 t Because it is manifested as itself in the manifested universe, 
 
 ] r i~. Vitality, the organs, etc.
 
 ( 120 ) 
 
 136. That eternal is not born, docs not die, or grow or decay 
 or modify, is not itself dissolved by the dissolution of this 
 body, as space (is not dissolved) by the dissolution of the jar. 
 
 137. The supreme spirit ( paramatma ), different from Pra- 
 kr'tt't and its modifications, baring for its essential characteristic 
 pure consciousness shines equally in, manifests this infinity of 
 reality and unreality, manifests* aham (the root of self) itself 
 in the conditions, waking and the rest, as the witness (or sub- 
 ject) ofbiuldht. 
 
 138. O disciple, with mind under control, directly perceive 
 this, the atriM in thyself as " this I am :> through the tran- 
 quility of baddki cross the shoreless sea of changeful existence, 
 whose billows are birth and death, and accomplish thy end, 
 resting firmly in the form of Brahma. 
 
 139. Bondage is the convictionf of the "I" as being related 
 to the non-ego ; from the ignorance (or errorVj; arising out of 
 this springs forth the cause of the birth, death, and suffering of 
 the individual so conditioned. And it is from this (error) alone 
 that (he) nourishes, anoints and preserves this body mistakiug 
 
 * The original word is rilasati, plays. I aim compelled to socritice in the 
 translation, the suggestion in the original as to the absence of want and there- 
 fore of a motive for action in the absolute ego. 
 
 t The original word is mart which is a synonym for buddhi. Bondage there- 
 fore is that condition or modification of biul.dhi in which it takes the form 'if 
 the error mentioned in the text. Starting from this initial modification bvddhi 
 secretes, larva-like, the world of objects which it reflects upon the at ma and 
 produces its bondage or illusive conditions. Atma is eternally pure and un- 
 conditioned, but through its erroneous identification with bttddhi, secreting 
 the illusion of objects, it becomes bound that is to say the modifications of 
 buddhi Income ascribable to it. 
 
 J The words ariilya and rtfftuind are usually rendered " ignorance ;" but 
 it is necessary to state that in this connection the word ignorance has a 
 meaning slightly different from the usual one. It does not mean negation of 
 knowledge but is a positive concept as we said before. Perhaps error is a 
 better rendering. The negative particle a in these words does not imply the 
 negation of the term it qualifies but it* antithesis. Tim's dkurmu evil act, 
 akhyati- ill-fame &c.
 
 ( 121 ) 
 
 the unreal for the real and gets enveloped in objects of sense 
 in the same way as a cocoon maker (larva) gets enveloped in 
 its own secretion. 
 
 140. O friend listen ! The notion of ego in one deluded by 
 tamas becomes strengthened in this (ctsat). From such absence 
 of discrimination springs forth the notion* of rope in the snake. 
 From this a mass of great suffering befalls the entertainer of 
 such notion. Therefore the acceptance of asat as the " I" in 
 bondage.f 
 
 141. The enveloping power of tamas completely enshrouds 
 this at ma, having infinite powers (Vibhava), manifested by the 
 indivisible, eternal, non-dual power of knowledge, as Raliu (the 
 shadow of the moon) enshrouds the sun's orb. 
 
 142. On the disappearance of the supremely stainless 
 vadiunce of one's atma, the deluded individual imagines the 
 body which is riot self to be self. Then the great power of 
 rajas called vikshepa (extension) gives great pain to this in- 
 dividual by the ropes of bondage [such as] lust, anger, etc. 
 
 1 43. This man of perverted intellect, being deprived of the 
 real knowledge of the atna through being devoured by the 
 shark of great delusion, is subject to conditioned existence on 
 account of this expansive energy (vikuhepa). Hence he, con- 
 temptible in conduct, rises and falls in this ocean of condition- 
 ed existence, full of poison. 
 
 144. As clouds produced (i.e., rendered visible) by the rays 
 of the sun manifest themselves by hiding the sun, so egotism 
 
 * The original word is dhishana. It signifies that sub-conscious octivit 
 which goes on during the vivid cognition of any particular state of conscious- 
 ness and becomes realized in the succeeding state. Thus the dhishana of wak- 
 ing consciousness becomes real and objective in dream-life. See Sankara's 
 Commentary on the opening Stanza of Gaurapada's karika on the Mandukya 
 Upanishad. 
 
 t In other words bondage is the condition in which the notion of / has any 
 content which is objective, in the largest sense of the word. But as there are 
 grades of liberation this detinition of bondage is to be taken as the absolute 
 limit. 
 P
 
 ( 122 ) 
 
 arising through connection with the atrna (or ego) manifests 
 itself by hiding the real character of the at ma (or ego). 
 
 145. As on the unpropitious clay when thick clouds devour 
 the sun, sharp cold blasts torment the clouds, so when the ego 
 is without intermission enveloped by ta'nias the man with de- 
 luded bmldhi is, by the intense expansive power [ri/,>7/e/M ; ] 
 goaded on with many sufferings. 
 
 14G. By these two powers is produced the bondage of the 
 individual ; deluded by these two he thinks the body to be 
 the atma. 
 
 147. Of the tree of conditioned life truly the seed is tamu*, 
 the sprout is the conviction that the body is the ego, attach- 
 ment is the leaf, karma truly is the sap, the body is the trunk, 
 the vital airs are the branches of which the tops are the organs, 
 the flowers the objects [of the organs], the fruit the variety oi 
 sufferings from manifold karma, and jivu* is the bird that 
 feeds. 
 
 148. The bondage of non-ego, rooted in ignorance, produces 
 the torrent of all birth, death, sickness, old-age and other evils 
 of this (the jiva), which is in its own nature manifest without 
 beginning or end. 
 
 149. This bondage is incapable of being severed by weapons 
 of offence or defence, by wind, or by fire or by tens of millions 
 of acts,t but only by the great sword of discriminative know- 
 ledge, sharp and shining, through the favour of Yoya.+ 
 
 150. For a man having his mind fixed upon the conclusions 
 of the Yedas (there is) the application to the duties prescribed 
 for him ; from such application comes the self-purification of 
 the jim. In the purified bmldhi is the knowledge of the 
 supreme ego and from that is the extinction of couditioded life 
 down to its roots. 
 
 * Individual ego. 
 
 t Religious socrifices, etc. 
 
 Dh&tuh is used in this sense in several Upamisliads also.
 
 ( 123 ) 
 
 151. As the water in the tank covered by a collection of 
 moss does not show itself, so the dtnui enveloped by the five 
 sheaths, produced by its own power and beginning with the 
 airnamaya, does not manifest itself. 
 
 152. Upon the removal of the moss is seen the pure water 
 capable of allaying heat and thirst, and of immediately yielding 
 great enjoyment to man. 
 
 153. When the five sheaths are removed the pure pmtyag- 
 fitma (the Logos), the eternal happiness, all-pervading, the 
 supreme light itself shines forth. 
 
 154. A wise man must acquire the discrimination of spirit 
 and not spirit ; as only by realising the self which is absolute 
 being, consciousness and bliss, he himself becomes bliss. 
 
 155. Whoever, having discriminated the pratyagatm a that 
 is without attachment or action, from the category of objects, 
 as the reed is discriminated from the tiger-grass, and having 
 merged everything in that, finds rest by knowing that to be 
 the true self, he is emancipated*' by recognition of the pra- 
 tyayatma and transfer of the human individuality to it. 
 
 156. 157. This food-produced body, which lives through 
 food and perishes without it, and is a mass of skin, epidermis, 
 flesh, blood, bone, and filth, is the a mummy sheath : it can- 
 not be regarded as the self which is eternal and pure. 
 
 158. This (atma) was before birth and death and is now 
 how can it, the true self, the knower of condition! and modi- 
 fication, be ephemeral, changeable, differentiated, a mere 
 vehicle of consciousness ? 
 
 159. The body is possessed of hands, feet, and the rest; not 
 so the true self which, though without limbs, by reason of its 
 being the vivifying principle and the indestructibility of its 
 various powers, is the controller and not the controlled. 
 
 * i.e. By recognition of the ]>rat yarjatma (logos) as the individuality in man. 
 t The original word lhaca would perhaps be better explained as the stable 
 modifications.
 
 ( 124 ) 
 
 160. The true self being the witness of the body audits 
 properties, its actions and its conditions, it is self evident that 
 none of these can be a characteristic mark of the atma. 
 
 161. Full of misery, covered with flesh, full of filth, full of 
 sin, how can it be the knower ? The ego is different from this. 
 
 162. The deluded man considers the ego to be the mass of 
 skin, flesh, fat, bones and filth. The man of discrimination 
 knows the essential form of self, which is the supreme truth, to 
 be without these as characteristic marks. 
 
 163. " I am the body" such is the opinion of a deluded 
 man ; of the learned the notion of / is in relation to the 
 body, as well as to the jiva (monad). Of the great soul 
 possessed of discrimination and direct perception, " I am Brah- 
 man," such is the conviction with regard to the eternal self. 
 
 164. O you of deluded judgment, abandon the opinion that 
 the ego consists in the mass of skin, flesh, fat. bone, and filth ; 
 know that the real self is the all-pervading, changeless atma, 
 and so obtain peace. 
 
 165. As long as the wise man does not abandon the notion 
 that the ego consists of the body, organs and the rest ; the pro- 
 duct of illusion, so long there is no prospect of his salvation, 
 even though he be acquainted with the Yedas and their meta- 
 physical meaning. 
 
 166. As one's idea of /is never based on the shadow or 
 reflection of the body, or the body seen in dream or imagined 
 by the mind, thus also may it be with the living body. 
 
 167. Because the false conviction that the ego is merely the 
 body is the seed producing pain in the form of birth and the 
 rest, pains must be taken to abandon that idea ; the attraction 
 towards material existence will then cease to exist. 
 
 168. Conditioned by the five organs of action, this vitality 
 becomes the pranamaya sheath through which the embodied 
 ego performs all the actions of the material body.
 
