THE

VANMUKTI-VIVEK1
OR

THE

IN THIS LIFE-

.TH TO LIBERATION
BY

SWAM

S'RI VIDYARANYASARSWATI

RENDERED

ENGLISH

INTO

BY

MANILAL
SOMETIME

PROFESSOR

AUTHOR

DVIVEDI,

N.
OF
OF

ifornia

BHAVNAGAR

SANSKRIT,

"MONISM,"

"RAJA-YOGA,"

'IMITATION"

B.

ETC., ETC.

BY

PUBLISHED

mal
f

TATYA,

TOOKARAM

F. T.

1897.

(All rightsreserved.)
Price

Rs.

1-8-0

S.,

/.,
COLLEGE

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If
is.
vO

THE

JIVANMUKTI-VIVEKA
THE

OK

PATH

TO LIBERATION

IN THIS

LIFE.

BY

S'R^VIDYARANYASARSWATI.

SWAMI

RENDERED

INTO

ENGLISH

BY

MANILAL

N.
OF

PKOFESSOR

SOMETIME

AUTHOR

OF

"

"

DVIVEDI,

B.

BHAV^AGAR

SANSKRIT,

RAJA-YOGA,"

"

COLLEGE

MONISM,"

"

IMITATION

ETC.,

ETC.

BY

PUBLISHED

FOR

TOOK

ARAM

THE

THEOSOPHICAL

TATYA,

PUBLICATION

1897.

Price

F.T.

Rupees.

A.

S.,
FUND.

"

"

PRINTED

THE

AT

"

TATVA-VIVECHA.KA.

PRESS.

ERIE

ft

PREFACE.

"THE

Path of Libertion"

is a
Vidyaranya

by Swami

kiiown book

uniquein the favour itfindswith

India.

friend Mr. Tookaram

My

the

of
Sannydsins

Tatya of Bombay

who has

Publication
the Theosophic
no painsto organise
spared
me
requested

and I
to render the work into English,

with his request

making over
edition to the useful Fund
Literature.
Theosophic
found

am

an

sure

the

Fund

complied
gladly

of this first
copy-right

he has devoted

useful to
substantially

as
practical
something

the

weU-

to the

service of
"

following
pages

the earnest Student

will be

in search of

aid in the noble line of his

inquiry.

NADIAD,
M.
27th

January1897.

1003967

N.

DVIVEDI.

INTRODUCTION.

THE

Jivanmukti-Viveka

"

"

Life

this

by

the

on

almost

with

to

whom

grasp

and

Veda.

renounced

all

in

Vidyaranya

"

Path

Sayana

is

his very

life

points

living

author, himself
technical
qua

inquiry
of

non

Liberation

according to Vidyaranya
Though this word
shades

of

meaning

would
sense
no

not

in which

concern,

the

from

or

understand
Brdhmanas

bodily or mental,

to

world.

The

in

Path

one
a

without

word

number

the

is

the

liberation

different

of

ranya
Vidya-

new,

formal

indirect, with

the

tion.
Renuncia-

"

principallyemploy
or

The

with

of

writers, old #nd

direct

road

surest

(Sannyasa)

received

it

true

of his

truth

the

his book

ends

and

not

several

of the

Vidyaranya..

sage

is indicated

has

cluded
con-

was

largely compiled from

be simply lifeless without

Renunciation

whether

he

in the

spent

example

in the

yet

supplied by the
sannyAsin,begins

nexus

ranya
Vidya-

spiritual exhaltation.

doubt, the

no

happiness, while

and

scholia

and
Liberation-in-this-life,"

"

is,

us

"

after

Raya

illustrates

nobly

indeed, found

life

of Bukka

illustrious

an

Raya

work

this

His

of supreme

century.

Bukka

"

time,

most-accurate

in after life

world.
court

his

the elaborate

"

in

written

fourteenth

became

are
following pages
authentic
works, they would

several

sine

work

the

Though
the

bliss

he

peace

the

quiet

He,

surprisethe

compiled

the

activityat

and

teaching.

has

to have

literature, in

Vijayanagara

his best

with

is known

of

the minister

concern

or

Brahmana

eternal

dedicated

the

He

of Liberation

important works,

lived in the

of

king

S"yana

of varied

The

He

Path

several

would

as

-iannydsin.He

the

''

finish

of the

he has

from

branch

present day.

minister

of the

midst

important

The

"

Vidyaranya.

every

of the

writer
was

compilation

great scholar

such

He

is

"or

orthodox
it.

Have

the world,

VI

live in entire

-insigniaof

the order

He

^ranya.

isolation,so

to

this is

"

speak, and wear the orthodox

according to Vidyasannyasa,

the
Rennnciation.-of-the-seeker,

Accomplished. The
the second.

first

is, in fact,a"

One

of Renunciation.
of the

preliminarystage of
study,contemplation,

second

kind

he

second

is bound

by

no

done
"

after

of his

issue he raises at the

to the formal

of his

the

argument.

The

politan
cosmo-

inquirymay best be judged from a sideof women

beginningas to the eligibility

of Renunciation.

decides in favour

He

of

sex,

of entire Isolation and Indifference

Liberation
Would

fashion

orthodox

the

supportinghis argument by examples from

however, remains how a life
scriptures.The question,

the other
ancient

kind

if at all it
first,

The

or prohibition."
injunction

This in short is the substance

nature

the first kind

Light, Renunciation

having found the

must
surelyfollow.

But

about, must

comes

ever, in

; can

it not be

ideals,to
the

Renuuciation-of-the-

other

apply himself to
may
with or without
assimilation of the Vedanta

and

he calls

kinds. One

into two

divides Renunciation

can

fact,be the end

and

objectof existence

adequate,in this age

Lord Krishna
"Sages know

more

say with

of works-with-desire."
relinquishment

Vidyaranya does

identified with

be

ever

of humanitarian
as

Renunciation

To me,

it appears,

as
put Renunciation
pure Indifference
or Isolation. He
does, no doubt, imply relinquishmentof
works with desire,'
but he would have none
of work
or
even
the sense
of duty,which
work
though it be without desire,

not

'

'

'

'

to
implies,

remain

Renunciation
the least

after Renunciation

leads.

'

If the

Liberted

or

is

Liberation
ever

to

which

oppressedwith

removes
duty he is justso many
away
from
exist
for
not
gnosis.' Injunctions
or prohibitions
him,
he is relieved of all obligations,
temporal or spiritual.He
himself is all good, all bliss,
all purity,all holiness ; his very
is the efflorescence of everythinggood
being,his very ty-eath
and great. His sphereof
doing good is so far widned as to
put him in possessionof a power which accomplishes
its results
without the correlation of means
and ends by which mankind
is

any

sense
*

of

'

'

Vll

to work.

known

is best

that

He,

and

sublime

attraction is

charged

imbibe.

is not

He

fact,is a magnet,

in

with

tbat

be

force

the

feels

speak,of

to

so

of his

much

And

all

speakingof Renunciation
convenientlytake occasion to correct
while

of the

some

minds

best informed

are

spiritualre-awakening of the
has
to ancient
application
scriptures

the

instances

and Renunciation.
fail to

The

the
appreciate
of chemical

terms

saturated

Minds

of

worth

combinations

idea of power,

mechanics,comes

power

almost

is

Liberation

and

'

can

Atman,
we

into

error

an

may
which

often mislead.
last

Since

twenty-fiveyears
known

been

of true

pervertednotions

to create very

he

though he
elearlyand even

nnoften

is reflected more
spots equally,
He
in a glassthan in a piece of earth.
intensely
Brahman, the soul and substance of the universe.
illumines

of his

as

power
likened to the Sun who
so

all

in many

Liberation

with materialistic

learning

everythingnot put to them in

and
mechanical
foot-pounds.
beyond ordinarychemistry or
associated

to be
imperceptibly

with
*

exhaltation ; and
spiritual
hankering after (occult)powers
of a man
in ninetynine cases
the true reason
out of hundred
is,.
at the feet of some
society
sitting
holy 'saint or joiningsome
for the promotion of spiritual
good. That such applicants
often come
to griefgoes without saying.Vidyaranya does not
of powers
such as these,but he expressdeny the possibility
ly
'

'

'

describes them
feels
and

no

as

interest.

absence

Liberation.

mere

curiosities for which

They have

the

lost all interest in

good that

is in

Nor
any powers whatever.
of that condition.
Whatever

by

Liberation
is

everything,

which

of interest is the true renunciation

The

Liberated

is not

possessionof

leads to

throughor

powers

sign

highest and
best in holiness, purity,charity,sacrifice,morals, is fully
of
of Liberation ; and the acquisition
implied in the sense
powers,'says Vidyaranya helpsnot a jot towards nearing
the highest condition of beatitude."
Liberted is the
The
flower of humanity. The fragranceis wafted on every breeze
that passes.
The exhilarating
soothingpower of its invisible
is imperceptly
heart-burnessence
helpingthe relief of many
is known

as

the

'

"

Vlll

of

correlation of

means

and

ends

Nature, in the rain

of

very

breath

that

scorches,in the storm

desire for power

and

before

even

Liberation

can

glimpse
dawn

Liberation

of

upon

mental, but true freedom

All.

of that
the

abuse
of

name

his

essential

observances

might

freedom

the
Sun

bodily nor
spiritthat is the

spirit the
"

be understood

not

whiph

particularstress

sense

passed off under

fifth chapter of

is often
in the

asceticim

upon

in the

as

the. most

(theLiberted).That
does not consist in physical exercises or formal
he has definitely
shown several times in the body

of a
requisite

this ascetism

the

neither

Freedom

freedom, Vidyaranya has

laid

book

of

without

extinguishes.He is the All.

has all to be entirelyrenounced
the spiritualexhaltation
called
one's intelligence.

of the

this freedom

That

works

is

that

freedom.

means

understand

works, as it were, with

in the
that nourishes,

he

we

as

liberted

question. The

entirelyout

Power

such

Power

weariness.

ings and much

true Paramakamsa

of the book.

Vidyaranyavariouslyexplains the
Renunciation

here

first

chapter

Renunciation,and the
upon

examples.

mukti,liberation

bondage.
functions

'

book will

devisions

to

helpus

on

to understand

the nature

of

have

living being

which

'

fruitful

we

It is described
"

Freedom

as

from

consists in

those

characterised

are

It is not necessary that

action
The impressions
(vdsand)which
as

pointsof

alreadytouched
and justified
texts and
by scriptural
is explained the nature
of Jivan-

pleasureand pain concomitant

and leave behind

minor

discussion

two

in this life.

of the mind

and

realization of this noble

to

[witha

Then

Bondage

several

upon

opens

have been described

ancient

of Liberation

forth, in his characterestically

lucid,

set

He
touches
analyticmanner.
importance as ways and means
object. A brief analysisof his
these thingsmuch
better.

The

view

'

'

of
by feelings
with action and enjoyment.'
be suspended.
should entirely
action and enjoyment create

source

'

of future

'

action

'

should

IX

their

in

neutralised

be

possibility
of Necessity
into a discussion of the nature
He decides in favour, of the latter and points
and
Kama
Freedom
by a dialoguebetween

accomplishmentof
leads the author
and Free-will.
the way to this
The
Vasishtha.

Freedom

such

argument

closed with the

following:

Though

moving

"

like

on

human

is within

the

of

nature

Jivanmukti is

"

ever

of

the whole

the

questionwhether

The

effect.

it exists

consciousness

about
not

in the world

for him

;
"

experience,

etherall-pervading

Such

subsists.

alone

of

one

is called

Jimnyiukta"
Discussion

to the nature

as

of the nature

chapterends
out the

The

with

author

degreesof

of

of Jivanmukti

leads to

tion
descrip-

Videhamukti, liberation after death.

illustrations from

in his

arguments

several

to
scriptures

the nature

on

bear

of these two

Liberation.

second

acquire the

chapter begins with

condition

of

mention

Jivanmukti.

of the

These

are

means

three

number; Gnosis,Dissolution of mind and Destruction of

desire

The

to

in

latent

'

(vdsand). The whole questionof Liberation is easily

solved if we once
acquirefirm grasp of the nature of vasand
and understand the means
second chapter
to destroyit. The
deals with
this most
important questionin a thoroughly
and the earnest
student is sure to find here
practical
manner,
what he may
elsewhere
seek in vain. The aim and objectof
all methods
of the higher spiritual
exhaltation have Life-of
the ideal they invariably
as
the-High-Self
point to ; and
and enlargementof the heart is inculcated as the
purification
most
importantpractical
step towards this realisation. How
this could

be done

all connection

is thus

set forth

"

The

mind

severed from

objects,and prevented from

out, awakes into the light of the heart and finds
functioning
the highestcondition." 'Latent desire' denies this light,
often
of extreme
narrowness.
quenchesit,or stiflesit underjaome
spirit

Conquerthis

with

sensual

latent desire and Jivanmukti is within easy reach.

Act

without

disturbance
its various

desire

of mind

be

set

to

methods

and

in all

desire is described

Latent

and desire.

subdivisions

may

find this place of peace beyond the

and

the action

are

destroy another

shown
and

to how

as

one

finallythe

how

of
the last remnant
Self may
be used to dissolve even
this desire.
The
whole
of this subject is best read with

lightof

sufficient clearness

original.Life,learning,world, all
set down
to vdsand
are
as
objectsone should try to extricate
himself
from
from ; and thus
''givingup all attachment
within" one should acquirethat "limitless expansionof heart'
which
is the secret
The
minor
royal road to Jivanmukti.
is possibleafter
of any
kind
intercourse
questionwhether
of all intercourse,
has been suspended,
v"sana, the active cause
is very clearlydiscussed in this connection, and
the chapter
closes with a brief analysisof the characterestic marks
of such
in

the

'

'

great souls
ancient
The
third

have

as

remarkable

been

Jivanmuktas

third

latent desires of kinds.

upon each
without

the
dissolving

These

other and

destruction

dissolution

mind

are

two, mind

then

and

been

of mind.

The

described

;
"

in the way

is made

is

firmed
con-

never

of

physicaland

the

methods

Several

clearlyand fully pointed out

mental
activity. Then are discussed
the true
of ecstatic-trance,

of

up

methods

two

the

The

desires,act and

very

prevent all

of mind.

of vdsand

mental, preferencebeing given to the latter.

have

to

history.

path of Liberation is Dissolation

chapterfullydeals with this subject. Mind

react

known

with

view

to

obstacles

the

condition of the Liberat-

ed-in-this-life.
All

this, however, need

is

Liberatian
material

condition

objects. For,

not

of

the

mindlessness,

word

different from

mind

is only that function of inner

doer

with

creates

world.

the

the

mind

'

impression
akin

is here

to it in the

which
activity
thing done, through the sense

illusion of

This

one

'

attached

sense

the

the

create

sense

of

meum

and

tuum

which

to

that

of

that

used
text.

in

The

correlates the
of

egoism, and

makes

up

the

separateness being merged into the

XI

of that inconceivable whole

vastness

mind
sublime

is said to be dissolved

bliss realised for all

The

next

is the

aim

or

of

use

of

These

and

pain

chapter concludes

in

this

Accomplished.

the

Path.

true

chapter is, however,

Renunciation

which

is

Renunciation

which

Parama,
the Self.

as

Great

means

S'ankara,means

Lord

Atmdh

is known

Whence

The"

cussed
dis-

the

Renunciation

Renunciation-of-the-

optionalcondition

an

ripensinto

that true

the condition of the Paramaand Hamsa,

the

and

originalinquiryinto

realisation of Jivanmukti

the

aims

questionwhat
five : (1)
are

misery, (5) Experienceof

the
preceding
Hamsa.

the

"

of Renunciation, the

described

with

described
joy. There are severally
fourth chapter.

in the

nature

the condition of

eternity.

Jivanmukti.

of

bliss and

fifth

and

ever,
parts what-

no

Gnosis, (2) Practice of Penance, (3) Universal

Love, (4) Destruction

The

has

for ever,

chaptertherefore aptlyopens

Preservation

supreme

which

by
interpreted
of all]
destroyer
Avidya,viz.,
as

is the

Parama-fJamsa

Great

Self,

the Great

Being,the Being that is the All. The fifth chapter

closes with a description
of the condition of such a Being,and
concludes the inquiryabout The Path
of Liberation in this
Life.
Such

means

sober

study

on

the

to realise it is indeed

of kinds
prescriptions
Living the Higher Life
the grasp

for

nature

of Liberation

and

the

in these days of quack

refreshing
of spiritual
the acquisitions
bliss.

of universal

peace

and

love is

notion

of any

of regulatingthe
prescription
breath or acquiring
or
any skill in the working of mesmeric
spiritual
phenomena. The Higher Life is all the work of
internal thinkingwith a view to purify the mind and melt it
not within

away

in

suggests

Great

the
a

have created
liberation.

'

Self.

which
difficulty
a

And

the

appears

as
misunderstanding

It is

no

exhaltation

to

use

in

of this
certain

the nature

word

Self

quartersto
of Advaita

of individual selfishness that

Xll

is

aimed

at
is

and
of

source

throughout

are

or

dissolution.

its

worth

to

be

self
all

transcendent

of

nature

ought

The
in

striving
the
its

Self

in

the

after
rests

characteristics.

is

that
in

the

the

life

and
which

peace

living
the

is

individuals,

character,

for

at

is

that

of

sense

aimed

principally

thing

consciousness
in

as

universal

the

self

the

philosophy,

rather

suppression
or

this

in

what

realising
and

love

vidual
indientire
centre

same

culcated
in-

is

this

which

JIVANMUKTIVIVEKA

THE

OR

I.

CHAPTER

OF
I.

LIBERATION

evolved

Vedas,

who

II.

AUM.

the

I describe

(vtiidishdsannyasa)as
(vidvatsannyasa);" the
from

of liberation

before.

The
and

world) the

IV
the

(ingeneral) is

enjoins
feels

he

'

all

are

kinds

matter

of

truths.)*
sharp and sharper ;
to the

proper

(the

non-attachment.'

esoteric

is of two

ment
non-attach-

renounce

complete

to the renunciation

leads

former

must

one

of this renunciation

divisions

Non-attachment

V.

"

'

(popular expositionof

the puranas

Veda.

the

preliminary renunciation
distinguished from ripe renunciation
former
of
liberation
being the cause
the latter
body (videhamukti), and

moment

very

from

cosmos

is the

henceforth

S'ruti

the

stages and

The

whole

of renunciation

canse
as

breath

'

the

after freedom

III.

LIFE.

THIS

IN

Supreme, Vidyatirtha,whose

to the

I bow

LIFE.

THIS

IN

LIBERATION

TO

PATH

THE

condition

of

kutichaka, which

being ripened develops (the sannyasiri)

the bahudaka.
makes
into
the
Sharper non-attachment
sannyasin a kamsa, and this ripens into the condition of the
paramahamsa, the real path to direct self-realization. |
the

This

is said

with

an

eye

renunciation

of life,according to which

obviously
f

Four

to

in

here
a

another,

Parama-hnmsa

of

kinds

enumerated
resides

to

comes

postponed

sannydsinah
defined

are

secluded
the

be

enjoys

flies

periods (A'dramas)

fourth

comes

known

are

described
the

like

liberation

four

well-known

and

last, and

thus

to old age.

and

hermitage,

hamsa

the

upon

in

bahudaJca
a

swan

in this very

sacred

in IX

and

goes
to

the

life.

The

books.
X.

from

The
one

seventh

four

kutichafa

sacred

place
heaven, the

VI.

non-attachment

Dull

occasional
form

of

disgustfor

VII.

to have

VIII.

world

the

child, wife

of

and

In

this

In the
other

two

sharper

kinds

brahma-loka}
condition
that

of the

of

is
of

and

according

here

am

it

as

leads

The

of these

concerned

possible

are

liberation.

actions

is the

being tridandinak^

knowing the Essence,

livingin this very world.

duties

various

place

former

non-attachment

absolute

renunciation
from

The

births.
re-

possible.

of the kamsa,

Pard'sara-smrti

in the

both

"

circle of

locomotion
not.

or

renunciation

p"rama-hamm

The

of

to final and

or

is that

XI.

strength

kind

kinds

of

power

the latter the kiitichakx

bahndakd,
X.

in full

the

renunciation
two

of the intellect

strong disgust for

whirling through

the

the

in this life.

more

any

no

of

being

resolve

is the

sharp non-attachment

to place subsists

it

tal
acciden-

on

goods.

wealth

or

world

possibleaccording as

are

its

is the firm

In dull non-attachment

IX.

wealth,

or

non-attachment

Sharper

whole

child, wife,

non-attachment

Sharp

not

the

loss of

time,

for the

ensues

are

only

the

to

former
latter

described
the

with

parama-hamsa.
the

jijndsii)or

"

renunciation

ordain
XIII.
"

Loka

again the seeker

accomplished (jndniri);
is

Parama-hamsi

XII.

seeker.J
"

that
lightenment
en-

"

Holding

mind,
which

"{"There
or

This

long

who

beyond
are

thin

are

dull of intellect.

these

and

being

of

three

everything

therefore

knots, being

connected

constantly

immersed

with

the

body,
in

That

three.
lolcas :

seven

-with

bamboo-stick

triple renunciation

speech,

and
is

Satya-

of the

emblems

"

(the world) desiring

Sannydsitiahrenounce
for the
I shall explain this in prose
(sphere);
of those

to the

even

(of knowledge
the vdjasaneyinah

Bhur-, Bhuvar-, Srar-, Jana-, Mahar-, Tapo-

Brahm"-loka,
is

quoted

with

reference

to

his

first division

of

Parama-hamsas

questionis likely to suggest itself why a seeker should renounce

of the reply to this question,and
XIII
is quoted in corroboration
Verse
first section of this chapter deals with the same
questionin prose.

for the

the

EXPLANATION.
Loka

is of two

the anatmaloka

kinds

; the

(the world

of

in its triple
nature, in the third
"

then

Here

world

of

indeed

are

pitrs,and

be mastered

can

of the

worlds

world

of

by begettinga

here

is mentioned

without

gods

world, for he has

himself

the atmaloka

to

"

himself.
bound

up

In

in this material

of

of it

; his acts

other

that

He

"

"

this

words,

of flesh

body

which

is

knowledge

from

him

second
the
of

delusion, and

sorrow,

by

real

world

also

that

means

devotion)by bringingabout

but

lead

him

to that

be desired.

the acts

this

self-realization

Also

amdya

or

votes
de-

so

he

that

Brahman,'
able

ever

it

as

who,

to be free
were

dead
of

account

one

devoted

to

(likeordinaryacts
particularresult,

that

which

is not

being held back

(ignorance). The
of

fail him

(of dtmari)never

devote

who

evils, on

world, viz.,Paramatman,
of

should

blood, passes out

world, that is to say,

these

interveningveil

reference

he

that

enjoy

not

evils,being

free from

ever

of that

the

other

away

passes

and

findingout his own

proper
the
full
I am
consciousness
having
enjoythat world ; that is to say, is not

to that
the

"

'

able to
from

who

means

of it without
without

act, that
"

fail him

never

men

gods by gnosis.

and

of

other

no

the

men,

world

world, does

own

knowledge

no

the

by

of

world

and

son

there

findinghis

the

"

rites,and
pitrs by religious

Atmaloka, too,
from

three

the

of self)
and
(the world
The first is described,
not-self.,)
chapterof the Brhaddranyaka :

atmaloka

is the

sum

of all that

in the sixth

"Why
chapterof the same:
should we study ? For what objectshould we worship ?
What
?
We
who
do not regard this
good do we see in off-spring
real Self.
Desire for offspring
world our
leads to the burningground,* non-desire for all such things leads to immortality."
can

"

Hence

it appears

that

the words

"

that

loka

"

(in verse

refer

xiii)

the proper
as
clearlyto dtma-loka
object of desire for
that" refers to
the verse
atman"
sannydsinah ; for the word
being at the conclusion of a section dealingwith dtman in the
is unborn
and
unconditioned."
opening words. "This dtman
"

The

place where

the

dead

"

are

disposed of in that

manner.

That

which

by

one

is loka
observes,experiences,

sees,

and

the

plainly
question(which is a quotationfrom the S'rutf)
the world for the purpose
impliesthat sannydsinah renounce
of self-realization (atmdnubkava)
The Smrti, too, bears this
in

verse

out

Parama-kamsa,

The

"

should

of

Brahmajndna, all
mind, control of body, and

purpose

of

this sannyasa

As

This

again is

etc., after
which
of

lead

from

male,

the

to

(vividishdsannyasa}.

(1) the renunciation

birth

to the mother

"ensures

kinds:

birth, and

to

by assuming all its

having been initiated

the order

viz., peace

means,

in consequence
of the study,
generating strong desire for knowledge, it is

of two

which

desire

the necessary
the like."

Reuunciation-of-the-Seeker

the

himself, for the

in

about

comes

etc.,*of the Veda

called

unite

emblems

(2) the going into

such

into it with

and

the

as

the

of

in

is mentioned

Renunciation

Brahman

"

alone.*'

Females
The

renunciation.

the

lady

"

before

marriage

about

go

dealing

seclusion.

In

etc.,

austerities, and

f
the

That

included
the like

is,saying the

Bhurloka, the

renouncor

with

Following

are

declares

to this world

or

that

meditate

may

renounce

may

learn

may

in

performance

of

may

hear

and

Upanishads

the

and

Atman

upon

the

the

to

of their husband, and

the arsrument

the

females

(viz., the

moksha

in

Devatadhikarana

religious duties,certain

enjoined by the Veda.

PraisJta

which

Bhuvarloka^ and
himself

the next.

and

dealing
Janaka, uses

(female beggar) with reference

indicates

of

kind

of Mokshadharma

after the death

or

ation
renunci-

and

this

to

Snlabha

between

and
literature),

cognate

entitled

are

religiousmendicants,

as

S'astras

Bhikshuki"

question,and

in

also

Ckatwrdhari-tika

controversy

word

and

Taittirtyakaand other
obtained
by acts, by

the

Immortality is not
Upanishads :
or
by wealth, but by renunciation,
offsprings,

the

in the form

of Self."

knowledge

with

Danda,

Praishochkara^

the wife re-birth

realization

renouncer

of all acts-with-

free from

is
the

formula
svarloka"

all desires and

meaning
In

"

these

all conditions

renounce

words

the

belonging

Decata) in the fourth chapter of the

of the
third Book
S'driraka-Bhashya,a discussion has been
tion),
renunciastarted as
to the
rights of a widower
(to such
of lady Vachaknavi
has been
and the name
mentioned.
These
references would prove the right of Mai treyi,the wife of
what
she inquiresafter in the words
:
Yajnyavalkya, to know
I should do in
to what
tell me whatever your worship knows
as
be
free from
to
order
mortality." Even in the case of
Brahmachdrinah, Grahasthdh, and Vanaprasthah (students,
householders, and residents in hermitages) who
are
unable,
for some
or
other, to go into Sannydsa, there is nothing
cause
for the purpose
in the way of mental renunciation
of attaining
knowledge, even while performing the duties peculiarto their
respectivesphere of life. Many instances of such knowers
(the section

about

"

occur

world.

in the

The

S'rutis,Smrtis, Purdnas, Itikdsas, as

condition

by the Danda,
been

in

etc., taken

variously described

think I have

the

of

anything

respect to it. Thus

Parama-hamsa,
for

on

by

to add

end

former
to what

the

also

in

characterised

obtainingknowledge,
teachers, and
has

section

been

the

said

treatingof

1 do

by

has
not

them

renuncia-

tion-of-the-seeker.
Henceforth

we

turn

to

Renunciation-of-the-accornplished

Renunciation
have realized
by those who
(jcidvatsannydsa).
Essence
the
by properly carrying out study, reflection,and
concentration
(zravana, manana,
nididhydsana) is called
This
is seen
in Yajuyallenunciation-of-the-accomplished.
valkya. The worshipfulYajnyavalkya, the crest-jewelof the
As valayana and other
learned, having discomfited in disputation
vipras, by variously describing the
Essence, and having
awakened
in a variety of ways,
Janaka
by descriptions
long
and short, to the condition of supreme
renunciation
(vitardga),
set himself
to enlighten Maitreyi,his wife, and in order to
initiate her as speedily as possibleinto the Truth, put to her
sannydsa as the thing he had immediately in view for himself.
Having thus enlightened her he became a Sannydsin. All this
is found at the beginning and end of the Maitreyi-Brdhmanai
another
Yajnyavalkya about to enter upon
stage of life
"

said, oh
this

Maitreyi! I am about to retire from this stage,for

is real immortality.
tion."
retiring
Saying so he made renunciafind this Sannyasa
Even in the Kahola-Brdhmana
we

mentioned

thus:

thus realised the

"Having

Atman, Brdhmanas

all desire for

wealth, and world (putres/tand,

offspring,
and go about as mendicants."
It should
vittes/iand,
lokeshana)
this text applies to the first kind of
not be supposed that
for the words
having realised" implyingpriority
sannyasa,
of realization to Sannydsa,and the word Brdhmana
meaning
stand
in the way of such application.
knower
of Brahman,
Nor should it be supposedthat the word Brdhmana
refers here
renounce

"

to the class

reference

so

called

word

Brdhmana

realization of Brahman

that

to

for the

is used

with

in

mentioned

the

is brought
which
precedingthe text under discussion,
and
concentration
described there
about by study,reflection,
as
learning,childhood, and silence. If it be said that the
word Brdhmana
here refers to the seeker though yet devoted
that this construction is supportedby
to learning, etc., and
Hence
the Brdhmana
the text
having passedthe stage of
maintain
himself
in that of childhood" ; we
learningmust

clause

"

say

that

this

the

text

cited, with

be, for the word

cannot

reference to the

seeker,otherwise the

beginning of

"Knowing

future condition of the

of the

the

use

of Renunciation

kinds

clearlymentioned

are

is used in

atha (now)* at the

particle
text, to indicate the previous fulfilment of
of (self-realizations),
would be entirely
out

all necessary means

of place. The two
on

Brdhmana

they melt
sannydsa."
It

we

have

also in the S'drira

in silence

Brdhmana

"

desirous of

been insisting

'

that

sphere'

The "melting in silence" refers to the

they enter
and this is possible
habit of contemplationand reflection,
only
there is

when

nothingto

distract the

mind

from

it

whence

is

this has been rendered

plainlyimpliedin these words. And

clear in the remaining clause (of
more

the said text) thus

This is that before which

nothing but

do

not
*

wish

Though

begin with

this

sannyasa

"

for progeny,
this is not found

particle.

saying
in the

what

shall

the

knowers

we

do

part justquoted,the full

text

with
does

questionare

included

in the

in the Jdbala-Sruti.

Parama-hamsa

word

one

is explained

of Yajnyainquires
and the latter having
valkya after the nature
of sannyasa,
ciation
explainedthe renunciation-of-the-seeker along with the renunscheme
of the
that would follow it, by presenting
a
meets
stages of development(of the intellect of the seeker),
the objectionof Atri that one
the sacred thread
without
cannot
be called a Brdhmana
by saying that atmajndna
Hence it
alone is the real sacred thread.
(self-realization)
that (even the renouncer
of the first kind) has no
appears
sacred

thread

on

denomination

section

(kandika)of

Parama-hamsa

Jwanmuktas

there

him,* and that therefore he, too, is included

in the

Janaka

So

also in another

opens

with the words

Parama-hamsa.

"

the

which

same

is one' etc.,are

like Samvarta

mentioned

the

and others,and

they are
forms, behaving

'bearing no marks, bound to no

men
though not mad'. Hence, too,

as

mad

of many
ed
describ-

names

it would

like

appear

And
vidcatsannydsinah.
in sayingthat the
further,havingdescribed vividishdsannydsa
three knots,the water-pot,the bag for holdingalms, the cup,
that

these

are

none

other

than

the head, the sacred thread, all should be

"
off in water, reciting
Bhiih svdhd"
the words
aum

the tuft of hair

thrown

on

(be this offered to the nether world),it is plainthat thus should

he
on

of

exchangethe tridanda for the ekadanda, that is to say, take

that condition being the end and outcome
vidvatsannydsa,
the first. And this is thus further amplified.Such a one
the condition he

resumes

himself

of birth, frees

in at the moment

was

and neither receives nor

pairsof opposites,
possesses anything. Ever walkingin the way of Brahman, with
mind
ever
pure, he goes about begging freelyat the proper
time usinghis bellyalone as his bowl of alms, with the sole
objectof keepingbreath and body together. And remaining
indifferent to gain or loss he finds his unfixed abode in any
place, a desolate ruin, a temple, a hut of dry hay,an ant-

from all the

"

The

into the
he

sacred thread

is worn

order of the
particular

renounces

when

by
Veda

he enters into

all Brdhmanas
to which

as

his father

sannydsa seekingto

mark

of initiation

belongs,and

realize the All.

this

the
hill,

root of

tree,the house of

potter,the house where

the sacred fire* is kept,the sand-bank
of a river,a cave
in
the
some
mountain, the hollow of a tree,the side of a rivulet,
sacrificial ground,or any similar place. Above
takes
all,he underno
exertion,fixes his mind on nothingwhatever,
special
a

remains

tries
rapt in divine contemplation,
actions (i.e.,
the effects of his actions),
good,bad
and leaves the

mahamsa.

body with

real renunciation.

Thus, it is clear that both

included in the

one

to
or

uproot

his

indifferent,

This is the Para-

these

are
(renouncers)

descriptionParama-hamsa.
"

But

thoughboth kinds of sanmjasa are included in Paramabe admitted, inasmuch

hamsa, degreesof difference must
as
the two
renunciations we
are
consideringhave peculiarities
of their own, runningcounter to the real nature of each other.
This contradiction of the two, on
'of their special
account
will be clearlybroughtout by a reference to the
peculiarities,
Arum- and Parama-hamsa-Upaniskads.The pupilAruni in
abandon actions "?
asking, Oh Lord ! how could I completely
plainlyasks about renunciation-of-the-seeker which consists
in completeabandonment
of the tuft of hair on the head, the
and
of the Gdyatri,
sacred thread,studyof the Veda, repetition
And
the teacher Prajapati
other
actions of every kind.
when, after having enjoined complete
repliesaccordingly,
in the words "tuft of hair,sacred
renunciation (ofeverything)
thread,etc.,(must be givenup),for the bamboo-stick,"and one
he should wash himself
coveringand one rag to wear," says
at each of the three Sandhyas,]be centred in the Self at the
of concentration,and
should constantlystudy that
moment
the Aranyakas,that is to say, the
as
part of the Veda known
"

"

Aynihotra.

The morning and

the pointwhere any two periodsmeet.
"f-Literally
eveningare two such well-known
periodsbetween day and night. But
three Sandhyds are here spoken of,which leads us to the inner meaning of
to moon
the word.
The periodbetween the change of breath from
sun
and
is called Sctndhyd,
and vice tersft,
known
as the Sushumnd
(rightto left)
this,in the caso of a practisedascetic,occurs
only thrice in a day. The
explanationthat follows bears this out.

10

Upanishads"

Thus

of duties

described,by way

are

peculiar

to that

which
lead
particular
period of life,all the means
knowledge. And again, Narada, having initiated

real

to
a

in the words
questionabout rennnciation-of-the-accomplished
which is the path of ascetics, the real Parama-kamsah?'"
the teacher, Lord
Prajapati,hinted first at renunciation of
and all," and
every thingas before in the words "sons, friends,
referred to the "bamboo-stick, the cover, and the rag" as the
onlythingsthat could be retained with a view to protectthe body
and obligethe world. Even
the taking of the stick is spoken
"

"

of as

convention, for,says he, it is

mere

not

the chief essential

part of the ( necessary )

texts. If it be asked,what is then the
the stick, nor the (disposing
essential ? he adds, not certainly
off the) tuft of' hair, or (of the) sacred thread, nor
( the

(ofthis condition ),and

of the sacred
injunctions

mere) rag, but the condition of the Parama-hamsa

essence
(ofall that is here said).Thus, it is pointed

betakingto
is the real
out that

therefore not

the

of the

absence

stick,etc.,the insigniaof

of holy writ
condition,is not againstthe spirit
it is

in
explained,

him) ;"
made

up

"

neither

cold

nor

heat

(affect

ample folds of that cloth which is

space extendingitselfin the ten directions,he is
in that he is beyond the
convention
of saluting,"

of

and

words

and, further,

is clad in the

"he

beyond the
usages

the

this

forms

Prajapatidescribes

this

to wind

And

of the world.

condition

as

up

the whole,

leading only

to

the

sion
he says at the end of this discusthat he (theParama-hamsa) has all his desires supremely

realization

of Brahman, when

finallyrealizingin himself that Brahman

which is all bliss and light,
ever
full,and thus experiencing
I am
the full force and meaning of the text
Brahman"
all this,it is clear that these two ( kinds of renunciaFrom
tion)
satisfied,
on

his

"

are

each
is

are

the other ; that the characteristics of

distinctly
opposed,one to the other. This distinction

apart one

from

emphasized in the Smrti also :

Finding the world entirelyworthless,
"

"

*'

supremest

*'

seekers after the

sense

of

non-attachment

Essence

renounce

and

within
the world

feelingthe
themselves,
even

before.

11

Yoga (i.e. Karma-Yoga

"marriage.*

action,Gtiosis is all renunciation

"

is all

*'

settingGnosis

should
everything,

above

the

eternal

"

when

"

realized,then taking only one

"

up the sacred thread and

"

should

renounce
"

Brahman

as

But

further

the real

danda, the ascetic

the tuft of hair

on,

is

essence

give

must

(on the head); he

arise from

knowledge may

in the

of

case

the

desirous of

one

learninga science: and learningtoo, may

or

the world."

renounce

everything,
having well realized the supreme
it is reuunciation-of-the-accomplished.

But desire for

the moment,

action)

therefore the wise,

Brahman,

supreme

of

path

far it is remmciation-of-the-seeker.

Thus

"

the

"

mere

heat

acquiringan

be found

of
art

in those

knowledge may not,after all their boast of scholarship,

be more
than skin-deep
; and
yet neither the one nor the
other are
to renounce
ever
seen
(the world). The question
therefore naturally
what is the full import of
suggests itself,
the
desire for knowledge
and
learningor knowledge
itself? The replyis as follows :
As when hunger is gnawing
with all its might no
action other than eatingrecommends
itselfto the mind, even
a moment's
delay becomes annoyingly
when
so
intolerable,
deep disgustbecomes settled towards
whose

"

"

'*

"

"

actions and

their results birth and

propelsto study, etc.,the

arisen.
limit of

And

this

real

"

death, and

desire for

strong desire
"

knowledge

has

leads to renunciation-of-the-seeker. The

"knowledge"

or

"learning" is thus

defined

in the

Upade'sasdhasri
:

"

"

He

alone

"no

more

"

is liberated
even

as

he

once

without
realized

conscious of that

So also the S'ruti :

"The

even

knot

his wish

who

realizes Self

the

body as that self,beingbody (or anythingbeside Self)."

"

of the ego

tied fast in the heart

is cut

asunder,

marriagebeginsthe second stage of life called Gthasthds'rama*

Generally,it is believed that sannydsa, thu fourth stage,cannot be entered
without passingthroughthe preliminary
stages. The verse
quoted
upon
of non-attachment being firm,sannydsa may be entered
puts itthat the sense
at any time.
upon oven before marriage,or, indeed,
*

With

12

"

all doubts

"

of the

all
disappear,

fades away,

Karma

realization

on

Supreme."

Hiranyagarbha,but
this is lower than the Supreme spoken of in the text just
even
refers to the identityof
knot in the heart
quoted. The
intellect with the ever-presentwitness
brought about by
beginningless
ignorance; this is spoken of as a knot,being as
doubts
referred to in the
The
fast as an ordinaryknot.
highestcondition

The

is that

of the

"

"

"

"

text

are

as

follow

Whether

"

"

the Self is the witness

the witness of

all,is it Brahman

the

grasped by

intellect ?

liberation consist in

or

the actor ?

Even

if it is

If it is

Brahman, can it be
Supposing this possible,does

simple knowledge

The '"'"Karma" referred to in the text

means

of this fact ?
that Karma

which

yet ripenedinto action,but which leads to and awaits

future birth (ofthe individual).These three (the knot,
doubts,and the Karma), beingresults of avidya,disappear

has not
the

the

the realization of Self.

on

The

S'mrti also corroborates

same
"

"

"

"

the

"

who

He

does not relate himself to

does not allow acts and

ever

objectsto

free,and does indeed

three worlds

(Thismay

(atone

be thus

never

action,as the doer, and

affect his mind, stands

kill

though killingall the

sweep)."
explained.)That knower

of

Brahman

being, whose nature, whose Self, is not clouded

within by being identified with
from
egoism,whose mind
that is to say, who
is not affected by objects,
entertains
doubts whatever, is not bound
no
(insin)even by the act of
less by any minor acts.
all the three worlds,much
destroying

whose

very

(To return
future birth

then to the

When
this is so, and
pointat issue.)
is prevented
by gnosis resultingfrom renuncia-

and it is impossible
to do away
tion-of-the-seeker,

even

with

remaining portion of the present life without actually

enjoyingit out, what, it may be asked,is the good of all this

the

trouble

about

?
Do
renuuciation-of-the-accomplished

not

13

think

This renunciation leads to

so.

liberation-while-livi

"

and as the firstkind of renunciation

is necessary
(JivanimtktC)}
for acquiringgnosis, this second kind also is necessary for
this condition. Thus
far is described renunciationrealizing
of-the-accoraplished.
it is here

What,

asked,is this Jivanmukti

while
(liberation

living)? What
proof is there (of its possibility
)? How is
it broughtabout ? And what is the good of it,even
if it were
These
thus
possible and accomplished?
questions are
answered
tions
:
Bondage to a livingbeing consists in those funccharacterised by feelingsof
of the mind
which
are
pleasureand pain concomitant with action and enjoyment,
"

and

which

therefore

so

are

many

distractions (from the natural

bliss);freedom from this bondage

It may again be asked whether
tion-while-liviug."

is "libera-

is removed

condition

of

from

upon

the

witness

or

the

certainlybe removed from upon

the bond dissolves of itselfby gnosis;nor
cannot

for it is

impossible.The doing away

itselfto actions

the

mind

this bond

For, it

witness,because

from upon the mind,

with the mind's linking

much

plishment
impossibleof accomof water, or of
with the fluidity
the doing away
as
the heat of fire ; and what is natural is everywhere the same.
This need, however, not be so ; for even
though complete
need not despair
of neutralizing
annihilation be impossible,
we
of water is counteracted
the nature of a thing. As the fluidity
by mixing earth with it,or as the heat of fire is neutralized
jewel or by some
by the well-known
powerfulincantation,
so

even

are

the doer is

as

all

'

functions

speak,by

as

of

the

mind

'

( chittavrtayah
)

the

of Yoga, But it may

practice
here be remarked that the chain of necessity
(Prarabdhakarma)
obstructs the course
of gnosis trying"
to do away
with the
whole of aricbja,
and its results, and drags the body and its
in accord with its design; and that,
organs to results strictly
the feelings
of pleasure
and painare nowhere without
moreover,
the functions of the mind;
to neutralize
how then is it possible
these functions (and by what can the bliss of such neutralization,
so
neutralised,

to

"

even

if it were

be realized)?
This,however, is not
possible,

14

so,

being
for,Jivanmukti, the result of the said neutralization,

to be a link of
of supreme bliss,does not cease
it should not, for
what you call the chain of necessity.But
this reason, be supposedthat necessityalone will accomplish

of the nature

this

Jivanmukti, and

that

free action

on

the

part

of the

aspirantis entirelyout of question. For, such a line of

and
argument would apply equallyto husbandry,commerce,
also to a
all human
intercourse in general (and bring them
If you say that necessity being beyond the
stand-still).
and the results produced by it being on
plane of experience,
it cannot
the plane of experience,
produce these results unless
and
assisted by some
the plane of experience,
means
on
husbandry,etc.,therefore,
requirethe free action of men ; we
line of arguask what preventsyou from applyingthe same
ment
to Jivanmukti
well ? Where, in the case of husbandry,
as
ing
notwithstandetc.,the result does not accord with expectation
to imagine
the free action of man,
have necessarily
we
other more
obstacle in the way.
some
as
powerful Karma
such as want
This Karma
too acts as obstacle through means,
of rain, etc.,favourable to itself,
from the plane
borrowed
of experience.This obstacle again is removed
by erectinga
force in the form of Karma, such as the Karirineutralizing
Ishti* etc. ; and this force acts to neutralize the obstacle by
to means
such as rain,etc,,
favourable to itself,
having recourse
borrowed from the plane of experience.Enough of going on
in this line ; it is impossiblefor you, supremelydevoted as
to think of the futility
and its power, even
you are to necessity
of free human
if you
action of the form of Jfo^a-practice
; or
like we have no objection
that as (accordingto
to concede
is superior to gnosis (freedom),let Yoga be
yon) necessity
to necessity.It being so, it stands
that
to reason
superior
Uddalaka, Vitahavya,and other ascetics had it in their power
to giveup life at pleasure. Even
if such Yoga be impossible
in the case
of short-lived mortals like us, there can
hardly be
*

as

Particular sacrifice,
so called from
its object.

its

having the bringingof raia

16

theft,etc.
and
"

"

is snch

not in accord with the S'dstra

Action

with the S'dstra, is such

that in accord

rites,etc.
dailyand occasional (religious)
the highestof all bliss liberation. Evil
"

By those who

men,

and

the like

quitefamiliar

"

passed,through free

"

favourable

Bliss is heaven,
is hell.

meritorious

"merit"

after the word

Oh

"
"

! I stand

sage

directs
impressions

"

like

"

the

merit and

(spokenof before).

else

can

previous
poor thing

"

of Dharma

"

"

Because, oh

obtain eternal bliss

"

as

stored up in the
Adharma
(religious

and

demerit).

Vasishtha
"

"

full of

the collection of

what

me,

ous
"meritori-

of action
potentiality

of the form

are

as

be able to do ?

me

"Impressions"are
Jiva, and

own

Because

by

effort and by
(free)
your

action

shalt
is so, thou
brought about by thy

1 it

Rama

action
no

other means."

is necessitated

by

the

activityof
physical,*

previous impressions,action moral, mental and

brought about by your own free effort,is doubly necessary
break the chain which thus hold you in bondage.
"

"

'

the collection of

impressions is of two
of these exists in thy case
good and bad. Which
first or the second (or both)?
"

And

is

"Favourable"

in the text.
bliss

in accord with the supreme

:

encom-

to the actor."

"

Rama

good

action,that end which

"

means

of

childho'od,is

from

"Quite,"that is to say, in the proper way. The sense

words
like
is obtained by taking some
understood

ing
observ-

as

the S'dstra,company

rendered

have

adultery,

as

even

'

to

kinds
?

The

"

The

question is

whether

Dharma

necessitate your acts or only one

it is good or bad ?
whether
"

If thou art carried away

I include

action.

Vdkprayatna

in

by

and

of them

both

? If it be the

the force of

mental, and

Adharma

Mdnasa

latter,

good impressions,
prayatnm

in

moral

17

shalt,by that

thou

very course, attain the eternal in

no

length

of time."

By

the choice of one

"if" is implied
as

without any other effort. The

'

If the force of bad

"

that is,liberation.
eternal,'

"

you must

effort."

own

your

you to misery,it
try to subdue itwith

impressionslead

birth,and
belongsto previous

"

alternatives,

'By that very

grantedby Rama.
by the good impressionsthemselves,

and the firstis understood

course,'that is to say,

of the three

rites
impliedis the observance of religious
the
by the S'dstrdni as capable of counteracting
prescribed
force of bad impressions.And this force must be subdued by
as in a battle.
not throughother men
one's own
effort,
The 'effort'here

river of

"The
"

""

bad

course

flows
impressions

it should be forced

the

good as well as the

into the good alone by free
on

effort."

though no effortis necessary in the case of

the bad ought to be displaced
by the good
good impressions,
throughsuch effortas the S'dstrdni should prescribe.
Oh best of the powerful! one's mind engrossedin bad
must
be forced back into the good course, by
impressions
effort."
strongpersonal
In either case,

"

"

"

'

impressions consist of such desires as adultery,

consists in meditation
theft,and the like. The 'goodcourse
the import of sacred texts, on some
god, and the like.
on
Effort meaning,of course, free effort.
'

Bad

'

'

"

"

"

The mind

moved

in this it resembles
should

be

off from the bad

a

child

;
"

resorts to the

whence

good, for,

it is necessary that it

moved away."
forcibly

preventa child from eatingclay,and

to prevent it
it is possible
it like fruits instead,
as
or

to
As it is possible

make
from

catchingat pearlsand jewels,and

itselfwith artificialdolls,
etc.,so,
company

it to

amuse

indeed,it is possible,
by the

good,to turn the mind away from bad

not conducive to its real happiness.
objects

of the

from

teach

pany,
com-

18

gain over the child,our miiid, very easily,

by
in
of
but
equanimityconsisting evenness
feeling,
supreme
not so soon, and therefore by degrees,
with strong effort."
We

may

There

are

"

"

"

two

of

leadinga restive
it by showing fresh

ways

animal

into its

or by
enticingit into
grass, etc.,
etc.
The first method will succeed
belabouringit with a stick,
will keep the beast running about
; the second
very easily
here and there,and will succeed in forcingit into the stall
of feeling,
ing
consistonly gradually. In the same
way, evenness
in lookingwith equaleye on foes and friends,
is the easy
of
of subduing the mind ; strong effort,consisting
method
Prdndydma, Pratydhdra, etc.,is the other difficultmethod.
By the firstkind of easy Yoga,the mind may soon be subdued,
but by the second difficult(Hatha physical
) Yoga, it cannot
be used by degrees.
be easily
subdued,and it should,therefore,

stall ; the

conqueror of enemies ! when by the practiceof the

aforesaid speedymethod, impressions
dawn upon your mind,
Oh

"

"

"

know

that your

When

be said

studyhas

quence
good impressionsbegin speedilyto arise in conseof the softer method of Yoga (Raja-Yoga),
studymust
to have borne its fruit. It should not be supposed

that the fruit cannot

"

appear

if you have

Even

in

short

so

doubt, continue

"

impressions; in adding to

";

is

time.

in

the flow

of

good

the store of these,oh dear! there

whatever."

harm

no

borne its fruit."

the doubt may arise

collecting
good impressions,
whether such study is completeor not ? In the state of such
doubt, the studyshould onlybe kept up. It is a rule in telling
the beads of a rosary that,when, supposingwe want to tell the
Even

beads

while

over

hundred,*
*

thousand

we

must

For, here the

and
100 onlj',

rosary

round

times,we

in doubt

are

tell the beads

over

againa

to

as

the last

hundred

times.

to reprerosary consists of 108 beads,generallytaken

sent
when 1,000 is the number
desired,we have to turn the

only 10

times.

reference to the tenth and last

etc.
through f orgetfulness,

The

words

turningof

'

last hundred

the rosary

'

are

which may

used

with

ed
be doubt-

19

Thus

the number

thousand

would

be

complete,if reallyit is

and even
if the other hundred were
addition
incomplete,
mere
to the required
not
thousand, the merit will therebycertainly

vanish.

The

same

rule may

be followed

in the

have not

acquiredcomplete mastery

of this

case

study also.
"

As

long as

you

"

the

"

ing

"

that,all latent desire having died out, and

been realized,
the
you should giveup even

"

mind,* and have

what

not realized that

( sacred ) books

and

condition,go

teachers

over

follow-

on

prescribe.After
the thing having
collection of good

in the last act of supreme

concentration. Followimpressions
ing the very good path of the wise,with sincere feelingand
"clear understanding,
acquirethat condition wherein there is
no
second, and in the end stand ever blissful by abandoning
"

"

"

"

that."

even

The

meaning

is

plainenough.f

Hence, it is plainthat desire,

etc.,can
of

study

Yoga, and

that

as

there remains
neutralization,

be neutralized

Jivanmukti
no

point. Thus far has been described

while living ( Jivanmukti).

of

the

follow

such

dispute on

that

must

ground

by

the nature

of

liberation

"

"

Texts from S'ruti and

Smrti

bear this out.

and other works,in words

i\\QKathopanishad

isliberated" and the like,which

mean

"

They are

such

that

one

as

found in

ed
"the liberat-

liberated from

of the form of desires,

etc.,is liberated
experience
of his body,beyond all
on the demise
over
again,being placed,
We say
of any future bondage of the kind.
over
possibility
The aspirantis freed from desires,
again for this reason.
of self-control -and cognate virtues,even
etc.,by the practice
the bonds

of

"

"

Indicated

It
"{"

would

by

the absence

much

help

to

of doubts.
make

the

meaning plainif

verse

of

the

of the
place. In consequence
mind
being free from transformation,and being then identified with
of this identification is the real
even
Brahman, the resulting
forgetfulness
Samddhi
called Jndna." 124. See my Raja-Yoga, page
36 and notes,et seq.

Aparokshanubhuti be

referred to in this

"

20
before the full riseof
if

but
gnosis,

desires,
etc.,
condition,

in that

they stillarise,are held in control with some

here there beingnothinglike 'transformation

never
desires,
(Dhi-vrtti),
etc.,
is liberated over
again. In
bodyhavingbeen dissolved at

effort ; whereas
*

of the mind

arise. Thus,it is proper to say, he

other words, in the one case, the
the
of dissolution,

the moment

liberted is free from future connection with the

body for

time,

but, in the other,the liberation is liberation for all time

whatever

whence

this connection.

"

"

"

immortal, and realize Brak-

Though

"

without

is,as it were,
without

eyes ; though with ears

mind
(he )
; thoughwith

ears

without mind."

also.

falloffentirely,
then,.

occupyinghis heart

S'ruti also it is said

another

were,

well used in

are

here."

even

In

"

"

again

over

indeed,does the mortal become

man

"

"

Says the Brhaddranyaka:

all desires

"When
"

the words

with eyes

(he)

(he) is,as

it were,,
other texts

is,as

be seen
from
may
(Jivanmukta)is described in the Smrtis

The

The

it

same

with

(one whose mind is entirely

epithetssuch as Sthitaprajna
steady),
Bhagvadbhakta(one devoted to God), Gunatita (one
Brahn ana (onewho has realized
beyond the three* properties),
Brahman), Ativarnd'srama (one beyond the paleof the four
and the like. In the dialoguebetween
Varnah and Airamali),
Vasishtha

devoted

men

to

"

"

"

immersed

In

the ineffable sat

"

In

alone

gnosis alone,and ever

arises that condition
self-contemplation,

in

liberation in

of

"

following
upon

'

to

the observance

Of matter

devoted

men

"

Devoted

ness).

"

from

"

Vasishtha

'

gnosis" etc.,to

is described

"

subsists

Kama, the Jhanmukta

and

to

life' which

is like the

dissolution of the

body."

gnosis alone/ i. e., those who

of all forms

by
prescribed

Satva,Rdjas,TAmas
viz.,
(Prai/"i),

liberation

have
the

given

Veda

or

up

by

(passivity,
activity,
gross-

21

social

convention.

Liberation

in life

'

and
(Jivanmukti)

'liberationfollowing
npon dissolution of the body'(Videhamukti)
differ
and

the other

from

one

the

for,in

senses,

between

the two

common

to both.

Bama

"

"

"

"

"

Lord

Explain to

be

the

no

of

absence

me

absence of

or

body

difference

dualitybeing

characteristicsof

the Jivanmukta
eye upon

Vasistha
"

of the

account

on

Oh

"

by the presence
there can
reality,

and the Videhamukta,that,with my

the S'dstra,
I may strive in that direction."

Though ever moving about

the whole of it exists not
experience,
pervading,ether-like consciousness
"

"

Such

This world

one

in the world of
for him
alone

all-

;
"

subsists.

is called Jivanmukta"

of

experience,
consistingof mountains, rivers,,
and so on, ceases
to exist in its present form, being
oceans,
drawn within himself by the Supreme Lord, at the time of the
of the
great cyclicdeluge,along with the body and senses
of the world. Here
cognizingsubject.Not so this non-existing
all intercourse dependent on
does exist ;
body and senses
mountains, rivers,etc.,not as yet being drawn within himself
experienced
by the Lord, continue to exist,and are distinctly
such by the rest of beings. Only for the Jivanmukta, who
as
has not the mind

that

can

of

itself into the form

transform

thingsand produceknowledge of them, the world does

in sleep. The residuum
is obviouslythe selfnot exist,
as
consciousness alone. Though in sleep
effulgent,
all-pervading
these

those who

have not yet found liberation have

and
transformingitself into the form of objects,
even

therefore

as

much

in the germs

of mind,

presentin the
"

The
"

"

The
no

cause

Jivanmukta

case

as

come

of the non-liberated

or

go.

flu shingof the face

for

Such
means

they

are

future transformation,being

of his countenance
expression
under pleasureor pain,he
may

mind

stillthere is a difference

any,

capableof

no

neither flushes
stands unmoved
one

joy.

joy,like ordinarymen,

sleeper.

in

nor

fades

whatever

is called Jivanmukta"

The Jivanmukta

finds

obtainingenjoyments,

22
The
ointaents,respect,and so on.
beginningwith flowers,
means
fadingof the countenance
povertyof spirit.The Jivar/when loss of
of spirit
mukta does not show any want
even
wealth, contempt of people,and similar calamities befall
him.
or
go' mean*
'Standingunmoved whatever may come
remaining content with whatever may be obtained in the
form of alms, etc.,sufficientfor preserving
the body, only inthe course
of that stream which is set in motion
by previous
Karma, not by any effort of his own in the present condition.
Concentration beingfirm,he has no sense of flowers,
ointments,,
and

the like

and

when

moments

such concentration

of discrimination
of

any

He

as
pleasure

him

secures

well

as

"

have

of them

sense

in

tion
breaks,the strong convicoff from

or avoiding
desiring

in that condition

which

is

pain.

is awake
"

He

keepshim

them, and thus

free from
"

if he should

even

though in sleep,he
knowledge is all without any

knows

waking,

no

Vasanas

"

He

his

is the

Jivanmukta"

is awake

because

all his

beginningwith

senses

and have not ceased to

exist in their proper place,
transformation.
is in sleepbecause his mind knows
no

the eyes
He
act.
Hence

connectinghis Self with objects

through
to him any
the senses
is not known
longer. Though he has
full knowledge (ofthe unityof Self),
he never
thinks that he
waking in

is

the form of

great knower

of Brahman,

nor

does he

ever

feel any

desire for

enjoymentof any kind. Hence all evils incidental

to desire being absent, he is well described as having no
Vdsana (impression)
whatever.
"

Though actingafter
"

"

and the

every

such
feeling,

as

love^hate, fear,

like,he who stands unaffected within,like the

Akd"a,is said

to be the real Jivanmukta"

Acting after love may include such acts as eatingand the

like ; actingafter hate may include such acts as turningaway
from the Bauddhak, t\\eKapalikah,
and the like ; actingfrom
fear may include such acts as escaping
from snakes and the like.
The
like may include jealousy,
etc. ; and actingafter jealousy
'

'

24

though with

is without

mind

"

who

"

the real Jivanmukta"

it, is said

to be

friends or rejecting
respecting
foes;and he is above all that. 'All learningand arts include
the 64 well-known arts,and this person though well-versed in
'The

of thisworld' include

woes

'

without any of them, for,he

exhibits any.
never
nor
Though the mind is there,
professes
form.
it is said naught to be, for,it does not take on
any
every

of them, is,as it were,

one

Where

we

have the

into "is yet without

is yet without any "),the meaning is
taking on, through the force of

reading renderable

"

anxiety (inplaceof
that
though the mind
the Self,
the form of concentration on
impressions,
(previous)
he is free from anxiety because he is beyond those
does exist,
affections which modify the mind of ordinarymen.
He who though deep in intercourse with all thingsis
cool and unconcerned
in attendingto
ever
as
as
"

any

"

"

As

"

all fullness
another's business,

"

said to be the real Jivanmukta"

feels no

and

contentment, is

gain or loss in business,he

attends to for another,such as is beinginvolved on
occasions
of marriageor other ceremonies,so the liberated feels quite
business. Not only is he cool
unconcerned even
in his own
of action,but on
of being free from the worry
account
on
of finding
account
his complete Self in all he does. Thus
one

joy or

for

sorrow

far the characteristics of the Jivanmukta.

Henceforth,the Videhamulda
of the

physicalbody):
"After leavingthe condition

after dissolution
(liberated

"

"

of the Jivanmukta,

the condition of liberation after death, even

enters

one

like the

his body being

on
coming to a standstill,
dissolved by death."
As wind stands sometimes quitestill,
foregoingits natural
motion,so the liberated stands in the Self, leaving off the
"

wind,

"

accident of this world.

"

The liberated-after-death neither rises nor

"

"

he

ever

never

laid at rest

he is neither

and he is neither I
distant,
'

sat
'

nor

fades, nor
nor
'

is

asat, he is

not-I.'"

25

He

has

free from

all conditions

is bo at rest.

having

fee described

here,cannot

even

be

rise,no fall,nor

no

his

who

He

snbtile

body

is thus

dissolved

Sat,that is to

say, cannot
Avidyd, nor Isvara,

as

called the

conditioned

Prajna conditioned by
by Maya the root of the world

is neither

of the

of

experience.
He cannot
be called even
asat^ that is to say, formed
by the
material elements.
In saying'he is never
distant' itis implied
that he cannot be described as beyond Maya. The word' and'
introduced with a view to preclude
his being near
is
the
Sthulabhuk (the soul that has the material planeof friuition
assignedto it). He is not 'I' nor 'uot-I,'that is to say, he
"

of the many
"There

ideas which

subsists

nor

macrocosm

iu the calmness

"

uunameable, unmanifest."
in

of its depth, neither

Jivanmukti,inasmuch

Videhamukti

which

microcosm,

is set

as

up

unruffled

sat

lightnor

it is likened

as

the

nor

the two.

the indescribable

"

Even

the

between

might appear

residuum

as

of

goal it

dark,

to this

leads to, the

cxhaltation may be experiencedwhenever there is excess

of absolute ecstacy ( Nirvikalpa
). The knower absorbed in
same

is thus spokenof in the second chapter

ecstacy(Stkitaprajnd)

of the

:
Bhagvudgitti
"

Arjuna :

"

"

*'

"

Oh

Kes'ava ! what

speechmay be used of those

who, firm iu the Essence ( Prajnd ),are lost in the
ecstacyof absolute concentration;what do such say?
whether they sit stillor walk about ?"
"

Prajnd means

knowledge of

settled and unsettled.

lose

the Truth.

woman

It is of two

lost in illicit love

kinds:

does

not

regardin
in all her acts whatever, and disher paramour
such (real)
the evidence of her senses,
even
forgets

sightof

acts of household

Truth

beingonce

management as she attends to at the time.

realized by one who having reached the

The
last

of Yoga,
stage of renunciation,has, through clever practice
gained completemastery over his mind; he cannot disengage
"

his consciousness
4

even

for

moment

from

the

Truth, like the

26

said

in

being lost

This is

for

forgettingher

not

woman

even
paramour
ecstacy of absolute

the

second.

concentration.

by force of previousgood
deeds,bnt the realizer beingwanting in the said qualifications
her love in the
forgetting
forgetit,like the said woman
may
household.
This is unsettled knowledge of
of her
worry
Truth

The

Vasishtha

Truth.
"

be realized

sometimes

may

says

distinction in mind

with this very

addicted to another, never

woman

to

ceases

"

the

taste

elixir of her lover's company,

though all intent on the
"dischargeof her household duties. The wise, finding
"

rest in the supreme

undefiled Truth,continue to

"

sweet

"

enjoyit within,thoughgoingin

"

the ways

of the world,

without."

One absorbed in such ecstacy( Sthitaprajna

) is of two kinds,
in relation to
out of it.

different times.

two

In the

( from

verse

the

He

be in ecstacyor
quires
Bhagvadgita) Arjnna inmay

after the characteristics of both these conditions

first and

half of the

second

What

stanza.

speech

by
may

the
be

that
lost in ecstacy,
be described
import should this man

nsed of those who, firm in the Essence, are

is to say, by words of what
by the world. And further,when

he is out of such ecstacy,

what

and
sitting

speechdoes

differfrom
Krshna

he

use

? how

those of the uninformed

:

"

"

Oh

son

when

going about

of Prtha 1 he is said to be firm

"

Essence

"

desires whatever, and

"

with Self."

Desires

do his

he

stands in the

his mind

of all

Self all content

and of the
objective,
subjective,
form of simpleimpressions.Sweetmeats, etc.,alreadyin hand
constitute the field of objective
desires,those that exist only
in hope constitute the sphereof subjective
desires,and such
desires as rise up accidently,
like the touch of grass in passing
make up those desires which are of the form of
over
a footpath,
simple impressions.One who exhalts himself to the ecstacyof
are

of three kinds

completelyclears

in the

has
concentration,

so

much

control

over

his mind

as

not to

27
allow it to take

the form of

on

all the three kinds

he feels is

seen

of desires.

The supreme

in the cheerfulness of his

is not of

contentment

anything,and gives up

desires
('fulfilled)

contentment

the
(realizing)
given up, and his

already been
the Self,being all supreme

state of

ecstacy.In this
not cognized by

ecstatic trance, this supreme

bliss is
the intellect,
in acts of ordinaryconcentration
as

jnata-Samadhi),but by
The contentment
mind

that way,

but

cognizedbliss.
used

words
"

With
"

"

"

Pain

the

impressionleft by
is the languageand such
one

on

me,

wicked

import of

"

unoverpoweredby pain,with desires unaffected

he is beyond love,fear,and anger. This
by happiness,
silent one
"

is the

Sthitaprajnd,"

is that modification of the mind

to oneself.

of

the

self-

said

mind

is of the nature

himself

the

in this ecstatic trance

which

love or attachment, which

cause
as
by some
energeticproperty (Rajoguna} inherent in
which

ness.
conscious-

modification of his

of the

to describe

(Sampra-

Self,all self-illumined

too, is not of the

Such

This

countenance.

but of

Self, for, all desires have

intellect is nearest

fore
there-

of internal heat, and

is

is
a

form of the

human

which

produced

is

nature,

able
disagree-

Such

indulges
painbeing on him he never
in that sense
of overpoweringwhich too, is a modification
Fie
in such words of repentenceas
the mind expressed
I have been a sinner of the last degree,I have been a
"

soul,"and

so

on,

and

which

is of the form

of

delusion,

beinga result of the gross nature (Tamogwna)inherent in man.

ing
Though the mind's being thus overpoweredappears like turnleaf in life,if it tends to justifyitself by
a
new
over
of sinful action in some
future birth,
precludingthe possibility
delusion in
there is nothing to prevent it from
being mere
this life. Happiness is that agreeablemodification of the
at some
mind which is of the form of pleasure
acquisition,
such as a kingdom,the birth of a son, and the like,and which
is a result of the placidity
( Sattva)inherent in human nature.
Desire is that cravingfor similar happinessin future,which
arises throughthe gross side of human
nature,after experiencing

28

happinesssnch

as

excitingthat force of
snch object. As happinessand
secure( Prdrabdha, ),and as the
by necessity

holyaction which may

pain are broughtabout
of the ascetic out

mind

without

this, but

of ecstacy is open

to

modification,

both

in his case; but these are

happinessand pain are possible
attended with desire or overpoweringstrengthin the
never
of the enlightened.
case
love,fear,and anger beingof
Similarly,
the gross part of nature ( which is abseat in his case),and not
being brought to him by necessity,do not exist in him.
The
Slhitaprajndso described, utters words expressiveof
his own
experienceto enlightenhis pupilsand lead them
to give up all desire,and
stand unoverpowered under all
calamity.

He

"

is firm in Truth
"

"

ever,

feels

thingsor

no

who, free from all attachment

joy

and

hate

no

what-

obtaininggood

on

bad."

in the presence whereof the good

evil of others is taken on oneself ; it is a modification of

That is called attachment

or

the grosser mind having another as its object. Good things

consist in wife and the like capable of producing happiness.

Joy

is that modification

of the

which

mind

sets

one

singing

objects. This song of praiseis gross

to
inasmuch
it is entirelyaimless, not
as
being meant
pleaseanother. Bad thingsare thingssnch as the learning,
etc., of another which make him miserable,by excitinghis
jealousy.The mind settingitself to picking holes in such
thingsis in the condition of hate. This too, is gross, for,this
indulging in jealousyis entirelyvain, being powerlessto
the

praisesof

affect that
exist in the
"

He

which

it hates.

"

"

That

such

gross

ideas cannot

is obvious.
enlightened

is deep immersed
"

The

such

in the Truth

when

he draws

from contact
with
himself) all his senses
like the tortoise drawing all
objects,even

(within
external
its limbs

within its shell."

foregoingverses

show

that the grosser

kind

of modi-

29

fications of the mind

ecstacy of

the

is not

trance

exist

cannot

at

even

the knower.

on

when

moments

When, however,

the ecstacy is on him, he has no modification whatever, much

the
This is what
the placidone.
less either the gross or
verse
justquotedaims to explain.

Objectsfall off from him

"they leave a latent sense

"

of

"vanishes

who

itself,on

in

takes

nothing,though
this
of enjoyment, but even
it being
something above

realized."

"

the several
necessitybrings about, of itself,
and pain in the form of objectssuch as
of pleasure
causes
the interveningof thick darkness, and
the rise of the moon,
the like. Other thingslike house and land and the like are
brought about by independenteffort. The former cease, as
into
it were, to be, by complete withdrawing of all senses
The
whatever.
other means
the unityof trance, and by no
The
without this means.
to be even
latter cease
taking
consists in puttingforth effort for the purpose, and house
in
of

chain

The

"

"

and

propertycease
The

ceases.

"

to be

latent

one's hands

in
"

sense

is mental

soon

as

as

such

desire for such

objects,
Supreme

disappearson obtainingsight of
Brahman, the heightof joy and bliss. The S'ruti also
the sphere of
shall we
do with offspring"
we
What

and

this

even

"

effort

has it :
whose

Self is not this world."

"

Oh
"

"

"

"

"

"

The

overpoweringforce
for the knowing one, ever on the
prove too strongeven
and theydrag away his mind even
againsthis will.
alert,
control ever these,and should
He must exercise perfect
himself on Me as the Supreme ; for,he is
concentrate
obey his
said to be firm in the Truth, whose senses

son

of Kunti

! the

senses

with their

steadycontrol."

studyof

occasional

concentration

"

as

safeguardagainst

notwithstandingeffort,renunciation,
aberrations,

knowledge of Brahman.
question how he sits?"
and

is useful

This

verse

is in

reply to

the

30

"The

contemplatingupon objects finds himself

Attachment
"strongly attached to them.
begets
desire which, in its turn, leads to jealousyand anger.
From auger comes
which
darkens all
forgetfnluess
the result being a complete stunning of
memory,
man

"

"

"

Reason.

"

In this
may

verse

And

is described the nature

about

come

'Attachment'

this is the way

for want

to entire ruin."

of the aberration which

of the

practiceof concentration.
the object
of thought. 'For-

proximityof
of the sense
of rightand wrong.
means
getfulness'
forgetfulness
of all memory' means
The 'darkening
the being turned off from
the realization of Truth.
The 'stunningof Reason' refers to
the inability
of gnosisto bringabout liberation,
ized
being neutralby the current of oppositeideas thus set agoing.
"

means

Dealingwith objectsthrough
hate,and

"

completemastery over
to the Light."

"

who

senses,

his mind

love

feelingno

under the control of Self, he

"

ever

the

who

easilyfinds

or

has

his

way

in Samddhi
practised
( concentration, trance )
finds the Light,by force of the impressions
derived from such
when dealingwith objectsthrough the senses,
even
practice,

One

in moments

is

when

the trance

is not

him.

on

replyto the question"how he goes about?"

verses
quotedabove explainthe nature of
A

question naturallyoccurs

This
This and

the

this

at

is in

verse

the several

Sthitaprajna.

point;
"

Does

not

freedom, love,hate, and the like,precede as means, the first

of,and the beingfirmlyfixed into,the Truth ? This,no
insight

doubt,is true, but

of the
"

difference has

to be

has pointedit out

S'reyomdrga

thus

made.
:

"

The

author

"

All that
"

the acquisition
of ynosis,
being
precedesas means
broughtabout by effort,is the natural characteristic of
who

"

him

"

firmlyfixed

is firm in the Truth.

in

The

condition of

is obliterated

"

is called Jimnmukti.

by

the

so

of separateuess
uninterruptedlight of Self,

Truth,wherein all sense

"

one

32

Vartikakdra

Here, too,the

Universal
"

own

friendshipand

other

accord, without

any

himself to the

"

awakened

"

found in

"

realization."

who

one

lightof Self,they are

the

is thus described

of their

qualitiescome
effort,in

is yet on

who

one

transcended

has

who

One

explainedcertain special

before.

pointsas
"

has

the way

not

so

this supreme

to

sphere of

has

the

in the fourteenth

gunah (properties
chapter (of the

:
'Bhagvadgita)
"

"

"

"

lord ! tell

Oh

"

Arjuna :

the

; and
grossness)

Hence

these three.

Sattva,Rajas, Tamas
whole

world

beyond

one

world,in other words, who

marks

mean

signs indicate
three gunah ? what

passage of one beyond the

his actions ? and how is this passage
are

The three gunah are

the

what

me

indicate

to

that

(placidity,
energy,

up of evolutes of
gunah is he who is not of

the

Jivanmukta.

certain

'

such

one

would

conduct

Oh son
Bhagavdn :
passed beyond
"

"

"

is

man

(beyondthe gunah). The questionabout

to
passage beyond refers to the means,
'

pray
effected ?"

is made

is
a

the

the

'

'

Signs
gundtita
'

how

'

of the

in which
the way
his mind, with such an end in view.

of Pandu
the

gunah

feels
inaction,

He

who

is said to
hates

action,

"

desires not

"

Such a one
stands like
or gross inactivity.
activity,
unmoved
one
indifferent,
entirely
by any gunah,and
stirs not, remainingalways firmlyfixed in the conviction all action is of the gunah ( not mine ).' He
looks upon
happinessand miserywith equanimity,
looks with the same
eye on a lump of earth,a stone
of gold,
makes no difference of likes and disor a mass
and remainingever undisturbed,
likes,
meets
censure
and praise
without concern.
Neither insult nor respect

"

"

"

"

"

"

"

"

"

"

no

love

not

have

or

hate

for

joy,

'

affects him, friends or foes cannot

influence him

nothingto do

thinking of

any

with

planningor

he has
cat

33

Moreover, he who, above all this,worships

whatever.

"

Me

"

gunah,and

"

devotion

with entire

and
Joy,activity

beyond

the

Brahman"

with

one

finds himself

refer to the three gunah

inactivity,
These three prevailin waking and
tions
trance,mental abstraction and condisleep,

gross
Tamas.

Satva, Rajas,
dream, subside in
"

of that kind.
is of two kinds: agreeable
and disagreeable.
The
'Activity*
fool hates
seeks agreeableactivityin
disagreeableand
the waking condition.
The Gundtita, being beyond every
and disagreeable,
feels no hate and no
impressionof agreeable
desire ; he stands entirely
indifferent,
cess
beingunmoved
by suclike one lookingupon two parties
or defeat,
fightingwith
each

other.

gunah act

He

in and

is

from
'indifferent',

gunah,I

upon

have

nothingto
'

The

false knowledge I

and

all false knowledge being absent

'

stands

ever

'

the doer

am

unmoved.'

These

the conviction

is the

of

cause

from

'

the

them.'

moving,'

the Gundtita, he

make

verses

do with

'

reply

to the

acts ?' Looking with

(thesthitaprajnd)
equaleye on happinessand misery is the secret signof this
condition. "Worship of the Supreme accompanied by unswerving
leads
concentration,and practice,
devotion,gnosis,
beyond the gunah.
'

qnerry

how

such

The Brdhmana
"

The

Gods

one

is thus described

know

him

to be

by Vyasa and

Brdhmana

"

S'ruti describes him

the knower

refers to the knower

in the

ever

at

peace

inasmuch
accomplished,
above all giveand take by

Paramahamsa

who

words

"

hence

of Brahman.
the

The

Brdhmana"

beingentitled to renunciation of
to be principally
he is enjoined
as

of Brahman

the

"

(withinand without)."

The word Brdhmana

And

who, -without any

bed, and usingnoth-

upon no
upper garment, sleeping
remains
"ing but his hand for a pillow,
"

others

the S'ruti in the

without

any

words

coveringgoes

"He

about

is the
as

he

34

it is

born";

was

"

have been described

and

so

'he who

as

the

should

Brdhmana

garment'

the upper

is without

on.

The

"

that

quite proper

Gods

know

"

fed

"

ever."

by

him

any,

as

who

Brdhmana,

sleepsin any

covered

by any,
place what-

indeterminate

placewhere food, coveringand sleep,can be had

is expected,through the necessity
of keepingup the body,the
for
Brdhmana
incurs no
merit or demerit in going about
these purposes.
The mere
the craving of hunger,
satisfying
and takingreal substantial nourishment, being both equal to
Though

him, the affection of the mind

is

out
entirely

of

question. In

with this in mind

"

Where

is the

"and

To

between

"

well

as

the

Bhagavat

too

or

demerit

it is said

"

use

evil?

"

leads to merit

which

of

Evil

good and

the nature

of

good
lies in the eye that distinguishes
evil,the good is beyond the one as

sayingtoo

much

on

the other."

proceed,
"

The

Gods

know

him to be

cloth

Brdjimana

who, wearinga mere

using a coat of worn-

"

pieceof

"

out rags for cover,

"

ed in concentration,constantly
himself with
diverting

"

himself,all alone and one."

his loins and

on

goes danda

in

hand,

ever

immers-

keep to the danda and the kaupina ( pieceof

in order that peoplemay
have faith in universal
cloth for the loins)
love by his presenting
it in a superior
ing
form, while treatThe iruti too enjoins The rag, the stick,
of Brahman.
for self-preservation
and the cover, he should keep as much
as
the world."
He should,however, never, even
out
for obliging
word
of the strongest sympathy,exchange even
about the
a
but should keep himself ever
(ofhis pupils),
worldlyconcerns
He

should

"

'

in supreme
concentration.
The sruti has it " know
dtman alone,
giveup all other speech."Also,

well that

35

"

The wise

of

man

"

identifyhimself

with

"

attach

to the

"

his mind

"

whence

Brahman

it cannot

This "concentration"
in

whence
solitude,
"

"

"

"

"

on

no

should

account

he

of words, for,then,it is all

use

is not

be

againstthe gistof

is carried

another

dissimilar

any

Smrti

on

without

also

this

any

"

use

of

precept.

interruption

enjoins:
"

alone and

is the one described above,

solitary
makes a pair,three a town, and four a city;
for two
make
never
town, or pair,for even between a pair
city,
it is quite usual to exchange local gossipsor even
Love, jealousy,
opinionsabout alms etc." Also
are
easilyborn of intercourse."

The mendicant
"

It,

well realized It should

of breath."

waste

mere

Teaching about
words

patiencehaving

"

proceed,

To
"

"

"

"

of the

Men
return

who has no
gods know as a Brdhmana
blessing
business
conceive
to
to give, no
or
undertake, no
salute to exchange,no praiseto hear ; who thus, with
all action spent up, is himself ever unspent."
the

Him

world, who

Society,
givea blessingin

for salutation. The

his heart

is nearest
it

being so,
liking,having set
search

and
their

after this

blessing is

This

Smrti also says

to the man
in whatever
wishingsuccess
is the generalmeaning of this blessing';
people,through a thousand shades of
hearts on a varietyof things,
the mental
'

desire of the

that

or

conferred

distraction.

"

in

move

must

man

necessarilylead

distraction

runs

counter

to

on

to

whom

the

considerable

gnosis. Another

"

Gnosis in its proper form is never

realized by that poor
"
thingwho attaches himself to the world, to the pride
"

of

or
learning,

to the

of
preservation

his

body."
"

applyeven to the conceivingand undertaking

something,to saluting and the like referred to above. The
This would

"

"

"

36

"

"

conceivingand undertaking

for the benefit of

house, land,

others,and it may
the

property and

or

be for one's

may

consist of effort to
like.

The

end

own

or

acquire

liberated

must

conceivings,
undertakings,and salutings.It
should not be supposedthat the not givinga blessingin return
will disappoint
for, the word ndrdyana, the form
men,
is a fit replacement of the expected
enjoined
upon all the liberated,
blessing,as it is capableof curingboth inclination
the world, and
towards
(ofthe ascetic)
possibledisappointment
(to the saluter).All undertakingis evil. Says the
these

give up

smrti:
"

"

are
envelopedin
undertakings

All

evil

like fire in

even

"smoke."
'

'Saluting is also
"

is

who

He

allowed to the renunciation

sannydsin

of the seeker.

from

before,and is equalin
honoured with a bow, none
else

even

be

"

must
all respects,

"

deserves the honour."

here, consideringhis being a sannydsin 'from

before' and his being equal in all respects leads to distraction
But

even

'

of mind.

the honour

over

shown
"

Hence

the

cause

are
(sannydsinah)

many

of

salute.'

'

mere

of this thus

found

ling
quarrel-

The vdrtikakara

has

"

Entirelybeside themselves, with mind entangledin the

with heart parjealous,even sannydsinah,
objective,
"

"

"

ched up under the curse

and
interest in disputes,

It has been

nothing to
"

When
"

"

"

"

even

shown

by

of Fate,

found

to take

quarrelswithout end,"

the Lord

do with this 'salute':

are

that the liberated have

"

in the

Unconditioned,transcendingall
and form, when, in fact,he thus revels in the
name
empire of Self,whom should the knower of Self give
he is firm

salute ? He

whatever,"

has

nothing to

do

with

any

action

37

Though salnte likelyto

salutation emanating
and

the Smrti:
"

add

tendingto

is thus

of universal love,

sense

of

love, is admitted. Says

pervadeseverythingas

the

Jiva

be given to all,
should, therefore,

"

the Ckdndala, the

"

Praise

"

"

As

that is forbidden is

praiseof

not

men,

horse,

of God.

"

belaud, with all their heart, the

men

to the

the ass."

cow,

Says Bfhaspati(inhis Smrti):

of all, salute

even

"

"

ed,
prohibit-

"

Lord

The

the

from

the peace

to

mind

the

darken

of wealth

owner

and

share of
property,with a desire to receive some
to belaud the maker
of the
it,if even
so, they were
universe,
why would they not be free from bondage?"

"

"

"

To resume,
The
known
"

being
as

"

"

"

"

"

he

should

not

no

find

never

should he
food

gets

find

ever

the

the absence of what

means

povertyof spirit.Hence

If at times
"

unspent

ever

also the Smrti:

food, the
to

cause

high patience
disappointed,
nor

be

for both

(and
like);
on
obtainingdepend entirely
"

"

of

man

for exaltation

cause

is

obtaining
obtainingand

the

on

Fate."

"

all actions spent up

refers to his not bebeing with
ing
to
a
nd
injunctions
subject religious
prohibitions
; for,as
the Smrti has it, where can
there be any injunction
or prohiwalks
the
bition to him
who
transcendingthe gundh"
way
The

"

"

"

With
"

the

The

in mind, the Lord, too, has said

same

Veda

gunah and

all that is relat-

oh

Arjuua !

transcend

the gunak, sink

'*

all duality,be
not

for

ever

in

Also Narada
"

the three

ed to them

"

The
*'

"

deals with

"

"

ever

centred

in supreme

or
protection,and
acquisition
thy Self."
:

peace,

above

care

all be

"

Vishnu should
all-pervading
sightof even for a moment,

ever

all

be at

heart,not lost

and
injunctions

all

38

whatever
prohibitions
bidding."

"

"

To
"

forced to

are

such

serve

one's

proceed,then,
Him

Gods

the

know

"

of the

"

and

"

dead carcass."

gunah

forms

There is reason

snake,'for,it is

as

as

be

to

of

Brahmana

who

is afraid

snake, of conventional
of hell itself,
and of woman

for them

respect

to be

'

as

of

gunah as
princesand

of

afraid of the

said

the
they may
say a word to
like. As 'respect'
breeds attachment, and thus sets up tendencies
adverse to the true aim of life,
it is described as
'hell,'
to be avoided
"

from

even

distance.

Insult adds to the force of

"

"

"

it

the

"

cow

With

this very idea in

in the Smrti :
courting,

the Smrti

"

austerities,
respect undermines

Vipra annointed

decay like the

day."

Hence

that

and

worshipped speedsto
is being milked
from day to

mind, insult

is

of

spoken

worth

as

"

"

The

Yogin must

"

"

conduct

to
himself,taking care never
receivgo astrayfrom the path of the wise, as men,
seek
ing him with insult and contempt, should never

"

his

so

company."

they are open to two-fold criticism (from the

ascetic's stand-point),
both in beingone of things'prohibited'
and also in being loathsome
The
prohibited'
by nature.
limit may
sometimes be transgressedthrough overpowering
attachment,or throughthe force of necessity
; and it has been
As

to women,

said with this in view

"

Never
"

"

same

bed

or

seat

even

with

mother, sister

daughter; for, the host of senses overthrows

the Informed,by its overwhelmingforce."

The unnameable
"

"

or

loathsomeness

And
*'

share the

is thus

part of

breaks the mind,

put forth
woman,

in the Smrti

the fistula

ever

even

"

oozing,

though itself unbroken, and mostly

Of

"

"

is the master

asrama

ttama

"

Such

none

equal to

even

beyond

"

the order

"

the

witness

"

the

absolute

"

the

highestEssence.

"

and

ds'rama, who

one.

any

He

to

belongs

ds'rama, who has realized

and

varna

pupil of

him.

superiorthan

or

Purnsho-

teachers, there is verily

of

is the teacher

one

and

varna,

oh

never,

the

become

order mentione'd

beyond

the ascetic
he should

like me,

"

"

other in the

superiorone to the
all grades whatever,

are

all, transcending body and senses,

all bliss, self-illumined,
Intelligence,

of

Oh

Kes'ava

I he is beyond

his Self

as

knows

varna

God, from hear-

the great texts* of the Vedanta ;

ing (and identifying)
the great Lord
transcending all (three)
who knows

"

"

"

them
conditions,though the permanent witness of

"

and

who

that

Upanishads

"

of the web

"

"

never

born

has firm conviction

of illusion

belong to

study of the
are
only a part
the body, they

of the

ds'rama

and

varna

round

woven

Self,all thought. He has, indeed,

my

"

realized that condition

"

that the whole

nis/iads,

knows, through the Upa-

who

fulfils itself

of this universe

in my
just as men, of their
presence
fulfiltheir various duties in the presence

"

"

is

that the world

"

"

"

"

"

"

"

as

me

an

accord,

own

of the

sun;

illusive idea

variety of ornaments
gold ; and that the whole

and

imagined in pure immutable

is result of mere
the mahat
world beginning with
of
imaginationin rne, like the illusive imagination
The great Lord pervades like dkd'sa^
silver in nacre.
a
or
all things high or low, the body of a Chdnddla

"

Brahmana,

"

Lord

"

truth

"

projectedin

bracelets

like

even

all ;

varnas

of the
and

"

their proper
as, Thou

beast

or

he

oh

I, indeed, am

and

Pnrushottama

Upanishad.

all

of the

word

Such

does

thus

"

bird

of

dsramas, who

He

has

this

realize the

transcended

all

knows, through the last

in
the directions all appear
cured of delusion of
positionto the man

Veda, that

art

that,I

am

as

Brahman,

and

the

like.