 ( 125 ) 
 
 109. The prannmaya, being the modification of life-breath 
 and the comer and goer, in and out, like air-currents, is also 
 not the aim a, because it cannot by itself discriminate between 
 good and evil, or the real self and another, it is always depen- 
 dent on another (the self). 
 
 170. The organs of sensation together with the manias form 
 the manomaya sheath which is the cause (hetu) of the differ- 
 entiation between I and mine ; it is the result of ignorance, it 
 fills the former sheath and it manifests its great power by dis- 
 tinguishing objects by names, etc. 
 
 171. The fire of the manomaya sheath, fed with objects as 
 if with streams of melted butter by the five senses like five 
 Hotris*, and blazing with the fuel of manifold desires, burns 
 this body, made of five elements. 
 
 172. There is avidyd besides the numas. Mana* itself is 
 the avidyd, the instrument for the production of the bondage 
 of conditioned existence. "When that (avidya) is destroyed, all 
 is destroyed, and when that is manifested, all is manifested.-|- 
 
 173. In dream, when there is no substantial reality, one en- 
 ters a world of enjoyment by the power of the manas. So it is 
 in waking life ; without any difference, all this is the manifesta- 
 tion of the manas.l 
 
 174. All know that when the mana* is merged in the state 
 of dreamless slumber nothing remains. Hence the contents of 
 
 * Priests offering oblations to the fire. 
 
 + Manas being the organ of doubt or the production of multiplicity of con- 
 cepts iu relation to one and the same objective reality, is here taken to be 
 the same as uciilyu. The buddhi determines these manas born concepts as 
 real and through the ahankara specialises them by an association with the 
 true ego. Thus is the world of illusions produced. It will now be seen that 
 if the manas attains tranquillity, the world of illusions is destroyed. For then 
 the buddhi having no hypothetical concepts witli regard to the one objective 
 reality to deal with, reflects that reality and the ahankara is destroyed by the 
 destruction of its limitations, and becomes merged in the absolute self. 
 
 See Mr. Keightley's Synopsis of Du Prel's "Philosophic der Mystik." 
 Theosophist, Vol. VI for the psychology of dreams.
 
 ( 126 ) 
 
 our consciousness are created by the manrts and have no real 
 existence. 
 
 175. Cloud collects by the wind* and is again dispersed by 
 the wind ; bondage is created by the manas, and emancipation 
 is also produced by it. 
 
 176. Having produced attachment to the body and all 
 other objects, it thus binds the individual as an animal is 
 bound by a rope, afterwards having produced aversion to these 
 as if to poison, that manas itself frees him from bondage. 
 
 177. Therefore the manas is the cause of the bondage of this 
 individual and also of its liberation. The manas when stained 
 by passion is the cause of bondage, and of liberation when pure 
 devoid of passion and ignorance. 
 
 178. When discrimination and dispassiou predominate, the 
 manas having attained purity becomes fit for liberation, theie- 
 fore these two (attributes) of a man desirous of liberation and 
 possessed of luddhi, must at the outset be strengthened. 
 
 179. In the forest land of objects wanders the great tiger 
 named manas, pure men desirous of liberation, do not go there. 
 
 180. The manas, through the gross body and the subtle 
 body of the enjoyer, creates objects of desire and perpetually 
 produces differences of body, case, condition, and race all results 
 of the action of the qualities. 
 
 181. The manas having'clouded over the absolute conscious- 
 ness which is without attachment, it acquires notions of " I" 
 and " mine," and through attachment to the body, organs, and 
 life, wanders ceaselessly in the enjoyment of the fruit of his 
 actions. 
 
 182. By ascribing the qualities of the atmd to that which 
 is not atmd is created (the series of incarnations). This as- 
 
 * The word translated wind includes the atmosphere, together with its 
 moisture and currents.
 
 ( 127 ) 
 
 cription is produced by the manas,vrhi<>h is the primary cause 
 of birth, suffering etc. in a man devoid of discrimination and 
 tainted by rajas and tama*. 
 
 183. Therefore learned men who have seen the truth call 
 the man a* avidya, by which the universe is made to wander as 
 the clouds are by the wind. 
 
 184. For this reason pains should bo taken to purify the 
 riianas by one desirous of liberation. It being purified, liberation 
 is at hand. 
 
 185. Through the sole desire of liberation having rooted out 
 attachment to objects and renounced personal interest in action; 
 with reverential purity, he who is devoted to study (tsravana) 
 and the rest, shakes off mental passion. 
 
 180. Even the manomaya (sheath) is not the supreme ego 
 on account of its having beginning and end, its modificable 
 nature, its pain-giving characteristics, and by reason of its be- 
 ing objective. It is not seen by that which is itself seen 
 (or objective) for it is the seer (or subject), 
 
 187. ThQ]budd/ti with its functions and combined with the 
 organs of perception becomes the vignanamaya sheath whose 
 characteristic is action and which is the cause of the revolution 
 of births and deaths. 
 
 188. The modification of prakriti (to-gether with) the power 
 accompanying chita pratibinibo, (jiva or monad) is called tvV/- 
 nanamaya the atma, and is possessed of the faculties of cog- 
 nition and action,* and its function is to specialise the body, 
 ore/an* and the rest as the ego. 
 
 189. This (ego) having no beginning in time is the jiva or 
 monad. It is the guide of all actions, and governed 1>y previ- 
 ous desires, produces actions, righteous and unrighteous and 
 their consequences. 
 
 * For explanation of gnanamkti (faculty of cognition) and kriyasukti (faculty 
 f action) see Five years of Theosophy, pp. 110 1.
 
 ( 128 ) 
 
 190. It gathers experience by wandering through various 
 grades of incarnation* and [comes below and goes abovef It is 
 to this vigndnamaya that belongs the pleasure and pain, per- 
 taining to waking, dreaming and the other conditions. 
 
 191. Pre-eminently illumined by the light (of the Logos) 
 on account of its close proximity to the Pardtma (the Logos) 
 the 'I'lyndntunaya sheath which produces the difference between 
 "I" and " mine" and all actions pertaining to different stages 
 of life and condition becomes its upadhi (objective basis) 
 when jiva passes from one existence to another through igno- 
 rance. 
 
 192. This clothed in the vigndnamaya sheath shines in the 
 vital breaths (subtle currents of the sulcshmasarim) and in 
 the heart^ This atnia acting on Kuthastka (mulaprakriti) 
 and manifesting in this upadhi appears to be the actor and 
 enjoy er. 
 
 193. Being limited by (buddki) (intellect) the atma though 
 pervading all appears different (from other objects) through 
 the illusive nature (the ego), just as the water-jar and the rest 
 (appear different) from the earth. 
 
 194. PardtmA by reason of connection with an objective 
 basis, appears to partake of the attributes (of this upadkl) just 
 as the formless fire seems to partake of the form of the iron (in 
 which it inheres). The atma is, by its very nature, essentially 
 unchangeable. The pupil said. 
 
 195. Whether through ignorance or any other cause, the 
 cdnia invariably appears as jiva (higher portion of fifth prin- 
 ciple) ; this upadhi, having no beginnin g, its end cannot be 
 1 magined. 
 
 * Such as animal, human, etc. 
 t'Objective and subjective conditions. 
 The seat of abstract thought.
 
 ( 129 ) 
 
 196. Hence the connection of the atma with jiva does not 
 seem to be terminable, and its conditioned life appears to be 
 eternal, then tell me, blessed Master, how there can be libe- 
 ration ? The blessed teacher said : 
 
 197. wise man: you have asked rightly. Now, listen 
 carefully. The illusive fancies arising from error are not con- 
 clusive. 
 
 198. Without error truly the atma, the independent and 
 non-acting, and formless cannnot be connected with objects, 
 just as blue colour is attributed to the sky (on account of our 
 limited vision.) 
 
 199. The seer of the self (pratyagatma), being without 
 action, without attributes, is knowledge and bliss. Through the 
 error (caused by) buddhi it appears conditioned (connected 
 with jiva) but this is not so. When this error is dispelled, it 
 no longer exists, hence it is unreal by nature. 
 
 200. As long as there is this error, so long this (connection 
 with /tM*) created by false knowledge, exists ; just as the illu- 
 sion, produced by error, that the rope is the snake, lasts only 
 during the period of error on the destruction of error no 
 snake remains it is even so. 
 
 201. 202. Ignorance has no beginning, and this also applies 
 to its effects ; but upon the production of knowledge, ignorance 
 although without beginning, is entirely destroyed as is every- 
 thing of dream life upon awakening. Even though without 
 beginning this is not eternal, being clearly analogous to 
 pragdbhavck* 
 
 203,204-. The connection of the at ma with jiva, created 
 through its basis, buddhi, though having no beginning, is thus 
 seen to have an end. Hence this connection does not exist, 
 
 * Antecedent non-existence. Cf. Nyaya philosophy for explanation of this 
 term e.g. the state of a pot before manufacture is one of antecedent noii- 
 existence.
 
 ( 130 ) 
 
 and the atrna, is entirely different from the jiva in nature and 
 attributes. The connection between atrna and buddhi (mind) 
 is established through false knowledge. 
 
 205. This connection can only be terminated by true know- 
 ledge it cannot be otherwise. The knowledge that Brahm 
 (the first cause) and atma are one and the same is true know- 
 ledge and according to the Vedas. 
 
 206. This knowledge can only be acquired by the perfect 
 discrimination of ego and non-ego ; after that discrimination 
 is to be practised in relation to pratyagatma (the Logos) and 
 sadatma (the ego). 
 
 207. 208. As the most muddy water appears pure water on 
 the removal of the mud, even so the pratyagatma shines 
 clearly when sadatma (the ego) is removed from unreali- 
 ty asat.* Therefore the Logos should be separated from 
 saddtma and all that pertains to the false self. 
 
 209. Hence the Paratma (the Logos) is not that which is 
 called the vignanamaya. By reason of its changeable, de- 
 tached character and materiality, as well as on account of its 
 objectivity and liability to error, it ( Vignanamaya sheatli) 
 cannot be regarded as eternal. 
 