41

"

the

"

dissolved

world

the

eye,

to me

appears

that

gnosis; or

by proper

as

naught,being
the

as

whole

of fancy and
result
is mere
of dream
panorama
the
experience I receive while
illusion in
me,
beyond
doubt is removed
is no less. He no
awake

"

"

"

"

and

varna

"

be

"

and

dsrama,

"

to the

"

The

knowers

"

him

beyond

stands

"

or

one

ever

his

dissolution of all duties

the

on

taught to

has

Self, rising above

iu the

centred

ever

veddnta

the

whom

asrama

varna,

peculiar

other, at the sightof his real self.

of the veda, all declare
of the essence
the

dsrama, who

and

varna

centred

in his self.

The

giving them
body, the

up
sen-

breath, mind, intellect,egoism, the

illusion itself,the
thinking principle,nay even
ether, the doer,
cosmos
beginning with supreme

"

"

"

vital

the

ses,

the director of
the sufferer,

"

"

of these

none

one

it is all pure

or

other

being,all

bliss,it is in every respect

"

all pure

"

Brahman.

"

motion

As

the

of the water

none

the Self is

;
"

pure

thought,

other

than

to move
through
appears
the Self
(inwhich he is reflected),
sun

world

supposedto pass throughthe varietyof this

of egoism.Therefore oh Kesava!
throughthe activity
and
the dsrama
the varna,
everythingbelonging to
other than the
one
them are all belongingsof some
Self, they are only attributed through delusion to
is

"

"

"

"

"

dtman, the

"

true knower

of Self has

nothingto

do with

the idea that

prohibition,
nay
Injunction,
other thing
something deserves giving up, some
the rest of such
deserves being taken
up, and all
imaginings do not, oh Janardana ! belong to the
the
I 1 know
one
knowers of dtman; oh lotus-eyed
mortals deluded by
true condition of the dtmajndnin,
it. These
eyes of flesh
mdya cau never understand
them.

"

"

"

"

"

"

"

"

never

can

"

this condition

of the knowers

of Brah-

! who know.
of itself to those,oh Kesava
all men
are
there where
awake
ascetic is ever
The
and he, oh Kesava ! is fast asleepthere
fast asleep,

"man, it comes
"

see

42

"

where

"

true

men

ativarndsramin

dsrama

"

"

*'

"

*'

fall awake.

are

texts

from

and

the

smrtayahspeakingof

beyond

in the

the

what

is called

of the firstChapter

ON

shall

now

on

"

The

that

'

liberated

destruction

The

Vidvhamukti

ward

in the next

LATENT

These

'

and

(Jivan-

DESIRE.

which

means

are

'

desire.' Hence,

hinted

will,however,

lead

gnosis, dissolution of

are

of latent

In this text

Brak-

the truth

is to say liberated in this life, is liberated

that

'

II.

address ourselves to the

is to say at death.

mukti.

out

the true

devotee

Liberation in this life.'

OF

Liberation in this Life.'

inind,'t and

gundh^

liberation in this life

DESTRUCTION

THE

rated
the 'libe-

essence,'the

"

CHAPTER

'

and

"

liberated is liberated

lativarndsramin,'all bear

of
possibility
muktC).
End

the

the

"

as

life,*the 'asceticfirm

of the Lord/ the 'knower

to

class

"

position
), the best of teachers, who has
what he is taught at the
realized by self-experience
end of the veda in regardto Self,ever without a second,
unaffected,unconditioned,ever pure, beyond illusion,
all thought,the heightof immortality."

in this

We

varna

"

again"*and

mana'

is said to be the

(one beyond

Thus, then, srutayak such

over

He

both

have

J-ieanmukti

its

in the
again

over

and

VicLeli"-

fied
meaning slightlymodi-

Chapter.

is
of that which
hot in the sense
f This word should be understood
but in the sense
of the intelligent
ing
thinkor
spirit,
opposed to matter, viz.,
antahlcarann
has
four
functions
The
inner senseprinciple.
(1)
ideas
in
external
objects,percep(2) localising
simple thinking,sensation;
tion;
with
and
all
the
acts,
thinking
thoughts
will;
(4)the
(3)connecting
ego
"

last act which

passes

into

meant

by

here

the outer

the will
"

'mind' in the

that the

kdra,and

decides

other

buddbi.

one

"

way

or

physical plane.
"

other,reason.
The

The

action

then

firstof these four is what

is

be mentioned
presentinstance. It may conveniently
three processes are, in Sanskrit,called chitta,a/w"w-

43
Vasishtha

body of
Supreme
"

Oh

the

Jivanmukta'

Pacification

"

for sufficient
thus

of mind, attended

lengthof time, bear

the

shown

of these

are

even

at the end

defect in not
time

If,even

of

Condition
hundred

these

and

concomitance
of the result

can

the

of
:

the

"

be

never

realized,

years."

these

carryingout

is thus hinted at
for

the

simultaneously

attended to with sufficientand

not well

repeatedtrials,the

"

also

desire, gnosis

the desired fruit."

of

with the absence

means

to

concomitance

points out

Till these three

"

*'

"

dissolution

and

absence

same

The
dealingwith
of the Chapter on

best of intellects ! destruction of latent

result, the sage

The

"

Having

*'

say?, while
the end
at

three processes at the

"

long time, these

"

after another, they bear

"

invariably
joinedto

should be attended
no

fruit,like

to,

one

incantations

another."

one

'

besprinkling which is a part of the Twilight-adorabe accompanied with

must
repetitionof the
tion'-ceremony,
If one
of
three Rchdh
beginningwith
apo hi shthd? etc.
laid
these three be repeated,day after day, the ceremony,
as
will not have been accomplished at all.
down
by scripture,
Again,if one incantation after another were recited,at intervals,
The

'

'

'

those incantations

from

which

if even
will follow. Or lastly,

in

go in

result
hexads, no
vegetable,
temporalaffairs,

always
our

and the like were

served out one
soup, rice,
will certainly
not have been
given. The
of the aforesaid

three

means

day, a dinner
simultaneous
study

every

therefore be understood

must

after

these illustrations.
The
"

objectof long study is thus

These
"

three attended to for

set forth

"

long time,

which bind themselves fast about the

untie the

knots

heart, leaving

44

"

The
"

no

trace

of doubt

"

the threads

"

two."

behind,

the

on

like the

even

of

cutting up

lotus-stock

contrary relation,too, is thus described

The
"

"

Not

isolation

does

result,but

it prevents
character of each :

of these
the

even

in

of

hundreds
without

study

lead

long

to

no

of the

realization

proper

into

"

experienceof this world acquiredin

previousincarnations,is never dissolved
study."
only

breaking of

"

*'

Gnosis, dissolution of mind, and destruction of latent

"
difficult to
of the other, are
one
desire,being causes
"

Two

accomplish."

and two

formed

causal
reciprocal

The

out

relation between

of latent desire
get
"

forth,by
Latent

way

'

and

'

the mind

"

and

"

killed out."

three
the

dissolution

of the concomitance

desire is not

never

of mind,' is thus

of their absence

destroyedtillthe

is

give three pairs.

truction
pairmade of 'des-

mind

"

is not dissolved,

at rest tilllatent desire

is not

(antahkarana)passingout into various

transformations,each as continuous as the jetof a lamp, is callaccount
of its performing mental
ed mind, on
action. The
its givingup all connection with
dissolution of this mind means
transformations
and remaining in a state of supreme
these
in his Yoga-Sutras:
The beingheld
control.
Says Patanjali
of control on
in supreme control is the obtainingof the moment
it to transform being
the mind, when impressionsimpelling
neutralized, other impressionsholding it in positiongain
ascendency." Impressionspropellingto transformation being
neutralized,and impressionsholdingthe mind in control manifest
themselves ; and the moment
of control gainspower
over
This is all that is meant
the mind.
by 'dissolution of mind.'
The

internal

of these

sense

"

That

mental

which
impression

is the

cause

of transformations

45

of the mind

into functions such

euddeu, and without

as

of past

thought

any

and

anger

for,it is something
(latentdesire),

vdsand

with

mind

( lit-smell

vdsand

The

it receives.

the like,all of

future,is

or

that

destruction

of the rise of auger

impossibility
on
presence of appropriatecauses,

and

the

good

thes

ence
experi-

every

of this latent

the

called

saturates

fragrance) from

or

desire

means

like,even

in the
such

vdsands

as

and the like beingfirmlyfixed in the

contentment, self-control,
is not

If mind

mind.

dissolved and

through transformations,
excite anger
may
be no destruction

before and

as

The

mind

like

which

"

On

of vdsand.

there is

external

hand,

of

cause

so, there

being
other

the

function

to

long as

as

mind

can

continues

dissolution of mind.

no

causual relation of gnosis and dissolution of

reciprocal
is thus set forth by way
of the concomitance
of their

absence
"

the

accidental

some

destroyed,transformation

is not

vasand

and

it continues

"

could there be rest of mind

Whence
"

and

gnosis too

is

"

not

at
entirely

rest."

and

Forms

tastes

it has
of illusion,

no

till there is

long

impossibleas

and all that makes

whatever
reality

up
;

the

as

gnosis;

no

mind

is a
experience

all is

self;
"

is

world

conviction

this is real gnosis. This gnosisbeingunaccomplished,

objectsdo exist as the substratum of form and taste and other

such

as

and nothing can

properties,
itself into

we

number

of

functions

like the flame of fire which

objects,even

long as

prevent the mind

continue to feed it with fuel.

dawn

cannot
'

There

of

the

text

"

of the

running

the words

will

ever

"

Forms

stoppedas

of the mind, not

being yet laid at rest,gnosis

of the meaning of such texts as
'

for,the import

to

suggest that doubt

unityof everythingin

these

and the like

experience,even
worshipperis a clump of

counter

the

be

cannot

upon realisation
verilyis here no distinction whatever

import of
grass

of its not

account

ing
transform-

in relation to

being experiencedthrough transformations

preventedon

from

one

which

like
the

the

Ku'sa-

prevents conviction

eternal Brahman*

46
t

and

gnosisis

by

of the

way

of

concomitance

"

there be

could

Where

forth

thus set

their absence
"

relation of 'destrnction of latent desire*

causal
reciprocal

The

to

access

"

desire is not killed out

"

destroyedtillfull gnosisis not

latent

long as

gnosis as

latent desire

can

be

never

realized."

of the means
ing
consistabout, for want
of the latent power
of self-control and the like,on account

Gnosis

conies

never

and the rest

of anger

unity of the

All is not

invests the

which

of

being laid entirelyat rest. Till

fully realized that false knowledge

not

lance
of anger and its brood with a sembdone away
with, and latent desire is

causes

are
reality

not

not killed out.

to show

now,
proceed,

the

reciprocalcausal

relation of

concomitance.
pairs by way of their constant
and there being no consciousness of
The mind being dissolved,
which can
external cause
develop mental
impression
any
latent desire fades away
of itself;,
into full presentation,
for that
cause
latent desire having died out, there remains no
which
of the mind
call anger and the like,,
we
functioning
This is the pair of
is at once
dissolved.
and the mind
the said three

'

dissolution of mind

is

and

the

from

inferible

'

'

can

the

with

the

which

has

"

that

is

mind

solely to
of all other

destruction
of

It

as

functioningattuned

see,

desire.'

S'ruti

pointed intellect*,"that
all its

destruction of latent
seen

alone

the

of

oneness

functions

It

is

Self,
plainly

gnosis. Gnosis having arisen,,

of experience reduces itself to naught,
the whole world
from
and the mind ceases
thinkingof it as from thinking
of the horns of a man' and similar impossibilities
over
; and moreof use
after dtman
thinkingin any form is no more
has been fullyseen ; the mind, thus, dies out like fire not
dissolution of
fed with fuel. This is the pair of gnosis and
the

only

cause

proper

'

'

never

From

the

mainfest

accustomed

Kathopaniskad
;

It

to minute

is

seen

"

This

with

observation,"

the

is tke

concealed

Self of every

pointed intellect

by

those

being,

who

are

48

like

being constantly fed

increasingon
continually

fire

"

with fuel."
doubt

A
that

this

at

occurs

point.

It has

before

renunciation-of-the-seeker

gnosis follows

shown

been
and

that

It would
renunciation-of-the-accomplished.
having acquired gnosis should go
appear from this that one
and should,while living
into rennnciation-of-the-accomplished,
follows

Jivanmukti

in that

condition,try to break the bonds

latent

desire and

latent

this

Does

time.

as

contradict

not

It does not

subordinate,we

of the

contradict

desire

before.

goes

what

the

does
should

fore
bethe

statements.

of mind

The

and
is

reverse

appear

that

not, either way,

it be

suspected

'

become

may

has

no

rest, and

'

of the

use

who

If,however, it be asked

upon.

subsequentstudy

'

has

of

means

to

gnosis such

nothingto

do

'

Think
"

"

"

of That,

That
wise
was

speak

as

accomplished
S'ravana

gnosis which
at
given away

"

'

the

for

accomplishedcannot be taken on or
we
reply: frequent remembrance
;
whatever, is all that
through any means
this
Such
subsequentstudy in his case.
pointedout in the episodeabout Lila.*
"

said

of

plished
subsequentstudy is of little use to him who has accomness
everythingin accomplishinggnosis; for, the usefulof this
subsequentstudy will be found in the object

Jivanmukti,to be touched

who

pointwe

principaland

it would

Nor

'

of

as

been

subordinate.

are

attention to these three

what

has

reconcile the two

easily
and dissolution
principal,

accomplished.Whence

simultaneous

that

the

At

can

of latent

destruction

what

for,by taking one

To the seeker,
gnosisis
true

mind.

hold him, viz.,

reached,you ask us to carry on gnosis, destruction

desire,and dissolution of mind, all there,at the same

have

rest

functioningof

the

which

of That,

of

the

should

study

and
once

sure
plea-

Essence,
make
has

up

been

enlighten each other in

this indeed is being ever
in the One ; the
;
call this the study of gnosis. The
objective
in
existence
from
the
never
beginning,the whole
"

In the

Yogavasishtha.

49J
made
experience,
is for ever
all naught ;
"study."

up of subjectand object,
this is the best form of

world of

"

"

"

to dissolution of mind and destructionof latent

Application
desire is also set forth in the same
place:
"

"

the students proper who try,throughbooks and

skilful devices,
to realize the absolute non-existence

They
"

are

of

"

and object."
subject

knowledgethat the distinction of subjectand object

is knowledge of their non-existence ; and the
is all futile,
of their experience,
absence even
is the realizationof their
The

'

absolute non-existence.' Skilful devices referto

'

Yoga.This,

to dissolution of mind.
therefore,
implies
application
"

Love
"

having been reduced to the most transparent thinness through realization of the nonand hate

"

existence of the

"

novel

"*

sense

of

there arises a kind of

objective,
this is called study of
pleasure
;
"

Brakman."

This is application
to destructionof latentdesire.
If it be doubted

equal one

which of these three,thus set forth as

and which subordinate?
to the other,is principal

say there need be no such doubt whatever ;

to the objectone
is easy to make according

we

To

desirous of

one

the
liberation,

two

are
objects

sion
for,the divi-

has in view.
Jivanmukti

Videkamukti ; and it is said also in the S'ruti with the

and

in view:

same

'

the liberatedis liberated over

again,' Life

leads the living

to liberation
man
HigherSelf (ctaiviprakrti)
to bondage.This
; Life of the Lower Self (asuriprakrtf),
been mentioned by the Lord in the sixteenth chapter
(of
:"
Bhagavadgita)

of the

has
the
"

of the Lower
HigherSelf leadsto mohskct,
; life
Self puts into bondage."

Life of the
"

50

These

'"lives''are

two

also thus

described in the

same

place
:

"

to
Fearlessness,pnrity of heart, constant application
"
observance of
sacrifice,
charity,self-control,
ffnosis,

"

the

"

straightausterity,

duties of his order, proper

forwardness,universal love, truthfulness,freedom

internal peace, freedom
"from
anger, renunciation,
"

indifference to
jealousy,
compassionfor all beings,
objectsof sense, softness of heart,modesty,serenity,
brightness( of intellect), forbearance, fortitude,
;
purity, kindness to all, absence of self-pride

from

"

"

"

"

"

"born

Bharata

Life of the

to

are

in

seen

those who

Self. Vain

Higher

are

glorious-

impudence, self-conceit,
anger, harshness,and
ignoranceare seen, oh child of Prtha ! in those

"

ness,

"

who

"

And

oh

these

"

this

are

'

Life of the Lower

strain to the
vdsandh

Self."

born to Life of the Lower

end

of the

Self is described in the

chapter. The

born of Life of the Lower

point is

Self inherent in

that
one

same

evil
from

of sacred texts,
birth,and runningcounter to the teachings
may be put out by good vasanah broughtabout from Life of
and carried
the Higher Self, accomplished
by personaleffort,
in accord with the word of scripture.
This beingdone,
on
Jivanmukti

is easily
accomplished.

Dissolution of mind

too is mentioned

as

mukti,like the destruction of latent desire :

"

Mind

alone is to
tion

"

man

lost in

the

cause

of

cause

of Jivan-

"

bondage or

libera-

enjoyment it leads to bondage,emptied

of the objective
it leads to liberation. As mind
emptied of the objectiveleads to liberation,
one
"desirous of liberation must alwaystry to wipe off the
"objectivefrom the plane of his mind. The mind
severed from all connection with sensual objects,
and
into the
"prevented from functioning
out, awakes
"

"

"

**

lightof

*'

The

finds the

highest condition.
prevented from functioning,till

heart, and

the

mind should be

"

it dissolves itself in

"

is

"

untruth."

the

Concentration,the

heart

is all

rest

this is

gnosis,this
of

concoction

mere

"

Bondage is of two kinds : fast and loose. Life of the Lower

of misery makes
Self being direct cause
up the former kind of
of dualitybeing in itself entirely
sense
bondage. The mere
it leads.only
harmless is the other kind of bondage,inasmuch
as
the former, dissolution of mind
not

be

of latent desire

Self. Destruction

to Life of the Lower

supposed that

It

dissolves both.

dissolution

and that destruction of latent desire is

of mind
a

destroys

ever,
should, how-

alone will

do,

for,
superfluity;

mere

sity
being called again into being,by the force of Necesfruition or other, destruction
about to apportion out some
of latent desire would stand in good stead as preventingthe
faster kind of bondage from being generatedin the process.
the mind

And

fruition such

kind

of loose

related

to

as

fulfilitself even

this may

grossness

'

loose

mind

constitutes
under

mind

the

the other

of the

Transformation

bondage also.
the
property of

of
bondage'; transformation
and placiditymakes
energy
explainedwhen it is said :

with

'fast

the

bondage.'

of
sway
This has been

"

"

under

Undisturbed

by
Even

kind
other

happiness unswayed

supposed that
of
bondage being unobjectionable,and
kind
of bondage being destroyed with
thus, it should

insisted upon;
guch fruition
as
Necessity,

as

be

not

desire, dissolution

for it is necessary
as

may

it is called.

follows:

the

And

of mind

the

loose

that
the

need

not

the
truction
desbe

for

be
necessarily

of warding off
possibility

"If

in

desire."

of latent

mind,

misery,

warding off the effect of

brought about by feeble

it has been

results

of

said, with

feeble

the

Necessityin

"

things happening through unavoidable

necessitywere

52

"

to
at all possible

"

thira,would

Thus

prevent,Nala, Rama
have been

never

destruction of

latent

and Yndhish-

draggedinto misery."

and
desire,'

dissolution

of

of 'liberation in this life,'

mind,' being direct means
are
the principal
; whereas gnosia is subordinate,
beingonly a
mediate

throughthe

cause

firsttwo

which

it

S'ruti frequently
mentions
of latent
(destruction
*'

Knowledge

gnosiaas the cause

:"
desire)

produces. The

of

Vdaanctkahaya

of the Divine dissolvesall bonds,and

gives
freedom from every kind of misery,includingbirth
"and
death. The wise realizing
the effulgent
one,
throughthe Yoga of Atman,gain freedom from all
"joy and all sorrow." Also "The knower of Atman
**

"

"rises above
"

to him who

come

"

realizes oneness

all bonds whatever

"

That

what
misery;" What delusion,

gnosiaconduces

to

on

'

sorrow

;" He is freed from

"

knowingthe effulgent,"

dissolution of mind

'

is also

from the S'ruti, It is said with the condition of the

in view

"

Where

what ? who

can

charya,too,says
"

When
"

As

allis one
smell

selfto

what

can

him, who

with

can

what ?"

see

seen

informed

what with

S'ri Gauda-

;"

he
from proper realization of the truth of Atman,
from all imagining,he reaches the condition
ceases

"

wherein there is no

"

want

of

mind, for,it then dies

out

for

havinganythingto relateitselfto."

destruction of latent desire

'

and

dissolution of mind/

of Jivanmukti;gnosis,
causes
beingthe direct,
principal
after
of Videhamukti (liberation
is also the principal
cause
death). Says the Smrti :
are

the

"

"Gnosia

ration."
alone- conduces to Kaivalya which leads to libe-

so to speak,
alone-ness,
being
Kaivalyaisthe condition of Self,
without the appendageof body and the like. This Kaivalya
is attainable by gnosis alone ; for,the condition of materia-

53

and is capable
of ignorance,
comes
lityin the form of body,etc.,
of beingdissolved only throughknowledge. The words atom
and onlyadded to qualify
gnosisand knowledge,are meant to
exclude formal religion
{Karma), for,the S'ruti also has it:
neither by Karma
nor
by progeny." He wliOjwithout properly
solution
disof gnosis,
bringsabout
studyingthe philosophy
of mind
and destruction of latent desire' through
"

'

'

some

means

other,and

or

devotes himself to Brahman

realizes Kaivalya,for,his subtile body is not

character,
never

destroyed.Thus

alone

and

The

leads

to

words

which

'

beingbroughtabout
bonds

and

by

onlyexclude
liberation

'

for

that

mean

Such

bonds

kinds. The knot of Avidya,

the conviction
binds

this devotion also.

Kaivalya

gnosis,frees the individual from all

conditions whatever.

the tie which

with

egoism to

the

these
things,death, re-birth,

am

are

of various

not Brahman*

heart,doubt. Karma, desire

and

many

others

all

are

the differentforms of this bond.

of ignorance,
Bondagecomes
and can
be dessolved by gnosis. Say the S'rutayah
oh
:
good one ! he cuts asunder the knot of Avidya, who finds It
ever
He becomes Brahman
presentin the cavity(ofthe heart)"
;
who knows Brahman"
A sight of that which transcends
;
binds the
all having been obtained the tie which
heart to egoismis at once dissolved,all doubts disappear,
all
knows
It fixed in the
Karma
vanish into nothing"
He
;
cavity(ofthe heart)in the highestAkdsa"; "He enjoys all
desires (withthe all-seeing
Brahman)"', Knowing him thus
"

"

"

"

"

he transcends death;" "He

no
M

return

Who

who

knows

full of
'

am

findsthat condition whence

gnosis is without mind and

Brahman?

the All."

becomes

ever

there is

pure";

These and

etc.,may here be
many other texts bearingon all-knowingness,
about in
cited. This condition of liberation-after-death
comes
the moment

in which

for,these and similar

beingdestroyed
by gnosis,

gnosis appears

falsely
imaginedin Brahman
can
never
againcome into beingnor be ever againexperienced
and liberationismentioned
of'gnosis
This simultaneity
as such.
by the Bhdshyakaraunder the aphorism On its attainment
it beingso expast and future sins are kept off and destroyed,
bonds

"

54

plained.*"Several put it that Videhamukti comes after the

dissolution of this body ; the Sruti also says:
He delays
only
he is not free,
as longas
for,on being free he is one with the
All." In the Vakyavrtti,
too,it is said :
"

"

"

When

through the

force of

the condition of the

"

"

time to

"

has been the

enjoyout
cause

Karma
previous

attains

one

Jivanmukta,he continues for

the remainder
of his

of that Karma

which

presentembodiment.

This

beingdone he finds that supreme condition of the

called Kaivalya, full of that bliss
"all-pervading,

"

"

which knows

"

at any

Even

no

and
degree,

whence

there is no

return

time."

the author

of the

Vedanta-Sutra

says

"

He

comes
be-

It

having spent these two up through fruition,"

the fulfilment
meaning by these two the good or evil attending
of previous
So also Vasishtha :
Karma.
'

'

"

"

Jivanmukta, he enters, like

the condition of
the wind
coming to a standstill,
his body being dissolved
disembodied liberation,
on

Leavingthe
"

"

"

by

condition of the

death."

This,however,does not
without

one

taken
Videhamukti

both
matter ; for,

are possible,
opinions

the other,in accord with the standpoint

contradicting
The word deha (body)in the word
by the speaker.
beingreferred by many to all kinds of bodies,
they

have described Videhamukti

word

in their

onlyin the

own

limited

fashion.

We

of 'future

have

body,'
after the decease of the presentbody),and
(i.e. embodiment
this future
to the end of preventing
think gnosisis acquired
we
and
This presentbodyhas been formed from before,
embodiment.
even
gnosiscannot undo it ; nor is the dissolution of this body
for,even the ignorantfind that dissolution
a result of gnosis,
ed
when
the causes
forming the presentbody have all workthemselves out. If it be suggestedlet dissolution of the
presentsubtile body be the result of gnosis,for, nothing but
been

usingthe

IV.
Yedanta-Sutras,

sense

I. 13.

56
of gnosis,
alone,we
for,gnosisdestroys
ignorance

say no,
of future embodiment,etc.,have been mentioned
prevention
results of

gnosis by competent

authorities. The

for,
as

S'rutayah

"

"with
whence there is no
return
quotedbefore,
beginning
of this. Nor should it be supposedthat this
bear testimony
result of gnosisis in any way opposed to the destruction of
ignorancealreadymentioned as result ; for,the author of the
of
Panchapadika takes the word ignorance'in the sense
all that exists away from Brahman"
by a kind of constant
concomitant relation with ignorance.If this sense
not
were
read into the word, the text will evidently
contradict experience
find that all that exists
we
; for,in actual experience
which
from Brahman
is dissolved with the ignorance
away
gnosisdestroys.
"

'

'

Videhamukti
Thus, therefore,
future embodiment

in the

is simultaneous

Yajnavalkyais heard

to

say*:

"

Oh

of

sense

with

the

of
preclusion
rise of gnosis.

ed
Janaka! thou hast reach-

and also
fearlessness,"
supreme
Another
S'ruti also says :
verilyis real immortality.
the

condition

"

of

knows thus becomes

immortal

even

"

gnosis,but

should

come

Who

heref." If Videhamukti,

should not immediatelyfollow upon

the result of gnosis,
rise of

This

about

after

the

time, it

some

in the
imagine something ultm-gnosis,
Videhamukti in course
of time,justas it
middle,to accomplish
is usual to imaginesomethingultra-mundane
between heaven
and the sacrifice which is prescribed
the means
as
leading
to heaven.
It beingso, the whole of the philosophy
of gnosis
will refuse to stand without the provinceof
(Jndna-Sastra)
will be necessary

In the

"fIt
author

to

Brhaddranyalcopanishad.

will be

observed, at

has altered the

sense

the
of the

conclusion
word

of this

argument,that the

Videhanwlcti from

'

liberation*

to liberation-/ro"u-f
I have rendered the
uture-embodiment.'
o/ier-death'
word with the firstexpression
up to this,purposelywith the view of
out this peculiar
second renderingwhich the author puts upon
bringing
the word.
It will be agreeable
forth
to the author's gistof argument if hencethe word as it is,without givingany equivalent
we
use
rendering.
The reader may be left to gatherthe sense from the context.
*

57

formal

religion
(Karma-S1
astro). If you suggest a way out
of this difficulty
tralised
by sayingthat gnosisbeing,as it were, neuKarma, even like firerendered powerless
by previous
incantation, will bear fruit in time (i.e. on the
throughsome
of the neutralizing
removal
cause),the argument is only
between gnosis
for,we do not grant the opposition
pointless,
Karma
which you base the reasoning.The
and previous
on
of future
Videhamukti we speak of, precludesall possibility
Karma
embodiment, and has nothingto do with that previous
There
of the man.
which rules onlythe presentembodiment
tralize
beingno relationbetween the two, previousKarma cannot neugnosis. Moreover, you will thus make gnosisonly a
momentary condition ; and such gnosis not being present
at the

time

which

to

would

you

all? If you
say
realignosiswill produceanother gnosis of the form of final zation,'

how

would

mukti

this

take

postpone Videhamukti,

place

at

'

to prothere beingno means

deny the supposition,
duce
this other gnosis. What
would
you point to as the
of wiping away
the whole of the phenomenal world
means
of teachers,books, bodies,senses, and the like,
consisting
of the neutralising
ous
alongwith the suspension
power of previ? If thus pressedyou ask what can be the meanKarma
ing
we

of such

texts

as

"

in the

And

of the illusion this world"?

"

we

end

comes

reply the

the dissolution
whole of the

effects consisting
of

body, senses, and the like,is destroyed

the cause
Karma
on
previous
having exhausted itself out
This is the onlymeaning of the text under reference. If,notwithstandi
all we
for your
can
say, you stillhave liking
idea of Videhamukti
of the form of liberation-after-death (of
the presentbody)'
to have it afterdissoluwelcome
tion
you are
of the presentbody;but you would allow us our
idea of
Videhamukti as liberation (from future embodiment) simultaneous
"

"

'

with the rise of

gnosis. The Lord

S'esha,too,

with this very idea in mind :

Whether
in some
holyplaceor in the house of a

says

"

"

"

"

whether
of

sorrow

conscious

or

Chdndala,

unconscious,he, with all

and
entirely destroyed,

cause

liberated in the

58

"

of the rise ofgnosis,finds Kaiwdya

the body."

very moment

givingup

"

gnosisis,no doubt,the

Thus

of Videha-

means
principal

true

ort

mukti; destruction of latent desire' and 'dissolution of mind*

'

(of Videhamukti)beingmediated
by gnosis. S'ruti and Smrti alike bear testimonyto this.
Life of the higherSelf is spoken of as producinggnosis
through destruction of the impressionsof Life of the Lower
differen
inself-controlled,
Self. Says the S'ruti : "The self-restrained,
and
should acquirepacification,
and forbearing
one
only subordinate

are

means

find Self in himself."

The Smrti

also
(Bhagavadgita)

says

"

of conduct, universal
of disposition,
plainness
Simplicity
devocompassion,forbearance,straightforwardness,
tion to the teacher,parity,
self-control,
steadiness,
to
non-attachment
objects of sense, absence of
the miseryand
on
egoism,having the eye constantly
evil concomitant with birth,
death,age, and decay,no
clingingto wife,child or property,nor any painful

"

"

'"

"

"

"

"

"

attachment

"

agreeableas

to

them,

well

constant

of mind

evenness

under

circumstances,one
disagreeable
sole devotion to Me in complete identification with
no
myself,love of solitude,
likingfor the company
of men, unswervingconviction of the absolute truth
of self-knowledge,
lookingat thingsthroughgnosis;
this is all that it meant
by gnosis,the rest is all
ignorance."

"

"

"

"

"

as

"

"

By painful"attachment"
ego with

the

end, means,
That

ego

by

of another.
kind of

"dissolutionof mind'

alike

by S'ruti and
platorthen sees Him
above joy and sorrow
the
*

the identificationof one's

is meant
The

word

metaphor*, the
'

also,conduces

Smrti.

The

"gnosis" at the
of gnosis.''
means

to "nosisismentioned

S'ruti says

the characterless

"

The contem-

;" The wise

"

one

rises

Yoga of

Lord through
the (Self-)effulgent
finding
The latter text impliesthat he
self-knowledge."

The

used in Sanskrit is Jndna

word

as
grammatically,

that which leads to

by the
gnosis(Jndyateanena)."
and

it is derived

author

59

Yoga,which consists
one, through that
effulgent
self. The Smrti also says :
of meditation on the subjective
the lightwhich is fully
all gnosis,
to that self,
." Bow
seen
by those ascetics who, all awake, with the breath held
under full sway, all control,and exercising
supreme
check over the senses, devote themselves to It through
realizes the

"

"

"

"

"

Thus

is established the
the

to

one

the

Yoga."
other, of the

and subordinate relation,

principal
three beginningwith gnosis,from

of Jivanmukti
stand-point

It may,

at

this

and

Videhamukti.

stage, be asked whether, if these three

already accomplishedin the condition of renmiciation-ofthe-seeker,they continue as automatic result of previous

are

habit in the condition of

whether

fresh effortis necessary,

to accompalish
these three over
any

is not
like

or
renunciation-of-the-accomplished,

for,the
possible,

gnosis without

any

other

even

in this second

dition,
con-

native
again? The first altertwo beingaccomplished

there would
effort,

remain

no

room

ing
coming up from likinggeneratedby looknative
The second alterupon (any of these three)as principal.
also will not do. Gnosis too will depend upon effort
from knowledge
like the other two ; the indifference resulting
be
of its subordination will be impossible.This need
no
survival
automatic
of
for,we do admit the mere
difficulty,
of effortto encompass the other two.
gnosis and the necessity
To explain. The student fit to receive the last word of gnosis
isof two kinds: he who has passed
throughthe course of devotion,
and he who has not yet finished it. If he enters upon
gnosis
lising
havinggone throughdevotion to the extent of actuallyreathe object
solution
of devotion,destruction of vdsana and disof mind beingfully
renunciation-of-theaccomplished,
will immediately
follow upon
as well"sjivanmukti
accomplished
gnosis. Such student is the real student spoken of in the
and
that (liberation
S'dstra ; for,the Sdstra lays it down
gnosis}are simultaneous in the case of such a one.
Renunciation -of -the -accomplishedand Renunciation- of
distinct each from the other,
the-seeker though sufficiently
for any

effort

60
if

as

appear

mixed

they were

up in chacracter.

Men

in the

presenttimes are found generallyto turn to gnosisout of

without having passed through the prelimimere
curiosity,
nary
stageof devotion, Updsand. Still they do get themselves
rid of vdsana and manas
immediately(on the rise of gnosis.)
and assimilation (ofthe
This beingdone,study,
contemplation,
lish
Vedanta)are also fullyaccomplished; and these three demoand lead to real
ignorance,doubt, false perception,
gnosis. Gnosis
there

as

cause

realized

once

nothingwhich

is

which

whatever

can

fades

never

or

totters,inasmuch

destroyit,and as there is no
resuscitate ignorance
from the void
can

lution
it has been reduced to. Destruction of latent desire and dissoof themselves in consequence
easily
which can
of there being no experience
keep up mind and
vdsa?id,and also in consequence of these two being put out,
like the lamp exposedto the breeze, by previous
Karma
even
out its proper fruition from time to time. Says
apportioning
of mind

Vasishtha
"

about

come

"

Effort in this direction is

tioned

"

hard

"

mountain

to

accomplish, harder
Meru

"

than

men-

very

uprootingthe

from his base."

"

this mind is overoverpowering,

whelminglystrong ; I think we might as easily
gain

Krshna

Oh

that

before,for,destruction of latent desire is

"

Arjuna,too,observes:
"

difficultthan

more

! restlessand

control

"

over

the wind

as

over

this."

the accomplishedof the present day have

Thus, therefore,
automatic survival

gnosisas

but it remains to

of latent desire and dissolution of

structio
bringabout demind by personal

effort.
If it be asked what is meant

by

destruction of which

is so

personaleffort,we

proceed to

Vasishtha
"

often

this 'latent desire'

(vasana),
prescribedas the objectof
describe its nature.
Says

"

desire may
be described
hankeringafter thingswhich

Latent
"

"

dence and

consequence

on

as

that indiscriminate

is forgetful
of autece-

account

of the overpower

61

"

"

"

that
ing impressionthey produce. He becomes
which he identifieshimself with,by force of strong
and
deep attachment, and loses,oh strong-armed
! all other

"one

"

*'

"

"

"

"

The

thus

man

fixinghis eye on anythingwhatit as the best of its

into believing
ever, is deluded
class ; and
the perceiver
being entirelyunder the
is not
impulseof vasand, the objectthus perceived
cognizedin its real form. Thus does he, with beclouded eye, perceive
everythinglike one under the
quitein this deluded
power of strong intoxication,
subdued

"

in the act.

memory

by

vasana,

fashion."

"

universal instance of this may be seen in the likes an^

dislikes men
have for words (accidently)
endowed with import
One

or
polite
impolite,through circumstances such as country,
and the like. Particular
family,
religion,
language,
manners,
instances will be noticed after treating
of the divisions of vasana.

The

too,has it,with
Brhadaranyaka,

"

He

has such ideas

"

acts

as

The kinds of Vdsanah

Vasana

"*'

"

"

"

"

leads to

mentioned

are

kinds:

pure,

by

the
incarnation,
frequent

second

kind of Vasana

ranee,

made

up

as

The

latter

incarnation

"

puts

known
as

the

the

after another.

'

Thing to be known, continues

body continues to exist."

Ignorance is

that which

an

end

igno-

ever
self-assertion,

after being baked

other,like seeds sown
bears not the sprout of re-incarnation, and

one

former

of thick

"

"

"

wise describe the

of the form

of immovable

impure; the

and

to all incarnation whatever.

Valmiki

dragging to

"

he does."

that which

idea,he becomes

"

"

'

is of two

in view

accord with his desires,he does such

as

fulfilhis

the said vasna

on

The

fire,

having
onlyas long

veils the distinction of the three

bodies,the five sheaths,and the transcendent witness of them

all.

being
Being of the form of thick ignorance'means
darklybuilt of this ignorance.As milk becomes coagulated
clarified butter being
on
beingmixed with whey, or as liquid
'

62

exposedto

cold turns to

so does this Vasana

thickness,

become

thick

(throughignorance).Thickness in this instance

to the depthof delusion broughtabout by Vdsand. The
refers to this msana
while explaining
Life of the Lower
"

born to Life of the Lower

Men

the three

the rnind,*and
with them
"

They (i.e.

"

"

*'

"

"

read in

tion
connec-

in desires

to be

never

Self)indulge

satisfied,betake

to

"

what

"

is thus assured to

hopes,ever prone to desire and anger,

even
they do not grudgeto grasp wealth and means
with injustice,
for enjoyment up to the last limit

them, held

fast in the net of

innumerable

"

"

of their desire."

"

Egoism, too,is touched upon in

This I have accomplished
in
"

desire of mine

"

this

"

"

upon

Men

much

done

shall attend

the
the

They

things,that the world

to

not

the result of sexual intercourse

"

on

three
Self do

verses

not

I possess

count
safely
adversaryof

rest of them

the

in

time

be
may
understand

thus
the

ness,
they know purity,politefoundation
of
truth,no
that it is
Intelligence,
upon
any divine
seeking each
broughtabout by the sexes

nor
inaction,

maintain

rests

course

place:
of to-day,that

of wealth I may
with
that
up

BhagvadgitS. The

action and

same

satisfylater

born to Life of the Lower

distinction between

truth.

shall

so

I have

Vide, Chapter XVI

"

much, and

mine, I

"

or

be before

self-assertion and pride,and

hypocrisy,
beingaddicted to acts entirely
impure,they keepthemselves fastened to evil resolves through delusion.
With
unlimited anxietyeven
up to the end of the
greatdeluge,with desire and enjoyment as the only
than
standard of life,with faith in nothing more

"

rendered

should

those born to Life of the Lower

"themselves

Self.

"

themselves

"

Lord

Self do not understand,"etc.;

beginningwith these words

the following
should be
verses

verses

refers

that

do

there is no

Layinghold of this philosophythese small-minded

rageous
commit
and beingalwaysevilly
inclined and fond of outself-suicide,
men
inconsistent with the
deeds,act with might and main, in a manner
of the universe."
peace or well-being
its own

satisfaction.

64

moving,It is minutelyunknowable,
and yet constantly
near
though ever afar. Though
It stands as if divided in all beever
unpartitioned
of all."
ings;It is the sustainer,master and destroyer
Herein are set forth both forms (of Brahman), with and
without character,in order to explainIts nature by description
which
describes
definition. That is a description
as well as
the Thing in relation to a particularportionof time ; as
the house of Devaclatta (indescribingDevadatta). That is
defines the Thing in relation to all time
a definition which
is that which is possessed
whatever ; as the moon
of the best
luminosity.
ble and

"

yet ever

"

"

"

It may here be asked: Vdsand has been described as that

which is 'forgetful
of antecedence and consequence'
(thatis to
say which

Thing

is void of all proper reflection);

knowledge of the
(which is set down to pure Vasana) cannot be acquired

without

ivant of reflectionbeingthe form of Vdsand,

reflection;

how

can

an

not be so,
account

added.
numerous

act of reflectionbe made

for,in

part of Vdsand? This need

the description
of Vdsand, the words
'on

of the

overpowering
impression
theyproduce'have been
As on account
of the overpoweringforce of habit in
previousincarnations,
impure Vdsanah of the form of

to us in,
egoism,meum, teum, desire,anger, and the rest come
this life,
without any instruction whatever,so the Thing ever

mind, like jarsetc.,directly

cognisableby
the senses, without the help of any words, explanationor
of entire identification with It,
reasoning,in consequence
stands before the

by long continuous
first
that

sight

thereof

of
activity

under-current

the

senses

after obtaining
application,

ardent*

through

of this

of the
Self

and

reflection.

which

is

still pervaded with

only
reflection
; it is of use

body ; it leads neither

to

Life

is
an

in the

of the

preservation
Lower

of hypocrisy,
consisting
vanity,and the rest,nor to production
merit and demerit)
and Adkarma
of Dharma
(religious

These

words

refer to

well-known

Sutra of

Ecstacy
antaryfrsatkdrasevito-drdhabhumih:
on

Vdsand

Pure

with

: Dirghakdla-nairPatanjali

is confirmed

longcontinuous and ardent application.

when

carried

65

tendingto future incarnation. Seeds baked on fire may become

of use onlyto filla grainary,
theycan be of no use either for
fdod or for producingany fresh corn.
Impure
are

Vdsand

the three

opinionof
mind

is of three kinds
of its rise.

sources

the

and life
world,learning,

(concernfor the
that strong desire of the

Loka-vasana
in

world) consists

which leads it to think and act in

praiseor

avoid the

inasmuch

to court the

manner

of the world. This desire is

censure

impure

accomplish.Valmiki asked io
many ways: "Who, at the presentday,in this world is virtuous
and great?"
and Narada said in reply He verily
is Rama, the
as

it is impossible
to

"

child of the

Ikshvakus, known to all the world." And yet the

world sparednot Sita,the wife of this Rama, the crest-jewel
of

the mother
chastity,
unheard-of stigmato her

world, and attached

of the whole

an

spotless
beingsfared
thus at the hands of the world, what can be said in regardto
the treatment
of ordinarybeings?
Moreover, people are
found to scandalize one another in pride of the country they
belongto ; the southern Brahmanas
upbraid their northern
fellows,well versed in Vedic
Brdhamanas

retaliate

of

of

flesh-eaters; northern

lore,as

by findingfault with the southern

daughterof a maternal uncle, and

marrying the
carryingearthen wares

custom

If such

name.

in travel.

to
Asvalaijana-S'akha
superior

upon the

Bakvrchah

The

as

look

Kanva-S'akhd;

the

the

Vdjasaneyinahthink otherwise. Thus from the learned

down to women
and ignorant
herdsmen is found this general
tendencyto praiseone's own
family,section,relatives,gods,
and

so

on, and

to

censure

with this in mind

"

those of others.

black

"

"

absence of mind

"

"

and

"' can

who

as

as

the

as

as

pre-

cruelty,

thievishness,
beautyas lewdness

can

all.

art, cleverness

weakness, power

pleasethe world
remedy within knowledge
"

said

"

Purityis laid down as the

sumption,forbearance
"

has been

It

Attend,every

way,

many-tonguedworld

"

Also

which
to

There

"

can

thy own

is

no

satisfyeach
good,what

do to thee ?

"

66

as
therefore,
Looking,
npon this Vasand of pnblicopinion
of liberation advise the lord
entirely
impure,books treating

of ascetics to be above

and

censure

above

praise.

Pride of

is of three kinds.
tion
Addiclearning
(S'astra-camna)
to study,addiction to many
and addiction to
subjects,
the observance of injunctions
books.
laid down
in religious
The firstkind of this vice is seen in Bharadvajawho, though
he applied himself to the Veda
in three successive lives,
began, on beingincited by Indra, to study the remainder of
Vedic lore

in the fourth.

even

As this kind of

study

has

it is set
to accomplish,
end, and is,therefore,
impossible

no

down

Indra, of course, cured Bharadvaja

impure VdsandL
among
of this vice by enlightening
him
into the knowledge of
Brahman

with

This has

character.

been

described

in

the

Taittiriya-Brdhmana.
Addiction to many
subjectsof study is similarlyof the
nature of impure Vdsana, inasmuch as it is not the last aim of
existence. This is seen
in the Kavasheya-G%a. A sage by
name

his

Durvasas

with

came

respectsto the god

of that

god,Narada
a load
carrying

ass

cart-load of S'astra-books to pay

Mahadeva.
In the learned assembly
a

joke at him in the parableof the

fired with
his back ;* whereupon he was

aimed
on

such anger as led him to throw away

all his books in the
The god Mahadeva
thereafter initiated him into the
ocean.
never
comes
mystery of Self-knowledge
; for,Self-knowledge
from the study of books, to him who has not acquiredthe

facultyof
The

intro-vision

S'ruti,too,has it :

nay, not

even

What
"

Vide

"

is the
about

competent teacher.
realizable by study,

learning." Elsewhere

"

good of vainlychewing the dirtyrag

Sastrani ?

many

Vttara-Oitd :

onlyof the

of

This self is not

or much
by intelligence

too, it has been said

"

the favour

nor

"

As the

burden,

Those

who

of talk

desire to know

of sandal-wood is conscious
a load
carrying
does
he
wood, so, indeed,
fragrant
burden
who having studied the S'astras
ass

not of the

about
like a mere
carry them
knows not their real importand essence."'

67
"

the

"

of the

Lightwithin."

of Brahman,

"

"He

knows

glimpse

not the true

essence

like the laddie that knows

even

not

the flavour of the food it helpsto cook

though he

"

should

stndied all the

and all the

"

Dharma-S'astrani

have

though well

real education

was

Addiction

Nidagha

versed in all the

to Sanatkumara

been described in the

of
sixty-four
subjects
self ; and feelingremorse
as

his teacher.

This has

Chhandogyopanishad.
of

to the observance
as

four Vedah

in the world."

stillignorantof

himself

submitted

in the

described

is
religiousinjuctions

Vishnu-Purana.

Yogavasistha:
Nidagha
enlightened
by Rbhu, was
frequently

in

tryto catch

means

"

Narada

in

all

by

must

essence

the

"

of the

seen

It is said

Dasuras, though
cured of the

ignorance
that gave him blind faith in the observance of religious
throughthis blindness of stnpidfaith
moreover,
injunctions;
he was
not able to select any pure place,throughoutthe
ceremonies." This
world, for the performanceof his religious
of re-incarnation,
mad desire for Karma, beingthe cause
is set
down among
impure Vasandh. Says the Mundaka(-Upanishad
of the Atharvaveda):
not

"

"

sacrifice which

The

eighteen*partakein, is all in-

"

ferior Karma, it drowns

"

themselves

"

in

this,are

to it.

itselfand

Those fools who

those who

imagineany good

again and again into

death.
Groping about in
led

betake

the wheel

of

the night of
decay and
Amdya, fools flatter themselves with wisdom and
and continue to tumble about,without end,
learning,
like the blind led by the blind. Children think
all happy though ever
themselves
stumbling this
of ignorance; men
adway and that in the maze

"

"

"

"

"

"

the

do

"

dieted to Karma

"

the haze of desire

"

heaven

Sixteen

eighteen.

not

over

this in consequence of
their mind ; but beingled to
see

return,on
theynecessarily

the
priests,

master

of the house

their merit

and his wife,make

being
up

the

"

exhausted,

"

gine S'rauta and

and know
religion,
and having lived

"

"

into this world

"

The

Lord

or

also has said

of

men

no

out

good besides,attain to heaven,

their good Karma, return again

even

hither

into

one."

lower

(inthe Bhagvadgita):
"

not

"

stupidintellectwho imathe height of

Karma
as

Smarta

having the eye to

Veda, maintaining

Men

"

Those

that

there

nothing beside,
desires,

carried

"

goal of
forth
existence,maintain this floweryspeech (setting
formal
the usefulness of Karma
to
sure
religion),
lead to rebirth and
fruition, through enjoyment,
numerous
power, and the like, being replete with

"

"

forward

thither

is

"

looking

and

to the ritual of the

see, bound

numerous

alone

heaven

to

by

as

the

"

"

"

forms

"

of

Karma

to

this

end.

These

with

their

enjoyment and power, and their

"inner
blinded by the said speech, can
sense
never
gain that true insightwhich leads to the peace of

"hearts

set

upon

"

"blissful
"

"

"

"

"

"

"

"

trance.

The

Veddh

deal

with

the

three

oh Arjuna ! rise above the gunah,shake off all

gundh',
be ever centred in supreme
abandon
duality,
peace,
all anxietyfor acquisition
and above
or
protection,
all know
thy Self. A small reservoir might serve
the same
a largecollection of water
as
purpose
; the
understands
the whole of the Veda
knowing Brahmana
in the same
manner
(throughthe simpleknowledge of
Brahman
)."

is a cause
of
prideof learning(S'astra-vdsana)
vanityit is impure. It is mentioned in the sixth chapter of
all the
the Chhandogya that S'vetaketu
having mastered
Vedah in a short time, was
so much
puffed up as to be rude

Inasmuch

even

the

to his

as

father.

So

also

the

Kaushitaki-Brahmana

and

Brhaddrnyakopanishadspeak of Balaki who, vain with his

knowledge of a few forms of devotion (Upasana), went the
round of many
countries beginningwith Usiaara, everywhere
with
his omniscience
and dealing insolent]yeven
asserting

69
the best of

had the impudence to

Brtihmanas;and who lastly
of
crest-jewel

the
go to Ktisi and offer to instruct Ajatsatru,
all knowers of Brahman.

Desire for body(De/ia-vasand)

divides itselfinto three kinds

"

valescence.
edifying
; and false conIdentificationof the physical
body with Self has
been thus set forth by the Bhdshyakara:"The body with consciousness
the Lokayatikah
is the Self,thus do understand
of vulgar intelligence."
(i.e.the
Charvdkdh) and men
idea of the vulgar
The Taittiriyopanishad
explainsthis same
This purusha is all food and water
with
when beginning
The
it ends with saying"-thereforeIt is food."
Chhandogya,
also mentions how Virochana,though enlightened
by Prajaunderstood the teachingafter the perverse bent of his
pati,
mind and derivingconfirmation therefrom of his false conviction
that the body is the Self,taughtthe same
to his people"
the Asurah.
Edifying of the body may be twofold : by the
such as are set forth
ordinary
ways of the world, or by means
in religious
books.
The acquisition
of a good politetone of
in the first kind.
voice may be set down
People are seen
to bringabout, by drinkingoilor swallowing
striving
pepper
and similar things,
mild soft voice such as may be of use in
a
vocal performances
of every kind.
Men
use
reallynutritious
food and medicine to get a soft fair skin ; they use
fragrant
ornaments,
anointings,
powders, fine clothes,rich,delicate,
to impart grace to the form ; they use sandal and flowers and
the like for perfume. The second kind of
edifyingthey
bringabout by a dipin the waters of the holystream-the Ganges
and other places
of pilgrimage,
by a visit to the S'aligrama

False identificationwith

Self

false

"

"

'

'

"

and

so

on.

The convalescence referred to

'

desire for life may consist in

of such medicines as may be
use

'

and also in

as

the third kind of

removing disease
prescribedby some

dailyrinsingthe mouth,

and the like.

with

the

doctor,

This is all

ordinaryconvalescence. The extraordinarymay consist of

washing,swallowingholy water (Achamana) and the like
prescribed
by the Veda. The impurityof all this Deha-vasana
will justbe explained.
Identification of Self with the body

70
and being the source
of
beingunsupportedby any evidence,
much
misery,is certainlymost
impure.' All former
teachers have written againstthis with might and main.
The
edifyingtoo does not,in our eye, accomplishitself in
'

'

'

manner.

any

Well-known

musicians

and

fail

teachers

to

unremitted effort in that

acquirea good voice notwithstanding
direction. Soft skin or
healthybody is not a necessary
of human
all
effort. Grace and fragranceare
consequence
in flowers and thingswhich
producethem, not in the body
which is meant to possess them.
Says the Vishnu-Purana :"
"

If the deluded fool loves the

body, a

of flesh,

heap

mere

"

blood,muscles,fat,bones, and other offensive things,

"

what

in love
preventshim from beingsimilarly

with

which
the very hell itself! That bluntness of feeling
shock
"receives no
at the
nasty smell from one's

"

"

"

own

body can

hardlybe taught any

better

argument

for non-attachment."
'

of observingreligious
injunctions
edifyingthat comes
is easy to nullifyby other injunctions
more
powerful
is
than the first. The injunction Kill no beingwhatever
rendered powerlessin presence of the stronger injunction
The

'

"

"

"

The
"

victim must

That
"

man

who

be sacrificedin the
Self in the

sees

"

the gross and the

who
material,

"

placeof pilgrimagein

"

and who

"

the informed

"

"

mere

regards wife,
offersworshipto

his,who
really

as

"

is

collection of the three humours, who

child and the rest

"

which

carcass

"

Also

Agnishtoma"

has

no

;
"

the water

relation whatever

such

one

is

sees

the holiness of

there,

that is found

with the wise and

verilythe

onlyto carry the fodder for cows

The body is all impurity; the Self is
knowing the difference of the two, what
purify?"
serves

ass

and
all

that
oxen.

purity;

remains

to

to discourageattempts at
Though these verses
appear
not the attempt to 'edify,'
the body of inherent evil,
relieving
stillthe point is only to discourage all attempts at

72

"

desirous of his

one

"

self

"

carryingthe

These

in contact

even

flesh of

Vasanak

three

good

own

with

should

bring him-

not

it, as with the

Pnlkasa

dogs."

then, world, learning,and

life

thoughapparently
thoughtagreeable
by the uninformed should
mination
entirelybe given up by those who have acquireddiscrifor, they obstruct the rise of knowledge,
;
in those who
the

condition

Hence
"

seekers of

are

of

the Smrti:

The
"

"

"

knowledge,and
gnosis acquiredby the

accomplished.

"

life."
of the form

making up

of

hypocrisy,
vanity,and

Life of the Lower

Self,is all mental,and

the way

perdition.These
be destroyed,
should,therefore,
by one
as

with

lightof gnosis breaks not in full force upon that

puny thing which is all beclouded with fear of the
love of
and
with
world, with pride of learning,

Vdsand

known

interfere

to

or

is too well

another.

The
Mind, too, must be dissolved like Vdsand.
given by the
acceptsnot the definition of mind
that the mind

is

Destruction

an

eternal

of mind

substance

of

is, therefore,not

like,

of Vasandh

four kinds
means

the

atomic

Vaidika
Tdrkika
sion.
dimen-

impossibleto

for,the mind, is, to them, that substance which has

forming
parts,which is not eternal,which is ever capableof transand gold and such things,into any
like wax
itself,

them

form whatever.

The

Vajasaneyinah
(Brhadaranyakopanishad)
thus describe its nature and use as instrument of knowledge:
Love, thought,doubt, belief,unbelief,patience,impatience,
the
mind."
shame, fear, all make up
intelligence,
These transformations beginning with love and coming about
ness,
occasions,are clearly
perceivedin the lightof the Witon
like earthernwares,etc.,in the lightof the eye. The
"

material

cause

of all these

the mind.
perceptsis,therefore,

This

of the mind.

of

forth in the

was

explainsthe nature
knowledge is thus set

occupiedelsewhere,and

Its

as

place:

same

I did not

use

see

my

instrument
"

My

mind

mind
was

occupiedelsewhere,ancL I did not hear ;" He sees through

the niiud, through the mind
he hears."
Pots, etc.,exposed
full
to
lightand in direct contact with the eye, are seen or
not seen, Vedic mantrdh
and the like loudly repeatedin the
most
proximate vicinityof the ear are heard or not heard,
accordingas the mind attends to them or not. That which
is thus provedby concomitant
relation,both of its presence
and
is
of all perception whatever
absence, to be the cause
the mind.
The texts just quoted imply this meaning. The
mind
being thus defined and shown to be an instrument of
knowledge, the illustration that one, though touched on the
back, perceives the .touch through mind, stands to reason.
Devadatta, /or example, though touched upon his back by
feels the touch
of the hand, the
some
one
as
particularly
and
the
The eye cannot
the spot, even
so
on.see
fingers,
skin can
cognize but the hardness or softness of the touch
it would
and nothing more
follow,by the law of
; whence
alone is the cause
residual survival,so to speak, that mind
tion
of such particular
knowledge. It is called Manas from its funcof simple thinking or sensation ; it is called Chitta,
it localizes the sensation, in other words, performs an
when
andaction
shows
act of perception. Chitta
intelligence,
it is inferred that it possesses the
false perception.Whence
forms :
three
Light (Satva),energy (Rajas),and grossness
(Tamas). Intelligenceand the rest are pointed out as
of the
Gundtita
results of these forms in the description
! Light,
it is said
Oh son of Pandu
(inthe Bkagvadgitft)
; for,
grossness." So also the Sankhya:
energy, and also material
cipal
Light,energy and material grossness are mentioned as prinknowledge,
intelligence,
headings."Light here means
Satm
not the form white and shining,for,it has been said:
desire, and
leads to knowledge, Rajas to ambition and
idle delusion and stupid
Tamas
producescareless indifference,
ignorance."Bliss too, is,like knowledge,a result of Satva,
Satea
predominates in bliss, Rajas in
for,we have it :
over
intelligence,
action, and Tamas, servingas a thick cover
The gunah constantpredominatesin careless Indifference.."
"

"

"

"

"

10

of the

the

over

rest

said

been
"

ocean,

of themselves

allow

any

which

stand neutralized

one

neutralized

stand

the

moment."

"

for the

"

destroyed like

"

Also

waves

the

on

It has

that Satva

Though

the

'

is

and

Those

Hence

it

Tamas

is that

of gnosis who

man

has

mind

mind

is called Satva.*'

The

mind

Life

this in view:
all

through

of

Vdsandh

establishes

of Satta

"

avenues,

be

is

is

known

cause

and

has been

This Satva

of the

Rajas

It

no

said

mind

at

Satva

accessories,
form

with

is

are

native

away

of the knower

all three

nothing but

accessories

the residual

done

with

appears

cause

only

through applicationto Yoga.

"

Self

Lower

three

to the

the material

are

Satva

become

ocean."

Life of the

(mind)

sense

that subserve

and

Rajas

dominates
pre-

powerless

in its train it should

its principalmaterial
properties,
alone.

the increase."

on

'

inner

Tamas

it holds

said with

been

bringing knowledge

"

and

which

They destroy and

"

in this,
body, lightflashes in

When
"

has

time

the

Tamas

and

whom

rest

leads to
Supremacy of Tamas
predominance of Rajas gives sway
world, learning,and life ; mastery

Higher Self.

and

Satva

their turn

in

for

neutralized

stand

which

over

of the

It

time.

the

over.
Rajas
predominates

of Bharata!

son

Rajas,predominates over

"

gain mastery

to

for

waves

"

Tamas

"

series,like the

Satva, oh
"

in

after another

form

ly chasingone

with

mind.
of

the

Tamas

this

in

all,for,his

of activity
and
being void of all Rajas,the cause
change, is always self-centred. It is,also very fine in consequence
of its bein" void of Tamas, the cause
of the gross
forms
the child of false imagination. Being so, this
of non-self,
Satva is fit to receive the lightof Atman.
Says the S'ruti:
It is seen
with
the pointed intellect by those who
are
"

accustomed

to minute

observation,''

75
It is not
with

view

and the like,

pearls,
jewels,
value,in the light of a lamp
nor
can
a
largeploughshare

examine

to
possible
to determine

their

under
the breeze ;
flickering
help to sew a pieceof cloth,like a

fine needle.

Sati'a,then, being invisibly

held,as it were, in
with
in Rajas mixed
Tamas, -becomes the mind

This

pension,
sus-

of

Yogin, being variously fired into consciousness by

of duality.
numerous
imaginingsproceedingfrom the sense
This mind gathersto itselfelements making up Life of the
Lower
Self, when ruled by the property of Tamas. Says
the

Vasishtha
"

:"

the

finds

mind

The
"

imaginingSelf

"

Self,

"

relatives,and

"

itself in

also

and

the

"

pleasureit

"

dust of

"

disease

"

in which

"

fatteningitself from
from takingthe body for
non-self,

from

attachment

various dishes

derives from

mine-ness

'

mental and
the

of

child, wife,

certainly
regales
egoism,and fattens

and

the
upon
the fantastic whirl of the

meum

physical

teum,

The various forms

it creates.

world

to

The mind

the like.

thoughts of

"itself upon
'

in

of

elements

the

"

is looked upon

numerous
as

of

ways
source

of

which
divides
good, the conventionality
things into good and bad, affection,greed, the
apparently alluring and gratifyingpossessionof
all tend
and
to nourish
"jewels,wealth, women,

"unmixed
"

"

"

fatten the mind.

"

"

"

on

draughtsof the milk

wind*

inhalingthe

"

from

"

cises itselfon

Faith"

The

here

serpentof the mind

grows

of

strength

of

enjoyment,and

it

exer-

the field of faith.'*

refers to the

of things which
are
permanence
forth the nature of vdsand and

false faith

one

has

reallyillusory.Thus
manas

the

coupleto

in the
is set

be got

rid of.
*

up

hope,it derives

are
supposedto liveat
Serpents

times upon

air_alone,

76
Now

former in the
"

of

refers to the method

Yasishtha

manas.

bringingabout the

:
following
"

Bondage is none
is only the

of vasand, liberation

other than the bond

destruction of this msana

"

"

and with it the desire for liberation

"

givingup

"

v"sandk

"

as

mental
relate

.as

"

all internal

"

rest, live only in

as

well.

rasana

Before

within,though actingupon

"

giveup

v"san"k,detach thyselffrom such

themselves to objectsand enjoy-

"

"

of such pure vdsandh

set up then the current
and the like.* Give up even
these from
friendship

ment

"

dissolutionof

and

turn to destruction of vasand

we

attachment

this
Give up even
intellect. Give up
be

"

of supreme

without,and

whatever

with

laid

entirelyat
the full vdsand of simple being.
conceived through mind
and
as
the instruments
wherebythis may

and
accomplished,

"

them

in the

remain

continual peace
in the residuum"
pacification
"

refer to the
(manasa-vasand)
before : world, learning,
mentioned
and life.
three vdsanah
and enjoyment
"Such vasanah as relate themselves to objects
refer to Life of the Lower
Self consisting
in
(visJiaya-msund)
weakness
or
hypocrisy,impudence, and the like. The
strengthof vdsand is the point where these two become
divided each from the other. Vdsanah relating
themselves to
familiar meaning of the
refer to the more
objectsmay
'expression.By "objects"are m^eant sound, touch, form,
taste, smell and substances which these imply. Mental
which is born of desire for these ;
vdsand is that impression
themselves to objects
vdsanah
are
impressionsborn
relating
of actual enjoyment of desired things. With this rendering
The words

"

mental

vdsanah

"

before the

mind, We

justreferred to, as
vdsand beyond the
*

This refers to

later

may

consider the

fourfkinds of vasandh,

included in these two

mind

within and

well-known Sutra of

for,there

can

be

to at

length

no

objectswithout.
Patanjalireferred

on.

vdsan"h.
f Life,learning,
world,and_mental

77
It may be asked how is it possibleto 'giveup' vasdna-;
for, vasand has no form such as can be pushed .out with
the hand
with

like dust straw

the like which

and

can

be

removed

brush.

This need not trouble you; for this giving up

possibleas the 'giving
up' implied in- fasts and

is as much

the natural course

vigils.
Eating and sleep,
form whatever,and yet all keep fasts and
only in givingthese up. The same

of

beings,have no
sist
vigilswhich conapply in .the
may
take in the prescribed

presentinstance. If you

we
say the vow
'
I shall pass this day without food,'and the
form
all the
thereafter to avoid all nourishment, make

care

take

we

'

giving up
implied in fasts; we reply there stands nothing,no one
with
a
club, to prevent you from enteringon the same
line of argument with regard to the
in this
giving up
instance also. For, the vow
here consists in utteringthe
formula of renunciation (praiska),*
after which you may
keep
with all possible
the vow
Those who cannot
care.
pronounce
'

'

'

the Vedic

take the

formula, may

vow

in their

own

vernacular.

If you

do not touch
vegetables,
say, in the first instance we
here too you must avoid all contact with
rice,
soup, and the like,

ointments,
flowers,

women,

and

the like.

Whereas

you

have,

in the firstinstance,
pastimesprovidedof the form of

Purdnas

explained,of

hearingthe
gious
worshippingdifferent gods or of reli-

dance,music, and the like, which

all tend

to draw

the

hunger, sleep,or sloth ; you have here

good or even better pastimefor the mind in "Friendshipand
the rest." Patanjali
speaksof Friendshipand the rest' in his
aphorisms: "The mind is cleared of impurityfrom the exercise
with
of Friendship,
Compassion,Rejoicing,and Indifference,
and sin."
to happiness,
misery,holiness,
regardrespectively

mind

away

from

'

The

mind

is muddled

by love, hate,

holiness

and

sin.

Love is that (modithus defines love and hate :

fication
Patanjali
of mind) which follows happiness; hate that which
follows misery." Some
peculiarmodification of mind, some
of the form
strong feeling
may all this happinessbe mine,"
"

"

See foot-note page, 2.

78
follows upon any and every deep,loving,
enjoymentof happiness.
This happinessmay
be within reach or beyond, and may,
be
therefore,

difficult to obtain

or

easy

The attachment

means.

to

or-

of proper
happinessthus

for want

love of that

born, blightsthe transparentclearness of the mind.

such

one

ever,
If,howfor all,should
friendship

should feel supreme

consider in himself

of the happinesshe covets and

possession
should
himself with those who are happy as to
far identify
so
feel himself in full
feel that they are all his,he will at once
enjoymentof that happinessand the attachment or love lurking
in his heart will at once
This may be understood after
disappear.
stillbelievinghimself
the illustration of a retired sovereign,
rulingin the rule of his son or some other relative.Attachment
being thus put out, the mind settles into calm puritylike the
of some
river becoming limpidand transparentduring
waters
the rainyone.
the S'arat-season* following
Just

as

the mind

it transforms

"let such evil never

transforms itselfinto the

of hate

itselfinto

one

be mine."

This

however, not easy to put out

like continue to exist ; and

as

it

or

feelingof

ment,
attach-

dislike of the form

of hate or dislike is,

feeling
and the
longas enemies,tigers,
is entirely
certainly
impossible

each and every cause

of evil. Thus, then, the
of hate or dislike continues to parch up the heaTt into
feeling

to do away

with

desert.

The

mind

all peace

becomes

the

disappearance
dislike and the like,
of hostility,
cise
when, through the exerfor every miserable being,one
of compassion
feels that
like himself,should
ever
even
experiencewhatever is
none,
It has been said with this in view :"
disliked by them.
a

"

Life is as dear to all beingsas it is to

The
"

"

sion for every

"

measure,"

Great

show

how

on

feel compasoneself;

being, taking thy

this

can

be done

own

as

the

"

Let all be
"the

Self

happy ; let all enjoyperfecthealth; letallfind

good of their heart,let no one come to grief."
*

The

season

between autumn

and winter.

80

for,it has
Yogin,
merit is

before been
of the

only part

neednot.be

impure

for,only those

so,

with desire,and

etc.,are

implied nnder

of re-embodiment.

causes

The

vdsand

or
holy
religions
of learning.This

acts
religions

of the form

are

all

said that

which

of S'rauta and

done

are

Smdrta

monies,
cere-

impure vasand, as being

holiness here impliedis that
that

Toga which, beingneither black nor white,does not

lead to re-embodiment.
Being neither black nor white, is
neither white nor
Karma
thns explainedby Patanjali
:
black is only in the case
of Yoginah,it is threefold for the
is
rest." Karma
with desire,being,enjoined(by scripture)
is black, and that which
white, Karma
prohibited
by scripture
found
All these three are
partakesof both is mixfcd Karma.
result of

"

in

'

rest,'
i.e., those

the

other

Good
"

devote themselves

of

re-

"

degrades to hell ;
leads forcibly
to the

gxhalts to heaven, bad

Karma

of holiness* and

mixture

sin

"

to activities-

three kinds

Yoga.''These three lead to

:
Says Visvarnpacharya

than

embodiment.
"

who

'

condition of man."

though Yoga is not black Karma inasmuch as it

is not prohibited,
there is nothing to prevent it from being
we
For, Yoga
white,it beingenjoined(by scripture),
say no.
is described as not-white with a view to point out its being
free from desire. Hence the Yogin avoids all action tending,
If yon

to white

say

black merit.

or

If you stillask, on this showing,

even
Yoginahhaving filled
their mind
with the idea of rejoicing
will try to accomplish
and holy acts, we say let them
religious
real Yoginahwho
are
pacifythe mind
this impliesalso Life
the rest. Whence
forth under

"

with
of

Friendshipand
the Higher Self set

"

of heart, etc.,the
Fearlessness,
purity

gnosismentioned

nnder

"

the form

and
Sthitaprajna,

the

of
the
rest.

of pure or indifferent vdsa?idk tend

to destroy
all impurevdsandh whatever.
these

being of

means

etc.,and
Humility,simplicity,"

characteristic of the Jivanmukta,

All

try,for,those only

so

81
there is no end of pure vdsanak, no one
If yon
say
afford to exercise himself in all of them, and it wonld
can
exercise is all vain

appear that effort for such

it is not

so.

vdsanah

are

For, evil vasanah

also innumerable, and

all the

one

so, one

own

appear in
should examine his

As

disgustfor

much

mind, and
and

time

as

them

thought

are

sary,
neces-

of evil vdsanah.

number

the

betakes himself

all and

are

It being
person.
self
should apply him-

same

by children,friends,wife,and

harassed

one

and the

studyof such good vasanah

to the
proportion,

in

these medicines

for which

diseases

should
prescribed
to the

has

man

one

pure
all of

self
himto try on
for one man
possible
is it at all
nor
givenin the Ayurveda-,

all the medicines

likelythat

no

by

down

put

It is not

in him.

them

be

to

reply

we

like, feels
ation,
renunci-

to

intoxicating
pride of
and the like,apply
learning,riches, family, politeness,
himself to 'discrimination.' Discrimination has been pointed
should

so

out
"

by

Jauaka

"

at the head of the

are
to-day,

of

course

"

the

Those who,
"

afflicted with

one

time, to the lowest

depth;

thou trust to this kind of

canst

"

"

mind

I how

greatness? "Where has

Millions of Brahmdnah

have

'"

series of creations have

been and

"

have

passed away

ence

is there in this life?

"

"

wink

"

of whose

worlds

"

have

becomes

"

It may

here

be

of

means

eye

laythe

this

Personagesin
sustenance

bringingthe knower
11

meant

or

who

is not

discrimination
to
leading

to

of Brahman

cares

what

precedesthe
out
possiblewith-

of

the

eternal

destruction of vdsandk

be described with the

to

sightor

destruction of

this discrimination

beginningwith
place

not

passedout of memory
a petty thinglike me."

asked

numerous

been, potentates
like the lightest
dust, what confid-

from the non-eternal. Means

in

and gone,

come

rise ofgnosis,
for,knowledgeof Brahman

are

oh

of riches in which rolled kings

gone the old splendour
and emperors ? Where the innumerable creations of
Brahma?
What
this foolish faith of thine ?
means

"

the

great, sink,in

of
object

enjoythe bliss of Jivan-

82
whence

this talk about

out of
entirely

place.This is no

mukti
follows

mastery of the four

royalroad

means

as

an

havingheard

on

this has

he

has

of mind

for peace

been

their

the

high
Raja-yoga.

to
way
through force of

him

upon

wonlcl

appear
of
Knowledge Brahman

the Siddha-Gita, even

Whence

heaven.

above

by all men
case
exceptional

holy merit, gnosis dawned

from

fault.

trod alike

Janaka's is

his

discrimination

to

and

all of

previous
sudden, from

like the fall of

undertake
what

fruit

discrimination

has

been

said

is,

therefore,quite in its proper

place. If it still be said :

discrimination thus adjustedin its place appears to follow
immediatelyupon gnosis,but there being no impure vasanak
to pure vas.andh is practically
of
at the time, such application
whatever ; we say it has its use, for, though Janaka
use
no
in him of the form of impure vdsanak,
had nothingsurviving
and others showed enough of them.
Yajnavalkya,Bhagiratha,
In Yajnavalkyaand in his opponents Ushasta, Kahola, and
for,they
others,there appears considerable prideof learning,
all seen
with the objectof
to take part in disputation
are
each his opponent. If you say they were
learned
silencing
lore other than Brahma-vidya,
in some
we
questions
say no; for,
and answers
exchanged in the progress of the debate refer
We
to Brahman.
cannot accept also the sugges-^
distinctly
tion that though referring
to Brahman, these men
had
only
and not real knowledge of the same; for,that line
superficial
of argument would make
all unreal even
the knowledge we
have

had

from their words

and

instructions.

Nor is the idea

that though real,their knowledge must,

entertaining
at least,be indirect;for,we find questions
principally
referring
to direct cognition
(ofBrahman) in words such as that which,
is directly
You may yet say : the Acharya*
cognisedaud so on
in the knowers
of Self,as
does not tolerate prideof learning
witness what he says in the Upades'asahasri
He alone is
:
worth

'

'

"

the knower
manner

of

Self and

givenup

no

one

else,who

the idea that he knows

S'ankara.

has

in the

Brahman"

and

same

also

83

The knower has no

:
Naishkarmyasiddhi
knowledge,for pridebelongsto lifeof the Lower
prideof spiritual
Self should impart its colour
Stlf ; if this life of the Lower
remains
of no
to the Knower^ knowledge of Brahman
use
But this need not matter, for, the
whatever."
knowledge
is knowledge which
ends in
implied in these quotations
Jivanmukti ; and we too do not countenance
prideof learning
If you say there can be no lightof Atman
in the Jivanmukta.
in disputation
with a view to
in those who engage themselves
the Acharya
even
gain the better of some one',4 argument,;for,
what

is said in the

"

'

'

has said:

"

Attachment

"

"

mind

"and
"

we

of the many
one
any
visits for exercise,
is the surest
is

greenness

that conceals

consuming

fire in its hollow

"

Let
"

"

"

;"

meaning,for he himself

lord's

thingsin the words:

remain ; their mere
love and its kind by all means
existence can
certainlygive no offence ; for,avidyd,
the she-serpent
now
deprivedof her- poisonousfangs
to do any harm."
is powerless

has allowed these very

*

the

signof ignorance;
certainlyimpossiblein the tree

misread the

have

say you

fields which

to

Moreover, this is no

"

"

for,it is possible
to understand
contradiction,

wtth reference respectively

to the ascetic
opinions
and the man
of well-poised
intellect(sthita-prajna)
agnosi"s.

both these

Even

thus,admittinglove, hate

gnosiswill

This need not be

are

of
apparition

seed used with

seeds.

love and

Love
"

and

for,true love

In the

the

like

crimination

"

chance of

"

ment.)"

men

throughholy or
and

theyalone

can

hate

of
holy
unare

lead to

of

gnosisthere is
its likes,
like (themere
'name of
man

regardto)seeds alreadybaked

been said with this in view:

"

so

initiatedby ignorance,
as

future birth like unbaked

mere

the like in the

lead to his future embodiment

merit.

those which

and

on

fire. It has

"

are

burnt

up

by the fire

of

dis-

they are born, there can be no

their growing up (intoany further developas

soon

as

84

If you say,

on

the"same

allowinglove
poisedintellect,we
from

and the like

to the

even

replymuch.

potent as realities ; the

the time, to

cause

is

there

(known
Is the

one

of well-

as

apparitions
are,
rope-snakeis seen,

harm

'

reason,

same

for

in

while
Yajnavalkya,
pointat issue)
was
disputation,
surelynot in this condition,and

in

fdr

If you urge

real snake.

revert then to the

(To
the

fear

ascetic

actingto the tune of a mere apparition

such),we say long life to you,' for this very idea
have been tryingto set up as Jivanmukti.
we

no

as

much

prevent us

Even

the time, as

as

would

showing, what

he

about

was

to enter upon

gaged
en-

for

renunciation-of-

with
to obtain peace of mind.
He
a view
the-accomplished,
shows
not
only desire to refute,but also greed of gold,
for,carryingaway the prizeof a thousand cows adorned with
offered to all the knowers
of Brahman
costlyornaments

salute all knowers of Brahman,

there assembled, he says "We
have a desire for these cows." If itbe thoughtthat this was
we

only a clever turn of expression,

coveringinsult thus givento
the assembly,this,indeed, will be another vice in him ; for,
themselves deprivedof the
other knowers of Brahman, finding
self
flew into anger, and he
Yajnavalkya quitebeside himprize,
But all the same, it
to death.
with anger cursed S'akalya
be supposed that
such
heinous
sin would
not
should
"

bar his

"

liberation;for,say the KaushitaJtinah:

that condition

"

He

loses not

whatever,whether it be matricide,
foeticide." S'esha,
or
too, says in his Aryd-Panchapatricide,

shiti :
"

by

act

any

"

knower

The
"

"

of the

touched

with

formance

of

"

equalnumber

Absolute,being ever

holiness

or

pure,

nnholiness, from

million horse-sacrifices or

even

is

never

the perfrom

an

of .Bra/mana-murders."

dwellinglongeron the theme ; it is plain that

knowers of Brahman, like Yajnavalkyaand others,were
acting
has
under
at the time.
Vasishtha
some
impure vasand
put it, in an episodeof his greatwork Yoga-Vasishtha,that
Bhagiratha,though he knew the Essence,derived not mental
It is

no

use

85

peace while

engaged in the
everythingto obtain

exercise

renounced

it.

present form

of

and

that

we

should

the Smrti

has it

remedy

of

"

carefully
picksholes in
skill on
the character of others, expendsthe same
would
from breaking
"himself, what
prevent him
throughthe bonds (ofignorance)."

If the

wise

of world

to the

be

others,

in

carp at

we

apply ourselves

once

this in view

With

the disease.
"

at

the

ourselves should

in

like the faults

diagnosed,even
carefully

and
sovereignty,
it follows that

Hence

t'dsand found

impure

of

man

who

"

"

In the first place,

then, it may

for

asked, what

'pride of learning'? It should

questionrefers
to make

one

be

known

is the

remedy

whether

the

pride in oneself as tends to

to such as beingin others
or
inferiority,

to

others feel their

make

such

feel his

If
inferiority.

own

before

have
constantly
pridewill somewhere
must

For

be

be

S'vetaketu
instance,

crushed
went

mind

your

out

it is the

first,you

the idea that

under

to the court

tends

of

such

superior
power.
king Pravahana,

in all the

but was
silenced by the prince
pride of learning,
with
he
a
question about the Panchdgnindya of which
was
(S'vetaketu)
ignorant. Whereupon the king took him to
task,and he, returningcrest-fallen to his father,expressed
at his defeat. The father,
great sorrow
havingno prideof the
kind
in him, went hereuponto the prince,
and obtained that
of him.
vidya,
Impetuous Balaki also, being taken to task
turned
his pupil; Us'asta,Kahola,
by king Ajatas'atru,
and others entering
in dispute,
throughpride,were all ousted
in argument.
If this pridebe of the second kind, that is to
say, if it appears
to make

us

feel our

will be to think
him

slander

Hence
"

If

in

or

'

some

at
inferiority

the other

insult

slander

every

step,the

best

tends
course

is

man

either

me

it has been said

they

other than ourselves and

one

simplybeside himself, let

to grief.'
way, I cannot come

"

the

of
Self, they slander themselves
"themselves,if they slander my body, they are more
"

my

friends than my

foes. That ascetic whom

slander

86

and

"

"

idle prattlers."

even

be said to him

can

values,

"

the subtile

"

tion,if

"

what

should

and

for

"

with him

the

manner

through

of

rubbish

find fault with

recks the kuower

who

and

its

gross and
discrimiua-

either of

them,

such slander ? Grief,joy,

ambition, illusion,
desire,birth,death,

"fear, anger,
"

same

beingboth given up

one

the babble

even

all

have

never

it has been said

worth,

at

can

by

who finds fault

its proper
! In the
belongings

"

inch

an

also
Naishkai'imjasiddhi

What
"

the like

to the Self."

belongto egoism,not

Slander is spoken of
"

for ornament,

verilyserve

his intellect moved

In the
"

insult

"

in the

ornament

an

as

Jnanankusa

"

wealth
doinggood,give up even
"acquiredwith considerable pains,for the pleasureof
others,I Would consider it an unmixed good,brought

When

desirous of

men

"

"

about

"

faction in

"

"

"

"

without

any

speakingill

him

by

all means

my

moment

The Smrti
The

me.

In this

find satis-

world where

at every step, and

upon poverty of spirit
which is devoid of every kind of happiness,if any
in speaking ill of me, let
beingshould find pleasure

presence
"all misery,
it is

"

of

should

men

stumble

we

"in

"

trouble,if

the

"

not

pleasure."

of such

insult as
enjoins

ascetic
"

either
indulgehimself in the feeling,
or behind;myback, for,in this world
a single
even
across
very hard to come

should

so

an

ornament

"

="

conduct himself, without

path of wisdom, as men,

seek his company."

leaving
should
feelingrepelled,

prideof learning,
pertainingto themselves
Ushasta and
others, which is seen in Yajnavalkya,
with
to be done
by proper discrimination.
away
The

as

also to

others
Love

has
of

manner.
wealth, also anger, are to be allayed in the same
Discrimination,as appliedto the former, may run thus :
"

"Misery

attends

the

of wealth, and
acquisition

misery

88

why

"

"

Muktah*
this vain silliness!

row

heightsof

"est

"of

devoured,

in

the lofti-

were

of the

showing swiftness
Ganges. The same sweet

is, however,

woman

it

here
rolling

and

Mern

the

(white)waters of the

'*

seen

breasts,enjoyingas

the

upon

are

breast

occasion, by

on

dogs in some
out-of-the-way
spot or on the burninglike a ball of rice. Bearingthe soot
ground, even
of her hair and therefore best untouched
though
attractive to the eye, the female is the veriest lamp
of sin, consuming men
like so much
straw ; for,

"

"

"

"

"

the most

"

females

"

dry though
burningat a distance,they beingentirely
They are verily
appearing all juicy and green.

"

are

terrible fuel of the fire of hell,

catch the

"

trapslaid

"

these
heart,by the bird-catcher cupid. To the fishes,

"

in the

pond

slough

of the

men,

"the

to

for the line to

"

"the

treacherous

"

gildedbox

"

chain

"

and bones

of

birds, all

of birth and

mind, bad

which

the

of deluded

men

death,wallowing in
latent desires

serve

stands attached

woman

bait.

as

the
Enough with woman,
of all the best jewelsof sin,the eternal
torturingmisery. Flesh here,blood there
in a third place; though thus formed, the
"

oh Brahman
I
"poison, this female form, assumes,
form of beauty through habitual
attachthe enticing
of a few days.He feels desire for enjoyment
"ment
even
about him ; there can be no placeof
who has woman
Abandon
and
enjoymentto the woman-less.
woman,
world ; abandoning the
the whole
"you abandon
"

"

"

"

whole

world, you find supreme

Discrimination
set forth in the
"

The

and

There

appliedto

part devoted

the love

of children

to Brahmdnanda

is

as

obviouslya

the liberated.

double entendre

on

this word

is thus

"

long as he is not obtained remains

serious anxiety to the parents ; even

son
"

as

happiness."

cause

after he

; it means

of
is

pearls,

"

hope of obtainingone

"

tion,

"

Planets

"

born, the fear of his remaining

"

of trouble
in

time

all the

as

soon

fool is

he

of

birth.

as

he

is

fruitful

while away
charge of the

may

under

even

find

not

may

him

childhood

in

ignorance

teacher, he

the moment

at

pursue

of abor-

danger

good wife though he

learningin

"

should

"

layshim open to the temptations of vice,becoming a

family-man he is in constant danger of poverty, even1

"

pickup

fare well with

"if he should
"

As

trouble

some

maladies

or

source

"his
"

of

or

there is every

to

impure

end

not

ceases

of the father's misery!"

pertainingto learning,wealth, anger,

with by proper discrimination,so
done away
allayed other similar vasanah by skillfully

be

also should

is no

these,death

Youth

vasanah

are

son,

woman,

There

him.

pursue

all

the world.

discriminatingthe evil attendant

each

on

of

them.

This

being done, the highesccondition,called Jivanmukti,is within

Says Vasishtha with this in view :
eaSy reach.
"

"

If

put forth effort sufficient

vasanah, all thy ills,physical and

thou
"

shalt

themselves

"

dissolve of

"

thyselfaway

"

stand

in

"

thou

shalt

"

placeof

moment.

mental,

will

Forcibly tear

vasanah, by strongpersonaleffort,

(of harmonious
to
immediately gain access
condition

the

evenness);
the

highest

rest."

effort

Personal

from

in

destroyall

to

'

here

discrimination

means

of

the

evils

objects; and this has been described before, this

is as
often baffled by
discrimination though often exercised
the activityof the senses
which are, by nature, overwhelmingly
powerful. Says the Lord :"
attendant

"

Oh

on

son

of Kunti

"

the

"

ful, and draw

"

each

"

"

12

senses

in

attaches
boat

on

even

prove

its

in

the

themselves

off his
own

on

the

alert,

overwhelmingly powerOf the senses,

acting

sphere,that

carries
^itself
the ocean."

mind.

wise, ever

off the

whereto

the

mind

intellect,like wind

90

It

the

beingso,

discrimination

to preserve

hinted at, in the

"

should be

senses

all these

Holding

the

should sit all intent

"

alone is said to be firm who

"

control.

"

in the

"

is not

He
"

from

"

is not

"

Due

The
;thus
"

an

has his

properly

senses

every-

"

ascetic whose

hands

been

feet

and

free

not

are

not at rest,and he also

are

eyes

ascetic whose

has

! he is firm

and held
respective
objects

tongue

attention to these makes

same

under full

senses

strongcontrol."

whose
activity,
an

control,the ascetic

has all his

In another Smrti also it is said

"

proper

:"

Me, for,the intellect of him

on

Light (ofSelf)who

under

way

that follow

Therefore,oh strong-armed
one

turned off from their

"

this has been

verses

(senses)in

"

control

proper

acquired. Even

once

place,in

same

held under

is not under control.

up the true ascetic."

explainedin

brief and

length,

at

"

emasculated,lame, blind,deaf,
Tongue-less,
mendicant

with

"

the

"

certain liberation.