 210. Anandamaya sheath is the reflection of the absolute 
 bliss, yet not free from ignorance. Its attributes are pleasure 
 and the like, through it the higher affections are realised (e. g. 
 in swarga). This sheath, whose existence depends upon virtu- 
 ous action, becomes manifest as Anandamaya without effort 
 (that is, as the necessary result of a good life) in a virtuous 
 man enjoying the fruits of his own merit. 
 
 211. The principal manifestation of the Anandamaya sheath 
 is in dreamless slumber. In the waking and dreaming states 
 it becomes partially manifested at the sight of pleasant objects. 
 
 212. Nor is this Anandamaya Paratma (the Logos) the 
 supreme spirit, because it is subject to conditions. It is a 
 modification of Prakriti, an effect, and the sum of all the 
 consequences of good acts. 
 
 *This refers to the upadhis.
 
 ( 131 ) 
 
 213. By inference and according to the Vorlas the atma is 
 what remains after the subtraction of the five sheaths. It is 
 the witness, it is absolute knowledge. 
 
 214. This atma is self-illumined and different from the five 
 sheaths ; it is the witness of the three states (waking, dream- 
 ing and dreamless sleep) ; it is stainless, and unchanging, it is 
 eternal bliss and thus it must be realised by the learned Brah- 
 man. The pupil said : 
 
 215. When the five sheaths are subtracted on account of 
 their unreality, I do not see, O Master, that any thing remains 
 but universal negation. What, then, remains to be known by 
 the learned Brahman, as ego and non-ego ? The Master 
 said : 
 
 216. O wise man, thou hast spoken well, thou art skilful in 
 discrimination, atma is that which is void of all changeful 
 things, such as egotism, etc. 
 
 217. That by which everything is known, that which is not 
 known by anything through the subtle intellect, realize that 
 knower to be the atma. 
 
 218. Whoever knows anything is the witness thereof. 
 With regard to an object not perceived by any one, the 
 characteristic of being the witness can be rightly postulated 
 of none. 
 
 219. The fact that oneself is the witness is perceived by 
 oneself. Therefore Pratyagatma (the Logos; is itself the 
 witness and not another. 
 
 220. The manifestation of this Pratyagatma is identical 
 in the states of waking, dreaming and dreamless slumber ; it 
 is the one inward manifestation of self-consciousness iu all 
 egos ; and is the witness of all forms and changes, such as 
 egotism, intellect, etc., and manifests itself as chidatma (real 
 self) and eternal bliss. This realize as Pratyagatma in your 
 own heart. 
 
 221. The fool, having seen the image of the sun in the 
 water of the jar, thinks it is the sun. So an ignorant man
 
 (132 ) 
 
 seeing the reflection of the logos in any of the upadhis 
 (vehicles), takes it to be the real self. 
 
 222. As the wise man looks at the sun itself and not the 
 jar, the water, or the reflection ; so also the wise man looks to- 
 wards the self-illumined Pratyagatma which shines in the 
 three upadhis but does not partake of their functions. 
 
 223, 224. Thus it is that the individual, abandoning the 
 body, the intellect and the reflection of jiva (ego) becomes 
 sinless, passionless and deathless by knowing the all-illumina- 
 ting atma, which is the seer, which is itself the eternal know- 
 ledge, different from reality as well as unreality, eternal, all 
 pervading, supremely subtle, devoid of within and without, the 
 only one, in the centre of wisdom. 
 
 225. The wise man (who becomes Pratyagatma by know- 
 ing it), is free from grief and filled with bliss. He fears 
 nothing from anywhere. Without knowledge of the true self 
 there is no other path open to those desirous of liberation 
 for removing the bondage of conditioned life. 
 
 226. The realization of the oneness of Brahm is the cause 
 of liberation from conditioned existence ; through which the 
 only Brahm, which is bliss, is obtained by the wise. 
 
 227. The wise man, becoming Brahm, does net return to 
 conditioned existence ; hence the unity of the self with Brahm 
 must be thoroughly realized. 
 
 228. Brahm which is truth, knowledge and eternity, the 
 supreme, pure, self-existing, uniform, eternal bliss, always 
 pre-eminent. 
 
 229. By the absence of .all existence besides itself this 
 Brahm as truth, is supreme, the only one ; when the supreme 
 truth is fully realized nothing remains but this. 
 
 230. By reason of ignorance this universe appears multi- 
 form, but in reality all this is Brahm, (which remains) when all 
 defective mental states have been rejected.
 
 ( 133 ) 
 
 231. The water-pot which is the effect* of clay is yet not 
 different from the clay, its essential nature always remaining 
 clay. The form of the water-pot has no independent existence 
 but is only a name generated by illusion.! 
 
 232. By no one can the water-pot be seen as itself and 
 distinct from the clay. Therefore the water-pot is imagined 
 from delusion ; the clay alone is essentially real. 
 
 233. All products of Brahm, which is reality, are them- 
 selves also real ; and there is nothing different from it. Who- 
 ever says that there is (anything different,) is not free from 
 illusion but is like a man talking in his sleep. 
 
 234. Brahm is this universe such is the saying of the 
 excellent sruti of the Atharva Veda. Therefore all this 
 universe is but Brahm, what is predicated of it as separate from 
 Brahm has no existence. 
 
 235. If this universe is a reality, then the atma is finite, 
 the Vedas have no authority and want of veracity is attributed 
 to Ishwara (the logos). These three things cannot be ac- 
 cepted by great souls. 
 
 236. The Lord, the knower of all objects in their reality, 
 has declared, " I am not supported by these phenomenal 
 manifestations, nor are they within me." 
 
 237. If this universe is a reality, it should be perceived in 
 dreamless slumber. Since, however, nothing is perceived (in 
 that condition) it is as unreal as dreams. 
 
 238. Therefore there is no real existence of the universe 
 distinct from the Paratma ; its distinct perception is as unreal 
 as that of the serpent in the rope. What reality can there be 
 in that which is merely manifest through ignorance ? 
 
 239. Whatever is perceived through error by an ignorant 
 person is nothing but Brahm the silver is truly but the 
 
 ' Effect = product, 
 t An empty abstraction with no substance to correspond to it.
 
 ( 134 ) 
 
 mother-of-pearl.* In this way Brahm is ever and again invest- 
 ed with forms, but they are nothing but mere names ascribed 
 to Brahm. 
 
 240. Therefore the supreme Brahm is the oue reality ; with- 
 out a second, it is pure wisdom, the stainless one, absolute 
 peace without beginning and without end, void of action and 
 the essence of ceaseless bliss. 
 
 241. When all the differences created by may a (illusion) 
 have been rejected, (there remains) a self-illumined something 
 which is eternal, fixed, without stain, immeasurable, without 
 form, uumanifested, without name, indestructible. 
 
 242. The wise know that as the supreme troth which is 
 absolute consciousness, in which are united the knower, the 
 known and the knowledge, infinite and unchangeable. 
 
 243. Ahammahas (the true self or the Logos clothed in its 
 own light) is (a manifestation of) all-pervading Parabrahm 
 which can be neither taken hold of nor abandoned, incon- 
 ceivable by the mind and inexpressible by speech immeasura- 
 ble, without beginning, without end. 
 
 244. Brahm and atma which are respectively designated 
 by the terms ' that' and ' thou,' are fully proved to be identical 
 when investigated by the light ofVedic teaching such as 
 tatiuamasl.-j- 
 
 245. The identity of the two thus indicated and predicated, 
 cannot be proved on account of mutually exclusive attributes 
 (that is, when the light of the Logos is manifested in upadhis 
 as the jiva or ego) any more than that of the fire-fly and the 
 sun, of the king and the slave, of the well and the ocean, of 
 the atom and the mountain (Mem), 
 
 * In reference to the well-known analogy of the erroneous perception of the 
 iother-of-pearl MI silver. 
 
 t This great aphorism of the Upanishads is formed of three words tat (that, 
 Paraforakm) twam (thon, jiva or ego) as (art the) Logos or lehwara.
 
 ( 135 ) 
 
 The distinction ia created by conditions 
 which in themselves are unreal. Listen this Maya (Mula- 
 prakriti) of the logos (Ishwara) is the cause of Mahat (the first 
 differentiation of Mulaprakriti) and the five sheaths are the 
 effect ofjiva (ego). 
 
 247. When these two upadhia those of the Para (the 
 Logos) and the jita are completely rejected, there is neither 
 Para nor jita. The king has his kingdom, the warrior his 
 arms ; on the removal of these there is neither king nor 
 warrior. 
 
 248. Hence the sruti (Vedas) says that the quality created 
 (by illusion) in Brahm is eliminated through knowledge, then 
 atma and jit a disappear. 
 
 249. Through logical inferences having rejected as unreal 
 every conception of what is visible, created by mind like the 
 notion of the serpent (imagined) in the rope, or like (things 
 seen in) dream ; the identity of atma with Brahm is realized. 
 
 250. Therefore, having ascertained these attributes, their 
 identity is established just as that of a figure of speech which 
 loses its original meaning and takes an additional sense. 
 But in order to realize this identity, neither the literal nor 
 the figurative signification is to be lost sight of. both must be 
 united in order to realize the identity of the logos and para- 
 brahm. (Harmony must be sought in the analogy of con- 
 traries). 
 
 251. 'That Devadatta is myself,' here the identity is in- 
 dicated by the rejection of the contrary attributes of the terms. 
 Similarly in the saying, ' that thou art,' rejecting the contrary 
 attributes in both terms, identity is established. 
 
 252. The wise know the perfect identity of the atma with 
 parabrahm* In hundreds of great aphorisms is declared the 
 identity of Brahm and the atma. 
 
 253. 254. Renounce the false conception you have formed 
 and understand through thy purified intellect that thou 
 (atma) art that subtle, self-existent, Brahm which is perfect 
 knowledge and indefinable as ether.
 
 ( 136 ) 
 
 255. Just as the pot made from clay is to be considered 
 clay, so Sadatma (the ego) evolved out of Sat (Parabrahtn), 
 is to be regarded as sat, and every thing is sat, and there is 
 nothing existing apart from it ; therefore thou art ' that' 
 absolute peace, without stain, great, Brahm without a second. 
 
 256. Just as in dreams the place, time, objects and intellec- 
 tion are all unreal, so also this world, created by ignorance is 
 unreal, and so are also this body, senses, vital airs, egoism > 
 etc. Therefore understand thou art ' that ' absolute peace, 
 without stain, great, Brahm without a second. 
 
 257. Realize that thou art ' that ' Brahm which is far be- 
 yond caste, wordly wisdom, family and clan, devoid of name 
 form, qualities and defects, beyond time, space and objects of 
 consciousness. 
 
 258. Realize that thou art ' that' Brahm which is su- 
 preme, beyond the range of all speech, but which may be 
 known through the eye of pure wisdom. It is pure, absolute 
 consciousness, the eternal substance. 
 
 259. Realize that thou art 'that' Brahm which is un- 
 touched by the six human infirmities* ; it is realised in the 
 heait of Yogis,t it cannot be perceived by the senses, it is im- 
 perceptible by intellect or mind. 
 
 260. Realize that thou art ' that' Brahm on which rests 
 the world, created through ignorance, it (Brahm) is self-sus- 
 tained, it is different from (relative) truth, and from untruth, 
 indivisible, beyond mental representation. 
 
 261. Realize that thou art ' that' Brahm w r hich is devoid 
 of birth, growth, change, loss of substance, disease and death, 
 indestructible, the cause of the evolution of the universe, its 
 preservation and destruction. 
 
 262. Realize that thou art ' that' Brahm which is the ces- 
 sation of all differentiation, which never changes its nature and 
 is as unmoved as a waveless ocean, eternally unconditioned and 
 undivided. 
 
 * Hunger, thirst, greed, delusion, decay and death. 
 + i.e., in Samcuthi.
 
 ( 137 ) 
 
 263. Realize that thou art 'that' Brakm which is the one 
 only reality, the cause of Multiplicity, the cause that elimi- 
 nates other causes, different from the law of cause and effect. 
 
 264. Realize that thou art ' that' Bmhm which is without 
 modification, very great, indestructible, the supreme, different 
 from all destructible elements and the indestructible logos, 
 eternal, indestrucible bliss, and free from stain. 
 
 265. Realize that thou art 'that' Brakm, that reality 
 which manifests as many through the illusions of name, form, 
 qualities, change, but is yet ever unchanged like gold (in the 
 various forms of golden ornaments.) 
 
 2G6. Realize that thou art 'that' Brakm which alone 
 shines, which is, which is the one essence and beyond the logos, 
 all-pervading, uniform, truth, consciousness, bliss, having no 
 end, indestructible. 
 
 267. By known logical inferences and by intuition realize 
 thyself as Brakm, j list as the meaning of a sentence is under- 
 stood ; the certainty of this truth will be established without 
 doubt just as (the certainty of) the water in the palm of the 
 hand. 
 
 268. Having realized the supremely pure truth, which is 
 perfect knowledge, remaining ever constant in the atnm as a 
 king in battle depends on his army, merge this objective uni- 
 verse in Brahm. 
 
 269. Brahm, the truth, the supreme, the only one, and 
 different from both (relative) truth and untruth, is in the 
 centre* of wisdom ; whoever dwells in that centre has no 
 rebirth. 
 
 270. Even if the substance (or truth) is intellectually 
 grasped, the desire which has no beginning ( expressed in the 
 words) "I am the actor and also the enjoyer" is strong and 
 firm, and is the cause of conditioned existence. That desire 
 may be got rid of with great effort by the knowledge of the 
 
 Literally the cavity between the eye-brows.
 
 ( 138 ) 
 
 Logos. The sages on earth call the getting rid of that desire 
 (literally thinning away, desire being compared to a rope) 
 emancipation. 
 
 271. The erroneous conception that attributes one thing 
 to another, such as that a (ma is the agoisin, body, senses, etc. 
 must be rejected by the wise through devotion to atma.* 
 
 272. Knowing that atma as the witness of mind and its 
 operation, and having realized through pure conduct, that atma 
 is the self; abandon the perception of non-spirit as spirit. 
 
 273. Having given up following the way of the world, the 
 body, or the scriptures, remove the erroneous conception that 
 atma is non-atma. 
 
 274. Owing to a person's desire for the things of the world, 
 the scriptures and the body, true knowledge cannot be pro- 
 duced. 
 
 275. This cruel trinity of desire is called by those who 
 know the iron chain that binds the feet of one aspiring for 
 liberation from the prison-house of conditioned existence ; he 
 who is free from this attains liberation. 
 
 276. As by mixture with water and by friction, sandal- 
 wood emits an excellent odour, removing all bad smells ; so 
 divine aspiration becomes manifest when external desire is 
 washed away. 
 
 277. Aspiration towards the supreme atma- is covered by 
 the dust of fatal desires lurking within, but becomes pure and 
 emits a fine odour by the friction of wisdom just as the sandal- 
 wood (emits odour.) 
 
 278. The aspiration towards atma is stifled by the net of 
 unspiritual desires, for by constant devotion to atma, they are 
 destroyed, and divine aspiration becomes manifest. 
 
 279. In proportion as the mind becomes firm by devotion 
 to atma, it renounces all desires for external things; when all 
 desires are completely exhausted, the realization of atma \^ 
 unobstructed. 
 
 *Cp. Light on the path.
 
 ( 139 ) 
 
 280. By constant rest in the atma the (individualize d) 
 mind of the Yogis disappears and desires are exhausted ; there- 
 fore remove the erroneous conception that not-spirit is spirit. 
 
 281. The quality of tdmas is eliminated by the other two 
 qualities, rajas and sativa, rajas by satwa and sativa by 
 purified satwa ; therefore, having recourse to satwa, remove 
 the erroneous conception that not-spirit is spirit. 
 
 282. Having ascertained that the body cherishes past 
 karma, become firm and calm and with great efforts remove 
 the erroneous conception that not-spirit is spirit. 
 
 283. By realizing " I am not j iva but Parabrahm," remove 
 the erroneous conception that not-spirit is spirit, which is 
 produced by the force of desire. 
 
 284. Having understood from the scripture, from logical 
 reasoning and from experience, the all-pervading nature of 
 atma ; remove the erroneous conception that not-spirit is spirit 
 which is produced through fallacious reasoning. 
 
 285. For the muni (ascetic) there is no activity concerning 
 giving or taking, therefore by devotion to the one, diligently 
 remove the erroneous conception that not-spirit is spirit. 
 
 286. In order to strengthen the conviction of self-identity 
 with Eralun, remove the erroneous conception that not-spirit is 
 spirit through the knowledge of the identity of self and Brahm 
 which arises from such sentences as ' thou art that.' 
 
 287. So long ag the notion ' I am this body' is not com- 
 pletely abandoned, control yourself with great concentration, 
 and with great effort remove the erroneous conception that uot- 
 spirit is spirit. 
 
 288. wise man ! so long as the notion remains that there 
 is jiva and the world, even but as a dream ; without interrup- 
 tion remove the conception that not-spirit is spirit. 
 
 289. Without allowing any interval of forgetfulness through 
 sleep, news of worldly affairs, or the objects of sense, meditate 
 on the self in the self.
 
 ( 140 ) 
 
 290. Having quitted this body which is composed of flesh 
 and impurities and produced from the- impurities of father and 
 mother, as (on;^ quits) an outcaste ; become Brahin and attain 
 the end. 
 
 291. Having merged the ego in the Logos even as the 
 space occupied by the water-jar is merged in free space ; re- 
 main for ever silent in that state ascetic. 
 
 292. Having become the self-illumined Paramatma (the 
 Logos) on which every thing rests through sadatma (ego) the 
 macrocosm is to be abandoned as well as the microcosm, like 
 a pot containing foul matter. 
 
 293. Having transferred the concept of individuality or ego 
 as inhering in the body, to ckidatma (real self) which is truth 
 and bliss and having abandoned the lingasariram (astral body) 
 become for ever one (with the Logos). 
 
 294. Realizing as the " I" (the Logos) am (a manifestation 
 of) Bmhm in which this universe is reflected as a city in the 
 mirror, thou shalt attain the final object. 
 
 29o. Having attained that primeval consciousness, absolute 
 bliss, of which the nature is truth, which is without form and 
 action, abandon this illusive body that has been assumed by 
 the atina just as an actor (abandons) the dress (put on.) 
 
 296. The objective universe is false from ( the stand point 
 of) the logos, and this (objective universe) is nob "F (logos) 
 because only transitory. How then can the concept "I know 
 all" be established with regard to transitory objects (such as) 
 egoism and the rest ? 
 
 297. AT tarn Padartha (the logos) is the witness of the ego- 
 ism and the rest as its being is always perceived even in 
 dreamless sleep ; and the scripture itself calls (it) unborn and 
 eternal ; therefore the Pratyagatma is different from ( relative) 
 truth and untruth. 
 
 298. The eternal unchangeable logos alone can be the 
 knower of all differentiations of those which are differentiated.
 
 ( 141 ') 
 
 The character of these two (differentiable and differentiation) 
 is unreal because repeatedly and clearly perceived in the desires 
 of mind (waking state) in dream and in dreamless sleep. 
 
 299. Therefore abandon the notion of "I" in connection 
 with a mass of flesh as also this notion itself which is a product 
 of Buddhi. But having known the atma which is perfect 
 knowledge, which is affected by neither past, present nor future 
 attain peace. 
 
 300. Abandon the notion of "I" in family, clan, name, form 
 and state cf life, which all depend on this physical body and 
 also having abandoned the properties of the i'nuja sarira such 
 as the feeling of being the actor and the rest become the 
 essential form which is absolute bliss. 
 
 301. There are other obstacles which are perceived to be 
 the cause of a man's embodied existence. Of these the first is 
 the modification called ahankdra (egoism). 
 