He

these
is

and

mad

;
"

six characteristics finds

who
tongue-less

even

while

eatingdoes not attach himself to the food regarding

and who above all
it as agreeableor disagreeable,
speaksmoderately and alwaystellsthe truth with a
"view to do good. He is emasculated who remains as
"

"

'*'

"

"

"

nnaifected in the presence

sixteen as in the presence
or

of

dame

of
of

full-blown

girlborn

bent low with the load

of

woman

this moment

of

hundred

not beyond a yojana (nearly

He
who
walks
years.
"five miles)whether for begging alms or for answering
"

"

calls of

"

right use

is every way

of his feet.

He,

lame
the

though
ken

with

the

of whose

eye,
extend far, is

standingor walking,does not

renounced
has
the really blind Sannydsin who
the whole earth in all the four Yugas. Though hearwords
exhilirating
moderate,pleasing,
"ing beneficial,

*'

"

"

whether

nature

91

hears not

it were,

lie,as

"

who

That mendicant

"

such

;
"

proximityof
and
self-possession,

"objects of enjoyment retains

keepinghis senses under full control,ever
is always mad though all wise
in sleep,

"

acts,

"

and

"

indulgeyourselfin censure
on
a touchy point,
never
one

Never

"

"

any

deaf.

ever

the close

in

even

is

one

as

if

waking.

hit
never
praise,
your tongue too

or
use

much, be equalin all conditions. Never sit tete-a-tete

"

with any

"

"

sex

seen

any one
before,leave aside all talk about

consider her

"

of the other

remember

never

woman,

in

even

her,

never

picture."

carefully
carry out, without break,the
he has taken, such as
vow
eatingonly at night,or once in
hours, or not eatingat all,or keepingsilence,and,
twenty-five
As

so

on,

so

should

one

some

the

ascetic

firm

in the

the rest referred to above should

and

of

vows

take

tongue-less-ness
to carry out the-

care

through discrimination
sufficient length of
a
about
comes
application,

of proper discrimination. Thus

carried on
for
arid control of sense,
vow

of

the destruction

coming

and

break

time, without
in and

with, ardent

impure impressions. Then

of the breath

going out

like the

or

like the

even

twinklings

flow of " Friendship

amd the rest "
of the eye arises constant
of
without any conscious effort. Though acting in the ways

world, he, beingall full of the ideas

the

the rest,relates himself

not with the

his

and lays to
efforts,
them
as
sleep,dream,

the

senses

and

have

reason

of material

the
curse

all acts

up of conscious
as

like,as
upon
Vide page

the very

of their

in the text

the

inasmuch

76

and

verses

of

whatever

such
(unconscious)
things,

senses

otherwise

or

self,
universe appears of itunconscious things. Though

mentioned

still follows is in

success

the whole

"

made

"

friendshipand

"

lookingupon
or
mere
imagination. This being
applyhimself to studyof the vdsand

rest

he should
accomplished,
of simplebeing"* Then

of

as

The

"

those

as

words, touch and

self-existent

he endowed

quotedthere.

of
explanation

tion
being,the cogni-

verses.

All up

them

to

laid

with, the

this and

what

92

inasmuch
consciousness as
as
still,
tendenceyto objectivise,"
the material cause
of all beingwhatever is not possible
to overlook,
all cognition
material (unconscious)
of the
must
even
ness
presuppose that of the ground if its existence,viz., consciousor
being. Even the S'ruti has it: everythingshines in
"the shiningof Its lustre,all this is illumined with Its light."
the transcendent
Having thus resolved that the noumenon,
consciousness
underlyingall phenomena which appear in
and after it,is the natural and
real form of everything,
he
should acquire the firm vasand of pure being.'This is rendered
and answers
further plain from the questions
of Bali
"

'

and S'ukra
"

What

"

is there here

What

in all this?

"

What

is it in itself?

"

What

are

Who

these worlds?

is it made

you ?

are

Who

of?
I ?

am

Pray explainthis

to

me.

"'

All this is chit (thought,simple being),all this is

"

made

"

worlds too

"

truth."

of

chit,thou
are

art

chit and

so

am

I, nay

these

all chit. This in short is the whole

goldsmith buying a bracelet of gold fixes his mind

only on the weight and colour of the thing,not at all on
the beauty or otherwise of its form, justin the same
manner
should the mind be fixed entirely
in chit (simplebeing)alone.
Till the material is entirely
obliterated and consciousness of
natural as the coming
simplebeingbecomes as unconsciously
in and going out of breath, effort to keep up the vasand of
simplebeing should not be discontinued.
As

'

'

It may here be said,let the ' vdsand of simplebeing' which

alone is sufficientto do away with impurevdsand, be attended
to from

where is the use of this crooked

beginning,
and the rest "?
of passingto it through friendship
the

"

this doubt is of
'

being

no

value, inasmuch

will then have

walls and

does
pillars

medicine

conduces

stomach

by

proper

nothing to
not stand

as

the

rest upon.

without

not to health if taken

etc.
purgatives,

'

method
We

say

of pure
house with

vdsand
The

secure

without

foundation;
the
clearing

93

If you stillargue that inasmuch as you say

it would
this (i.e. the vdsana of simplebeing),

give

'

even

up

'

'

simplebeing'has
for
is not possible,

but this

favour the mind

this is not

'

The

condition which

(buddhi).

'

'

and
'

mind

is of

whose

in

reply

; we

kinds

two

doer with

the instrument
the act

is

the

intellect'

'

shall,with concentrated mind, fix myself on the

idea of

simplebeing
being arisingfrom

'

this first form of the

"

'

'

of doer

co-ordination

vdsana
and

of

simple

instrument

and it is this that has to

(dhyana),
of the higher process called samadhi

is called concentration

givenup (in favour

out of

attention,when

into

habit

of

co-ordination

trance). This
a

the other subsisting

intellect,

(manas) is

the

connects

vdsana

'

of

Vdsana

like the rest;

nothing else

giveup this
simple being

throughmind

without them.

there is

given up

afford to

can

so.

conceived

one

also to be

of

vdsana

that

appear

instrument

"

goes

practiceconfirms the vdsana

ecstasyor trance (samadhi),and

constant

this is called

this has to be taken

and

doer

be

(as the

up

and

next

last

step). Patan-

The continuity
of
dhyana and samadhi :
is dhyana ; the same, conscious only of
the mind on that (idea)
is samadhi"
the object,
and, as it were, emptied of itself,
Having been firm in such ecstasywith long continuous and
he should giveup even
the effort which
arduous application,

jalithus

defines

has to be
and

put

"

forth for

escapingthe

said co-ordination of doer

instrument,

You

still argue

may

this must

be

givenup

infinitiim
; we
mentioned

say

itself like the

turbid water
the effort

stands

what

(fordoing away
also

itself.

emptied

also would

thus

on

the

effort to
to

up

is desired to
As

with the mud

with

the
This

put

Kataka

giveup

regressus

in

have

just

we

down

and

dust

put into

in the water,

so

also

would

the co-ordination of doer and

consciousness of doer

and

ment
instru-

being accomplished,the

of all vdsana
have

and

on

Kataka.

settles down

down

so

being so,

For, the last effort

powder of

put
instrument)
as

and

no.

down

puts

this

whatever, for pure

disappearedlike

the

impure

mind

vdsanah
vasandk

94

soughtto put
in view

Vasishtha

out.

says

with

thing

this very

"

bondagethroughvdsand,
experiences
therefore,
! try as
void of vdsana it is ever liberated. Oh Rama

The mind,

"

"

"

possibleto acquirethe

as

soon

melts

Vdsana

vasand.

*'

on

away
vision throughTruth, the mind

"

"

does not

who
sleep,
knowledge is
in

"

"

acquiringproper

attains the condition*

the dissolution of vdsana.

of supreme
ity on
tranquil
He is the real Jivanmukta

"

free from

condition

who

know

even

though

is wide awake

whose

waking,and

free from all vasand"

ever

Also,
"

mind

With

ever

"

waking

"

like the

full of all the

moon

Kalas*:

"

such

one

is

trulyliberated (mukta). He is the

liberated,
greatIsvara,who, renouncingall and everything from off his heart,stands ever free from all

here called the

~"

"

"

"misery

and

evil.

and

"

Samddhi

**

he

""

expansionof

""

within.

**

"

"

""

"

"**

is

still

He

may

or

may

not

attend to

to his order,
prescribed
liberated, having acquired limitless
heart by givingup all attachment from

the

He, with

Karma

cleared of all vdsand, has

mind

nothingwhatever to do with the performanceor non"

with
performanceof Karma, nor has he any concern
into harmony or with
efforts to pacify the mind
the beads of a rosary while
methods such as telling
I have
mentally repeating particularformulae.
and
studied enough of philosophy,
nay I have talked

"

taught it to

*'

dition

"

"which is the

my

full ; I

higher than

abandonment

that

am

convinced there is
Silence which

no

comes

con-

of the

of all 'latent desire.'"

thoughtthat intercourse (withthe world)

prime cause of keeping body and soul together

It should not

even

though still
wiped clear of all existence,
as in sleep,
sought after by the wise

Kola, means

be

of the
and art,as also the digits
learning

moon-

96
Even

Janaka
when

moments

is described

to

in the

act

he is oat of trance

same

in

manner

"

silence,
"Having remained longin the condition of (ecstatic)
Janaka
beon
regainingordinary consciousness
thoughthimself,with mind all at peace, of the life
"

"

"

and

ways

of

"

beingtaken

"

what

"

sustained

were

up, what

the

not, I

"

the immovable

"

has

"

addressed

"

"

"

awaited

ever

what

effort to

worth

was

accomplish,

this consciousness,self-

I desire not

pure.

what

have

part from what I have, I stand in

which
eternal Self,let that be mine

not to

been

T?hns taking thought, Janaka

mine.

like the Sun

least attachment

the

himself,without

to whatever
results),
even

considered

imaginingsin

and

"

care

He

men.

up in the

came

course

his diurnal

running

relates himself not with the future,nor

of

(to
duty,

course.

He

with what

has

by ; he lives the presentout with smilingheart."

in ths
Thus it is plainthat on the destruction of vasana
manner
described,Jivanmukti of the kind explainedherein,
immediatelyfollows.
"

End

gone

of the second

Chapteron

'

III.

CHAPTER
ON
Hence

we

THE

proceedto

'dissolution of mind.'

destruction of vdsand.'

DISSOLUTION

the

next

The

MIND.

OF

of

means

whole

of

Vasana

Jivxnmuktt, viz.,

having

been

dissolved with it ;
is obviously
the mind
destroyed,
entirely
as an
independent
yet careful studyof dissolution of mind
in confirming
has its use
the destruction of vasana
subject,
once
accomplished.Nor should it be imaginedthat constant
to what
has been set forth before in the verses
application
emasculated
and so on, is itselfsure
security
Tongue-less,
againstall future rise of vdsand ; for, dissolution of mind
'

'

"

"

'

'

97

there
mi*ch

'

advantagethat the constant application

impliedremains no longernecessary and there is so
less of trouble. If it be urgedattention to dissolution
'

has this additional

'

'

of mind

is

essential under-current

an

in the line of effort

etc.,we say let it so be,for,the

tongue-less,"
implied in
'-ness,
etc.,severed from application
practiceof tongue-less
"

'

to

dissolution of mind

Janaka

speaksof

this in mind
"

"

*'

"

"

"

"

"

desulturyand unconfirmed.
with all
objectof dissolution,

remains

mind, as

tree,this world,with innumerable branches, sprouts,

leaves and so on, has the mind assignedto it
fruits,

The

"

the

'

in

thinking*
whence I believe it to be none
other than thinking
it is possible
itself. On the cessation of thinking
to
to parchup even
parchthe mind up, in a manner
I have seen
the said tree,this world.
the Sight! I
have found the Light! I have caughthold of the thief
its root.

as

The

root of the

mind

lies

'

that steals my Self! Mind is his name

; I shall now
in return
"inflict the last penalty on him
of many

"

"

continued

"

Vasishtha too has said

**

he has inflictedon

tortures
:

me."

"

tree,this world, the bearer of all kinds

The

calamities for fruit;

"

"

alone is the

one

of illsand

remedy to destroy

consists
it, full control of one's mind. Miseryverily
in activity
of the mind, real bliss in its destruction ;

"

"

"

"

the mind

"

ignorantit attaches

*'

of the knower

is destroyed
in

itselflike

no

time; to the

lengthening
chain of sorrow
and sin.The midnight-witches
desires
suck at the heart only so long as the mind
is
not subdued by deep constant application
to the one
Essence. All desire for enjoymentdies out,even
like
the lotus-bed fadingaway in the cold season, in him
who has lost all mental prideand has held in powerful
check his arch-enemy the senses.
Pressinghand
to hand, setting
tooth against
tooth,curbinglimb with
limb
try at the beginningto control your mind.
an

ever

"

44

"

"

"

"

*'

"

"

"

*'

"

13

98

"

"

"

"

"

"

"

On

the

face of this wide earth those alone

souls deservingthe first

reallyhappy enlightened
rank in the list of heroic humanity, who
are
not
subdued
Bow
to that immutable
by the mind.
moon-like effulgence
of him from whose heart has died
out the serpentof the mind
ever
lyingthere in a coil,
of
emittingwith every breath the terrible venom
endless desire.

"

whirlingwheel of Illusion ; if thou can'st stand out

of it (the navel)there is nothing which can affect

"

mind

is the

has said

"

depends

"

destruction

"

ble

What

control of

on

of

"

The mind,

Krshna

oh

powerful,it

"

this mind

were

"

the

"

who

"

hook.

"

ducing

"

under control who

"

"

"

"

"

"

! is very

fickle,overwhelmingly

easie.rto

control the

wind

than

"

understandingthe mind applieshimself,again

without
again,to subduing it, gainsno success
like one
consummate
plan, even
help of some
fails to subdue a mad elephantwithout the iron

and

"

also to

:
following

too has said

"

*'

leads

;" refers to physicalYoga.

Vasishtha
who

mind, which

of fearlessness

misery,perfect
lightand inexhausti-

in the

"

Whence

condition

peace."

Arjuna says

He

navel of this all-

all ascetics whatever, the

In

"

The

thee."

too
Gaudapadacharya

"

the

"

"

"

are

Vasishtha
to

has well set forth the

dissolution of mind
follows them

he

with

means

has
care.

con-

his mind
Control

in one of two ways: by physical

accomplished
practices or by mental
training.The firstconsists in
through
exercisingcontrol over the inner senses
This comes
control over the outer physicalorgans.
is

times, and tends to control of mind

to spiritual
On the other hand, application

out successful at
as

well.

science,company

of the

good,abandonment

of latent

99

"

the flow of breath, these

desire,
restraining
"

"

control

to

"

try

"

sight of

"

with

through physicalpractices,lose
darkness
lamp while vainlydispelling

the

fools who

The

darkness.

set themselves

about

mind

the

the mad

through physical
with
lord of elephants

lotus-fibres."

Control is of two kinds

by degrees.
as

these?

it

"

rest"

some

training
leading

who, in face of

Those

"gaining mastery over

try to hold
practices
"

of mental

means

mind.

of

to control

"

useful

of the most

are

the

In

control

force
by (brute)

the inner
first,

also the outer organs

senses

"

tongue,hands

"

and control

eye, ear and the

and the rest
are
"

sufficientcheck
by main force on exercising
of each. Fools arguingfrom
physicalreceptacle

in control

held
over

the outer

the

analogyof

mind

too

the

will

senses

be

controlled

happens ; for,it

never

often led into the

are

is

by

similar

means.

delusion

But this

entirely
impossibleto bring
the seat of

external control to bear upon

that

any

mind, viz.,the heart.

is the only means

to this end.
control-by-degrees
science
to spiritual
(gnosis)and the rest are
Application
of this control-by-degrees.
the means
Gnosis enlightens
nature of all objectsand
the selfto the illusory
as
one
illumined substance of the Subject. This being done, the
mind, findingno interest in objectswithin its ken, perceives
the inscrutableness of the one substance
the eternal Subject,
Whence

'

"

"

"

and

is thus for

not fed with

"

ever

fuel.

laid at

rest in its

It has well been

said

own

place like fire

"

As fire,
not fed

by fuel,subsides into its place,so, indeed,

does all thinking(themind) die out into its source,
"on not being led into modifications of any kind."
"

The

'

'

source

here

the Self.

good'is the only remedy for those who,

unable to grasp the Truth, as
are
though often enlightened,
well as for those who forgetit as often as they grasp it. The
inculcate the Truth, and ever remind their
'good' constantly
'

Company

of the

means

100

hearers of the

arrogance, born of much

of the
to seek company

of

afflictedwith the evil vasand

He who

same.

like,cannot afford

the

learningand

criminat
the process of disever
try to eradicate all vasand whatjustdescribed,

good must, by

to be thus
prove too powerful
best be soughtthrough restraint

from his heart. If vasanah

pat out, the

'

remedy

next

may

inasmuch
of the flow of breath;'
for,
vasand

are

of the mind, restraint of mind

the motive forces

follows upon restraint of these.

is thus touched upon by Vasishtha
"

Of the tree
"

this mind

"

"

breath and

"

that consciousness

"this

This character of the

:

strongvdsana.

active

with

surrounded

"

which

the seeds

are

"

flow of

of breath

quickens
and
all-pervading,

Flow
stands

quickeningleads

to

mental

endless

smith,blowingthe air upon

throughthe bellows,quickensit into

firecovered with ashes

As the

consciousness covered

does

brightblaze, so

the
by ignorance,

mind, quicken itself into innumerable

material
mental

of the

cause

creations

And
from
being energizedby the flow of breath.
of consciousness
quickening viz. this blazing out

forms,arise all illsand considerable mental

This is generation
of the mind

(vital
breath).The
mind
."

thus
Oh

same

sage describes the second

Raghus

of the birth of

"

works

into

agony.

of Prana
cause

of

I I

tell thee

the

second

phase

mind, the phase wherein vasand

this end, and which produced by simple

to

"ideation

in

"ideas

and

"decay

and

"

action

this

"

"

**

throughthe

on

child of the

"

of

hedge

the

agony."

"

mental

two

"

two
modifications,

numerous

flow of breath and

as

consciousness

is

experiencedthrough

imaginations. Mind
death

is born

the

cause

in all its fickle

of
active

throughexclusive constant thinkingof objects

with interest for a considerable length
experienced
nature

of time."

101

Vdsana thus the

onlyare Prana and
each of the
the cause
they are reciprocally

Not
but

Vasishtha
*Says
"

acts

Vdsana
"

"

Hence

flow of Prana, which

these two

whence
the

does

are

of

matter

speak of

he

destruction of any
"Two

well.

in its turn re-acts

like the seed

producingthe

of the two

one

desire

of

one

in
disappears

"

of such destruction
Flow

these

and
tree

on

the
this

"

of both

from

"

"

flow of breath and

latent

being destroyedthe

other

time."

no

set forth the

are

destruction

the

the seeds of the mind

are
"

"

as

mind."

"

Thus

other

mind,

"

in

sprout

of

on

vdsana

causes

of destruction and

means

the result

:"

of Prdna

obeys control throughthat Yoga which

consists of constant steadyapplication
to Pranayama
with such tact as the teacher may
accomprescribe,
panied by proper posture and diet. Vdsana is
the duties of
deprivedof its activityby performing
"ordinary intercourse without any attachment, by
chasing out all imaginations of worldly things
from the mind, and by never
losingsight of the
nature of the body. Vdsana
perishable
being rooted

"
,

"

"

"

"

"

"

*'

"

"

out mind

becomes

established

over

accomplished
you

"

choose.

"

whole

The
the

no-mind, and
the

flow

intense

of breath

free to act

are

mind,

control is at

oh

Raghava

;
"

this

in any

manner

means

this

and interested

once

being
you
on

the

brooding within

create
to
objectivething in a manner
"an
actualityof the object.
imaginary subjective
"Nothing remains to form the mind when no ima"gination about things acceptableor otherwise
continues,and when
you stand all quietgivingup
"over

any

"

"

every

cause

"amanskatd.

of disturbance.

The condition known

(totalmindlessness) conducive

as

of the

102

of deprivingthe mind
of its
highestpeace, comes
character,throughdestruction of vdsand."
functioning

"

"

"r

whatever

of any
impossibility

The

in the

peace
is thus set forth:
of this condition of mindlessness

absence

'

'

"

"

Neither friends
"

can

nor

helpthat

relatives,neither teachers
poor

thing

which

has

no

nor

power

men,
over

his mind."

"

beginningof
this reference,postureis thus described in three aphorisms
"Posture
with itscharacteristicsand results,
by Lord Patanjali:
and
is that which is steadyand easy ;" By slackening
activity
the Ananta;" "Thence impervious
to
on
ness
by contemplation
the Svastika
the pairs."Any posturesuch as the Padma,
or
of the body which one finds easy and comfortable
or any
position
as
causingno strain or pain in any of the limbs and
which keepsthe body in a condition so steady as to be free
is to him the best posturehe can take.
from jerksor tremblings
of accomplishing
this is the slackening
One ordinary means
that is to say, the slackening
of that mental fervour
of activity,'
which propelsto energeticaction such as moving about,
household duties,
going about sacred places,taking
attending
etc. If this mental fervour were
not
sacrifices,
baths,offering
the body and lead it off from
it is sure to overthrow
allayed,
the positionassumed.
The extraordinary
to steady
means
posture is contemplationon the Ananta,' viz. such
any
attitude of the mind
would identify
one's Self with the
as
(fabulous)
serpentS'esha (or Ananta) who stands unmoved
the globe of this earth on
his thousand
hoods.
supporting
This identificationgeneratesthat Unseen
Force which easily
confirms the posture assumed.
Posture being gained,the
such as good and
pairs of opposites,
evil, cold and heat,
Of the

and
'posture'

'diet'

spoken of

at the

"

'

'

'

'

respectand contempt,cease
end
any

it is necessary

chance

that

of these

to trouble

as

before

but to

this

proper place guarded against

should
be selected. This is
thus
a

described :

"

"

One

takinga

comfortable posturein.some

place,
solitary

104

accustom

"should
"

"

nose,

himself to breathe only throughthe

vigilantcheck
exercising

like a driver

over

his mind

over

even

restive horses."

belong Yoginah; one devoid of life-of-thethe other

and the like,
of learning
in pride
lower-self consisting
the breath
bound to that life. The firstsucceed in restraining
which is invariably
bound up with the mind from controlling
The verse
the latter by meditation on Brahman.
beginning
with Bring the three in a line'is addressed to such a one.
the mind
The
second succeed
in excersingcontrol over
bound up with the vital breath from exersising
invariably
To

two

orders

control

the

over

latter.

To

these

is addressed

the

verse

beginingwith Having gainedproper control etc. The method

of restraining
the breath will justbe described. This restraint
secured ;
being accomplished'proper control' is at once
and the activity
of the mind
such as pride of learning
and the rest is speedily
put out. An illustrationto elucidate the
action of restraint of breath on control of mind is thus given
in another place
:
'

'

"

"As

heat
"

up

separatesthe ore from the pure metal and burns

all dross,so is burnt up all evil born of the

"senses

This is set to
"

throughrestraint of breath."

Flow of breath
"

"

by Vasishtha

reason

means

should therefore

checkingthe

thus

activityof

:
"

the

mind;

the

wise

put forth the best effort towards

former."

(In explanationhereof may

parable).The godspresidingover

studied the

following
mind, speech,sightand
other senses
each his own
havingtaken the vow of fulfilling
all swallowed up by never-ceasing
Death.
proper functions were
He (Death)however was
not able to reach Prdna (vital
breath).
Hence
it is that Prdna, though constantlygoing out and
of his activity.The same
coming in, never feels the fatigue
has been thus expressedby students of the
Vajasaneyi(S'dkhd);"This, of all of us, is the best; he feels no pain
be

105
whether

iu motion

all his forms

inasmuch

ib$ vital breath

forms

goes to decay,we are

his forms he is called

never

all

as

of all."

are

the

Hence

while

speaking

of

! the air indeed is that Sutra

the next, all

air ; hence

beingswhatever,are

limbs

air alone

can

all broken

are

the Sutrdtman:

and Manas

man

Prdna

Thus

them

of each

other

leads to control of the latter.

control of the former

here be asked how

It may

dead

asunder, the thread of this

togethsronce more."
(mind)being so far concomitants
sew

"Oh

(thread),this world
held togetherby the

Gautani ! it is said of

again,Oh

that his

under the

they are

This too has been set forth in the Antar-

yami-Brahmana
Gautama

plainly

are

senses

of this vital breath,meaning that

control of breath.

and

rest,he

or

for,in sleepthe mind does

this concomitance

is born out?

thoughthe

not appear to be active

flow of breath has not ceased.

This is easy to answer,

for,
existence
condition of potential

the mind

only is

being then in a
good as not in existence altogether.

as

It has
"

breathe

been

said control of breath

onlythroughthe

being accomplished

This is a

nose."

for
contradiction,

by Prdna.
in
possible

find any breath in the body forsaken

and therefore dead ; nor
is destruction of Prdna
do

we

the

never

of

case

one

breath of life. This is

breathingthe

for absence
difficulty,

no

of violent flow is all that is meant

destruction of Prdna

in the

presentinstance.
confused breathing
for the time,in one
observable,

The

by
heavy

busied in

top,
a
tree, or ascendinga hilldiggingthe ground,or felling
in one who has
is not seen
or
runningby the road-side,
in some
suitable posturefor
gainedcontrol or who is sitting
the purpose.
One who has acquired
the secret of Prdnaydma
has his flow of breath thinned to

with this very

"

thingin

Having drawn
giveit out

As

mind

some

he
length,

should then

slowly."

chariot with restive horses is drawn

14

point.It is said

:"

the breath iu at
very

very low

away

from

its

106

checkingthe horses
placewhatever,tillthe driver,
throughthe reins in his hand, restores them to the rightpath,
is held
BO the mind, draggedhither and thither by the senses,
of Prdna
check on the string
in perfect
beingheld tightin
coarse

to any

control.

said,'he should apply himself

It has been
'

breath, and
described
With

"

"
"

"

"

"As

"

This

restraint of breath

'

is elsewhere thus

laid out one should thrice repeatthe

properly
and the S'iras;'
Pranava
Gayatriwith the Vyahrti,t\iQ
this isPrdnaydma. Reckaka,Puraka andKumbhaka
the three Prandydmah. Drawing the air up, and
are
entirely
emptying the dkdsa,one should concentrate

"on

"

on.

Prdna

"

"

so

to restraint of

the idea of this supreme

void: this is Rechaka.
sucks in water by elongating
the lipsto make,
one
"

it were,

pipe,resemblingthe stalk of a lotus,so

should the air be drawn in for Prdnaydma : this is
Puraka.
Neither giving up nor
takingin any air,
nor
moving any of the limbs,one should concentrate
as

"

*'

"

"

"

on

the

idea

of

this supreme

fullness

"

this is

Kumbhaka,"

In order

expelall air from within the body,the dkd'sa,

that is the body,should be emptiedof all air,by raising
it up
from within.
Having thus emptiedthe body of all air, not a
should be allowed to re-enter,and control should be
particle
exercised oa this idea of perfect
void : this is Reckaka.
to

"

Kumbhaka

is of two kinds

thus describes both

"

The

internal and external. Vasishtha

"

Apdna havingdied out, Prdna does not rise in the

"heart,"this condition is that of Kumbhaka experienced
"by ascetics. Prdna having subsided without the
body,Apdna does not rise up within this condition
"

"

"

of fullness is that of external Kumbhaka"

interfereswith
Inspiration
with external

motion

internal

of any

one

Kumbhaka, expiration

of the

limbs

interferes

107
"with either,
for

accompanies
or
necessarily
expiration
inspiration
describes PrdndThe
all motion.
sage Patanjali
in his Aphorisms,
ydnna,which is the next stageafter posture,
thus:
This (posture)
Prandydma follows
beingaccomplished,
and expirathe cuttingoff of the course
of inspiration
tion."
It should not be thoughtthat,though there is suspension
for that
of this course
in Kumbhaka, it is impossible
suspensionto be present in Rechaka and Puraka ; for,by
constant practicewith gradual lengtheningof the several
fied
modiof Prdna is invariably
the natural even
periods,
course
to some
This practiceis spoken of
extent.
perceptible
by Patanjalithus : It is external, internal, or steady;
regulated
by place,
time,and number ; and is long or short ;'
Rechaka
refers to external (breath)
;" Puraka to internal
;" Kumbhaka to (thebreath)held within."* Each of
(breath)
these has to be measured by place,
etc. In the natural course
of Rechaka, the breath rising
from the heart expiresout at
the nostrils,
and becomes imperceptible
at a distance of twelve
raises
from the tip of the nose.
Practice gradually
digits
the breath from the navel or the rectum
of from the
(instead
and renders it imperceptible
at a distance of twentyheart),
four or even
digits.The risingof the breath from
thirty-six
the navel or regions
cernible
is disbelow, throughexcessive effort,
it
within by the sensation round the regionwhence
rises. Externally
the length by holding a
measure
we
can
the expired breath may
piece of cotton againstwhich
strike and indicate its existence by affecting
the lump. This
is measuring by
place/ Let the student next ascertain
how many times he is able to (mentally)
repeatthe word-ofglory duringone Rechaka (asit naturallyflows).Supposing
this number stands at ten or twenty or thirty,
let him
the time by this number, and let him
then take
measure
"

"

"

"

'

'

'

measure

of the times he does the

Rechaka, such

month, twenty the next, thirtythe

*

These

three Sutras from

editions of the

one

Rechaka,etc.,are

Yoga-Sutras; vide

my

as

ten

and
following,

not found

translation,
page

51.

in the

so

this
on.

published

108
number

measured

be

Thus, throughtime, may

also.

Thus

is
Prdndydma measured by place and time. Number
Prdnaydmah, per
measured by doing ten, twenty or thirty
should applyequallyto Puraka.
Though
The same
diem.
to apply the place-measure,
in Kumbhaka
it is impossible
in measuringit by time. As a
is no difficulty
there certainly
being spread
thick lump of cotton becomes long and thin on
on being
perceptible
out, so does Prdna become long and thinly
of proper studythroughslow increase of the
made the subject
time and number.
of place,
Patanjalispeaks of a
measure
kind of Prdndydma, other than the three beginningwith
is

Rechaka

thus

external

the

to

The fourth is that which

"

of all breath
expiration

upon
power,

is external Kumbhaka

breath

to
according

Kumbhaka
described

as

are

Kumbhaka

"

same

is internal Kumbhaka.

The

for those who

three

the
are

like

the fourth

beyond such

"

Thence

fourth,
as

"

Kevala-

tendencies.

The result of Prdndydma isthus set forth in the

Aphorisms:

is the

beginning with
strongtendency

processes

find in themselves

is for those who

The

described before and known

one

and
sleep,slothfulness,

to

the

accordingto one's
after inspiration
of

of these two
independently

other than the

Kevala-Kumbhaka.
Rechaka

one's power,

that snbsits

within

from

reference

no

Kumbhaka, following

The

internal."

and

has

same

book of

coveringof light."

is destroyedthe

The

Lightis the light of Sattva; that which obscures this

native lightis the cause
which manifests itself in sleep,
slothand the like ; this is removed
fulness,
by the practiceof
Prdndydma. Also The mind becomes fit for absorption."
of the mind on some
from fixing
Absorptionis contemplation
place,such as the seven plexusesdistributed in the body
at the rectum, the genetive
respectively
organ, the navel, the
heart,the throat,the middle of the eye-brows,
the crown
of the
head.
is the fixingof the mind
Contemplation
on
thing."
some"

"

The S'ruti too corroborates this

"

Fix
"

firston
thyself
of internal

the

mind, the

then
imaginings,

ever

"

active instrument

fix it on

Atman,and

100

"

"

remain

fall of the idea of Self

proper

contemplation."

;
"

this to the wise is

"

ness
freed,
throughPranaydma of its native restlesscaused by the inherent propertyof energy (Rajas)and of
its native
indolence cansed by the inherent property of
mind

The

(Tama), becomes

grossness

in the words

Now

fitfor such

contemplation.

to Pranaydma
"application

such

with

the teacher may

describe," the word 'tact' used
of the several processes
in this connection implies any one
of the Meru, viz.
such as the whirling
well-known to Yoginah,

tact

as

moving of the Uvula with the tipof the tongue,

of drugs
the Light at the navel-plexus,
use
on
contemplation
calculated to stupifyand exhalt the senses, and so on.
the head, the

the mind, viz.

dissolving
donment
of the good, abanto spiritual
science,company
application
of latent desire,restraint of breath,enumerated
(in
at the beginning(ofthis section).
a'verse*)
This finishes the several ways

Henceforward
the

end.

same

touch upon
The last two

we

'

of
forgetfulness

of

trance

'

as

another

to

means

of the five stagesof the

mind,

the

with

total

preceding stages, make

what
is called 'trance*.
'Distraction, dormancy,
up
the five stages
are
constraint, concentration,absorption,
of the mind'
(i.e., of mental activity).The mind led
away

into life-of-the-lower-Self or
into

of the

into the

body

and

world

and

its

its

surroundings
is in the stage of distraction. The mind
over-powered by
sleepor slothfulness is in the stageof dormancy. The mind
in contemplaobeyingcontrol,only on occasion, and resting
tion
or

ways

for

concern

time is in the state of constraint. Of these three the

firstand second
to do with

ever
have nothing whatstagesof mental activity
The mind beingdistracted,
trance.
no
Toga is

for,trance
possible;
cannot

which is a

then be maintained.
*

condition
(collected)

In other
See page

words,trance

98.

of the mind
is destroyed

110

in

traction,
beingin a state of dislike seeds which are immediatelyburnt to ashes
even
That condition which givesplacid
embers.
sightof tke

time, in consequence of the mind

no

in hot

time,which puts an
which loosens the tieof Karma, and which leads
all ills,

thingon
end to

which the mind

is fixed for the

ing
(themind)to the state of utter suspensionof active functionis called Samprajnata-Yoga(conscious
trance). When
is called
all functioning
(of the mind) is at end,the same
concentration
Asamprajnata (unconsciousecstacy).The
which is the ground of the former kind of trance is thus
spoken of in an aphorism: Then againthe repressedand
the revived are
equally(presentin) consciousness ; this is
it

"

condition

that

unity."*

of the

The

'

repressed

'

therefore past. The

therefore
the mind.

revived

present. They are

The

which

mind

are
'

is transformation

into

impressionsput out, and

are
impressions
produced,and
'

i. e., in
present in consciousness,

repressedand

the

when

each of them relates itselfto the

Such

transformation

of the mind

revived

equal only

are

thingin

same

succession.

is called 'transformation

concentration. Trance,the stageof

unity',in other words.,
tion
ripenedconcentration,is thus described : Trance-transformais the settingand risingof distraction and concentration
"f The mind moved by the property of Energy
respectively.
after the other. This distraction
one
(Rajas)runs after objects,
effortput forth in that behalf by
slowlydiminishes by special
the ascetic,
and i"succeeded by 'concentration.' The transformation
into

"

'

of the

mind

into such

concentration

'

is called

'trance.'
Of the

eight stages,leadingto this trance,Forbearance,

Observance,Posture,Regulationof Breath, and Abstraction
are
is thus spoken of in the
only exterior. Forbee ranee
Aphorisms :J Forbearance consists in abstaining from
falsehood,
killing,
and greediness."Forbearance
theft,
incontinence,
"

(Yama) is
*

Ch.

that which

bids

one

forbear from prohi-

Ch. III.,
Yogi-Sutra
Aph. XIL

m; Aph. XL

J Ch. II.,Aph. XXX.

112

Abstraction is, as it were,

given:*
the imitation of the thinking principle
by the senses, on
from
their respectiveobject?."
withdrawing themselves
Sonnd, touch,form, taste,smell,are the objectsturned away
"

Abstraction is thus

the

from which

"

"

mind

"

ever

and

for their

others

active
restlessly
rays of the

upon as so many
is Abstraction."

"

makes

beginningwith

the sixth

mind.

one

the

Self
effulgent

all be

turned

this

are

the

"

'

objects

These and the mind

ear.

should

sense

objectsand

all be meditated

should

The five having sound and others for their

five senses

of the

"

The five havingsound

"

'

S'ruti :

abstracted

rest, stand
condition

the then

as it were
within,imitating

Says the

the

and

ear

senses

which

off from

their

result of Abstraction

thoughtof as so many rays of

is called Pratydhara Abstraction. The
is thus given:f
Then follows the

mastery over
greatest

the senses."

and
objects
respective

the inner Self.

This

should be

"

"

described

Meditation, and Trance

Contemplation,
in three other aphorism4
(Dhdrana) is the
Contemplation
of the mind on same
fixing
place." Meditation (Dkydna) is
continuous flow of consciousness in regard to the eame."
"The same
when conscious only of the object,
ous
as if unconsciof itself,
is Trance (samddki)" The 'place' has been
spokenof before while talkingof the plexuses.Other places
Then

are

"

"

'

are
"

also thus hinted at

The wise

mind

fixinghis

"

the

upon

of itself should

functioningchar-

ever

"

acter

"

of contemplation.This
unfailing
subject
plation."

"

'

reduce

it to

Self" the

the

is contem-

The rnind thinks of every possible

let it think every
object,
but the Self; effort in this direction is the
way of nothing
'

'reducingof the mind

to the Self.

t Ch. II.,Aph, LV.

Ch.

II.,
Aph. LIV.
+

Ch.

HI.,Aph.

I-III.

113

The

reference to
of*some
and

Meditation
Tattva.

one

As
"

"

broken at times

gnosisof the kind justdescribed comes

tion of the mind, hence is given
method

of Meditation

the

"

''

nanda),the

residual Ens

"

the mind."

Also

"

wherein

"

'

"

called

"

consciousness

"

Meditate

"

of concentraout
to

means

the proper
such gnosis.

that blissful consciousness

upon

(chida-

after all distractions

(sat),
have been done away
with by pittingone
image
againstanother,as thoughtscome in and go out of

am

"

attitude

continuous mental

That

the unbroken

runs

flow

of

consciousness,

Brahmin? devoid of all tinge of egoism,is

trance),the
(conscious
Samprajndta-Samadhi
ripenedcondition of Meditation.

This has been

"

thus

kinds

of in

former is Meditation,the latter

spoken of by the great ascetic

"

"

Lord

are

The

spoken

unbroken

one

This is of two

These two

Sarvanubhava

consciousness'

of
means

unbroken.
entirely

Trance.

"

flow

'continuous

thus

explainedby

the feet of

divine

our

:
(S'ri
S'ankaracharya)
"

The native form

of the

subject,
highlytranscendant

"A/edsa,self-illumined for
"

"

"

"

"

"

and for

once

like

unborn,

ever,

without
immutable,unconditioned,
all-pervading,
second ; I am
this,the ever liberated word of

one,
a

"

is my
glory. The subject

Self all pure

and

beyond
all modification whatever,havingby nature nothing
for its object
All, pervading
; the unconditioned
above or below stands fully
after,
every thingbefore,

"

reflected in this Self.

"

decaying,undying, self-illumined, all-pervading,

without a second, transcendingall causation,ened."
liberatever
tirely
content,whence verily
pure, ever

"

"

It may

here be

asked

why

'

am

unborn,immortal,un-

conscious trance

onlya subordinate kind of trance,should

15

'

which

is

be described thus in

place of
eighthin

that

which

trance

after Meditation

comes

etc.). This

order (from Yama,

is

as

the

mistake, for,

no

the two.
To
sharp distinction between
at every
illustrate. Manavaka
learningthe Veda stumbles
step and regainsthe rightpoint every time he so stumbles ;
of the
and being master
having finished the whole course,
of making no
to the extent
he never
stumbles, even
subject,
the lesson
mistake
while inattentively
taking a nap over
he teaches.
In the same
different stages of perfection
manner,
is

there

such

no

the difference between

mark

trance, the point to

be

gained being

the

"

conscious

throughout.

same

and Trance
are
Contemplation, Meditation
of Conscious
trance, being confined to the
external.
This
are
beginning with Yama
The
three are more
intimate
spoken of :
The internal

and

meditation, trance

internal

The

mind.
has

means

been

five
thus*

than the others/'

beinggained from some

past or presentgood
labour towards accomplishingthe external ones
is
acts, much
not
Though Patanjali has variously described
necessary.
and other kinds of trance
in
Samprajndta and Samkalpa
reference to the physicalelements, their subtile counterparts,
means

"

the

senses

they have

"

and

egoism, we

pay

for

their

the

aim

no

heed

to

them

inasmuch

as

acquisitionof certain occult

such as disappearance,
powers
etc.,and inasmuch
as
they each
and all run counter to the real (absolute)
trance which leads to
liberation. Thus
the Aphorismsf in this connection :
run
"

These

and

obstacles in the way of Samddhi

(absolutetrance),
in moments
of suspension." (There should
powers

are

"

are

be) entire destruction of pleasure or

by the powers (ofvarious

repetitionof evil." The
several

gods.

It

is

pridein

places),for
'

of

powers

heard

that

there is

of a
possibility
various places are the
Uddalaka, though thus
'

favoured by the gods,disregardedthem, and

trance

from

alone.
(Nirmkalpa-Samadhi)
the

following
dialogue:
"

Ch.

IIP.,Aph. VII.

Ch.

HI., Aph. XXXVII

and LI.

the invitations

The

took
same

to absolute

is

gathered

115

llama
"

:"

best of the knowers

Oh

"are
"

liberated while

seen

poicers such

why in those who

(Jivanmukta)are not
yet living
as
soaringup in the sky and the
of

Self,tell me

"like?"

Vasishtha
"

"

beingyet in bondagehankers after

the
occult powers such as soaringup in the sky and
well-known
eightsiddhis beginningwith animd. Oh
Raghava ! these are attainable by proper materials,
obproper
incantations,proper practices,
proper
ignorantof

One
"

"

"

"

"

"

"

"

"

"

"

Self

time, and

of

servance

proper

devices

^this is

;
"

for
sphere of the knower of Self,he has eye
nothingbut the Self. Content in Self with Self he
he knows
of Acidyd (ignorance),
pursues not the imps
forms of gross
so
as
all things whatever
many
for the knower of Self
ignorance. How is it possible
himself in
who has risen above ignorance to drown
no

action,
The power of materials,incantations,
time, and the rest,though conducingto the acquisi-

"them?
"

tiou of occult powers, helpsnot a jottowards

the highestcondition of beatitude. The

"

"

which

Self

"

dawns

"consciousness,only
"

"

"

""

"

whatever, can

never

the cessation

on

be found

by

mukta

"

mind

whose

one

is

no

"

"

of all desire

in the desire for occult powers." Also,

None of the objectsof this world afford pleasureto
rude village-womenhave
as
the real knower, even
in fast love with the polished
charm for the gallant

lady of fashionable life/' And

"

of self-

yet immersed

"

"

light of

attainment

the

npon

nearing

feels no
cool

surprisenor
down

were

to

moon

to rise in

nay

even

to

again

wonder

the

if the flame of fire were

fuel instead of above

"any of these and many

it. He

to

feels

Jican-

if the

even

lowest

temperature to the

The

"

sun

point or the
highest degree,

burn
no

other wonderful

below

the

.for
curiosity
lookthings,

116

"

them all

ingupon

forms of the

many

so

as

Self,

one

of ways during expein a variety

expressing himself
after
even
he concludes, He who
rience." And
"realisation of Self desires occult powers will easily
"

"

"

from
gain them, by degrees,

"

that

tending to

means

"end."

leads

ecstacy

it at

spoken about

I have

; whence
(Nirodha-Samadhi)

absolute

and

Vdsand

of

destruction

to

Self,

to
relating
(Samprajnata-Samfidki)

Conscious trance

"

some

length.
I

Hence

begin

five stages. This

describe

to

this absolute

ecstacywith its

ecstacyis thus defined in the Aphorisms:"*

"Interceptedtransformation is the transformation of the

the impressionsof
of interception,
mind into the moment
spectively."
distraction and interception
going out and risingup reable
The
impressionsof distraction are unfavour"

'

'

Samddhi.

to

of the trance
"

of Uddalaka

been set forth while

free from! all

speaking

"

shall I find undisturbed

When
"

These have

rest in that

holy of holies,
like

thinkingwhatever,even

cloud

Meru ! Uddalaka with this

on the top of mount
resting
"anxietydailyat heart forced himself into a posture
His mind being
for the study of deep Meditation.
drawn hither and thither like a restless monkey, with
"various
objectsof enjoyment,he found not that
"

"

"

"steadiness
"

Ch.

literal

in trance

ecstacy of bliss.
III.,Aph.