 302. So long as one is connected with the vile ahankdra 
 (egoism), there is not the least indication of mukti (final 
 emancipation) which is a strange (thing to him). 
 
 303. He who becomes free from the shark of ahankam at- 
 tains the essential form which is self-illumined, stainless as the 
 moon, all-pervading, eternal bliss. 
 
 304. He who through bewildering ignorance is deprived of 
 the firm conviction that I ( ttie real self) am He ( the Logos ) 
 realizes the identity of Brahm with Atma on the complete 
 destruction (of ignorance). 
 
 305. The ocean of supreme bliss is guarded by the very 
 powerful and terrible snake ahankdra, which envelopes the 
 self with its three heads, the gunas. The wise man is able to 
 enjoy the ocean of bliss after cutting off, these three heads 
 and destroying this serpent with the great sword of spiritual 
 knowledge. 
 
 300. So long as there is the least indication of the effects 
 of poison in the body, there cannot be freedom from disease. 
 In like manner the ascetic (Yogi) will not gain muJdi so 
 long as there is egoism.
 
 ( 142 ) 
 
 307. By the complete cessation of egoism and the (conse- 
 quent) extinction of all its deceitful manifestations, this es- 
 sential truth ' This I am' is realized through discrimination 
 of the real self. 
 
 308. Abandon at once the notion of / in the ahank&m 
 which is the cause of change, which experiences the conse- 
 quences of Karma, and which is the destroyer of rest in one's 
 own real self. To this erroneous conception that attributes 
 one thing to another (e. g., that ahankdra is the real self) is 
 due embodied existence birth, death, old age, sorrow in 
 you, the (reflection of the) Logos who is consciousness and 
 is bliss. 
 
 309. There is no other (cause) of this changeful existence 
 of you (the reflection of) the chidatwa (Logos') who is un- 
 changeable bliss itself, and whose only form is reality, of stain- 
 less glory, than this erroneous conception (that ahankdra is 
 the real self.) 
 
 310. Therefore having, with the great sword of real know- 
 edge, cut down this ahankdra, the enemy of the true self 
 
 and perceived (to be) like the thorn in the eater's throat, 
 enjoy to heart's content the clearly manifest bliss of the empire 
 of self. 
 
 311. Therefore having put an end to the functions of the 
 ahankd/ra and the rest, and being free from attachment by the 
 attainment of the supreme object, be happy in the enjoyment 
 of spiritual bliss, and remain silent in Brahm by reaching the 
 all-pervading logos and losing all sense of separate ness. 
 
 312. The great ahankdra, even though (apparently) cut 
 down to the roots, will, if excited only for a moment by the 
 mind come to life again and cause a hundred distractions, just 
 as during the rains clouds (are scattered about) by the storm. 
 
 313. Having subjugated the enemy ahankam, no respite 
 is to be given to it by reflection about objects ; such respite is 
 the cause of its revival, just as water is in the case of the ex- 
 tremely weakened lime tree.
 
 ( 143 ) 
 
 314. How can the dcsirer who exists through the notion of 
 the body being the ego, be the causer of the desire, ohw is 
 (thus) different ? Therefore submission to the pursuit of ob- 
 jects is the cause of bondage, through attachment to differ- 
 entiations. 
 
 315. It is observed that the growth of motive is the growth 
 of the seed (of changing existence), the destruction of the 
 former is the destruction of the latter : therefore the former is 
 to be annihilated. 
 
 316. By the strength of vdsand* kdrya (action) is accumu- 
 lated, and by the accumulation of kdrya, vdsand increase, (thus) 
 in every way the changeful life of the ego continues. 
 
 317. An ascetic must burn out these two, (vdsand and kdrya) 
 in order to sever the bond of changing existence. The growth 
 of vdsand is due to these two, thought and external action. 
 
 318. Vdsand, nourished by these two, produces the chang- 
 ing life of the ego. Means for the destruction of this triad 
 always, under all circumstances (should be sought.) 
 
 319. By everywhere, in every way, looking upon every- 
 thing as Brahm, and by strengthening the perception of the 
 (one) reality this triad will disappear. 
 
 320. By the extinction of action,-f- comes the extinction of 
 anxious thought, from this (latter) the extinction of vasana. 
 The final extinction of vdsand is liberation -that is also called 
 jlcan mukti. 
 
 321. Aspiration towards the real being fully manifested, 
 vdsand as directed to aJtan/cdra and the rest disappears, as 
 darkness does in the light of the supremely brilliant sun. 
 
 322. As on the rising of the sun darkness and the effects 
 of darkness that net of evils are not seen, so on the reali- 
 zation of absolute bliss, there is neither bondage nor arVy trace 
 of pain. 
 
 * Vdtand ; an impression remaining unconsciously in the mind from past, 
 good or evil Karma. 
 + Absolute detachment of the self from action. See Bhagavad Gita, ch.iii.
 
 ( 144 ) 
 
 323. Transcending all perceptible objects, realizing the only 
 truth which is full of bliss, controlling the external and internal 
 (organs), so you should pass the time while the bondage of 
 Karma remains. 
 
 324. In devotion to Brahin there must be 110 negligence, 
 Brahma's son* has said that negligence is death. 
 
 325. For the wise there is no other danger than negligence 
 in regard to the real form of self. From that springs delusion 
 from delusion ahankdm from akankdra bondage, and from 
 bondage pain. 
 
 326. Forgetfuluess (of his true self) casts (into the ocean of 
 births and deaths) even a learned man attracted by sense- 
 objects, his mind being perverted, as a woman (casts off) her 
 lover. 
 
 327. As moss (covering a sheet of water) does not remain 
 (when pushed back) (fixed) even for a moment, so illusion 
 (may a) veils even the learned who turn back (forgetting the 
 real self. 
 
 328. If the thinking ego loses its aim and becomes even 
 slightly divertedj then it falls away from the right direction 
 like a playing-ball carelessly dropped on a flight of steps. 
 
 329. The mind directed towards objects of sense determines 
 their qualities (and thus becomes attracted by them), from this 
 determination arises desire, and from desire human action.f 
 
 330. From that comes separation from the real self; one 
 thus separated retrogrades. There is never seen the reascent 
 but the destruction of the fallen one. 
 
 331. Therefore for one possessed of discrimination, know- 
 ing Brahm in samadhi, there is no death other than from 
 negligence. He who is absorbed in (the real) self, achieves the 
 fullest success ; hence be heedful and self-controlled. 
 
 * Sanat Sujata says in the Sanat Snjatiyam Mahiibh&rata. Udyog P. : 
 
 "I verily call heedlessness death, and likewise I call freedom from heedless- 
 ness immortality." Telang's trans. 
 
 t Cf. Bhagavad Gita, ii. 62, 63.
 
 ( 145 ) 
 
 332. Therefore abandon thoughts (about sense-objects), the 
 cause of all evils. He who while living realizes unity (with the 
 supreme), does so also when devoid of the body. For him who 
 is conscious of even the slightest differentiation there is fear 
 so says the Yajur Veda.* 
 
 333. When at any time the learned man perceives even an 
 atom of differentiation in the infinite Brahm, then what ia 
 perceived as difference through negligence is to him a (cause 
 of) fear. 
 
 334. He who regards what is perceived as the ego, in spite 
 ofhuudreds of injunctions to the contrary in Sruti (Vedas) ; 
 Smriti (law books), and Nyaya (logic), falls into a multitude 
 of sorrows on sorrows ; (such a man) the doer of what is for- 
 bidden, is like a malimluch (a demon). 
 
 335. The liberated man devoted to the pursuit of truth, 
 always attains the glory of (the real) self, while he who is 
 devoted to the pursuit of the falsehood perishes ; this is seen 
 even in the case of a thief and an honest man. 
 
 336. The ascetic abandoning the pursuit of unreality, the 
 cause of bondage, rests in the spiritual perception, " I am the 
 Logos." Devotion to Brahm gives bliss through realization of 
 (the real) self and takes away the great pain experienced as 
 the effect of avidya. 
 
 337. Pursuit of external objects results in increasing evil 
 v&sani more and more ; therefore realizing the true character 
 of such objects through discriminative knowledge, and aban- 
 doning them, be constantly engaged in the pursuit of the 
 real self. 
 
 338. The (pursuit of) external objects being checked, tran- 
 quillity of the mind (manas) is produced ; from the tranquil- 
 lity of manas arises the vision of Paramatma (the Logos) ; 
 from the clear perception of Paramatma (results) the destruc- 
 tion of the bondage of conditioned existence. Restraint of the 
 external is the way to liberation. 
 
 * Katha Upanithad.
 
 ( "6 ) 
 
 339. What learned man, capable of discrimination between 
 the real and the unreal, understanding the supreme object 
 according to the conclusions of the Sruti, and aspiring for 
 liberation, would, like a child, rest in the unreal, the cause of 
 his own fall ? 
 
 340. There is no moksha for him who is attached to body 
 and the rest ; in the liberated there is no notion of the body 
 and the rest being the ego. The sleeping man is not awake, 
 and the man awake is not asleep different attributes inhering 
 in each (condition). 
 
 341. He is liberated, who, having (by spiritual intelligence) 
 perceived the Logos within and without, in moveable and im- 
 moveable (things), realizing it as the basis of the ego and 
 abandoning all upddkis, remains as the all-pervading inde- 
 structible Logos. 
 
 342. There is no other means for the removal of bondage 
 than the realization of the nature of the Logos. When ob- 
 jects of sense are not pursued, the state of being of the Logos 
 is attained through unremitting devotion to it. 
 
 343. How can the non-pursuit of objects of sense which 
 can only with effort be accomplished by the wise, who know 
 the truth, ceaselessly devoted to the Logos, aspiring for eternal 
 bliss, and who have renounced all objects of dharma ('cus- 
 tomary observances) and &arm,a(religious rites and ceremonies), 
 be possible to one who regards the body as the self, whose 
 mind is engaged in the pursuit of external objects, and who 
 performs all actions connected with them ? 
 
 344. For the attainment (of the state of) the Logos by the 
 Bhikshu* engaged in the study of philosophy, samadhi is 
 enjoined by the Sruti-text " Possessed of control over exter- 
 nal organs and mind ;" and so forth. f 
 
 345. Even the wise are not able at once to cause the de- 
 struction of egoism which has become strong by growth. 
 
 * One in fourth stage or dsrama of life, <i mendicant. 
 
 t From th Brihaddranyoka Upanishad (See supra, xl. 20 et tcq.)
 
 ( 147 ) 
 
 Except in those who are fixed in Nirvikalpa samddhi, 
 (creates) many births. 
 
 346. Vikshepa sakti, binding a man to the delusive idea of 
 self through the power of Avarana sakti* carries him (into 
 embodied existence) by its qualities. 
 
 347. Until the Avarana sakti ceases completely, the con- 
 quest of the Vikshepa sakti is impossible. From its inherent 
 nature the former is destroyed in the self when subject and 
 object are distinguished, as (one distinguishes) milk and water. 
 
 348. When there is a complete cessation of the (activity 
 of) the Vikshepa sakti in regard to the unreal, then without 
 doubt or impediment arises perfect discrimation, born of clear 
 perception, dividing the real and unreal principles, cutting 
 asunder the bond of delusion produced by Mdyd, for one eman- 
 cipated from that there is no more changeful existence. 
 
 349. The fire of the knowledge of the oneness (of Brahm) 
 without limitation, burns down completely the forest of avidyd ; 
 where then is the seed of changeful existence of him who has 
 completely attained the state of oneness ? 
 
 350. By the thorough realization of the (one) substance 
 Avarana sakti ceases. The destruction of false knowledge is 
 the cessation of the pain (arising from) the Vikshepa sakti. 
 
 351. By the perception of the true character of the rope 
 these three are seen.f Therefore by the wise the essential sub- 
 stance is to be known for the sake of liberation from bondage. 
 
 352. Buddhi in conjunction with consciousness, similar to 
 the union of iron and fire manifests itself as the faculties of 
 sensation. The effect of this (manifestation) are the three 
 (mentioned above); wherefore what is perceived in error, in 
 dream, and in desire, is false. 
 
 * Avarana sakti is the power that makes one thing appear as another. 
 Vide Sloka 115. 
 
 t The power that envelopes the rope as the serpent, the mental perturba- 
 tion caused thereby, and the erroneous knowledge that the rope is the ser- 
 pent, are, all three of them, seen to disappear when it is perceived that the 
 rope is the rope and not the serpent.
 
 ( 148 ) 
 
 853. Therefore all these objects beginning with ahankdra, 
 and ending in the body, are the modifications of Prakriti. 
 These are unreal, because every moment they appear different, 
 where as the atma is at no time otherwise. 
 
 354. Paratma is the eternal, unmixed bliss, the eternal, 
 non-dual, indestructible consciousness, ever the same form, the 
 witness of buddhi and the rest, different from both ego and 
 non-ego, its true significance is indicated by the meaning of 
 the word ' I ' (aham), the real self. 
 
 355. The wise man, having thus discriminated between ego 
 non-ego, having ascertained the one reality by innate (spiri- 
 tual) perception, having realized his own atma as indestructi- 
 ble knowledge, rests in the real self, being free from the two 
 (ego and nonego). 
 
 356. When by avikalpa samddhi the non-dual atma is 
 realized, then is ignorance the knot of the heart completely 
 destroyed. 
 
 357. Paramatma (the Logos), being non-dual and without 
 difference, such conceptions as I, thou, and this, are produced 
 through the defects of buddhi. But when samddhi is mani- 
 fest, all differentiation connected with him (the jiva) becomes 
 destroyed through the realization of the (one) real substance. 
 
 358. The ascetic possessed of sama, dama, supreme upa- 
 rati and kshdnti (endurance), and devoted to samadhi, per- 
 ceives the state of the Logos, and through that (perception) 
 completely burns down all vikalpa (error) produced by avidyd 
 and dwells in bliss in Brahm free from vikalpa and action. 
 
 359. Those alone are freed from the bondage of conditioned 
 being who, having transcended all externals, such as hearing > 
 mind, self and egotism in the chiddtma (the Logos), are ab- 
 sorbed in it, not those who simply speak about the mystery. 
 
 360. Through the differences of upddhi, the true self seems 
 to be divided, on the removal of upddhi the one true self re- 
 mains. Therefore let the wise man remain always devoted to 
 Akalpa eamddhi until the final dissolution 01 ujpddhi.
 
 ( 149 ) 
 
 361. The man, devoted to sat (the real), becomes sat 
 through exclusive devotion to that one. (As) the insect think- 
 ing constantly of the humble-bee becomes itself the bee.* 
 
 362. The insect, abandoning attachment to all other action, 
 meditating on that humble-bee, attains the state of the 
 humble-bee. Similarly the yogi meditating on the Paramatma 
 (Logos), becomes it through devotion to that one. 
 
 363. The excessively subtile Paramatma (the Logos) can- 
 not be perceived through the gross vision. (It is) to be 
 known by worthy men, with very pure biiddhi through the 
 samddhi and supremely subtile (spiritual) faculties. 
 
 364- As gold, properly purified by fire, attains its essential 
 quality, abandoning all dross ; so the Manas, abandoning the 
 impurities satva, rajas, and tamas through meditation attains 
 the Supreme Reality. 
 
 365. When the Manas, matured by ceaseless discipline of 
 this kind, becomes merged in Brahm, then samddhi, devoid of 
 all vikalpa (differences such as between subject and object), 
 becomes of itself the producer of the realization of non-dual 
 bliss. 
 
 366. By this samddhi there is destruction of the entire 
 knot of vdsand (desires), and (there is) extinction of all karma 
 (action). So there is always and in every way, within and 
 without, a spontaneous manifestation of Svarupa (Logos). 
 
 367. Know meditation to be a hundred times (superior) to 
 listening, assimilation to be hundred thousand times (superior) 
 to meditation, and Nirmkalpa Samadhi to Jbe infinitely 
 (superior) to assimilation. 
 
 * It is usually believed in India that a cockroach, shut up with a humble- 
 bee, becomes after a time changed into the latter. A writer in this maga- 
 zine states that he has witnessed such a transformation. (See Theosophist, 
 vol. vi). The phenomenon in question is unknown to modern entomologists. 
 It seems desirable that very careful and repeated observations should b 
 made to determine the matter. Of course the statement in the text is but an 
 illustration and not an argument ; and it is quite independent of the genuint- 
 neas of the phenomenon,
 
 ( 150 ) 
 
 368. Verily by Nirvikalpa Sam.&dhi the essential reality 
 called Brahrn is clearly realized : not by any other means. (As 
 the non-dual reality) becomes mixed with other conceptions 
 through the inconstancy of the activities of the Manas. 
 
 369. Therefore with the organs of sense restrained, and in 
 uninterrupted tranquility of mind, be engaged in meditation 
 on the logos; and by perception of one reality, destroy the 
 darkness caused by beginningless avidya- 
 
 370. The first gate of yoga is the control of speech, then 
 non-acceptance (of anything and all), absence of expectation, 
 absence of desire and uninterrupted devotion to the one 
 (reality). 
 
 371. Uninterrupted devotion to the one (reality) is the 
 cause of the cessation of sense-enjoyment, dama is the cause 
 of the tranquillity of the thinking self, and on account of sama 
 egotism is dissolved. Thence proceeds the yogi's perpetual 
 enjoyment of the bliss of Brahm. Therefore the cessation of 
 the activity of the thinking self is to be attained with effort 
 by the ascetic. 
 
 372. Control speech by (thy) self, and that by buddhi (in- 
 tellect) ; and buddhi by the witness of buddhi (divine light), 
 merge that in Nirvikalpa purnatma (the Logos where no dis- 
 tinction exists between ego and non-ego) and obtain supreme 
 rest. 
 
 373. The yogi attains the state of those upadhis, viz., body, 
 life principle, senses, mind, intellect, etc., with whose functions 
 he is engaged (for the time being): 
 
 374. It is observed that on the cessation of activity (of 
 those functions and upadhis}, there comes for the Muni that 
 perfect happiness which is caused by abstinence from the plea- 
 sures of the senses and the realization of eternal bliss. 
 
 375. Renunciation, external and internal, is fit only for him 
 who is dispassionate. Therefore the dispassionate man on ac- 
 count of the aspiration for liberation forsakes all attachment 
 whether internal or external
 
 376. External attachment is to objects of sense, internal is 
 to egotism and the rest. It is only the dispassionate man, de- 
 voted to Brahm, who is able to renounce them. 
 
 377. O thou, discriminating man I Know renunciation and 
 spiritual knowledge to be the two wings of the embodied ego. 
 By nothing other than these two can ascent to the top of the 
 creeper of nectar called liberation be accomplished. 
 
 378. For him who is possessed of excessive dispassion there 
 is samddhi ; for him, in samddhi there is unwavering spiritual 
 perception. For him who has perceived the essential reality 
 there is liberation, and for the liberated atma there is realiza- 
 tion of eternal bliss. 
 
 379. For one whose self is controlled, I see no better gene- 
 rator of happiness than dispassion. If that, again, is accom- 
 panied by clear spiritual perception, he becomes the enjoyer 
 of the empire of self-dominion ; this is the permanent gate of 
 the maiden (named) liberation. Therefore thou who art dif- 
 ferent from this, being void of attachment to everything, ever 
 gain knowledge of (thy) self for the sake of liberation. 
 
 380. Cut off desire of objects of sense which are like poison 
 these are the causes of death. Having forsaken selfish attach- 
 ment to caste, family and religious order, renounce all acts 
 proceeding from attachment. Abandon the notion of self in 
 regard to unreality body and the rest and gain knowledge of 
 self- In reality thou art the seer, stainless, and (the manifes- 
 tation of) the supreme non-dual Brahm. 
 