IX.

renderingof that

The

which
The ape

words

'

leads to
his mind

"

the
"

supreme

drawn

off at

transformation
intercepted

transformation

of

the

mind

which

'

is

is called

Nir

dlia-parindma
leadingto Nirodha-Samddhi,here rendered by the words
absolute ecstacy.'
The point is the utter emptying of the mind of all
thoughtother than the one on which it stands intercepted,
to speak.
so

'

The

supreme

fullness of the mind

with this idea

fulness of such experiencemay, takingthe

be described as ' absolute
ecstacy.'

even

up

to the

positive
aspect

of

the

forgetstate,

117

"

times from external

"

of

"

things stored
and

now

"

thus

his mind

"

then

would
objects

within

break

variety

to the

again it would
external objects
;

them

; from

away

run

to

hither
kept up flying

"

and thither like

at times a largepatchof
bird. He saw
frightened
lie
times
light,resemblingthe risingsun, at other

*'

"

"

saw

"

the

These

ness.

"

cut

"like

Aka'saor

them
a

images

off with
valiant

stroke

"one

heaven

of

one

hero

his

thus

immersed

risingup

strongeffort of

cuttingoff his
sturdy weapon.

in utter
at

dark-

random, he

his mind

even

enemies

with

The

crowd

of

beingthus laid at rest,there dawned in the

imaginings
Akasa of his heart the sun of Discrimination dimmed
the surover
with the clouds of ignorancefloating
thin
coatingsof black soot.
"face like so many
of
with the light of the sun
Even this he dispelled
all darkness beingdispelled,
proper gnosis; and, on
He
within.
of effulgence
a
he
saw
huge mass
scattered it off,like the young elephanta forest of
of
the mind
lotuses ; the lighthaving disappeared,
ending
the sage began to reel in slothful indolence,
"in that sleepwhich is experiencedby lotuses at the
close of day.He soon shook offeven this,when he found
himself awake to the consciousness of all-pervading
sank
AJta'sa. This too being demolished,his mind
ted sage raised
whence this large-hear
into stupefaction,
it out with effort. Thus
attainingat the end the
darkness,sleep,
indescribable condition beyond light,
of the silent asthe mind
and the like,
stupefaction,

"

"

"

":

"

"

"

"

*'

"

"

"

"

"

"

"

cetic found supreme rest for a moment."

These
impressionsof distraction are daily and
"

'

'

hourly

wiped off from effort put forth by the ascetic in that behalf,
and
of interception
impressions
continuallygrow in their
plished,
beingthus accom(oftransformation)
place. Interception
follow the mind
the impressions(of interception)
in all and every moment.
Thus is accomplishedthe mind's
of interception.'
transformationinto the moment
'

'

'

'

118

whatever
It may here be asked : the rule is ' all*objects
exceptconsciousness continue to undergotransformation every

'; and the mind

moment

stated to

should,in accord with this rule, be

transformation for all time

undergounbroken

This is no

ever.
what-

This

of transformation
continuity
is plainin the mind out of trance.
The question
remains
how about the mind in trance ? With the view of meeting
Its flow
to say :
this difficulty,
the next Aphorism is made
becomes steadyby impressions."
As fire burns more
bright
doubt true.

"

with every fresh addition of sacred fuel and clarifiedbutter,

and as on
the material being burnt up it burns at first a
degree lower than before,and continues graduallyto burn,
lower and lower

; so,

indeed,does the mind taughtthe

way

of

'

become
and more
firmed
conmore
interceptedtransformation
in the habit,and acquireunbroken steadiness. In the
of this habit,the impression
born of every preacquisition
vious
'

effort

serves

follows.

as

cause

of the

The Lord thus

quently
subse-

steadiness that

describes
clearly

this

'

steady

flow ':"
"

When

the mind

broughtunder

control stands centred in the

of all de"Self,and when the studentstands regardless

sireswhatever,
ishe said to be in the condithen,indeed,
tion of Yoga. We are put in mind of the flame of a

"

"

in
"lamp protected

placenot open to the breeze,

"and
therefore not flickering
The wellany
way.
controlled mind of the Yogin,applyinghimself to the
of Self,is verily
in that condition. Know
that
Yoga,
to be the best Yoga wherein the mind held fast in
finds supreme
steadyapplication
rest,wherein seeing
"Self with Self (inall thingswhatever)it loses itself
some

"

"

"

"

"

in the bliss of Self. Then he knows

"which

is revealed

that absolute bliss,

only in the lightof supreme intelligence

(Buddhi),being beyond the senses ; and
this nothingmoves
from it.
him away
experiencing
Having found it,he looks down upon all gain whatand howsoever large;
ever
even
crushingevil or misery
"shakes
him not from his position.Know
this as the

"

"

"

"

120

"

sacrifice is

even
imagination,

in

All desire has its root

Oh Desire ! I have
imagination
;
secret of thy birth,it is Imagination; I
and I am
to avoid all imagination,
care
shalt in no time die out with thy root and
born of

"

"

"

"

"

learnt the
shall take
thou

sure

source."

and the
being broughtto bear on objects,
desire
evils attendant on them beingrendered clearly
palpable,
from them as from the preparationof milk
turns itselfaway
taken in and vomited out by a dog. The word, all is used
the
with the view of suggestingthat even
to qualifydesires
for the eight
desire for a placein the heaven of Brahma
or
Discrimination

'

'

'

occult powers

should be abandoned

garlands,perfumes,and
preventthe

is used to
of not

vow

The word
of

the

much

as

rest.

The

month

gets the desire

the desire for

as

word

of desire.

recurrence

cereals for

usingany

time, but

for the

'

One

'completely*
takingon the

abstains from

at the end of the

them

period.

'

completely implies: let it not be so in the

this destruction of desire. Though on the abandonment
'

all action with mental intention

desire,
eye

and the

like cannot

ceases,

preventedfrom

be

senses

case

'of

like the

cognisingforms

of their very nature.

This
consequence
activitytoo may be controlled by strong mental effort.
The words ' every way ' used in connection
with exercise of

and

the like in

control

the

of such
imply the suspensioneven
activityas has visits to holy placesand sacred images for
its end. The words
graduallyand by slow degrees'suggest
that pacification
is to be gained step by step, stage by
over

senses

'

stage.
These
"

The

Self into
Self into

The

to

seen

be four

in

the

Kathopanishad:

wise should fuse all

into the

'

stagesare

speechinto the mind, the mind

Self that discriminates (buddki),
the discriminating
the great Self (makat),
and he should fuse this great
the Self,all peace and tranquility."
'

Speech

is of two

kinds

first consists of all the

world, the second

of

(vaidika).
temporaland spiritual
ordinaryprattle we find in the

certain

forms

of

etc.,
incantations,

121

enjoined
by the

Veda.

Of

of considerable

cause

nobbingto

the
distraction,

do with it,even

in moments

noticed with this in view

The bearer of

"

these,temporal speechbeingthe
have

It has been

of break.

:"

danda*

one

should

ascetic

have these

must

seven

silence,

love of solitude,carelessness,
indifference,
posture,meditation,

equanimity."
The

second kind of speechconsisting

of Vedic

incantations

etc.,should be givenup at the time of absolute ecstacy. This

is the firststage relating
this
to speech. Having mastered

stagewith strongeffortin

few

months

days or

student should applyhimself to the second

the mind.

If all the

or

the

years,

to
stagereferring

the
stagesbe attempted simultaneously,

higherstageswill faii through failure of any one of the

lower steps. Eyes and the rest of the senses
have, no doubt,
be conto be broughtunder control,but their control may
sidered
part of the control

as

(With reference

to this first

the fusion of

means

of mind

speechin

stage)it

mind

speech.

or

may

Never

does

what

one

sense

of misunderstanding,

This,however, comes

get merged into another.

asked

be

by the
merging that is meant
said fusion.
Speech and mind produce innumerable distratious,auJ speechbeing brought under control at the
alone will remain to be dealt
beginning,mental activity
with.
This is all that is meant
by the fusion.
for it is not

actual

Control of speechbeingconfirmed into

of cows

and horses and buffalos and the

fused into the

three-fold :

'

'

habit

the
like,

as

in the

mind

case

should be

Self that discriminates/ The Self is described

The

Self that

as

and
discriminates,'the greatSelf,'
'

'the

That
Self that is all peace and trauquility.'
knows 'here is this Self,'in fact,the condition of

which

knowing,

ing'
egoism,is here impliedby the word discriminatof such
used to qualify
the word Self. The instrument
discrimination ciz.,the mind beingseparately
mentioned, this

the

of

sense

16

Tlio Ekadundin

'

as

this unler uf

Sunnydsinahis called.

122

other than

Self is none
discriminating
Egoism is again twofold :

the

Individual and

sense

egoism*

of

Cosmic.

'

Here

egoism of this form belongs*to

the first kind. The second kind of egoism consists in the
to all beings
consciousness I am,' which, beingcommon
mere
is called Cosmic' i.e. great(Mahat\ The Self conditioned by
Self that discriminates' and
these two kinds of egoismis the
The Self beyond condition is the Self that
the Great Self.
All this proceedsfrom within
is all peace and tranquility.'
without ; that is to say, the Self all peace and tranquility
consciousness of all, being all pure thought ;
is the inmost
the

am,

son

of

and

so

'

so

"

'

'

'

'

'

the force of
(Mulaprakrti),
Unmanifest
( avyakta). This

in It subsists originalmatter

manifestation, called

the

manifests itself( further ) as that which

egoism,being

then called the Mahat.

described

we

This Mahat

as

Cosmic

continues

externalise itself

individual egoism,
(still
further)as
which further developsitselfinto the mind expressingitself
The
into the final developmentof speechand other senses.
sruti,with all this in mind, speaks of this series and the
to

'

relation of its links from

"

Objectstranscend

within without

the senses, the mind

"

transcends

"

the intellecttranscends the mind, the Mahat

"

cends intellect,
the unmanifest

"

consciousness

"
"

"

"

transcend Him
essence,

there

is

the unmanifest,

nothing which

from
prevent Him
the last resort (of all )."
or

trans-

transcends the Mahat

transcends
(puru"ha,*)

beyond the purusha

objects,

being the

can

last

how
the mind, the source
beingso, it stands to reason
of all the variety
of analytic
and synthetic
thought,should be
fused in ( individual ) egoism ; in other words, giving
up all
mental imaginingshow the student should stand in the sense
of egoism alone. It should not be supposed that this is
sible
imposthe
Lord
to do.
has well said in replyto Arjuna's
For,
It

observation

(miud)":"

"It

were

easier to

control the wind

than

this

123

! the miad

Indeed,oh long-armedoue

"

"

"

difficultto control

"

and

"

of

renunciation

opinionthat

"

not his mind

"

his mind

but oh

are

sure

to hold it in

is

impossiblein

yoga

under

is very fickle and

of Kunti ! application

son

full control

in control attains to it

him

he who

by

check.
who

am

has

strives with
means."

proper

'Applicationand 'renunciation' will be explainedin, the

One 'who
has not his mind under
aphorisms of Patanjali.
is he who has not acquiredfirm steadymastery
full control
he is in. He who
of the stage preceding the one
is thus
with his mind in full control.' Gaudapadaequippedis one
which
charya has well explainedwith illustrationthe means
'

'

'

lead to yoga
*"'

"

drop by drop
patiencewhich would empty the ocean
at the tipof a straw of the "wm-grass,will, untiringly sustained, establish control over the mind.
Though thou mayest be powerfulenough never stand
time ; such a one
is sure
against many at the same
the ocean
with defeat even
as
foiled by
to meet
was

That
"

"

"

"

"

the tittibha"

"

Students relate

of old

by their teachers.

of his

tide the

sand

and

ocean,

with

of

eggs

The

bank.

its bill. Other

The

Narada

allies

act

was

the puny

Just

as

humbled

trouble and

constantlyflyingto and from

Garuda, the
them, and moved
wings

somewhere

ocean

into

ebbing
the

on

pointedout to it the
nothing daunted the

but

of its critics and advisers.

even

The

laid

birds of its kind

observingthe

his kindred.

carried with the

ocean

drying up the
upon
out drop after drop of the water

of the
follyand impossibility
bird made

told from

resolved

bird

throw

connection,as

bird

some

angry

began to

this

parablein

the

worry
ocean

lord of

the
feeling

of
took

so

The
many

sage

birds

compassionon

birds,to go and

drastic force of

compliance,and restored

assist

Garuda's

its eggs

to

bird.
the

eaglefavoured the small bird,the Lord favours the-

124

in the highest
continuingwith untiringapplication
aspirant
conies
religioncontrol of mind. This untiringapplication
favourable to it from time to time during
of usingexpedients
of one eating
of study. This is after the manner
the course
and condiments etc.,in
cooked rice taking liquidvegetables
"

Vasishtha

the interval of every mouthful.

mind :

says

this

with

in

"

occupiedwith enjoyment,a fourth

philosophy,and the remaining fourth with

Half the mind

"

"

"

"

"

with

must

be

devotion to the Teacher

who
even

have
a

as

yetmade

littleoccupy

this is the

;"

for those

course

progress. Having advanced

only a fourth of the mind with
no

half with devotion

to the teacher, and
enjoyments,
the remaining fourth with contemplation
of philo"sophy. The point being fullyachieved the mind
should be divided half and half between philosophy
"

"

"

"

and

"and

renunciation

the

on

of
contemplation

the Guru

'

By enjoyment is here meant

keep body and lifetogether,or
'

the way

one

the

hand
on

and

meditation

the other."

goingabout

such duties

as

for alms to

may

occur

in

of one's class and station

(Varna and dsrama). Apply

yourselfto yoga, for say twenty-five
minutes according
or fifty
to your capacity,
to what the
spend the next hour in attending
Gum
or
that in servingthe
may explainin philosophy
failing
Guru in any manner
you can ; then leave the body at rest for
about an hour whereafter studysome
work on
yoga for about
the same
time,arid applyyourselfagainto the practiceof yoga.
Thus giveprominence to
yoga in all your acts throughout the
and at once, and count when
day,fulfilthem speedily
in bed
at

eve

the total

duringthe day.
the next day or

period of time

have spent upon

yoga
Taking note of this try to add to this time
the next week or the next
or the
fortnight
you

month.

If you thus increase the time

by
even
by a few minutes every now and then you
the end of a year that you are able to
spend the

next

of

twenty-fourhours

on

yoga, and yoga

alone.

an

hour

or

will find at

greater part

125

It should

be

not

thoughtth.it prominencebeingthus given

every kind will come

free
li* alone is fit for yoga who
is totally
of every kind.
It is for this reason
activity
to yoga

of
activity

other

to

end

an

from

for

all other

that

Rennnci-

should
is thought necessary.
One
ation-of-the-accomplished
take on this condition,and ascend
to Yoga* stage by stage,
like any ordinary
student or apprenticeacquiringknowledge
of his subject.As a student learns part or a quarter of one
K/(,then a quarter,then a half,then a whole Rff,two Rchak,

then

whole

section and

twelve years

so

on,

and

becomes

teacher in

tea

apprenticeengaging in trade
coin, two coins,and slowly collecting
his gains
one
acquires
becomes
a rich millionaire ; so
taking after the student and
the apprentice,
of
working as if with the same
sense
nay
and rivalry
emulation
why should one not find himself at the
period of time ? Suppreshigheststageof Yoga in the same
sing,
like Uddalaka, all imaginingswelling
therefore,even
effort,fuse the mind into
up in the mind, by main personal
the Self that discriminates' xiz. into Egoism.

or

as

or

some

'

Having gained mastery over this second stageindicated by

entire suspensionof mind, confirmed into a habit as in the
of children and dumb
case
persons, the aspirantshould fuse
'Self that

discriminates' viz.,the sense

egoism,into Cosmic egoism viz. the Mahat.
this

the effectof the

of individual
As

slightest
tendencyto sleepwe

even

under

find natural

of individual egoism,so indeed,does individual (i.e.

suspension
without sleep,in the case
egoism cease, even
particular)
is tryingeffectively
who
to forget
of one
it. This condition
resemblingwhat is known to the world as the slothmlness
to sleep and
that predisposes
answeringto what is called
formless perception
( nircikalpaka
jnana ) by the logicians
is the third stage having nothing in it but
(NaiyAyi"as)
( consciousness of) the Mahat.

Having mastered
should fuse
aspirant
egoism'

into

the

this
this

stage by

dint of

the
application,

'great Self of the form

Self,which

on

account

of

of

Cosmic

being beyond all

is 'all tranquillyand peace'and

conditions,
nil pure

It has been

consciousness.

the Ma/tat let pure

said

whose

is

nated
subordi-

Having

"

alone

consciousness

nature

subsist."

Hepe

useful
is even
more
forgetfulness
than in that stage. A student
requires
learningthe sastra
line to be interpretedand
explainedto him tillhe is
every
at first sight, but as
able to understand
any lines whatever

too, the aforesaid

soon

plain to

acquiresthis

he

as

without

aspirantwho
means

commentator
"

Yoga

power

the

of

rest

the

book

manner
help. In the same
has mastered every precedingstage finds of
to accomplish the stage that succeeds.
end :
on
Yoga says to the same

him

the

effort at

is
the

any

self
himThe

"

should be known

Yogin who

"that

by Yoga, Yoga

applieshimself

to

from

grows

Yoga

with

Yoga ;
steady

(in Yoga}.9'
"applicationfinds supreme'bliss
the stage that succeeds, this should be
Yoga here means
approached through Yoga ; that yogin who carefullyconsiders
the connection
other

(A

of stage with

stage and

in this

manner

doubt

suggests itself at

gains supreme

goes

from

bliss.

this

the
point). As between
great Self and the 'Self that is all peace and tranquilitythe
has been
avyakta (unmanifest,undifferenced)
given in the
'

th'e

to

one

Sruti

as

the material

cause

of

Maha.t,it

remains

to

why

see

the Ma/iat is not fused into this

avyakta before it passes to the

'Self that is all peace and tranquility.'
The replyis that the
tend
to
passage is not through this atyakta because it would
what
is known
As a jar (of earth) is
as
laya (dissolution).
not dissolved on being kept in water
which is not its material
o,ause, but is fused with the clay which
is,so is the makat not
dissolved in the Self, though it will be dissolved in the
avyakta. And annihilation of one's self is- certainlynot the
aim of existence. (Again because) interception
(nirodha}of
in the atyakta is of no
Mahal
in the realization of Self,
use
which is attained only 'by the sharp intellect of those who are
trained to minute
under

consideration

observation.'
'

And

moreover,

realization of Self

in the section

being set

forth

as

an

128
'

interception
;
rendered sufficiently
sharp and acute in consequence of being,
whatever ; confined
it were, the residuum of all impressions
as
to
one
pointbecause turned to the unit of consciousness
alone ; such a mind realises the sightof Atman without any
by

consists of the

which

trance

practiceof

'

"

break

Sarvanubhava
"

anchor

The

obstacle.

or

Yog hi

say to the

of the Vartika
effect :

same

well

as

as

"

and pain and the

pleasure
and
born of ( spiritual
like from causes
) merit
demerit ; it becomes all light the causeless native
form of Self from takingon the form of the Thing
{viz.the Self). This condition of the mind free from
all modifications whatever, resembling a light of
is unconscious ecstacy (asamprajndta"supreme bliss,
samadhi} the favourite of the Yoginah"

The mind

takes

the form of

on

"

"

"

"

"

"

"

"

Though

thus realization of Self is

ever

and

undisturbed

by
'interception'

to the practiceof
eternal,
application
is useful in that it prevents modification ( of the mind ) into
Fix the mind
been said :
the not-Self. It has, therefore,
nature

"

in the Self and think of

As the science of

and treatment
mention

nothingbesides."

Yoga

of the mind

itself only with

concerns

and

its

ailments,we

of the realization cf Self where

diagnosis

find

direct

no

it

speaks of trance
induced by interception.This, however, is suggested-by
implication
; for havingbegun with
Yoga is the supression
of the transformations
of the thinkingprincipleit says
in the very next aphorism:
self.*"
abides in himThen the seer
Though the seer
being always unaffected stands
"

"

"

'

'

in himself, it appears
to its own
as

as

if disturbed from

reflections in the

want

varietyof

modifications
has been

in the course
of evolution.
arising
But
givenin the very next aphorism:

lie becomes
too

it has

"

assimilated
been

said:
*

Yoga

with

of discrimination

transformations."

mental

Even

this

otherwise
Elsewhere

"Fruition,being for another, is the

Sairas Ch.

I, A^li.II."

III.

129
indistinctnessof
Consciousness

"

"

and

purusha ever apart*

uureflected meditatingon

sattva
ever

and

also

itself finds

itself.f"

Though thus by Intercepted-trance

(niodha-samddhi ) is
understood and realized the
substratum of the- ego
clearly
( Tcam-paddrtha), a higher modification ( of the mind ),
called Brakma-vidyd( g no sis ), must be induced through the
Great Text
(Mahd-vakya) in order that this individual ego
may realize itselfas the universal All (Brahman). Nor, even
in realization of the pure
(individual)
ego is Interceptedtrance
the only means
of
even
; for,this realization comes
-

'

careful discrimination
Hence
""

of the

does Vasishtha

say

and the unconscious.

conscious

"

to suspension
of
Raghava ! are the pathsleading
trans:
thinking^
yoga which consists in controlling
of the thinking principle,
formations
and
gnosis
which
consists in the proper
eye for experience.
Some find it difficult to practice
yoga, others cannot
"grasp the analysis of gnosis; hence the Lord
pointedout these two paths."

Two

oh

"

"

"

"

"

"

yoga,
moment

momentary

careful discrimination

'

their nature

as

modifications.'

being
means

to

'

the

so

trance

means

stillthe distinction
is very

leadingto

great,both
them.

The

plainfrom the presence or absence of

to means,
contemplationand the rest

is

difference in nature
*

from

too is

This is

conscious-trance.

conscious and unconscious

between
from

'

nothingapart from
for,that modification which the mind undergoes at the
is a kind of
of realization (of this distinction)

But this

As

similar in nature

to

conscious-trance

are

immediate

inducingit,whereas theybeingdissimilar by nature

fication
which
unconscious-trance
impliesabsence of all modiof inducingthat
whatever,are only mediate means
of

'

'

'

Ch. Ill, Aph. XXXV.

t Ch. IV, Aph. XXII.

J Meaning modifications of

17

the mind.

130

So

trance.

it,*is foreignto

"Even

aphorism:

also the

runs

the unconscious."
t

the 'unconscious

though 'foreign'to

this

But

'

that it preventsmodifications of the mind

not-self. This has been rendered clear
are

into

in

is of

in

use

things which

aphorism :

an

and
In others ( it) is preceded by faith, energy,
memory
discrimination.!"Having said, in the aphorism preceding

"

from
trance
the
this,that gods and others understand
moment
of birth,this aphorism has been addressed to
This yoga

alone is to

the

me

ultimate end of existence

'

faith.' Such

and

benefits

conviction of this kind

;
"

faith is born

of

is called

hearingthe praises
frequently

It is said

tfyogi.

men.

attainingthe

of

highest means

very

"

than the
is greater than the ascetic,
nay even
of gnosis. He
is greater even
than the man
devoted to

"Theyo^m
man

action.

Try,oh Arjuna !

Yoga

"

is

as

higherconditions

than gnosisinasmuch
of gnosisand is also

of
'

memory
Trance

lightof

the

the

it

form

in

being.

It is greater

of

bringingthe mind to a state

of faith beingconfirmed, a peculiar
shall anyhow accomplish yoga?

cause

'I

the

of all the

of

much
kind, inas-

same

it is the intimate,immediate, cause

as

of peacefnlness.This kind

comes

yogin"

other austerities of the

it leads to

'energy'of

an

than asceticism of the kind of Krchchh'ra,

higher

Chdndrdyanaand

to be

"rom

mind.

this

of yoga to be then put into practice.

'
and
the
being properlyinduced after this ' memory
means

self

there comes
about that
being realized,
which is all truth-bearing.'
Unconscious
and
has this
preceded by this discrimination
'

'

'

as

'

of that order of

of
That

in the

cause,

men.

is

This

Samyama

and trance. Ch. III.

Ch.

I.

case

beingswhich

Aph. XX.

'

which

Aph.

'

of

'

is lower than

discrimination
is

VIII.

one

others

name

'

for

is

'

i. e., in

nation
discrimiis

trance

"

'

case

comes

energy

'

nation
discrimithe

gods, viz.,in
thus given in

case

the
the

meditation
contemplation,

131

'

truth-bearing."* Truth
the proper knowledge of thingsas they are ; and that
means
that
wiiich givessnch knowledge is truth-bearing.'There
is to say in the lightof self broughtabout b,y the heightof
in an
This
trance.
truth-bearing is further justified
Its subjectis different from that of
:
aphorism which runs

aphorisms:

"

The intellect is then

'

'

'

'

'

'

"

particulars."f
Subtle, mediate,and distant thingsare not directly
cognized
by
by those who are not yoginah; such things are known
'revelation' and 'inference' by ordinarymen.
Knowledge
and

revelation

from

derived

inference,for

'revelation'

and

it refers

to

reference

has

'inference'

generalnature of things. The knowledge that

to the
is here spoken of as peculiar
to yoginahhas reference
ing'
nature
of thingsand is properlycalled truth-bearparticular
That
this peculiar
of the
that account.
on
perception
of unconscious
yogin is a mediate means
ecstacyis proved by
The impresshowing its usefulness towards that condition :
sion
thereof stands in the way of other impressions.
"$ Having
to the

always

'

"

described

the

mediate

means

of

unconscious-trance

the

proceeds to describe effort towards prevention even

of the condition (of these means) as the immediate
cause
unconscious-trance
"The
of
:
prevention of that even
meditation
leads to the preventionof all, and thus to
without seed"" (t. e. unconscious
ecstacy). This trance is
similar to sleepand is capable of being experiencedby that
portionof consciousness which is the witness.' It should not
be supposedthat this condition is none
other than sleep,as
author

in it too there remains

distinction between

no

the two

of mind.

non-existence

modification
lies in the
It has

been

of the mind

for,the

or
potentraLexistence
said by Gaudapada-

charya :
"

"The

condition

of the

'well-controlledmind

of the

en-

lightenedin .unconscious ecstacy is different from

"sleep,not at all like it. It (the mind) is absorbed
"

Ch.

I.

Aph.

Ch.

I.

Aph. XL.

XLVIII.

f Ch.
"

Ch.

I.

I.

Aph.
Aph.

XLIX.
LI.

132

"in

sleep,in

this state

of

fall of the

"absorbed, but is itselfall Brahman

"of

gnosisout

"

"

Maadukya-SWa:"

dualityis common

"the fourth

both

the

to

but the firsthas the seed of

the

self whereas

light

and ont."

It has been said also in the

"tion of

is not

interceptionit

second

has

"Non-cogniPrdjna and
sleepin hiniThe first two

it not.

sleepjoinedto them, the Prdjna has

"only dreamless sleep; those who are confirmed in the
neither dream nor sleepsDream comes
"fourth perceive
"of perverted cognition,
sleep is ignorance of the
being set
"truth ; the inversion implied in the two
realized."
the condition of the fourth is easily
"right,

"

have dreamy

Taijasa. "Perverted
means
cognizingthe Unit as dual, cognizing the
cognition"
This 'perverted
Advaita as Dvaita.
cognition'of the Visva
and the Taijasais called dream.
Ignorance of the truth is
called sleep. Sleep exists in Visva, Taijasa and Prdjna.
The false knowledge of these two" dream and sleep being put
to end through Vidyd,the fourth that is the condition of the
realized.
Advaita is easily
"The

first two"

Visva

e.

"%.

and

"

It 'may here
between
may
means

asked

be

unconscious-trance

be of

use

to

helpingto

one

let there
and

desirous

be

is

no

all this distinction

sleep. Though this trance

of realizingthe truth, as
a

stillto
the realization,

the truth that trance

Jivanmukti

one

longer necessary

who
to

has

realized

bring

about

for,bondage of the form of likes and dislikes is easy

destroye"jen by sleep.This is not so. Is it sleepthat comes

of itselfevery day,the destroyerof bondage,or
on
occasionally
sleepthat may last all time as the result of such study? If you
duringthe
grant the firstalternative is it bondage prevailing
time of such sleepthat is destroyed
or any other bondage also ?
The firstis not possible
inasmuch
is irreleas such argument
vent.
Even fools experience
no
bondage of the form of mental
in sleep;for,if it were
otherwise the possibility
suffering
to

of effort too cannot

be denied to that

condition.

The

second

133

is quiteabsurd
contingency
time can certainly
not deal
other time.

same

If it

sleepcoming on at a particular
with bondage having existence at
;

self
every fool will easilyfree himhe has acquiredduringwaking and

were

so

of all the mental

pain
as
sleepthat may last all time it is impossible
to induce such sleepby study, for sleep in itself is entire
It is therefore plain that
whatever.
suspensionof all activity
dream.

And

those who

even

'

'

to

have realized the truth must

for the purpose

The

firststage of such
and

cows

the

all sense

of

The fourth

the like.

egoismas

in

these four

this
'

strong patience is

is mindless-ness

from

individual

which

children

in

as

deep sleep. It

is with

reference

the
pacification
the

surest

also

as

means

all

forciblytend
in intercepting
the flow
the
undermining even

of

intellect

proper

means

to
a

banks

for, the

control

externalize
stream

to

"

cosmic

over

the

themselves,

running with

between

greatest

and

the mind

over

cosmic

Pacify (the mind)

'intellect sustained by

said

been

of

sleep.

with

egoism

here

in

speech as

relation

patienceis requiredin exercising

proper
and

of

all

stagesthat it has

gradually." Of

is restraint

condition of semi-conscious

stage is freedom

egoism (Mahaf) as

scious-trance
uncon-

third stage consits of absence

The

in the

to

mental suffering.
destroying

trance

like;the second

idiots and

and

of

resort

which

discrimination.

rest
as

even

main

force

runs.

The

it

One

should

understood
second stage after having carefully
ed
through this discrimination whether the first stage is master-

pass

or

the

to the

on

If the very firststage be not

not.

should

same

in the

of the verse,
that
"

over

course

of

"

refer to the

fourth

stage and

study

proper

to

stage. Says Gaudapadacharya:

"

The

mind
"

studied

development every time. "Fix

the other half
self":f the words, initiating

the
discriminating
the mind

be

yet fullygained,
again, by carefully
as

In the

This

as

by desires and
finding easy comfort

distracted

also

Ch. IV.
Bhagavadgita.
is the beginning
if the other

half of the

in

verse

in

enjoyment,
oblivius lethargy

lost

referred to above.

134

itself by proper remedies,

desire are
equallyinjurious.It
from the pleasuresof hope

broughtback

be

"should

"for, lethargy and

"

should

"and

be turned away

by memory
things; it

world

as

as

soon

pervades all
things of this
idea of all being

of the evil that

desire

"mortal
"

to

the

not

sees

it is filledwith the

mind

the
Arouse
nothingapart from the Unborn.
into its place
it back
if it fall into lethargy; pacify
"if it run out ; persuade it by proper knowledge if
it has
touch it not when
"it tend to the objective
;
"

"

"

bliss

Taste not the

"

found the condition of

"

free form
thereof,be intellectually

evenness.

all attachment,

it
make
to a point and
bring the mind
steadywith every possibleeffort. When
absolutely
then
the mind rises above lethargy and distraction,

"thus
"

"

"indeed

character and which

"

of any kind."

has

"

nothing

Cupidityand
Lethargy,Distraction,
of the

mind.

The

which

that Brahman

it becomes

to

Evenness

has

with

do

are

no

study

tions
four condi-

its
attempt to intercept
point,though turning away from

mind

in the

and bring it,to a

activity
and
objects,
may run, from acquiredtendency,into lethargy
it should be roused into action by
sleep; at such moment
of
of sleep. The causes
effort or by warding off the cause
awake, indigestion,
such lethargyare keeping
"immoderately
and fatigue:
heavymeals,over-feeding
"

"

Take

necessary

"

"

as

much

as

may

be

di-easily

free from
solitarycorner
above all
sitthere rising
and fatiguing
things,
fatigue
desire without much
effort,or practicepr"nayama
after the manner
prescribedfor study."

"gesged,find
"

sleep,eat
out

some

should,from dailyexpelethargy
rience
of wakefulness,run out to the pleasuresof hope and
of the miseryof all
desire,bring it back to itselfby memory
pleasureand hope as set forth by persons who know ; or
by wiping away all things from sight on fillingit with
If the mind

roused from

136

This

said above?

been

reference is not

mind),but

coming

of

intercepting(the

bliss

to such

master's

The

difficult.

not

bliss

the

to

modifications of the

is

attaches

as

itself

pleasure of cold sensations

in the depths of the Ganges
experiensedby one immersed
all descriptionat the
at midday in the hot season
passes
time, but is capable of being described on coming out
of the waters ; the bliss of self though being experienced,
even
during sleep,by certain subtle forms of avidyd, is
impossibleto perceiveby formal modifications of the inner
inferrible on
at the time, but is clearly
waking. In
sense,
the experience of bliss during trance,
the same
manner
spoken of in the said text, is through the mind free from all
in a very subtle condition
modifications whatever or existing
The
being only of the form of residual impressions(of itself).
to

of break.

moments

The

"

'

Taste

spokenof by

in trance
of excessive bliss experienced

happenningin
memory
that is

of this

of

sense

deprecatedby

the bliss thereof."

It is this

of break.

moments

ence
of formal infer-

is of the kind

the master

"

this inference

indulgencein

of break

during moments
gratulation

the

in the words

Master

It is added

the

Taste

"

not

free from
intellectually
to bringout this very meaning as
all attachment
plainly
Definite formal knowledge is 'Intellect (Prajna);
as
possible.
giveup all connection with this intellect ; this is all that is
free." Or
meant
Intellect (Prajno)
by be intellectually
refer to the intellect sustained by strong patience
may
should try to be
quotedat the beginning.By these means
one
free from this sense
of 'Taste' consisting
of the experience
and
of the bliss of trance.
If the mind immersed
in
description
the bliss of Brahman, duringtrance, should some
time go out
for the pleasure
of enjoyingsuch bliss or from causes
such as
heat,cold,mosquitosand the like,it should at once
be turned
into the fixity
of trance ; So fast should it be identified with
Brahman.
The means
to this end is constant
applicationto
interception
fication
(ofthe modifications of the mind). This identi"

"

be

"

"

'

"

"

'

'

'

'

"

is rendered clear in the words

above

Lethargyand Distraction

'

etc.

'

when

the mind

The words

which

rises
has

137

too

character and which

kind'

refer to

^he mind
becomes
in the
"

nothing to do with study of any

the absence of Cupidityand Taste respectively,

free of

has

Lethargy,Distraction,Cupidityand Taste,

undisturbedlyfixed

Kathopanishad,with

That

called the

is

and

"

five

senses

"

and

wherein

other desires.

"

"

It has been said

in Brahman.

the

in view

same

"

lightestcondition

wherein

the

in

mind

remain

the intellect does

even

This

steadyingof

full control

not

the

all the

pass out

to

is called

senses

Yoga,the Yogin is full awake in that condition,for,

Yoga is creatingaccompaniedwith givingup."

activityin the senses ; properly

attended to it pacifies
them, makes them give up the activity.
Hence it is that Yoga is defined :
Yoga is the suppression

Neglect of Yoga,creates

"

of the

of the transformations
doubted

that

these

impossibleto
thus fixed
not

"

"

thinkingprinciple."*It

transformations

suppress

them

the transformations

and

having the

are

such
form

has

therefore been

fivefold : and
as

of

be

being endless,it is

the limit

painfal."fTransformations

lower-self

"

may

belongto

painfulor
Life-of-the

likes, dislikes and

other
painful."Transformations
than these and belonging to
are
Life-of-the-higher-Self
"not-painful." Though, "painful" as well as "not
painfnl" are all included in the "five" transformations,
also mentioned
still the "not-painful"
are
along with the
painful ones lest the ignorantbe misled into supposing
alone have to be supthat "painful" transformations
pressed.
Then
follow six other aphorisms to explainthe
of the five "transformations":
"They
scope and nature
are
knowledge, fancy,sleep and
right knowledge, wrong
inference
or
;" Right knowledgeis direct cognition
memory
or
testimony:""Wrong knowledge is false conception of
ception
a
thing whose real form does not correspondto that con;"
Fancy is the notion called into being by
similar

distractions

"

are

"

"

"

"

"

18

Yoga Sutras : Ch.

Aph. II.

f Oh.

I. Aph.

V.

138

words, having nothing

mere

is

is

sleep;" Memory
"

whatever.

Sleepindeed

"which

this

is that transformation

"darkness"

allowing a thing to escape" means

between
the continuityof impressions
directlycognizedand its subsequent

objects

of the

mind

The

"not-

subject.

its

as

account

on

the absence of all

is found

veil of darkness

has

has

"nothingness"wherein

That is transformation into

of the

;"
reality

it in

to

answer

nothingness for its basis

the not-allowinga thing to escape.*'*
which

transformation

"That

to

of
preservation
thing or thought

the
a

Then

rememberance.

formations
these five kinds of transsuppressing"
is secured by applicationand
:" "Its suppression
non-attachment." f As it is possibleto obstruct by a dam

giventhe

are

the

"

"

of

current

strong

through canals
prepared; even
of the

of

means

fields and

into

is the stream

so

forced

mind

steadiness which

from

and

river

plots of ground specially

of objectsfilling
this river

by "non-attachment"

away

to
application

of

of action

of

the form
the

of trance

case

whatever.

God, and

some

on,

kind ; but

some

which

It has been

so

means

said

with

into that

results in

trance

It may
here be doubted that
pacification.
in
is possible
form of frequentrepetition

meditation

it sideways

force

complete
of the
application
the

tations,
of incan-

case

for these

are

of

possiblein

it is not

Suspensionof all action

the view of demolishing

this doubt:

the state.t
"Applicationis the effort towards
state
The
means
complete steadiness,the condition
wherein
all transformations
are
suppressed,the moment
of interception."Effort"
is direction of mental
energy
towards
it. Frequent turning of the mind to the energetic
'

resolve

"I

snail

restrain the mind

back

into its

source

from

its inherent

tendencyto go over to objects,"is the kind of

here implied. Then follows an aphorism to explain
"application"
how
this "application"just commenced
and
fore
therein neutralising
will succeed
necessarilyunconfirmed
impressionsof unsteadiness operating from time out of
*

Ch. I.

Aphs. VI"

XI.

Ch. L

Aph.

XII.

Ch. I.

Aph. XIII.

139

for

"It becomes

memory

long time,

without

of firmness,being practised
position
votion."
intermission,and with perfectde-

of fools
People usually argue after the manner
and
are
only four in number, and it is a
say the Vedah
who
to study them
wonder
went
has
not
why Manavaka
returned though it is already five days since he left. The
same
plished
logic they apply to Yoga and think it can be accomin

few

It
days or months or years.
popularview that Yoga should

againstthis
for a long time."

as

"

finds the

He

highest condition

pared for

"

it

"

said

practised

"

being thoroughly pre-

on

incarnations."

through numerous

then if yoga

be

been

is

practisedat intervals,
during this
long time," impressionsof break which follow immediately
But

"

So also the Smrli:

has

even

the latter and what

upon impressions of yoga will overpower
is said by thef author of Khandanakhandakhadya will be true
in this

will have nothing to stand

practitioner
like one
and
back
or
falling
upon like one running forward
learninga lot of thingsand forgeMng them the next minute.
without
Hence it is that this practicehas to be
sion."
iute emisDevotion
refers .to the respectful
attitude of the
mind
will make
towards
this practice.Want
of devotion
true what has fceen said by Vasistha
:
case

also.

The

"

"

"

"

"

if the mind is
attendingto this or not attending,
of thingsand their enjoyengrossed^with impressions
ment, the state is similar to that of one attendinga
lecture with his mind
fixed on
something
religious

Whether
"

"

"

"at

Want
with
*

of

distance."

"

devotion

"

the four obstacles

Ch. I.

Aph.

XIV.

means

of

the

carefnllydoing away
trance, viz.,Lethargy,Distraction,
t

not

s/ri Harsha.

" if the
mean
reading is Chetaschet KsKina-vsisanam which must
is inconsistent with
mind is emptied of all impressions."This however
the argument and I have altered the readingto suit the meaning, though

The

without

authority.

140

to say, it becomes

firmness," that is

far confirmed

so

n"t

as

by impressionsof the .pleasureattending

disturbed

to be

"

"

thns

Trance

devotion."

with
practiceshonld be
a
positionof
practisedbecomes
this

Hence

Taste.

and
Cupidity

or by impressionsof
any painful
objectsand their possession
This is referred to by the Lord :"
whatever.
experience

he

Finding which

"

deems

does

"

that,nor

"

succeed in

greaterthan
great
misery however
benefit

other

no

pain
disturbinghim

or

any

the

from

point."

Vasishtha has illustrated by the historyof Kacha

deems

risingonce

Kacha

"

greaterthan that."

other benefit

no

"he

how

spoke
pleasantness,

"

full of

"

spot, in words

"

shonld I do, where

*'

and

"

even

trance, with mind

from

time

upon

himself, in

to

lonely

what

'

pathos :
pitiful

full of much

I take
shonld
should I go, what
what give up ;" Self fills the whole
universe,
like the waters
of the cyclicdeluge. Within,

without, below, above, everywhere,all is Self, herd

"and
there; there -^is no not-Self anywhere. There
I can
fix upon
abode,
"is nothing which
as
my

"

"

"

"

is

there

desire

"universal
"

"

"

"

"

"

nothing

Consciousness!

to hold up the

world

is

this earth

are

fabled
foam

the

but

of

all-pervading
luminosity the

of

ocean

great lump

web

one

mountains

The

of this pure

the

Brahman,

of

globe

the waters

over

whole

should

what

in me,

the

when

is not

which

of

"

lightof this Consciousness, the wealth

and riches of the world are
only a mirage (inthe
planeof Brahman)."1

Sun

"

is but the

'

beingunmoved under the heaviest pain or

is thus illustrated,
by the same
sage, in the trance
dhvaja which lasted for three long years :
The

misfortune
of

Sikhi-

"

"

She*
"

there

saw

the

ecstacy,and

lord

of earth immersed

bethought within
*

His

wife Chudala.

herself

in supreme
I

may

now

141

"

"

"

lord.

my

Hereupon

the lion's roar,

as

beasts

once,

"

cannot

"

she approachedhim
repeated,

"

into consciousness.

"

the

"

world."

be moved

by

king would

not

this

in

Wrapt

this

best of his

"ecstatic

noise

she found

When

as

that

he

noise,though thus frequently

and

began

awake

or

to the lifeof the

in the account

him

to shake

though shaken

But

is illustratedeven

same

"

the

forest.

all

"

of

she made

big
twice, frequently,
frightening

"
"

The

awake

dragged
ordinary

of Prahlada

thought, Prahlada, the destroyerof

foes,lost himself

the

bliss of
the supreme
in this condition he looked a

While

trance.

"

in

pictureof himself ; he continued in this condifresh and

tion,with body ever
bright,and with the
eye fixed only upon one
point,for a period of five
thousand
The Lord Vishnu
approachinghim
years.
said
awake
saying so he
ye great soul !' and
"blew
his conch
Panchajanya fillingthe quarters
with the sound thus
The
evoked.
impact of .this
sound
proceeding from the vital breath of Vishnu,
broughtthe lord of the asurdh to himself by slow
degrees."
mere

"

"

"

"

'

"

"

"

"

"

"

The

trance

of

Vitahavya

illustration of the
"

Non-attachment

The

inferior kind

and

others

also

may

for

serve

same.

"

is of two

kinds

of non-attachment

is

Inferior and

superior.

again fourfold

Trial,

and
Isolation,
Separation,
Mastery. Patanjalireferringto
the first three by mere
speaks of the fourth in the
implication
of having mastered
(every
aphorism : The consciousness
in the case
does not thirst for objects
of one
who
d.esire)
or heard is non-attachment."*
ble
perceptible
Objectspercepti"

"

"

are

such

as

flowers,ointments, women,

property,wealth, and

so

on.

Objects

Oh. I.

Aph. XV.

"

children,friends,

heard

"

are

such

aa

142

are

revealed

being

by

there

and the like.

the Veda, to wit, heaven

for both

stagesspoken of

the

one

marked

are

well

as

the other the fonr

as

degrees of

the

by

Desire

vividness

of

broughtabout from careful discrimination. Trialwith

view to understand
with
is the condition of striving
a
is not
the help of books and teachers what is good and what
Separation is the finding out, with
good in this world.
of the evil thoughts previously
proper discrimination,how many
how
have been put out and
in the mind
existing
many
is that condition of the mind
stillsubsisting.Isolation
are
which is all ardent desire,simpleand pure, after all activity
has been given up
heard
for objects perceptibleas well as
with knowledge that it is all evil and
misery. Mflstery
this desire

"

"

'

'

'

'

"

is cessation

of all desire whatever.

ment
This fourfold non-attach-

being initiativeof the eightstages(of Yoga) constitutes

immediate

the most

of conscious-trance.

means

it is only the mediate

is the immediate

which

described

"

is the

That

beingthe purusha,there
desire for the gunah"*

and

is all the

this

Purusha.
absence
and

gunah

in

leads

each

and

in
degreesof rapidity
from degressin the nature

is nearest

to

those

Oh. I.

Aph. XVI.

Ch. I.

Aph. XXI.

of

samvegdnamdsannah
former

is here

are

for

aphorism beingonly to show the way

define the nature of
samvega.

of

the

complete

three

gunah

Patanjalirefers

to

of ecstatic trance,

most

thus:

"

It

ardent."f The

readingsof this aphorism " Tivra; and

Tivrasamvegondmdsannahetc.,
obvious reasons:
the point of the

two

samddhildbhah

adopted

the

of this non-attachment

feelingis

equilibrium;

consists in

the attainment

whose

There

of

Pradkana

realization

to

all

from

state

their effects,
after this realization.

the

The

of Purusha,

highestnon-attachment
for

from

cessation of any
the least
Constant
practiceof conscious-

three

of desire

is thus

unconscious-trance

is entire

discrimination
The

non-attachment

highest (superior)wherein,

trance leads to discrimination

which

That

cause.

of

cause

ous-trance
Of unconsci-

of

approach

to

Samddhi, and

not

to

144

the

thee

"to

nature

and

oh

best

"henceforward,

its destruction. That

"

balance

"

disturbs in the least,and

man

condition

whose

pain

pleasure or

fall

all desires

whom

on

"of

the mode

firmness

of supreme
of
whether

"

no

questioners!

of

mind, hear

of the

existence

described

have

Thus

mind.

the

is called

"able

flat like ordinary breath on the lord of mountains,

for ever.
the mind of such a one is verilydead and gone
"

"

"

moved
by
quitedead who is never
calamity,poverty, pleasure,pride,dullness, festivals,
is indeed

His mind

"

"

the like.

and

"

for

"word

Raghava

"
.

"is

thus -for

question.

dissolution

This is the formal

"

*'

referred to at the

of the Jivanmukta

repeated incarnations.
of mind
peculiarto the

formless

The

"Jivanmukta.

mind

The
from

freed

ever

friendliness

full of the virtues

! rises sattva

others in

"and

oh

entirely destroyed, then,

is

hope,

another

is but

which

the mind

When

oh

beginningis found,

mind

of

dissolution

of

best

the

Raghus ! only in the condition of Videhamukti, it

"being without any descriptiveparts or properties.
Even sattva though full of all the best virtues is

"

"

Videkamukti, the holiest conliberated great souls

dition of highest bliss. The

dissolved for

"

"

dkdsa for their body live in

having the all-pervading
is beyond all misery, 'in no
which
that condition

"

"

"

in

ever

"

relation whatever

"

bliss and

"

without

The

the least touch

"

never

matter,

from

joy, free

Jivanmukta
"

with

Rajas

all

and

of mind, for

forgetshimself

uniform, full of
Tamas,
ever

in any

not
pleasureor pain ; he may or may
with the tendencyof his prakrti."

"

being

dissolved."
condition
act

of

in accord

"

"

"

Thus
"

End

it is
way

plain:

to

formal

dissolution of mind

is the

Jivanmukti"

of the third

Chapter on

"

Dissolution of mind."

right

145

IV.

CHAPTER
THE

AIM

SELF-REALIZATION

OF

The three questions

:
(1)What
the

which

on
authority

lead

to

Here

is

it ? have

been

attemptedan

five in number

LIFE.

THIS

is Jieanmitkti?

(3)What

Disposedof

in the

(2) What

the

are

to the fourth

ans\ver

of Jivanmukti

the aim
are

it rests?

IN

(I)Preservation

that

means

precedingchapters.
is
questionWhat

if it could be realized?

even

ia

The

aims

of Gnosis, (2) Practice of

Tapas"(3)Universal love,(4) Destruction of pain and misery,

(5) Experienceof supreme bliss and joy.
is the chance

be asked where

It may

of

putting,qut Gnosis
broughtabout by proper instruments of knowledge? and, it
of
beingso, where is the use of Jicanmukti for preservation
Gnosis"?
The answer
is -doubt and false knowledge crop up
in the mind if it lose its condition of peacefulequilibrium.
Visvamitra
has well illustrated this possibility
of doubt,
before he attained the condition of peacefultranquility,
even
well initiatedin Gnosis
in Raghava who was
'

"

"

Oh

child of the

Raghus !" the

best of knowers'!

there is

nothingtttat remains for thee to know, thou hast

all that is to be
"known, throughthy sharp intellect,
known.
The
mind, though well enlightenedin
even
regardto all that is worth knowing, requires,
like that of S'nka, the sou of the revered Vyasa,to bo
""
equilibrium."
put into the condition of peaceful
"

"*

"

*'

As to

S'uka, he having himself found the Gnosis

stiltbeingfree from doubt

taughthim only what

even

with

that

repeatedwhat

he

he

submitted

his father had

Hereupon,said S'uka
"I knew
.

"

"

19

himself

my

to

his

father

being

Janaka

not

who

satisfied

who

also

alreadysaid.

to Janaka

this of myselfeven

mination, and
same

appliedhimself to
Not
alreadyknew.

and

"

before .throughproper
father too

thingon beingasked

about

taught me
it. Oh

discri-

the very
best of the

146
also say the same;
is
the same
again is in perfectaccord with what
called
fonnd in books on the subject. This world

"

"

Yon

of the Word!

"knowers

imaginationdisappears,

being by qne's own

"into

ashes,on the suspension

.allan empty chimera ;"
of imagination; it is verily

"even
"

rednced

if it were

as

"

this is the absolute

"

valiant sire 1

"

for,my

mind

Tell

to

truth.

Explain this

Janaka'.

truth is

"The

"

finds

presence."
what

than

other

none

matter

the universe

wandering through

rest and peace in your revered

"

of the

the real truth

me

oh

to me,

say ;

you

and have heard it from

it of yourself
you have known
sole Purusha, all
All this is one
your teacher also.
unbroken consciousness,there is nothingelse besides ;

"

"

"

from
imagination,

of one's his own

bondagecomes
comes
pensionof imagination

"

"

you

"

have

Thus

liberation.

the

about

all that is to be known

alreadyknown
gloriousSelf ; you

"

sus-

objects,
nay

have learnt to dislike

have diverted your vision from the whole of the

"objective(intothe real subject). Yon, with mind
"

you

oh
objective,"

"

"give
"Thus

up the
advised

"

the

"

doubt,he

"

"

Soul"

Janaka

thousand

after

knowledge

peace.

The

years in such
even

itselffor want

plain that doubt

even

for

of ecstatic
spotless-condition

lamp going into

S'uka

and

Meru

the top of the

he dissolved himself in the Self

a

"

thee.

peace of
desire and
fear,effort,

"

propei rest and

"

sorrow,

liberated,

ever

troubles

Having there spent a

of

art

that

"

Raghava
:

to

himself into the

It is thns

view

thou

complete silence

from

Thing. Free

the

effort towards

no

oppositebelief
by this great

rested himself in the

"

Brahman

"

went

forth

put

"acquisition,
you

is worth

that

acquired all

full to its extreme, have

"

raising
trance.

trance,

like the flame

of oil to feed it."

crops up as in S'uka and

of the Truth, from want -of

Lord too says with

the

same

in

147

destruction

"

"to

"

faithless and

ignorant,the

The

"

him

;
"

neither this world

he who

**

Ignorance
farther

in the way

well

is all doubt

can

scepticmeets

nor

with

the next belongs

find no happiness

whatever."

"

"

the

on.

false

means

Whereas

will be explainknowledge ; this,

ed
and
false
ignoranceknowledge stand

of liberation alone,doubt

preventsboth

liberation

ordinaryhappinesscoming of worldly enjoyments?

for,doubt always hangs itselfbetween topopposite extremes.
Thus when one desire* worldlyenjoyments doubt draws him
towards liberation and prevents enjoyment; and vice versa
when he desires liberation doubt drags him to worldly enjoyments
as

as

and stands in the way of liberation. Hence it has beeD

find no happinesswhatever."
he who is all doubt can

said

"

One

desirous of liberation should, therefore,get himself

of all doubt whatever.

S'ruti also

The

says

"

rid

All donbts

disappear." The story of Nidagha is illustrative of false

repaired,out of pity,to the house of
knowledge. Rbhu
him by a number
of means
Nidagha and having enlightened
returned to his abode.
Though thus informed,Nidagha
having no faith in what he heard, got the false conviction
the be-all and end-all of existence,
that ritual worship was
and appliedhimself to ceremonial worship as before. The
teacher anxious lest his pupilshould be misled from the true
aim of existence returned in full compassionto Nidagha and
advised him again. Even then his false conviction was
not
shaken.
The teacher repeatedhis visit a third time,when, on
the pupilgave up his false knowledge.,
proper expostulation,
of
Doubt
and false knowledge of the nature
respectively
having no grasp of the truth and having only a perverted
glimpseof the same,
prevent knowledge from bearing its
real fruit. Says Parasara :
"

"

"

though well lightedis powerlessto burn any fuel,its

power being neutralised by the strengthof certain
"jewels,incantations or herbs. The fire of gnosis*
though producedand fanned into a splendidblaze,is

Fire
"

"

148
if its power is
to destroy sin and sorrow
powerless
neutralised by the strengthof doubt and false knowglimpse of the trnth rfs
ledge. Having perverted
well as having no
grasp, of it both stand alike,oh
S'aka I in the way of gnosisand its resnlt."

"

"

"

"

"

in the

Thus

of

case

mind

whose

one

is not

at rest

is

there

of gnosis being rendered

powerless,from doubt
possibility
vation
Hence Preserand false knowledge,to bear its proper fruit.
that is to say, doingaway with what prevents
of gnosis,
it from bearingits proper fruit,is no doubt a provedand real
necessity. In the case of one whose mind is at rest,in other
words

is

mind

whose

world

of the

conscious

the

objective,in
of
possibility
"

doubt

and

the

of such

case

of the

effort ; for the vital breath

"

He

certainlyis

no

knower

of

sustain

his

with it,without

in the

any conscious
acting under tho

body

end.

Hence

is

Chhandogya :"

remembers

what

not

vital breath doe'suH

"

there

one

him
of the

panorama

is of itself sufficient to the

God*

it said in the

whole

make

to

knowledge. The
objectiveis able to

body and everythingconnected

guidanceof

not

as

false

or

unconscious

Brahman

far dissolved

so

otters

see

like

even

viz.

'an

his

animal

body ; the
appointed

"to his task."

That which

"

"

others

see

is what

men

viz.,the body of the liberated

acts

as

body, whereas he himself

remembers
it as belongingto him.
his task"
who
same

refers to

beingoften
course

The

word

consciousness
units ia in

the
God

broken

driven

whether

carriageto
*

near

the knower

tlhe eyes of
of Brahman

if completely
oblivious of his

his

see

is most

on

body. Those near him

being void of mind never
An animal appointedto
or
ox
yoked to a vehicle
by the driver,takes the
"

horse
the road

thus

guided or
appointed place.

is here used in the

in

sense

Mdyd, which as the sum

charge,so to speak, of the

below itselfin the order of

not, and
The
of

total
world

that

reaches

vital breath
reflection of

the

does,

Supreme

of all conscious
(Samashti)
and

all individual

development.See Panchadasi"

Ch. II.

beings

149

similarly,
accomplish all
acted

the

or

npon

not

also
This

"

of all.

"

even

is given in

same

the

Bhaga-

brought about or carried off by

he
has
as
accomplished,inasmuch

the

"

him-Self, recks

whether

not

like the drunkard

blind with

the cloth he

recks not whether

"

it stands

falls ;

or

intoxication

wears

remains

come

to

or

who
falls

away."

"

So also Vasishtha

They

"

The

control of

habitant

mortal

found

"

life,thongh

for

"

chance

"

is necessary

by individual effort,
being under

SnpreraeLord

vata

that

"

share in such

intercourse

as

them

in the

generalactivityon being led into it by

like one
awakened
from
persons standingby, even
sleep; and yet they are always unaffected with the

current

"

"

"

of

"act."
be said it is a contradiction

'It may

accomplishedrecks
as

to them."

comes

conditions

are

"

not

and

This is

in
possible

they share

"

'

"

of Brahman

various

degreesof

rest

'

These

degreesare

these

degrees

in view

acts to the end of

with Self,pleasingSelf with Self."

knower

in such

consideration of the

The Sruti says with these

"this the highest
knower
of Brahman
The

the
say
intercourse

to

contradiction,
for, both

no

of rest.

nnmber.

in terms

playing
four in

of the first,
second, third,

and fourth

to the fourth,fifth,
degreebelongingrespectively
sixth and seventh of the seven
stagesof Yoga. These stages
thus described by Vasishtha :
are
"

"

The first stage is Ardour, the second

"

third Attenuation,the

"

Indifference, the
Transcendence.

fourth

sixth

the fifth
Pacification,

Oblivion

the

and

seventh

accompaniedwith deep
of non-attachment, coming from repentence
"sense
for one's ignoranceand leadingto study of philosophy
"

The

Contemplation,the

desire

"

and company
of the wise is the first stage called
"Ardour.
The
second
Contemplation consists of
"

"

"

150

"

"

that constant flow of

phy,

philosoand

wise, non-attachment

the

of

company

of

good thoughtsborn

The daily wearing away, to

repeatedapplication.
thinness, of the deep attach"almost
imperceptible
"

objectsof sense, under

"Contemplation, leads to the
"

"

"

"

"

":

ment

to

Attenuation.

from

When

the fourth stage called Pacificapure bliss of saitva,

tion dawns
upon the ascetic. That condition which

"

and which

"

ive

is all wondrous

The

total absence of all objects,external

internal,from sight,in consequence

"

the five precedingstages,and

"

of the

in
objective

the

Oblivion.
all

"when

"condition
"

When
sense

stages

object-

Indifference.
well

as

a*

of

accomplishing
resultingfusion

the

the state of

from the desire of others,is all

sixth

the

as

stage called
passed, and

these six stages are

of separatenessis at

of Self-realization which

end, the

results is the

seventh stage called Transcendence."

and

are

therefore not

here

of

a
sense
even
proper ;
itselfto separateness.These three

waking condition.

"

comes

are

means

of

in

therefore assigned to.

:"

belongto

is

only the

Brakma-mdycS
attachespseudo-reality

It has been said

These three stagesoh Rama

dition,for the world
sense

are

included

for in them

"

the

as also
subjective,

The firstthree stagesmentioned

gnosis

with

is called

sattva

"

"

Then

these four

going over
carefully
being void of all contact

resultsfrom

being called to action

described
"collectively

"

to"
application

constant

these three stagesthe mind, beingemptied of all that

finds complete rest in the
belongs to the objective,

"

the

stage called

third

"

"

and

force of Ardour

seen

as

the

waking conit is,throughthe

of separateness,
only in that condition."

undoubted

direct realization of the

unityof

Selfand Brahman, from contemplation

of the sense
of the
Great Texts of the Vedantaj this is the fourth
stage,the

152
others

to

ulity. Some attach themselves to duality,

unity,few know BraJiman which is beyond .duality
wherein neither appea**.
"and
unity,the equilibrium
"

"jarstandingempty

to call

whatever.
like the

without
and

like

without

ocean,

the

wide

because

Such

jar in

like the

is

mind

it is immersed

in the

surging

the

else. It has been

said

"

'

is all ''full within

and

knows
from

or

and

within

placedin

this mortal

ascetic

The
-no

the

the
of

ones-ness

bliss.

thought and

.stageof Transcendence
his ecstatic trance) either of himself

'

uniform

"in the seventh

one

empty

jar lying in space. It

the jarfilled with water

all self-illumined

Brahman,

any

is full

dkd'sa ; he

gained the condition of unconscious-trance

pressions
immind existing
only in the state of hazy potential
no
of mental experience
power
; it has, therefore,
castles-in-the-air or create external objects of
up

kind

any

in

like the

even

has

who

tas the

as

ocean."

"

One

well

and full without

"within

without

as

He is empty within

"

break (of
desire of
etc."

habitat

,in the Bhagavata Qnly with referenee .to the condition of

such a Yogin. Tljisindeed is the end, of all Yoga,and books
on
Yoga, this realizationof unconscious or ecstatic trance.
The Yogin in this condition is the knower of Brahman
ing
belongto the third and last degree.
"

"

Thus

the

'

contradiction in

,the two statements

apparentlyinvolved in
".theaccomplishedrecks not' and
they
'

:share in such intercourse as.

,cause

of

terms'

comes

to

tfrem' which

the

was

this controversyis .easilyexplained. This,

starting

However, is the

substance

.beginning.with the

of the- whole

the

three

fifth havingbeen reached,that

Jivanmukti of that kind

stages

is to

say

realized,there is no
having
of doubt and false knowledge on
of the
account
possibility
absence of all duality
in those conditions ; ,and gnosis once
.about is fullypresevered and protected thereafter.
.brought
,So then, this ^Preservation
of Gam*
is the first aim of
,

Jivanrnu/tti.

been

153

The second aim is Practice of Tapas. The stages of Yoga

may

'

be said to make

'
up this Practice of Tapas on account of
of exaltingthe ascetic to the condition

their

beingthe cause
of gods and other higher beings.
by the dialoguebetween Arjima and
and Vasishtha

Rama

Arjuna :
"

Tell

"
"

the Lord

Krshna

oh

me

he

"

pieceof

"

clouds

is the

! what

not

with

meet

not

cloud

destruction

separated from

between

Oh

"

"

"

who

"

with evil fate."

elsewhere,for,know

or

is devoted to the

path

of

my

him

dear !

goodnessever

not

no

one

meets

Solve this my doubt oh Krshna ! to its utter

address
limit,for,there is none besides you who can

Arjnna :

"

"

"himself to the proper solution of this

The Lord

*"

some

adjacent

two

of Prtha ! destruction meets

son

either here

"

like

"

"

"

of that

course

beingyet without any firm hold, oh power;

?"
ful-armed one ! on the path of Brahman

The Lord

"

that between

or

yet a full Yogin,but having faith

Yoga (passesaway) without reachingthe Goal ?

"Does

"

fairlyillustrated

"

aspirantwho,

"in

"

This is

One

"

fallen from

Yoga passes

on

question.'*
to

the

world

by his acts, remains there for several

to life in the house
long ages, and returns ultimately
of some
piousman of riches,or is born in the family
of some
highlydevelopedYogin; this, however, is
he has merited

"

difficultthat

"

finds that wealth of wisdom

invariably
which he has amassed in previousbirths,and finds
the way, oh son of the Kurus ! prepared for farther
advance along his favourite line towards the goal."

"

"

"

Rama

these.

"

:
"

"

"

one

20

one

Tell

me

oh

revered

who

away

"
"

be born

conditions like

He

passes away
third stage?"

Vasishtha
"

should

in

"

sire ! what

from the firstor the

The evil tendencies of that

from any

one

of the stagesof

awaits

coarse

second

beingwho
Yoga melt

or

passes
away

154

development he has acquired

of his beloved
in that stage. He enjoysin company
the Mern
or
the groves in the gardensextendingon
in
wanders about for pleasurein celestialballoons or
and
cities of the gods. His previous
the towns
works good as well as bad being thus enjoyedout in

in

44

"

"

"

"

"

of time, the ascetic

"course

"

and

"

In this

he

over,

do the

'

three stages he has

to the higherstages

before."

as

'

stages lead

to the life of

for Practise of

makes

is givenin the

on

goes

his progress

resumes

manner

answer

some

best

rapidlypassedthrough the

it be still asked what

the

pious rich
virtues.
Having

of

already gone

"

all the

with

this earth

to life on

comes

in the house

is born

adorned

man,

"then

He

again.

"

the

proportionto

S'ry,ti

Tapas

Penance

"

gods.

If

in all that?

exhalts

the

to

to be gods through
gods, the Rshis came
penance, choosingthat condition gainedit." The three stages
precedingGnosis beingof the nature of this kind of Penance
and beginning
the three stagescoming after rise of Gnosis

condition of the

with

the fifth which

impliedto
necessity
said
"

correspondsto
be much

more

ecstatic trance
Hence

so.

has

are

of

it been

"

The

highestpenance consists in steadyingthe mind and

to a point; this is the best of all religious
senses
it is the highestreligion."
practices,

"

"

this penance leads not to re-birth,

stillit is useful
in that it does good to the world.
Says the Lord :"

Though

"

It behoves thee to carry this out even

with regard to
"
good thou wilt do to the world at large."

The

'

world

kinds of

men

'

to be thus

obligedmay

be

devotees,neutrals.
pupils,

divided
The

into

first has

the

three
the

highestfaith in the truthfulness of the teacher who is a real

Yoginever centred within ; he grasps the truth taught by his
master, in full trust and confidence,
and is able to attain

155
mental

peace iu

short

very

of

spaca

time.

Hence

is it

:
sa.id
"

who

He

"

teacher

"

The Smrti

also says

to that

;
"

and looks

to God

his

npon

great soul is revealed

is given him

by the master."

"

The faithful finds the truth,beingabsolutely

devoted
with

"

The

held in proper

senses

second kind of
the

by
practised
to
being helpful

Yogin,merely from
him

by

in

devotees, share

men,

of

way

the

the

it,

the

penance
of their

the circumstance

accommodating

of food, habitation, and

to

having found
in no timV"
tranquility

check

truth he acquiressupreme

"

him

the

in

Says the S'ruti

Sons share the patrimony,friends his good deeds, enemies

matter
"

his God

as

the truth of what

"

"

devoted
absolutely-

is

like.

his sins."

"Neutrals
The

first imitate
The

"

The

world
do

"

sightof
He

"

In

of

whom

"

from

the

He

to follow

in his footsteps.

"

is rid of his sins

It has

been said

on
:

they

accept."
being graced

with

"

intellect has

grasped the Truth to the extent

of those on
self-realization; Every one
the eye of such a
Yogin,is delivered
"

falls

all his sins/'

same
:

try

they sanction, men

Yogin.

proper

"

forth thus
w

the

whose
"

Believers and Unbelievers.

follows the lead of great souls in what

whatever

Yogin and

the unbeliever

Even
a

the

has it

Smrti

kinds

of two

again are

does

manner

he do

good

to

all

this is set

"

has had
"rivers

dip

he has

in

the

given

he has offered

"

gift;

"

satisfied all the Gods

"ancesters

out

holy
the

waters

earth

whole

thousand
in heaven

of

all

sacred

in

pious
has

sacrifices ; he
;

he has

of the circle of birth and

lifted his
death

he

155

"

whose

man

raiud has,

him

From

for

even

is reflected all holiness

"family,

disire,the

"through him;

the

"

man

that

Brahman

"

of

bliss."

of Brahman?
the

of his

whole

whose
which

mind

is dissolved

in

is the infinite ocean

only such intercourse of the Yogin as

by religiousworks that constitutes penance,
whatever is of that nature. The followers
activity
speak of the glory of the knower,
riya-iakkd
of their book.

tasted

moment,

It is not

anuvaka

"

highest .fulfilment of his

earth is fall of all pions merit

"

Supreme
thoughtand

the

is the

of him

"mother's

on

worlds

three

all the

absorbingidea

"of peace in the

"

of

worship

"deserves

issanctioned
all his

but

of the Taittithe

in

In the first part of that anuwka

first

they

speak of the members of the Yogin as the several parts and

soul
adjunctsof the sacrifice: Of the knower, all sacrifice,
faith is the wife,the body is the sacred fuel,
is the sacrificer,
the breast is the sacrificialaltar,the hair on the body is the
"

"

"

"

exterior Veda, his heart

"

sacrificialpost, anger

is the

the

sikhd, desires make

is the

is clarified butter, penance

"

victim,cor.trol is the fire,charity is the giftgiven

"

speechis the Hotd,

priests,

vital breath

"eye is Adhvaryuh, the mind

"

is the

is Brahma,

to

Udgata, the

the

is

ear

the

Agnit"*
In

this

the words
description
charityis the giftgivento
the priestsmust be understood,
to mean
say the Chhandogyah,
fulness,"
universal love,truth"Penance, charity,
straightforwardness,
these are the gifts
he gives." Again,in the middle
of the said Anuvdka, all activity
of the Yogin, nay the very
'

'

in

The

sacrifice.

five

names

The

from

Hotd

onward

are

names

of five differentofficers

first belongs
to the.Rgueda,the second

the third to the Sdma"

and

the fourth to the Atharvana.

to

The

the

Yajash,

firstoffers

the second superintends

obtations,
the operations,
the third invokes
the
gods,the fourth presidesover the whole. The fifth Agnit may not belong
to any specialVeda
though he is generally
a Rgvedin and his
office is to
praisethe fire on the altar.

natural

life,are

of

functions

identified
with

also
as
Jyotis/tthoma-sficTifi.ce,

sacrifice,
whatever, thus

every
"

Whatever

"

sotna-drink,what

of

concluding part
takes

he

he eats is the oblation,what

whatever

vow,

the

parts of the

with

is

his

is his

he drinks

he
upasada-koma* what
goes about sits or stands is the Pravargya-homa, his mouth
is the Akavanit/a-fire,
what
he
speaks is offering,his
knowledge is the oblation, what he eats in the morning, at
and in the evening is the sacred fuel,what
"noon
is morning
mid-day and evening are the three savandni, day and night
"

he

the

plays is

"

"

"

"

"

"

"

"

the Da.rta- and

are

nights are

the

ties that

hold

ahargandh ;
becomes

"

bhrtha"] The

months
sacrifices,

the
Chdturmdsya-s"crifice,
the

victim,

in short

"

"

the

Puniamdsa-

this is

seasons

half

years

are

the

are

the

Sacrifice in which

giftshe gives away,

word

and

years

arid fort-

his

everything
being the Ava-

death

'this' in the last line refers to the whole

of a Yogin as made np of days, nights,months

and
life-period
years justreferred to in the text quoted. In other words, it is
impliedthat his whole life is a Sacrifice attended with the
giving of varions gifts all the time. In the latter part of
the last Anuvdka
is mentioned
the fruit viz.,liberation by
"

gradualstages,as
the
Moon

"

as

the Sun.

and

himself

well

as

cause,

characterised

This is the

"

This

with
to the

"

"

with

one

knower

the Moon,
of Brahman

form
of
particular
paddrtha-Nirvachanapage
*

form

reaped by

of the

form

devotes

who

one

he who

the Sun;

and
gloryof t\\"pitarah

resides in the regions of the

understandingthis
oblation
297

offering with

"o.

off in the

passes

moon

of the

secret

with

specified
mantrdni;

137.

The

Pravargya

particularmantrdni.

becomes

see

is also

See,

idem.

the

and

sun

S'raufaa

cular
partiP.

281

85.

No.

"j-It
to

of

fruit is

effect,in the

ing passes
"gods and becomes one
Dakshindyana attains
"

the

identification with Brahman

Yogin, all Sacrifice from end to end.

he who thus knowimmortal
Agnihotra-S"crifLce,
off in the Uttardyana attains to the glory of the

such

to

Brahman

by

bo

is the bath

very

holv.

taken

at the conclusion

of

Sacrifice.

It

is

supposed

everything: he -thus gains the glory

indeed gain it. Thussays the Upanishad"
of .Bra^wa^hedoes
The whole lifeof the
Yogin up to decay and death is one
continuous
spoken of in the Veda, ending
Affin-kotra-Sa.criG.ee
'"

the

of

is master

moon

"

"

Sacrifice

thus

who

He

mentioned.

there

with

the

devotes

the
identified with
Yogin becomes
from
the strength of his faithful resolve.
the moon,
world
faith is anyhow less fervid he gains some
equal
and
own
having then experienced the favour of the

snn

or

If his
to his

himself

and

sun

yearly

the

to

he rises further

the moon,

acquiresthe glory of
to full

gnosis up

Bra/imd.

the four-faced

that

in

realization,while

Having gained
sphere, he gains
bliss

glory of Brahman, all being,thought and

words
finds Kaivalya. The words
Thus says
the

the

'

indicate the conclusion

revealed

also of the text

as

established

in behalf

of the argument

the second

treatingof

aim

that

of Jivanmukti

and

of truth

the world

to

in other

Upanishad

'

of the truth

truth.

Thus

is

viz.,the practice of

Tapas.
The

third aim

of

being all centred

within

whether

one

no

Jivajimuktiis Universal

and

Return
"

"

This

'

censure.

or

him.
not

It has

anger

from

The

Yogin

all external

course,
inter-

uninformed,

thinks

ever
r

is of
thinking against him
The ascetic being ever
beyond

the rest, the uninformed

disputewith
"

detached

informed

anything against him.

two kinds ; disputeand
anger

and

Love.

been

said

for anger,

wish

evil, put up with all scandal

one.0

can
:

find

ever

for

cause

"

him

well

who

menaces

whatver, displease no

It may
here be questionedrennnciation-of-the-accomplished
is anterior to Jivanmukti, -realization of gnosis is anterior
to that

even

renunciation,and

anterior

again to gnosis ;

absence

of anger

"

and

true

as

shadow

anger

and

and

similar

it is because

of anger
the

rest

how

remuneration-of-the^seekeris
then is it

virtues

at

possible to preach

this stage ?

of this that there is not

and
are

the
not

like, in
found

in

the

even

This
so

Jivanmukta.

is

much

If

renunciation-of-the-

160

Yoginan objectof

is the

Thna

with this in mind

"

Oh

universal favour.

Says Vasishtha

"

best of intellects ! in him

the

enters
specially

most

spotless
gnosis whose present life is but the last,
of ages' growth..
even
as
pearls seek the bamboo
friendliness,quiet,freedom,
Goodness, placability,
knowledge all constantly
repairto him as do women
"into the 'interiorof the house.
Sweet with polished
like
is sought by all men,
open conduct, he
the sweet lute,saught after by the deer in a forest.
"

"

"

"

"

"

"

"

"

"

"

"

"

He

is the liberated

reme

kind
ever

who

one

on

of the

account

supin a

quietof his mind, ever remains as it were

of sleepthough mentally wide awake, who
full
soughtafter by the wise like the moon

is
of

all the Kaldk."*

Also,
"

In

him, all peace, do confide and become

"

"

"

whatever

"

cruel or docile

whether
The

own

mother.

men

of penance,

man

men

piety,nay

"

great character and virtue."

Thus

is

kings

even

clearlymade

and

above

all
"

religious

of

potentates,or

out the third aim

beings

in their

as

even

"

of peace stands
of learning,
men

"

all

calm

of

men

of Jivanmukti

"

Universal love.
The fourth and fifth objects
viz.,Destruction

Gaining of Bliss, which

supreme joy,are described
Srakmdnanda.

An

of

miseryand

consist

in Gnosis and
respectively
in the fourth chapter speaking of
abstract is here set forth. Says the

S'ruti :"
K

If he knows
"

There is

an
digits,

the

Self,what desire,what

should burn his body in the fever of

This is said to
*

his self as

imply

that all

double entendre

to the liberated it

on

means

the

care

temporal evil

word.

As

to

the fine arta and

the

and

object,
anxiety."

is

destroyed,

moon

learning.

it

means

161
in the knower.
do

The Sruti:

erred

good,he

or

sinned

"He

absence of that
of

merit or
religious
connectingbeingswith the

of bliss

'

is threefold

the

so," speaksof the entire

and

so

regrets he did not

never

demerit which
world.

next

is the
The

'

cause

gaming

fulfilment of all desires,accomplishment

everything,
gaining the supreme end. The
second againis threefold : beingthe witness of all,being unaffected
of
with desire at any placeor time, beingthe enjoyer
all enjoymentswhatever. He
Brahman
who
knows
I am
which is the witness in all beings whatever
from Hiranyagarbhato the beingsof the lower material plane is necessarily
the witness of all even
as he is the witness of his own
beingi
The S'rutisays to the same
He enjoysall desires
effect :
whatever with Brahman, the witness of all." The 'being
unaffected with desire for the enjoymentsseen in the world
of

'

'

"

'

is called fulfilment of all desires';

and this is confirmed in the
'

knower

such

as

up

of the Essence

stress

the

on

"

by the

while

hundredfold
section

on

perceivingevil under

world.

"knower

of the

speakingof
at every

Hence

the

every good set

has the Stratilaid particular

Veda

ever
above all desires what-

degreesof

a
increasing
in the
Hiranyagarbha,
has gained selfwho

to the

stageup

bliss

Universal Empire.' He

realization throughBeing,Thought and Bliss

beingof

all thingsis

all

food, I

'

the essential

enjoyerof

all

ments
enjoy-

Hence has it been said in the S'ruti:

whatever.'
am

the
necessarily

as

am

all food

am

the

eater, I

am

"I
the

eater."
'

Accomplishmentof

Smrti
"

every

'

thing

is thus set forth in the

"

fullysatis*
gnosis,
"fied in supreme fulfilment of every duty, there remains nothing
for the Yogin to do ; if anythingrebehind gnosis.
main, he must be justso many removes

all content
Regaling

in the nectar of

"

"

"

"

"

21

He who is harmonised in self,who finds full bliss in

Self and who
has no call of
is all content in self,

dutyto

disturb him."

The

'

the Sfruti :

;"

"
"

Hence

"

becomes

be asked

gainingof

down

he

All ;"

is the

knower

The

"

Brahman

of

Brahman"

It may
'

'

in
is thus touched
end
upon
supreme
ness
Thou, oh Janaka ! hast realized entire fearless-

gaining the

these'two

'

destruction of misery ' and the

'

go with gnosis,and ought not to be set

the end of Jivanmukti.
This however is not correct ;

as

bliss

regard to these two is their safe

preservation.That is to say gnosis though produced even
becomes confirmed afterit, and through
beforeJivanmukti
gnosis are more
firmlypreservedthe two in question.
for,all that is here

Thus

Jivanmukti

is

superiorto

rendered clear in
Rama

"

:"
"

Lord

Oh

the two

Yogin centred

yet in the world.

the knower

beings !

the other

Tell

he

This

is

Vasishtha.

and

Rama

1 the best of

is better than

ecstacy of Jivan-

in the

dialoguebetween

to have these five ends

shown

been

having

in view, it is plainthe
mukti

in

meant

which

me

who

is

ever

of
at

""rest, though mixing in the

"

"

awakened
to and

Vasishtha

"

:"

which

"

"

"

in

the

"

that

internal

this world

upon

within

is

the

objective the

or

Rama

from

shut

himself

entirely cooled

internal calm

and

the

conviction

Yogin
in

up

equally good

are

which

calm

Gunas

Having gained

'

the

world

Both, oh

"desire

only

.createit,as all not-self.

touch with

no

is

looking

pleasantcalm

"

one

prolonged trance, and he who rises

in trance in some
corner."
solitary

Trance

of

like

even

remains

"comes
**

from

world,

down

is the result of endless

'

this

I have
remain

may

meditation,

if the

fire of

within, for this

penance."

This, however, need not mislead, for the pointhere is to

destruction of Vdsand
emphasize the necessityfor utter
impliedby internal calm.' It by no means
follows that
therefore,dissolution of mind
which
is the next
stage is
'

'

not

to this.
superior

'

For, Vasishtha

himself

has

amplified

163

his
'

in

meaning

farther

internal

'

'

calm

by

'

of desire

destruction

explaining this
:

"

"

"

fire of

internal

"

conflagration."
still be

places the

'

being

with

"

than

"

all at peace

"

devil-dance

is not

This, however,

Though

manner.

tinge of vdsana,
be far superior
world
is of

both

all vdsana,
better

as

are

such
the

both

mad

were

tumult,
the

being

for it is not meant

to

equal

without

best

trance

with

is in

in trance
of

the

in

'

It is

it is clear

plain the

that

of the Fourth

Yogin

the

as

with

world,

on

"

The

on

to heaven.

entirely above
of

which

mind

'

is

is absence

its five

ends

it.

Chapter

of

man

Vdsand,

the

"

course

is the best.
with

Jivanmukti

the

Samadhi

no

dissolution

strong protectionof Jivanmukti

with

of

exhalts

gnosis and

of

form

fact

with
as

this

-slightest

would

gnosis and

religiousmerit

the

any

well

as

intercourse

initiated

of

intercourse

place

in

explained

Vdsana

It

trance.
man

be

may

affected

were

such

fully

superior to

ignorant

everything to support
Eud

mind

to

words

better than

course

of all vdsana.
Thus

to

are

of its

account

trance

intercourse

Where

whatever.

is

trance

world, still if such

correct

The

vdsana.

above

Samadhi

When

be

better

trance."

"

trance

will

"

nothing

if the
of

':

is distracted

trance

the midst

in

passage

solitarytrance

But

the

whole

one

following

effort is

acting.

though

such

even

is

'

desireS, such
of mad

kind

world

Yogin sitting for

various

"

world

burning in

the

above

whole

persons

the

that
'

world

in the

to

desires

out

the

gained

calm

pointed

of the

If the mind

the

and

cool

It may

been

having

becomes

"

"

calm

Internal

"

end

of Jivanmukti."

has

164
V.

CHAPTER

"

RENUNCIATION-OF-THE-ACCOMPLISHED.
as
being
Renunciation-of-the-accomplished,

Henceforth

been

beneficialto Jivanmukti. This renunciationhas

largely
in the Paramahamsopanishad. The plan
described at length'
and explainit as it
here adoptedis to quotethis Upanishad

proceeds.
"Now

Na'rada
is

"

which

"

Parama-hamsa'h

who

ascetics

is their

? what

There is apparentlynothinghere which

are

?"

condition

impliedto
evidently
not forget

be

can

asked

and

Lord

approached the
tlie path of tliose

precedethis questionand the word now' would

should
appear to be merely redundant ; still we
that the questionhere refers to Renunciation-of-the-accomand that therefore one
knowing the real Essence arid
plished,
being yet troubled with worldly distractions of all sorts,
ation.
seeks naturallyto find mental peace in this kind of Renunci'now* implies that knowledge of
Hence
the word
must have been thoroughlyacquiredbefore one
the Essence
tion.
has the right to propound the questionunder considera'

That

do with

nothing to
the two

mere

of the Essence

and

mere

Parama-hamsa,'

the air,and other occult wonders

contemplationand
away

the rest,to

of the

gain such

touchingon
in

of Sdmadhi

quoted before
;

and

are

The

"These

powers

in

the other

"

Aph.

XXXVII,

obstacles

moments

down

he

aphorism

are

-"

Ch. Ill
Yoga-Sutra

Thus

powers.

suspension."*The mere
Parama-hamsa, on
having full realization of the Essence,looks
*

kind

same

beginning with

means

from the real aim of existence.

this has been

the way

has

such

devotes himself,through various

.swerves

inquiryis suggestedby coupling

together.The mere ascetic having no glimpse
attaches himself to such powers as clairvoyance,

words

in
floating

'ascetic* or

upon
""

of

hand,
such
".-*

165
ation,
renunci-

himself in the bliss of supreme

trash and contents

It has been said

"

"These
"

for
curiosity

is all

of the self that

out

consciousness,the knower

"of
"

shine

thus

powers

the

feels not

of

all this panorama

least touch

change

and

wonder."

Being thus fall of renunciation,he disregardsinjunctions

and prohibitions,
through excess of satisfaction in the bliss of
Brahman.
What
It has been said
or promeans
injunction
hibition
walks the way
the gundk."
to one who
transcending
Good
thus
and prohibitions
men
having faith in injunctions
"

such conduct:

censure

"The

"

"

In
none

strugglewill place Brahman

in the mouth of all ; none, oh Maitreya ! will show
it in the act,beingreallyintent on the pleasures
of
cycle of

"

"

and stomach."

sex

who

one

strife and

is an

'

of these faults

ascetic '

"
"

"

"

"

"
"

seen

The mind

one

is

even

then what

extraordinary

in the

of the

Jivanmukta

kuower, Oh

dear ! attaches

my

itselfmainly to any one

thing, for he, all content
and at peace, ever rests himself in dtman.
Many are
those

"

air and the

"

'

Parama-hamsa

full of pure
"
intellect and firm in the realization of self ?
is

"

"

'

followingdialogue.

revered sire !

excellence

Vasistha:
"

Oh

as

excellence of such

The

occur.

also otherwise set forth in the

Rama:

well

as

who

perform such

wonders

as

like, the mantrikdh^ the

"

of severe
practitioners
; in
penance
tainlyis nothing extraordinary.A

"tion divides

floatingin

ecstacyfrom

madness,

the

the
tdntrikd/i,

this

there

cer-

very thin parti-for in the former

"

the mind

having lost all faith is quiteclear

"

tinge of

attachment.