 381. Having firmly applied the manas to the goal, Brahm, 
 having confined the external organs to their own places, with 
 the body motionless, regardless of its state or condition, and 
 having realized the unity of the atma and Brahm by absorp- 
 tion, aud abiding in the indestructible, always and abundantly 
 drink in the essence of Brahmic bliss in thyself. What is the 
 use of all else which is void of happiness ? 
 
 382. Abandoning all thought of not-spirit, which stains 
 the mind and is the cause of suffering, think of a'traa, which 
 is bliss and which is the cause of liberation.
 
 ( 152 ) 
 
 388. (This 4tma) is self illuminating, the witness of all 
 (objects) and is ever manifest in the Vign&namAya Kosha, 
 Making this, which is different from asat (unreal), the aim, 
 realize it as the indestructible self by abiding in it. 
 
 384. Uttering its name, realize it clearly as the essential 
 form of self, the indivisible being, not dependent upon another. 
 
 385. Thoroughly realising it as the self, and giving up 
 the idea of self as being egotism and the rest, and yet remaining 
 in them, (regard them) as broken earthen-pots through want of 
 interest in them.* 
 
 386. Having applied the purified antah karna, (the mind) to 
 the real self, which is the witness, the absolute knowledge, 
 leading it by slow degrees to steadiness, realize the Purn- 
 atma* 
 
 387- Regard the indestructible and all-pervading atma, 
 freed from all the upadhis body, senses, vitality, mind, ego- 
 tism and the rest produced by ignorance as mahci akasha 
 (great space). 
 
 388. As space, freed from a hundred upadhis (such as) the 
 small and large earthen pots, containing rice and other grains, 
 is one and not many, similarly the pure Supreme, freed from 
 egotism and the rest, is but one. 
 
 389. From Brahm down to the post, all upadhis are merely 
 illusive. Therefore realize the all-pervading atma as one and 
 the same. 
 
 390 Whatever is imagined through error as different (from 
 the real), is not so on right perception, but it is merely that 
 (thing itself) On the cessation of error what was seen before 
 as a snake appears as the rope, similarly the universe is in 
 reality the atma. 
 
 * Have no more concern than people have about such worthless things aa 
 broken pots, which the ordinary Hindu house-holder looks upon as inauspi- 
 cious objects not fit to be kept in any prominent part of the house.
 
 ( 153 ) 
 
 391. The atina is Brahma, the atma is Vishnu, the atma 
 is Indra, the atma is Siva, the atma is the whole of this uni- 
 verse ; besides atma there is nothing. 
 
 392. The atma is within, the atma is without, the atma is 
 before ; the atma is behind, the atma is in the south, the atma, 
 is in the north, the atma is also above and below. 
 
 393. As wave, foam, whirlpool and bubble are all essen- 
 tially but water, so all, beginning with the body and ending 
 with egotism, and but consciousness, which is pure are abso- 
 lute happiness. 
 
 394. Verily all this universe, known through mind and 
 speech, is the spirit ; verily nothing is except the spirit which 
 lies on the other side of Prakriti. Are the various kinds of 
 earthen- vessels different from the earth ? The embodied ego, 
 deluded by the wine of Maya, speaks of ' I' and ' you.' 
 
 395. By the cessation of action there remains no other 
 than this. The Sruti declares the absence of duality, for the 
 purpose of removing the erroneous conception that attributes 
 one thing to another. 
 
 396. The real self is (in essence) tha Supreme Brahm, pure 
 as space, void of vika^a, of boundary, of motion, of modifica- 
 tion, of within and without, the secondless, having no other, 
 (so) what else is there to know ? 
 
 397. What more is there to say ? Jiva (ego), swayam, (the 
 real self), from the atom to the Universe, all is the non-dual 
 Brahm in different forms ; the Sruti says : I (the Logos) am 
 Parabrahm. Those whose minds are thus illuminated, having 
 abandoned all externals, abide in the eternal Chidananda 
 Atma (the Logos which is consciousness and bliss) and thus 
 reach Brahm. This is quite certain. 
 
 398. Kill out by the force (of Will) desires raised through 
 egoism in the physical body full of filth, then those laised 
 in the astral body which is like air. Know the (real) 
 self, whose glory is celebrated in the Vedas, to be eternal, 
 
 very bliss, and remain in Brahm. 
 t
 
 ( 154 ) 
 
 .399. So long as a man is attached to the corpse-form,* he is 
 impure-f- through enemies^ there is suffering associated with 
 birth, death and disease. "When he perceives the pure atma 
 which is bliss and is immoveable, then only (he) becomes free 
 from these so the Vedas declare. 
 
 400. On the removal of all phenomenal attributes imposed 
 upon the self, the true self is (found to be) the supreme, non- 
 dual, all pervading and actionless Brahm. 
 
 401. When the functions of the thinking self are at rest in 
 Paratma (the Logos), which is (in essence) Parabrahrn void of 
 vikalpa, then this vikalpa is perceived no longer and mere 
 wild talk remains. 
 
 402. In the one substance, undifferentiable, formless and 
 devoid of visesha where is there difference ? Hence the dis- 
 tinction that this is the universe, is a false conception. 
 
 403. In the one substance, devoid of the conditions (of be- 
 ing), such as kuower, knowledge and known, and undifferenti- 
 able, formless and devoid of visesha, where is there difference ? 
 
 404. In the one substance, full as the ocean of Kalpa,\\ and 
 undifferentiable, formless, and devoid of visesha, where is the 
 difference ? 
 
 405. In the supreme reality, secondless and devoid of vise- 
 elia, in which ignorance the cause of illusion is destroyed, as 
 darkness is in light, where is the difference ? 
 
 406- In the one supreme reality, how can there be any in- 
 dication of difference ? By whom has any difference been per- 
 ceived in sushupti, which is merely a state of happiness. 
 
 407. On the realization of the supreme Truth, in none of 
 the three divisions of time is there the universe in sadatma 
 (the real self), which is (in substance) Brahm, void of 
 vikalpa (distinction or duality). (As on the truth being 
 
 * i.e., the physical body, 
 t In a Levitical sense. 
 
 J i.e., the six passions, lust, anger, greed, delusion, pride and jealousy. 
 The distinctness of one object from another. 
 
 || Ocean= the supremely subtle cause into which everything returns at the 
 universal pralaya.
 
 ( 155 ) 
 
 perceived) there is no snake in the rope nor a drop of water 
 in the mirage*. 
 
 408. This quality exists only through Maya, in absolute 
 reality there is no quality ; this the Vedas say clearly and 
 it is perceived in suslmpti. 
 
 409. The identity of that which is attributed to the sub- 
 stance Avith the substance itself has been perceived by the wise 
 in the case of the rope and serpent. The distinction is kept 
 alive by error. 
 
 410. This distinction has its root in the thinking principle ; 
 without the thinking principle it does not exist. Therefore 
 bring the thinking principle to rest in Paramatma which is 
 the Logos. 
 
 411. The ^ise man in samadhi perceives in his heart (that 
 something which is eternal knowledge, pure bliss, the supreme 
 limit incomparable, eternally free, actionless, as limitless as 
 space, stainless, without distinction of subject and object, and 
 is the all-pervading Brahm (in essence.) 
 
 412. The wise man in samadhi perceives in his heart (that 
 something) which is devoid of Prakriti and its modifications, 
 whose state or being is beyond (our) conception and which is 
 uniform, unequalled, beyond the knot of manas, established 
 by the declarations of the Yedas, and known as the eternal 
 Logos, and is the all pervading Brahm (in essence). 
 
 413. The wise man in samadhi perceives in his heart the 
 undecaying, immortal substance, which is like a motionless 
 ocean not indicated by mere negation, without name, in whom 
 the activity of the gunas is at an end, eternal, peaceful and 
 one. 
 
 41 4. Having brought the antahkarana (mind) to rest, in 
 the true self, you should perceive it, whose glory is indestruc- 
 tible ; with assiduous efforts sever the bondage tainted by the 
 smell of conditioned existence, and render fruitful your manhood. 
 
 * la which they had been perceived erroneously.
 
 ( 156 ) 
 
 415. Realize the atma existing in yourself, freed from all 
 upadhis, the non-dual being, consciousness, and bliss, and you 
 will no longer be subject to evolution. 
 
 416. The Mahatma having (once) abandoned the visible 
 body as if it was a corpse the body which, through experi- 
 encing the effects of Karma, is regarded as a reflected shadow 
 of the man does not again fix his thoughts upon it. 
 
 417. Having approached the Logos which is eternal, pure 
 knowledge and bliss, abandon this upadhi (the body) which 
 is impure. Then it is not to be thought of again, the re- 
 collection of what is vomited is only calculated to disgust. 
 
 418. The great wise man having burnt all this down to 
 the roots in the fire of the real self, which is the non-dual 
 Brahm in essence, remains in the Logos, which is eternal, pure 
 knowledge and bliss. 
 
 419. The knower of truth, whose being is (gradually) being 
 absorbed into the Logos, which is bliss, and Brahm, does not 
 again look at the body, strung on the thread of prarabdha* 
 Karma and (unholy) as cow's blood whether the body remains 
 or disappears. 
 
 420. Having perceived the Logos which is indestructible 
 and the knower of truth nourish the body ? 
 
 421. The gain of the yogi who has attained perfection 
 and is a Jivanmukta is the employment of perpetual bliss in 
 the atma who is within and without. 
 
 422. The result of dispassion is right perception ; of right 
 perception, abstention from the pleasures of sense and cere- 
 monial acts. The peace that comes from the realization of the 
 bliss of self is the fruit of abstention from ceremonial acts, 
 from the pleasures of sense. 
 
 423. The absence of what follows (in the order given above) 
 renders fruitless the one that precedes it. Perfect satisfaction 
 proceeding from the unparalleled bliss that comes from self is 
 liberation. 
 
 * Latent possibilities which have become dynamic.
 
 424. The fruit of wisdom is declared to be freedom from 
 anxiety at the sight of trouble. How can a man of right dis- 
 crimination do afterwards* the blameworthy acts done when 
 deluded ? 
 
 425. It is perceived that the fruit of wisdom is liberation 
 from asat (Pmkriti), that of ignorance is attachment to it. 
 If this (difference) is not perceived between the ignorant and 
 the wise, as in the mirage, etc, where can we see any gain for 
 the wise ? 
 
 426. If the knot of the heart t ignorance, is entirely des- 
 troyed, then how can objects by themselves be the cause of 
 attachment in repect of one who is without desires ? 
 
 427. The non-appearance of even conscious inclination to- 
 wards objects of enjoyment is the extreme limit of dispassion ; 
 the nonevolution of egotism is the supreme limit of right dis- 
 crimination ; the non-evolution of self-conscious being by ab- 
 sorption in the Logos, is the extreme limit of uparati.^ 
 
 428. Ho on this earth is happy and worthy of honour who, 
 by always resting in peace in the form of Brahm, is freed from 
 external consciousness, regarding the objects of enjoyment ex- 
 perienced by others as a sleeping child (would do), looking 
 upon the universe as the world perceived in dream, at times 
 recovers consciousness and enjoys the fruit of an infinity of 
 meritorious deeds. 
 
 429. This ascetic, firm in wisdom, free from changes of con- 
 dition, actionless, enjoys perpetual bliss, his atma being ab- 
 sorbed in Brahm. 
 
 430. Pragna or wisdom is said to be that state of ideation 
 which recognises no such distinction as that of ego and non- 
 ego, and which is absorbed in the manifested unity of Brahm 
 and 'atma. 
 
 * i.e., when the illusion is extinguished, 
 
 t Between object and subject there is no relation except through illusion, 
 and hence it is looked upon as a knot tying together the ego and non-ego. 
 + Peace, tranquillity. Sea si. 24.
 
 ( 158 ) 
 
 431. He who is perfectly at rest (in this wisdom) is said to 
 be firm in wisdom. He who is firm in wisdom, whose LlioS is 
 uninterrupted and by whom the objective universe is well-nigh 
 forgotten, is regarded as jivanmukta. 
 
 432. He is regarded as jivanmukta who, though having his 
 consciousness absorbed (in the Logos), is awake and yet devoid 
 of all characteristics of waking, whose consciousness it free 
 from even unconscious traces of desire. 
 
 433. He is regarded as jivanmukta in whom all tendency 
 to evolution is at rest, who though possessed of kola (ray of 
 the Logos), is yet devoid of it (from the standpoint of Brahm), 
 whose thinking principle is devoid of thinking. 
 
 434. Though existing in this body which is like a shadow 
 to be yet devoid of egotism and the consciousness of posses- 
 sion,* is the characteristic of a jivanmukta. 
 
 435. "Want of inquiry into the past, absence of speculation 
 about the future, and indifference (as to the present), are the 
 characteristics of a jivanmukta. 
 
 436. By nature (from acquired natural disposition) to re- 
 gard all as equal everywhere in this world of opposites, full as 
 of good and bad qualities, is the characterstic of a jivanmukta. 
 
 437. On meeting with objects, agreeable and disagreeable, 
 to regard them all as equal in (respect to) oneself and to feel 
 no perturbation in either case, is characterstic of a jivanmukta. 
 
 438. The absence of external and internal perception in 
 the ascetic by reason of his consciousness being centred in the 
 enjoyment of Brahmic bliss, is characterstio of a jivanmukta. 
 
 439. He who is free from egotism and 'my-ness' in what is 
 done by body, senses, etc., and who remains indifferent, is 
 possessed of the characterstic of &jwawnwkta, 
 
 440. He who has realized the identity of Atma with Brahm 
 by the power of Vedic wisdom and is freed from the bondage 
 of conditioned existence, is possessed of the characterstic of a 
 jivanmukta. 
 
 * Literally my-ne.
 
 ( 159 ) 
 
 441. He in whom the consciousness of 7 in regard to the 
 body and organs, and of this in regard to other subjects, never 
 arises, is considered ajivanmukta. 
 
 442. He who, by reason of wisdom, knows there is no 
 difference between Pratyagatma (Logos) and Brahma, as also 
 between Brahm and the universe, is possessed of the charac- 
 teristic of a jivanmukta. 
 
 443. He who is the same, whether worshipped by the good 
 or harassed by the wicked, is possessed of the characterstic of 
 ajivanmukta. 
 
 444 The ascetic, into whom (into whose consciousness) 
 enter and become merged objects called into existence by Para 
 (light of the Logos) as the rivers flow into the ocean by reason 
 of his being nothing but sat (because Parabrahm), and do not 
 produce any change, is liberated. 
 
 445. For him who has gained the true knowledge of 
 Brahma there is no more evolution as before : if there be these 
 the Brahmic state is not known (he is out of it.) 
 
 446. If it is said ' he evolves through the force of previous 
 v&sand ' it is not so, Vdsand* becomes powerless by the 
 realizasion of identity with the Reality. 
 
 447 As the tendency of the most lustful man ceases before 
 his mother, so (the vdsana,) of the wise ceases on knowing 
 Brahm, the perfect bliss. 
 
 448. Dependence on (external) objects is seen in one en- 
 gaged in deep meditation on account of the results of Karma 
 already in operation so say the Vedas. 
 
 499. So long as there is perception of pain and pleasure, so 
 long Prdravdha exists ; these results are preceded by Karma 
 for one devoid of Karma they connot be anywhere, 
 
 450 By the knowledge that I (the Logos) am Brahm, the 
 Karma acquired in a thousand millions of kalpas is extinguish* 
 ed, as is the Karma of dream life on awaking, 
 
 450 Whatever is done, whether manifestly good or bad in 
 dreams how is it (efficacious) for the going to heaven or hell 
 of the dreamer awakened ? 
 
 t Impressions remaining unconsciously in the mind from past Karma.
 
 CHARAPATAPANJARI 
 
 OF 
 
 Srimat SanJcaracharya translatedby J. N. Parmanand. 
 
 I salute the glorious Ganesh. "Worship god, Oh foolish man, 
 worship god. When death approaches, the study of grammar 
 will not save you. The child is absorbed in play, the young 
 man is attached to the young woman, the old man is lost in 
 anxiety, and none devotes himself to the Great Brahma. Wor- 
 ship &c. 2. 
 
 The body has become impaired, the head heavy, and the 
 mouth toothless, the old man goes stick in hand, yet hope 
 does not leave him. Worship &c. 3. 
 
 (Dead) persons are born again and die again and again lie 
 in the wombs of their mothers or this insurmountable world ; 
 save me, Oh Lord by Your Grace, take me to the opposite shore 
 Worship &c. 4. 
 
 Day and night, morning and evening, winter and spring 
 come round (in succession) ; time passes on and life is spent 
 but hope does not leave man. Worship &c. 5. 
 
 Man keeps clotted hair or shaves his head bald, puts on 
 dress of a reddish colour ; he sees and is yet blind and dis- 
 guises himself variously for the sake of his belly. Worship &c. 6. 
 
 W T here is passion when youth is gone, what is the lake when 
 its water dries np, where is the band, of dependents when 
 Avealth is exhausted, and what is the world when the reality is 
 known. Worship &c. 7. 
 
 In his front is fire, on the back sun-shine, at night he puts 
 his knees to his chest, he begs and lives beneath a tree, yet 
 desires do not leave him. Worship &c. 8. 
 
 So long as he is engaged in earning money his dependents 
 affectionately follow him ; when he becomes disabled in body 
 he is not cared for at home. Worship &c. 9. 
 
 It is (like) a sheet of rags joined together ; a path in which 
 merit and demerit are alike neglected. There is neither you
 
 ( 161 ) 
 
 nor I nor a third person, why then are you aggrieved. Wor- 
 ship &c. 10. 
 
 On seeing the breasts and hips of women you fondly become 
 attached to them, but consider constantly that they are merely 
 forms of flesh, fat &c. Worship &c. 11. 
 
 The Gita should be sung, the almighty should be constantly 
 meditated upon, the mind should be devoted to the company 
 of the good, and money should be given to the poor. Wor- 
 ship &c. 12. 
 
 Whoever has studied the Gita a little, has drunk a particle 
 of the waters of the Ganges, and has worshipped god, him does 
 Yama investigate into (? his conduct) ? Worship &c., 13- 
 
 Who am I, who are you, whence have you come, who is my 
 mother, who is my father. Leaving aside all unreal dreams 
 consider this. Worship &c. 14. 
 
 Who is your wife, who is your son, this world is very curious 
 whence have you come ; Oh brother consider the reality in your 
 mind. Worship &c. 15. 
 
 One's habitation should be the foot of a tree on the banks 
 of the Ganges, bed the surface of the earth, clothes a deerskins 
 all objects of enjoyment should be abandoned ; to whom does 
 such abandonment of the world not give happiness. Wo? 
 ship.
 
 ( 161 ) 
 
 nor I nor a third person, why then are you aggrieved. Wor- 
 ship &c. 10. 
 
 On seeing the breasts and hips of women you fondly become 
 attached to them, but consider constantly that they are merely 
 forms of flesh, fat &c. Worship &c. 1 1. 
 
 The Gita should be sung, the almighty should be constantly 
 meditated upon, the mind should be devoted to the company 
 of the good, and money should be given to the poor. Wor- 
 ship &c. 12. 
 
 Whoever has studied the Gita a little, has drunk a particle 
 of the waters of the Ganges, and has worshipped god, him does 
 Yama investigate into (? his conduct) ? Worship &c., 13. 
 
 Who am I, who are you, whence have you come, who is my 
 mother, who is my father. Leaving aside all unreal dreams 
 consider this. Worship &c. 14. 
 
 Who is your wife, who is your son, this world is very curious 
 whence have you come ; Oh brother consider the reality in your 
 mind. Worship &c. 15. 
 
 One's habitation should be the foot of a tree on the banks 
 of the Ganges, bed the surface of the earth, clothes a deerskins 
 all objects of enjoyment should be abandoned ; to whom does 
 such abandonment of the world not give happiness. Wor- 
 ship.
 
 /Z^te-7" <fft~*r & 
 
 
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