"

all content,on

"

ginninglessillusion of

"

and havinga form without partsand magnitude,this

Of the knower

the absolute

of every
of the Thing,

of
disappearance

the circle of birth

and

the be-

death,

166

"

"

"

thinness/'
imperceptible

ated into

like

the

are

ed
free from both the above mention-

speech, and
Path' refers to external appearance,
'Condition' to the internal peace consequent on
'

cessation of mental activity.The four-faced

'

thus propounded,in the

question
follow. Then is extolled the said path with
faith:
confirmingthe questioner's
'

'

proceeds

Lord'

the

to answer

'path'and

proposedto inquireafter the

'condition'of those who

faults.

dailyattenu-

calamityall grow
avarice,
desire,

sorrow,

then it is

Thus

passion,anger,

alone is the characteristicsign that

which

words

objectof

the

"

difficult
is very
path of the parama-hamsa
"in this world; it is not at all common."

"

This

That is to say the path about which the

The word 'this' refers to the
to know.

described in the part that follows

inquireris

anxious

path about

be

to

it consists of

coveringetc.
principalpath* necessary
'

body,being the absolute

to make
it useful
out the presentlifein a manner
for living
by supreme benevolence. This path is very difficult'because
renunciation of that extreme
degreeis not met with in the
But this does not imply that this path is impossiworld.
ble
with this in mind
the Lord modifies his opinion in
: and
for the

'

words

the

'it

is

not

all common'.

at

termination in the Sanskrit word

cal license allowed to Vedic

reallyso

were

end.
the
"

The

"

"

"

"

"

[The change of
is a

grammatithen,if this path

very difficultit is useless to strive towards

Upaniskadproceedsto
if there

'

show

the

objectas

that

well

as

Path :'"

be

has found
the
only One ( who
path ) he alone is always in the ever
Holy,
is
he
the Veda-pur usha ; thus say those
who

know."
of thousands

Few

common'

texts.]Even

of gainingthe
possibility
Even

for

'

endeavour

accomplishedthat

"Essence."

so

to

gain the End,

endeavour few know

and of the
my

real

168
the Lord says
centredin me.* Aud because he is so centred,
not in others bound
he too always 'mainfests himself in him,'
tip in

for theyare
ignorance,

yetunder

as

spellof amdyA.

the

of the
in such knowers
The Lord manifests himself not even
for,their mind is constantly
Essence as are not real ascetics,

Henceforth is described the

at the

know

wife, children, relatives,

up
tuft of
the
the rest along with

"

friends

and

"

hair

"

his

his

on

of

worship

himself

"

betake

"

stick, and

"

life and

"

and

to

mere

should
bamboo-

simply

to

keep

term
together for its natural
do good to the world
at large."

body
to

thus

who, from the results

addresses himself to

pastgoodKarma,

without taking on
assimilation/

and

all

Veda,

and

rag,

This is addressed to that householder

of

round

description,

every

covering

small

the

universe,

whole

the

even

of

study

the

thread

sacred

head, the
and

trunk,

"ceremonial
nay

'study,
contemplation

formal

rennnciation-of-

the-seeker,on' account of responsibilities

growing upon
from relationssuch

as

thus finds the Essence

mother, father and

to his entire

feels distractedwith the thousand

activities which
spiritual

and

attention

to

"

give

"

Path' which Narada wanted

beginning:

should

"He

"

objective.

the

with activity
tendingto
occupied

while

he

is

the like ;
"

and

satisfaction. Such

and
make

one

him
even
a

one

forms of temporal

calls on
his
many
householder,and he naturally
so

desires for rest in the condition of renunciation

peculiarto

The above is obviously

addressed to one
accomplished.'
there is no possibility
of wife,children,
in this condition ; for,
friends' etc. in the case of one who havingfound the
relatives,
the

'

'

Essence

after Renunciation-of-the-seeker desires to take

the condition of

It may

on

Rennnciation-of-the-accoinplished.

here be

asked

whether

this Renunciation-of-the

has to be broughtabout like the other renunciation

accomplished
(w*.,renunciation-of-the-seeker)
by way of the forms pre-

scribed for it,tiz.,the saying of the Praisha*

in

it consists
\^hether
like keeping away
a

from

to

of the

action whatever

any

the world

and

Essence

or

relate himself

cannot

therefore address himself

not

can

like

giving up
for,the
obviouslypossible,

infected town

an

firstis not

accomplished knower

the rest,of

ordinarilyabstainingfrom

cloth ? The

oat

worn

and

'

to

by

ceremonies

the Smrti
"

and prohibitions.
Says
injunctions

formal

"

Regaling all content

of Gnosis, fullysatis-

nectar

fied in supreme
fulfilment of every
mains
nothing for the Yogin to do

"

"

remain

"

he

be

must

just so

duty, there
;

thing

if any

behind

removes

many

re-

Gnosis."

"

Nor

in the

will the second

the stick and

alternative do, for we

hear of the rag,

of the order.
insignia

other

for,this renunciation has a dual aspect

difficulty,
To explain.
is known
the Prati^atti-Karma,.
like what
as
In the sacrificecalled the Jyotishthoma
the worshipperhaving
This is no

is, for the time, not allowed to scratch his

with the hand, but with the small horn of a
body directly
black antelope; for,if the faithful should scratch with the
hand he would have children affected with itches,it being
taken

the

said : the
horn

of

faithful should
a

being no

vow

black

be

as

if uncovered

antelopeshould

longer of

use

used.

be

at the end of the

vow

whence

Now
and

the

this horn

being also

to be givenup.
carry about, has of course
This giving up, with the form peculiarto it,is spoken of
buted
distriin the Veda where it is enjoined
: the prize-moneybeing

inconvenient

to

to the

the

the horn
priests
sacrificial ground near

and
patti-Karma,

it is

of
may be thrown away in a part
the altar. This is called Prati-

well
as
spiritual

Renunciation-of-the-seeker

is of

as

ly
temporal. Similar-

two

kinds.

It

is not

of the Essence is entirely

proper to allege that the knower
free from all active relation whatever.
Though the ignorance
which

ascribed
^

this action
'

pure

consciousness is laid at
\

22

to

Seo foot-note

page

4,

170

the internal

sense

activitiesof various kinds,can

is full of

which

ever

to

come

think
makes

accident which

the

activityof
(mind) and

natural

the

that

to
all, it is impossible

for

by gnoais,once

rest

thousand

while
stand-still,

it yet continues to exist as such. Nor should it be supposed

the verse justquoted:
shall be -arguingagaiust
that thus we
etc.
for, though gnoai*has been
all content
"

regaling
gained,there
"

is

contentment

no

of peace, and
'supreme fulfilment of every
the
the duty of establishing
want

from

be no
there can
consequently
remaining
duty,'there evidently
mind

in

thus

the

rest
perfect

Knower

and
to

were

of course, layby that unseen

by the Mimdnwk"K) which

future birth.
store
even

having spent itself out

here cz".,the doing away

unseen

which

do

Brahman

be

not
on

so

for, that

"

unseen

present
somethingtangibly

with

peace, there remains no

future effect for this

even
logic,

were

this need

But

'

of mental
an

again be asked if
he would,
obey formal injunctions,
called Dharma
store (of Karma,
relate him to
would necessarily
It may

peace.

what

stands

in the

way

to imagine
necessity
logical
cause.

unseen

and
study, contemplation,

For, if that
assimilation

'

way with what stands in the way of realization of

will be supposed to lead to future birth* Thus,
formal Vedic
in obeying
objection
housholder who has already accomplished

there being no
therefore,
the
injunctions,

gnosismay,

like

one

who

with such formal

*

as

take up
yet seeks gnosis,

ceremonies

as

ciation
renun-

the Ndndi-srdddka,*

The

of oblations to the maaes

occasions
of the ancestors
offering
on
of joy" especially
when a son is about to be born, or is about
be
to
initiated into that sanctum passingthrough which
twice*
he becomes
a
'
born and gainsthe rightof continuingthe line by offeringsuch oblations
in time to come.
The occasion of formal sannydsa (renunciation)
of
is one
highestjoy in the family,
for its efficacy
extends
up to relievingeven
the manes
of all the ancestors from the bondage of their peculiar exis*
tenoe and placethem
within easy reach of final liberation.
Taking up
renunciation ' is perhapsawkward
English,but the importance attached
to renunciation which is a distinct
stage in life with duties peculiarto
itskind is best expressed
to one's
by that awkward
phrasecorresponding
a
taking
office,
responsible
up
'

171
and
fasts,
keeping
vigils,
of is not

the like.Though the sr"ddha

spoken

to
enjoinedpreliminary
distinctly

takingnp renuncia~
stillthis renunciation' being only
tton-of-the-AccornpUshed
another

more

form of renunciation-of-the-Seeker must

advanced

follow the rules of its original,This follows

from the

even

the type of the

sacrifice,
analogyof the agniahthomct

atiratra

and other sacrificeswhich therefore follow the rules of their

Thus therefore even

this renunciation-of-the-acoomoriginal,
should be done likethe other renunciation with reciting
plished
the Praisha etc.,and givingup
wife,children and the rest
"

"

spokenof in
The words

the text.
*

and the rest

'

put after wife,children,relatives,

refer to servants,animals, houses,fields,

and all other
friends,

temporalgoods.The word 'and' before 'the studyof the Veda*

hiatus which
creates a kind of syntactical
has the object
of
implyingthat even those thingsshould be given up which are
of use in uuderstauding
and applyingthe Veda, viz.,grammar,
the Epics,the Purdnas
and the like. The giving up of
logic,
and light literature of kinds which
conpoetry, drama
strain caused
duces only to temporary relief of mental
by artificial curiosityand excitement, goes without saying.
All ceremonial worship of every
description refers to all
whatever:
Karma
temporal, constant, occasional
spiritual,
children
and the like. Givingup
propitiatory
prohibited,
and the rest impliesthe giving up of every temporal good;
implies
givingup 'all ceremonial worshipof every description'
the givingup of the hope of enjoyment in the next would,
Givingnp the
hope which acts as a stronglydistractive cause.
whole universe' means
givingup that devotional worshipof
'

'

'

'

"

'

the

Virat which

fruit. The
to the

word

Hiranyagarbkawhich

of the Sutrdtman
to

has mastery over the whole universe as its

of devotion
'even' suggests abandonment

; as

leads to mastery over

also of " study" and the rest

realization of the Essence.

tends to

happinessin

He

this world

wife,children and the

rest and

Hiranyagarbha,This

is done

the

plane
conducing

give up all that

next, beginningwith

should
or

the

ending with devotion to the

the formula called
by reciting

172
Praisfut, The

renonncer

with him.
etc.,

The

impliesthat
the mrti

he may

shoes

take wooden

use' suggested
in the words
the
concealing

consists in

in

before

'and'

cloth,a coveringto ward off cold,and wooden

shoes,these he may keep ; nothingbesides."

"

The

word

keep only the rag

'a small covering*
Say's
etc.,for use.

:"

Two rags,

"

should then

animals and

keepingaway

'

keep life

secret

venomous

and

body

gether/
to-

partsunder

the rag,
with the
reptiles

in providingagainst cold with the covering,

bamboo-stick,

keepingaway from contact with unclean spots on

the way by moving in the wooden shoes impliedby the word
and.' The doing good to the world at large'consists in
enablingpeopleto aquiregood Karma
by offering
proper
salutation food etc. to the sannyasinrecognised
by the insignia
and

in

'

'

of his order,viz.,the bamboo-stick

that
implies

the

sannyasinshould

and the

rest.

This

also

attend to such conduct

as

is

proper to the station he belongsto and is seen to be proper

from similar conduct in others in the same
line.
It is further said with

the view

of

adoptingof
but

the rag etc.,for use is not

convenient arrangement only:

suggestingthat

the

injunction,

necessary

"

"And

this

is not

necessary."^

That the Paramahamsa

should take up the 'rag'and the

rest is no necessary injunction,
it is onlya contingent
or convenient
suggestion.This and the bamboo-stick in particular,
is however necessary in the case
of one who is
in the

only

order- styledRennnciation-of-the-Seeker.

Parting with

stick is thus
"

The
"

The

and

upbraidedin

the smrti

"

contact of the

body

go without the stick

constant

; never

"

covered

by thrice

"

bow."

with

the

penance for this breach

is set down at a hundred

the stick is

lengthan
is

the

enjoinedas

even

arrow

spoken of
Pr"n"yAmM :

over

space

flies off the

in

"He

the snfrti
must

do

173

partingfrota the stick.*' The text proceeds

to explainthe necessary condition of the paramahamsa in
and answer
:
the followingquestion
a

hundred

on

'

"

'necessary?'only

is then

"What
"

no

"no

tuft of hair

on

covering-/"

the

stick

this: 'no

sacred thread

the head, no
Paramahamsa

goes

about

"(as he likes)."
As

in Reuunciation-of-the-Seeker

one

has

absence

of the

to
necessarilyenjoined
him, so is absence of stick and coveringa necessary character
of the true ascetic ; for,otherwise the mind being distracted
with thoughts about the preservation
or obtainingof the
will never
find that yoga which
bamboo-stick and the covering,
of the thinking
of transformations
consists in suppression
This is not good,for,as the rule has it, the bride
principle."
life." The
is never
espousedat the cost of the bridegroom's
to the doubt how
text adds by way of suggestingan answer

tuft of hair and

the

sacred

thread

"

"

he should manage
"

heat

Neither

occasions of cold etc.

on

nor

cold, neither

neither

respect

"

the

(conditions)."

nor

entirelysuspended from

The ascetic with his mind

knows
in

pleasure nor pain,

all
rebuff," he is above

"

six

no

cold,for,he does

playfeels no

cold

even

:"

not

feel it.

on

As

action

child

engaged
morning though all

winter

uncovered, so does the ascetic engrossedin the supreme

"

Self

feelingof heat
be similarly
in the hot season
explained. So also the
may
for the downpour of rain on
his body
absence of all feeling
Since he feels neither cold nor
heat it
in the rainyseason.
not
pleasureor pain
goes without sayingthat he knows
Cold producespleasurable
sensations
coming of these two sources.
in the hot season
and heat in the cold season.
Respect
of feelingshowed
and generalwamth
refers to the reception
Rebuff" refersto the coldness shown by others.
by others ;
know

no

cold whatever.

The

absence

of the

"

"

"

"

"

When

the

ascetic has

none

beside himself in the whole

174
universe there is no
of

Bence

the

"respect or

pairsof

for

room

rebuff." The at"

or
"respect

rebuff" refers also to the absence

dislikes for friends and

likes and

enemies

of all
etc.

sion,
deluThe "six conditions "are Jiungerand thirst,griefand
decayand death. These three pairsbelongrespectively
the mind, and the body, and as the ascetic,
to the vitalbreath,
with the

one

in his

Self,knows

none

"

be

condition of trance, how

and the like be kept off

in the
possible

distractioncoming of scandal
of break ?
from the asceticduringmoments
can

with this in mind

"

He

lias

stillbe

It may

"six conditions.

the
transcending

doubted,all this may

per
nothing impro-

of these,there is

It has been said

"

given

up

scandal, pride, rivalry, self-

sure,
pleapraise, self-assertion, desire, revenge,
avarioe,
perpain, passion, anger,
the
"verseness,
Joy,jealousy, egoism and

"

"like."
of evil to any one
by others.
attributing
consists in the feelingof one's superiority
over
Pride
others.
Rivalry is the desire to equalothers in learning,
wealth etc.
tual
Self-praiseconsists in declaringone's spiriSelf-assertion
(orother)performancesbefore others.
nefit.
or
awing others for one's beexpresses itselfin suppressing
is greedof wealth and chattel.
Desire
"Revenge"
is burningdesire for the destruction of one's foes.
Pleasure
"

"

Scandal

"

is the

"

"

"

"

"

"

"

"

"

"

"

of fulfilment of

desire

the

happening of
something agreeable."Pain "is the oppositeof pleasure.
Passion
is desire for the company
of women.
Anger
is the excitement of feeling
born of interrupteddesire.
Avarice
manifests itselfin the pain one feels on
parting
comes

"

"

"

"

with wealth.
such

some

or

"

"

Perverseness" refers to perverseness

is seen

in those attached to

"

lect
of intel-

thingsnot reallygood,
takingthem to be good and vice versa.
Joy is that feeling
which is indicativeof mental pleasure,
and is also conducive
to the increase of that pleasure."Jealousy is that which
views even merits ia the opposite
light. Egoism is mistakas

"

"

"

"

"

176
self. Both these refer to the doer
to has connection

with

the

'

illusion' here referred

this

of enjoyment,and
objects

illusion

which
in that verse
Bhagvad-Gitd
explained
of this illusion
sa^s give up all imaginings etc. The cause
is fourfold :
Ignorance( avidya) is takingthe
viz..Ignorance,
evil and non-dtma?i, to be eternal,pure,
non-eternal,
impure,.
good and dtman "says an aphorism* of Patanjali.The first
permanen
is believing
mountains, streams, and the like which are imto be permanent ; the second consists in mistaking
for quitepure the impurebody of wife,child and the like ; the
and the like
third arises from regarding
husbandry,commerce,
all evil ; the fourth is takingthe
as goodthoughtheyare
really
bodyof wife child and the rest which is only subordinate to self
the phyand entirely
to be one's real selffrom confounding
sical
false,
of these
sheath (offood)with the selfbeyond it. The cause
born of
"/#.,'doubt* and the rest,is ignoranceand impressions
This
Brahman,
which cover the essence
of the Unit
ignorance
with knowledge
of the Paramakamsa-SiSCQkic
is destroyed
ignorance
of ignoof the importof the great Texts ; and impressions
rance
done away with by the practice
of Yoga. In the conare
fusion
about pointsof the compass
justreferred to by way of
there is possibility
of itsrepetition
because,though
illustration,
the originalcause
is removed, impressions
born of that cause
have not been demolished. In the case of the (Paramakamsa
whoia an ) ascetic both these causes
of illusionhaving been laid
at rest,there is no possibility
of doubt
and its accompaniments.
the impossibility
of a return
therefore,
Considering,
manifold

of the

as

"

"

"

"

'

of doubt and the rest,it has been well said that the ascetic is
"

free from those causes.

constantly
of" doubtetc,"
is constant
causes
"

"

This destruction of the

"

inasmuch

as

this destruction

of

and itsimpressions
be undone
ignorance
never
can
it is once
accomplished.The text furtherrefers to the
of this destruction being constant
:

after
cause

'

"

"

He

is permanently

The pronoun

'

enlightened in It."

It ' refersto that well-known

*

Oh. IL

Aph,V.

supreme

Atman

177

objectof all the Upaniskads. This ascetic is

for ever awake in the lightof this supreme Atman. For, it is
onlythe ascetic who, bearingin mind the text : "The patient
Brdhmana
havingknown It should harmonise himself in the
which

is the

one

waste
Self,he should not be deluded away by words ; it is mere
of breath ;" gets over all mental destruction with the force of
lightenment
Yoga, and acquires harmony in the Se'lf^'. Thus this "enthe destruction of
beingpermanent and eternal,
and its impressionswhich
must
ignorance
disappearwith the
lightof this knowledge,is bound to be equallypermanent and
"

"

eternal.

Atman,
this supreme
proceedsto distinguish
revealed,from the personalCreator of the logicians
:

The
thus

then

text

"

"And

this

is

harmony

mere

Self."

in the

Brahman,

the

object of all

other than one's Self

and

the

is
Upaniskad-tesichmg,

none

Yogin gainsconviction of theis truth

rests himself in peace and harmony. Next
is described
nature
of the Illumination thus breaking upon
the ascetic
:

"I

the

"

that

am
"

"

cloud

moveable,

of

one,

thought"

all bliss

all

;" that

im-

peace,

is my

highest

glory".

The ascetic gainsthe conviction

all peace

free from

all distraction

that

Supreme Being,
beginningwith anger and
am

havingno action whatever; above all

uniform
distinction of like and unlike,ofpart and whole ; one
of existence,
essence
thought and bliss. This essential Brahis the real glory, the real form or nature of the Yogin.
man
This has no relation with doing or suffering
; for,all doingand
the
is of illusion. It may be asked if pure bliss were
suffering
and if the self within is nothing but this
nature of Brak man
the like;immoveable

"

from

"

Brahman, how is it that

our

we

present'condition ?
thus
23

with
explained

do not feel this native bliss in this

This

fore
realization of bliss is there-

illustrationbv those who know

"

178

"

Bntter,thoughpresentin every limb of the^eow conduces

the best
as
"naught to her nourishment; it serves
"

"

being worked

medicine to its producer on

In the

form.

proper

fulgent
highestef-

the

manner,

same

into ife

out

like the said

Lord, presentin all beings,even

to them
of any practical
is never
use
"butter,
perlyrealized through the force of devotion."

tillpro-

"

If teacher,father,
brother and others who

stood in that relation

station of
to the ascetic in his previous

life,shonld,being

themselves yetdevoted to the path of action and

being full of
by upbraidinghim for

ignorantfaith,try to unsettle his mind

havinggivenup the tuft of hair,the sacred thread,the
dailyadorations and the like,he should presentlyseek
in the following
conviction :

three
faction
satis-

"

,"That

tuft, That

is the

"consists
"

in the

the

as

of

all

the

of supreme

set forth in and

this itself

Upanishads ;

of

sense

unit."

one

'That' refers to the knowledge of Brahaman

attainable from

adoration

knowledge

the

only

the

thread,"

destruction

from

separateness

"Atman

the

now

the

serves

purpose of all external marks such as the tuft and the thread
and all external forms of worship like the three adorations,
That heaven

etc.

and

its forms

reach of Brahman
but

which

is the

such

as

for all

the

mere

kdh have this very idea in mind

panishad:
"

The
*'

tuft,etc.,is

of

Brahman-,

this bliss."*
when

they say

not

The

"

The

rest

of

dtharvani-

in the Brahmo-

"

enlightened
havingshorn his head
of hair shonld giveup also that

"sacred
"to

ship
wor-

beyond the
objectivehappiness is nothing

of the bliss
particle
of
beingslive onlyby a particle
a

of all

promised result

thread

that

"Brahman.

thread

he should
which

It is
*

clear of the
external

henceforward

is the

thread

inasmuch

BrhaddranyaJu*.

sign, the

bind

immutable
as

tnft

himself
supreme

it

binds,

179

*'

is

together; and this thread

Brdhmana
; that
highest essence

holds

"*

*'

this thread has entered into the

"

whole

the

understands

who

secret

inner

The thread

of the Veda*

donbt

no

of the

hangs the
jewels
many

which

on

like so
phenominal even
who understands
yoga,
on
a string, that the ascetic
The
about him.
should wear
the light,
and has seen
should cast away
knower, firm in the highestYoga,,
the livingconscious
thread he wears,
the objective
whole of the

*'

*'

"

"

*'

"

of

the thread
find its place on
must
intellegence
Brahman.
Having found that placenothingpollutes
"him, nothingmakes him unholy such is the power
Those
"of that thread of gnosisthus running within.

"

"

"

of the thread,the true

""bearers of the sacrificial badge,*who have gnosis for
"
the tuft of hair on the head, gnosisfor their ground

""

indeed

**

of

to formal

"

aim

"

He

"

"

"

"

**

*'

*'

to
can

sacrifice.

of their life,for
has

who

no

Gnosis

gives title
is the highest
pure and holy.

which

indeed
all

gnosisis

other tuft of hair but

the flame

like the upof him

even
of gnosis going out
rising flame of fire is the true knower keeping
his head, not those who
tuft over
the
necessary

or beautiful form.
the hair in any prescribed
entitled to
are
and others as
Brdhmanak
Such
in the Veda should
rites prescribed
certain religious
wear

of
bear this thread alone,for,that is the real mark
is
having got the rightto perform the said rites. He
the

"

said

"

Brdhmana

"Q?

knowers

true

faith,
gnosis for the thread

"

"

the

are

by

knowers
who

the tuft

should

"

say those who

wear

is

the whole

as

the thread

step ;
supreme
this thread ; he is the real

"

thread

be

sacrificialthread is

highest resort, the

the

For, that

well

as

This

gnosisand gnosis alone.

*'

perform

wears

to

of Brahman

knower

worshipper,

know."

supposedto give the

sacrifices etc.

the

Before

rites.
perform any .religious

the

capacity
spiritual
formallygiven no ono

necessary

thread

is

180

of the

of

oneness

'

tuft ' and

spoken of in the idstram,

scious
the egoisticsubjectof all confrom
knowledge of the sense

Paramdtma

present as
acts, brought about

Jivdtmd

and

tUe

Knowledge
'twilight-worship.'

also the

So

'thread.'

the

ascetic has got both

plainthe

it is

Thns

of that sense
great Text, demolishes the whole
The impossibility
of separatenesswhich is born of illusion.^
of

the

of

the

of this demolishion
the

of

thus

of the two

one-ness

into each other

assigns to the
together. It being so, the
be able to

is -answered

Thus

words

speak,

time

beginningwith
question what

of faith will

blind devotees

never

manner.

question"which is the path" in

He should give up wife children"

the
"

in

is their condition" is answered

"

The

to

which
twilight-worship*
when
day and night meet

the ascetic in any

move

fuse,so

the two

is

"

and this is the real

Veda

the

soul

soul and supreme

"

point where

at the

brought about

again, is the peculiarmerit

tion
accomplished. This direct convic-

this illusion

rise of

the
etc.

th'e

is then necessary etc. ;" and this is further amplified

"
free from etc." The text
He is constantly
in the words

words

what

"

proceedsto

now

sum

subjectthus

finish the

up and

lie is

given up all desire

"Having
highest Unit."

"

centred

in

the

"

Anger, avarice,and the like springfrom desire ; desire

being givenup all such faults of the mind disappear. The

Vajasaneyinah
say
*

The

word

placed at
This is the
tho
onenoss

is

It has been said this

"

joint.'Ordinarilythe jointis
the beginning and end of day when
night joins with day.'
moment
of twilight-worship. Raja-yogainterpretsit to mean
Sandhyi which

the

is realized.

fusion

the

SushumnA

"

means

'

point where

The

of

individual

the

Ida, and

when

both

and
twilights

soul

merges

Hatha-yogaalso has its

and,
twilight-worship
the

mind

with this in

at

true

Pingala,
"

own

the

soul and

supreme

of
interpretation
sun-

and

moon-

Sandhyd.

breaths

in

together,is the real pointof all formal

enough, such fusion does take place at both

midday

flow

into the

and

midnight.

181

puruska

is all desire."

desire rests
'

of the

mind

The

in the
uninterruptedly

freed

yogin

from

Unit.

such

here be considered

Sanny"sinahas have not

of carrying out Vedic
able to giveup the vdsand
injunctionsand therefore go about with the prescribedstick
these Sannydsinah who are only 'seekers,'do not
in hand,
carrying no prescribedstick, like
respect the Paramakamsa
said with the view of answering this
them.
It has been
It may
yet been

"

doubt
"

"

is called the bearer of

He

ofgnosis; the bearer of the

hope andr desire,he is void

bears the true stick

"

stick is bound

"

true

"

knowledge, renunciation, self-control and the

terrible hell called
like finds his place in the most
He who lives only for alms is the sinner
Raurava.
of the real Sannyasin"
the vow
violating

gnosis.

to

"

hamsa.

The

of two

kinds

stick' which

'one

and
spiritual

three sticks

'

of

Tridandin

three

corporeal.*These
Restraint

he

"

"

"

Restraint of
he
is

That
'

who

bears

is

physical,just as much as the

trulyconsist of vocal, mental,
thus described by Manu.
these

carries

speech,restraint

who
to

carries these

say

is made
of

an

Paramahamsa

of these is thus described

nature

"

are

the

real Parama-

of mind, restraint

three

firmly in his
intellect is the real Tridandin.
Having controlled
himself with these three in his relations to all beings
whatever and having controlled all desire and anger,
he finds the highestbliss possible.5'
"

"

"

of all

virtues,forbear-

is the

(danda) of speech,restraint

of act,

"

The

of the

it clear who

This difference will make

'

is void

who

He

wooden

ance,

"

"

) who

';

"

stick ( Ekadandin

one

to

mean

these

body ;
ordinarySannydsin.
"

are

three

restraint

of

three

"

"

which

the

Daksha

of mind, restraint of act,

danda

the word

by

firmlyabout
means

stick

'

him
as

speech, restraint

sticks

ordained

as

is the

well

as

'

of

mind,

the

mark

straint
restraint
re-

of

real

Tridandin.

"third

in absence

"

also.

Paramahamsa

order

"fourth

It

"

dandin, the form

being so,
in

the

Ekadandi,
of pure
danda
of

looked

its effects be

He

memory.

should

mentioned

who
delude

himself

by

enforces,and

sannyasa

varietyof ills continue

is obvious.

makes
should
"

Seeing that one

people invite him, as
This fellow being
no

distinction

not

Pollution

of all the

Smrti

who

take,

as

and

touches

not

is

an

the
;"

in restraint

is the

He

of

real

the danda

this

that

spiritual

in

consequence
its opposite the
"

side

by

chance

with

it

with

to

of this trick of

essential

simple change

truth

of the

of

gained

dress

wooden

which

stick in

terrible hell called Raurava

his mind.

to oppress

is clad in the

garb

of

The

reason

hamsa
Parama-

in

duty bound, for a meal at their

desirous
of satisfyingthe palate

to what

thus

four varndh"

refer to the

side

most

tri-

to be each

carries

happen

thus goes about

hand, finds his placein the

the

the

into the belief that he has

the

to

destroysignorance

danda.

by association,the
not
knowing this

of existence

the end

house.

useful

for a moment
escape the mind
distraction ; it is therefore that

physical stick"is
preclude,as it were

for,a

as

the

is bound

considered

are

being

time

some

may

he

Veda;

might

some

Veda

qj3on

in

incarnate.

real Paramahamsa

gnosis. It

belonging

gnosis which

should

found

are

one

the

others

of its

consequence

moderation

"

forbearance, he is

of Vishnu

silence "and

as

speech, etc., just so

and

of in

and

all observance

by

by

"

is the

spoken

"

danda

Pitamaha:

Says

bscetic-Paramahamsa

The

"

Tridandin

of the

marks

These

in diet."

about

comes

"

of act"

explains"Restraint

Smrti

Another

second

of desire, the

of Prdndydma."
practice

the

from

"

silence,the

in

first consists

The

he

gathers

should

take and

what

he

sin

through ignorance.
Take
sannyasin through food" ;
"

these

real knower

ignoramus and

and

similar

alone.
must

The

from

texts
one

under

deserve hell.

the
sideration
con-

It is be-

184'

"

refers to such

"

this difference

is with

Yoginah. It

not

are

as

that it has been said before: he is not the real

in mind
And

the upper part of

for alms ;"

piece of cloth aud keep another for

the body. Thus should he go about

"

"

sannyasin from before and is equalin

all other respects,to him might salutation be made,
and to no one else ;"
has been

who

He

yet another S?nrti

said in

has been

what

sannyasin.

"

"

such

refers to
has

make.

salutation to

no

Brahmana

defininga

ascetics;for the

no

are

as

has it been

Hence

he

"

Paramahamsa

is above

said while

praise,beyond

tion/'
saluta-

"

refers to the
Being above "'all ceremonies of the dead
for offeringoblations
absence of all duty in the Paramahamsa
of
Gay a, through excess
made
ignoratfaith. The reference to "praise and blame"
before was
vexation
from
meant
to prevent any
praise aud
blame coming from
others. The
reference in this placeis
meant
to show that the Paramahamsa
himself givesno graise
to anscesters

blame.

or

mere

The

chance'

words

'

of God'

should

he

become

the mendicant

refer to his

of

particular
about 'worship
no

"

Going

for

these six should

"

"

relates

about

alms, tellingthe beads of the rosary,

cleanliness,bath, meditation, worship of- God :"

"

as

penalorder

some

only

always be

to

who

one

between

'

meditation

limited

to

ascetic

has

no

with the
sense

of

and

short time

"no
'

yet

devotion

and

the

like,or

worshipand

the

'

as

invariably

full asectic.
The

the latter to all time.

as

whatever
he

has

no

like,so he has

and texts and the like

It has

difference

lies in the former

of gnosis consisting
of
philosophy
of words

to

;"

invocation etc."

temporalintercourse

praise,blame and
of the form

'

attended

of the ruler
is not

been said with this in mind

the

the

being bound by
as to
ordinarythings. The resolve
spoken of in the Smrti :

resolve

"

holyplaceslike

at

being
As

of the form

the
of

duties
spiritual
nothing to do

discussions

about

185
That form

of consciousness which

tlie implied
meaning of the term
"

art That :" The

Thou

is the Witness
'Thou*

all,is
the great text

in

of the term

plain sense

of

is that

form

of consciousness which is encased in the body. This,however,

the term is other
is not the impliedsense." In its plainsense
the "That"

than
the

spokenof

sense

whatever

and is other than the

body

of another

others

with it in the

said text;
of meum
connected with all acts of any individual
which refers to his body
is part of this plainsense
as

one

impliedsense

causes

the

These

and

inasmuch

is the

similar
as

Hence

of tuum

sense

he

and
unconscious^

is known

thoughtsnever

enter

his mind
"

has

nob

is for

the

even

his

permanent residence,he would

of

meum

and tuum

distractionin moments
should

suffer

in view

or

monastary

become

and his mind

when

prosper.

this

the

world.'

the ascetic'smind,

placewhere

acquires
any placesuch

as

as

lost in Brahman.

ever

he

"

to the
referring
with regard to
plain form of

same

;"All else besides this implied and

consiousness

sense

the

to

rest

or

the

"

for,if
like

as

to

the

attached

will feel the

objectof

meum

force of
and

tuum

Says Gaudapadacharyawith

this

"

praiseor salutation,
beyond the duty of
oblations to the manes
of his ancesters ; his
"offering
placeis neither fixed nor moving he is the pet of

He is above

"

"

"'mere

chance."

should not keep any

He

other metal either for alms

as

he should not

Yama
"

or

for

use

in

bind himself to any

worshipjustas

much

placewhatever.

Says

"

The asceticshould
he should

"

Also Mann
"

utensils of silver,gold,or any

He

.24

of

goldnor

of iron

any of them."

"

keephole-lesspots other than those of metals :"

these may be purified
with mere
clay like the laddie

may
"

not
keepno ntensils,
have nothingto do with

186

in

"

wood, clay

too

Baudhayana

And

bamboo

or

"

"

"

"

"

son

polj,
Prajapati."

"

of leaves

He should further receive no

pupils.Says Manu

He should go about all alone

"

attained.

be

"goal to

to attach itself

one

Spiritual
power

to, does

the

on

findingonly

leave

never

"

intent

mind

with

him, does

decline."

"never

Also Medhatithi
"

the

of

the

are

plucked and brought with his

the leaf of the Batayanor
But never
hands.
use
own
the Peepalor the Karanja. Even under the narrow*
for
eat off a bronze-plate,
est straits should he never
one
eatingoff a bronze-plateeats nothingbut dirt
and filth; nor should he use gold, silver,
copper, tin,
lead or clayfor his pots."

should eat

He
"

"

of wild cucumbers

for,these alone

allowed to the ascetic by Manu

"

"

be made

sacrifice. The potmay

"

"

abode,desire of fine pots,etc.,for

layingby a
store,the taking of pupils,sleepingby day, vain
"talk, these six degrade the ascetic into bondage.
Fixed abode refers to staying over
one
day in a
and over five in a city,at any time other
village,
than the rainyseason.
Desire of fine pots,etc.,for

Fixed

use,

"

"

"

"

"

"

use

has reference to the

collection of pots made

"

wild cucumber

"

preserved
though it be of
alms.
Laying by a store

"

and the

"

stick

"

the

presentstick may

"

out

or

or

the like for

use

like;not
use

for

refers

at

one

some

of these should be

eating or collecting
to laying by some
future

time

have to be abandoned

useless. Taking of

as

when
worn

pupilsrefers to accepting
.even
or
pupilsfor service,
wages, worship,notoriety
through compassion. Day is gnosis both being
"all light; night is ignorance,indifference towards
! "gnbsis is sleeping
by day. Vain talk consists of
"

"

'

..-.

of

187
"

such

refers not to spiritual

matters but
as
prattle
"to
alms or praiseof gods and the like, or even
to
while going
out of compassion,
answeringquestions
by the road side."

...

"

'k

Not

onlyshould

much

so

as

he take

no

them, for,even

see

he should

but
pupils,
such

not

even

bondage.

seeing creates

impliesthat the ascetic should not concern

himself with other thingsprohibited
in the Smrti.
These are
pointedout by Medhatithi :
The text further

"

"

The

ascetic should
"urine

take, even as he does not touch

these'"six: moveables, immoveables,
foeces,

or

never

He should avoid at
seeds,metals, poisonsand arms.
like the wife of another,chemical opera'Sa distance,
and the like."
tions,grammar, astrology,
bargains,

"

"

"

Thus

described

all those

or temporalthings
spiritual
.that stand in the way of the ascetic. Naw the text proceeds
to j)ointout, by way
of question
and answer,
the greatest
obstacle in his way, and insists on avoidingit altogether
:
are

"

"If

is

asked

and

"way?
"

obstacles.

"with
"he

which

"

Paulkasa,

.".should
,"..-;.."..

of

touch,

Sanskrit

touches

killer

the
the

free

take

word

for

of

that
looks

if he
of

mendicant

his

the
are

interest
at

Brahman,

gold

which

with

in

mendicant
killer

the

if he

or

consist

if the

becomes

"

"

These

which

"becomes

The

in
strong obstacle
any
is there
what?
the answer

there

gold,
with

becomes

he

takes
Self.
never

gold he
Hence
look

at,

interest."

gold with

sists
'strong obstacle' (dbddha) con-

particle
(a)attached to the word obstacle (bddka);
and this particle
obstacle
the sense
adds to the word
of
'strong'in accordance with the rule of PAnini "the particle
(a)limits or expands the meaning." An obstacle that covers
a large
ground is of course a strong obstacle.' Having said
a

'

'

188
there is 'strong obstacle,'
goldis

that

obstacle.
with

instanced

as

such

gold is looked at with 'interest* that is to say

then
of greed accompanied with strong desire,

If

sense

the mendicant

becomes

His

the killer of Brahman.

mind

gold,he constantlystrives to obtain and

ality
preserve it ; not only so bat with a view to establish the reof such trash he sets himself against the teaching of
the Vedanta which
declares all things to be mere
illusion.
Thus
he consoles himself with the realityof his desired
does the mendicant, as it were,
object gold. In this manner
kill or destroythat Brahman
whose
truth is proved and
is, thus
the
killer of
proclaimedin the sdstram. He
Brahman.
Says the Smrti :"
being

intent

on

"

"

He

who

says

there

is

himself

againstthe Knower
Brahman
to know
"professes
"

"

of Brahman,
without

who
and

sets

he who
become

having

It,are all killers of Brahman.

Know
him the killer
of Brahman, he is beyond the pale of all religion

"

"

he

Brahman,

no

and intercourse."

If the mendicant
sin and

becomes

touches, gold,with
a

Paulka"a-

thus set forth in the Smrti

"That

medicant
with

"

his

zemi-Mlechhcha.

falls into
The

sin is

"

falls in
semen

he
interest,

and

no

time

who

who

consciouslyparts

beginsto layby a

store

of

wealth."

"

Nor should
the mendicant
the witness of

gold be taken with interest.If he still takes it,

by this his act,puts the self;
al!l consciousness,
body and senses, ever
free""into contact and

bondage;for,he thus disbelieves in the freedom

makes it the enjoyerof gold and the like. This
the root of all sin. Says the Smrti
:

of self and
delusion

is

"

14

Who

understands self to be otherwise than

"is"
"

what

sin does

hia own
stealing

that thief not

Self,"

what ifcreally

commit

in thus

189

And

the killer of Self has in store thai

moreover

which

is void of the least

full of

"

thousand

"

tingeof happinessand
dire pain and misery.

which

is

destroy Self go, after death, to the

sphere called asurya (withoutthe sun) ail enveloped

Those
"

forms of

"

worfd

who

in thick darkness."

lookingat and the touchingof goldspokenin the text

is implied
also talking
or hearingof gold. In the takingof gold
is similarly
implieddealingin gold. The meaning is that all
intercourse in gold whether hearingabout it or its benefits
or
dealingin it with internal interest,is as much sin as
the lookingat, touchingand taking spokenof in the text. As
of sin the mendicant
lookingat gold with interest is cause
should not look at gold or touch it or take it. The good of
this keepingaloof from gold is thus set forth r"
In the

"

"

"All

desires

from his mind; lie wavers

away
"
not under
pain, lie is indifferent to pleasure ;
he
"renunciation
attachment
is
not
or
turn

"attached
"

"

"

having

to;

attachment

no

for

hates
nor
anything good or bad he neither
is easily put
loves; all activity of his senses
out; he is then centred in the Self."

of
Children,wife,hoase" property and the like are objects,
desire dependent on gold (i.e. wealth); whence
gold being
all desire of every kind turns away from the mind,
abandoned
doe* not stay in the mind.
Even
after cessation of desire,
from previousKarma* but even
might come
painor pleasure
these

desire. This has been

fullyexplained
the sthitaprajna.
in connection with
Temporal pain and
bliss and desire for
pleasure
beingthus ignoredeven spiritual
such bliss is easily
feels desire for the bliss
put out, for,one
of heaven onlyby inference from the pleasurehe experiences
cause

sorrow

no

or

in this world

indifferent to

temporalpleasuremust

"

and

that might
pleasure

it is but

await

him

that he

proper

grow

in the

havingbecome

indifferent to the

life after death.

It

190
\

thing
being so, he becomes void of all attachment whatever to anyin
or disagreeable thisgood or bad,that is to say agreeable
This impliesthat he feels no hate,
world as well as the next.

for,such

hates not

knower

he love any

love and hate,stands

at

senses

.beingaccomplishedecstatic

"

question

The

length; the

enlargedupon
of avoiding
advisability

the

whatever with gold and the like.

all contact

proceedsto conclude
:
ciation^of-the-accomplished
"

subject"fRenun-r

"

delightfully

becomes

"He

satisfied

in

theful-

of #11 duties

fllment
'_'

-' I am
by the .knowledge
of alltfansthe permanent
."Brahman'
source
"cendent; bliss, the one fountain, of all light."

ft

Th{sParama-kamsa-a,scetic
of

the

text then

The

been answered

has been

same

with

connection

placein

this

is their condition "has

what

before in brief and at

"

is

trance

interrupted.

never

in

The person who, thus aftove

of all his
in dtman has the activity

ever

This

end.

an

does

him.

doinggood to

one

Nor

his direst enemy.

even

Mfiling

all duties

Brahman'

?'!'am

self which

"condition
acquiresthe delightful

whatever

gaining the conviction

described
in the Upaniskads as that supreme
is all joy and all light. Says the Snirti:
On

"

'
-

'

,^.

fied in

"

'
.

Regalingall content

"

"remains

supreme

nothing

he
".remain,''

must

fulfilment
for the
be

"

."":-.

in the nectar

of gnosis, fully
gatisof

Yogin

just"so

every;
to

many

dotty,there

do, if anything
removes

behind

gnosis"

"
'

;..."-

"

::-;.!'i

the

Lord

Vidyatirtha thus

May
bondage

from

supreme

end of existence.

End

the

heart, give

us

of the fifth Chapteron

destroyingthe
the whole

tie

of

of the last and

"Renuciation-

of-the-accomplished."

WORDS

ENGLISHED

NOT

IN

Ayur-veda

Akargana

"

"

Days peculiarto sacrifice.

The

Science

of medicine

Animd

life,particularly

of

which

life.

preserves

"

eightoccult

of the

One

physical
becoming
Anuvdka

The

yoga.
small

as

an

as

powers

of

power

of

Brdhmana
The

knower

Buddha

"

Ck"nddla

of the five breaths ; the breath

regions.

"

child

The

"

at the lower

upon

has

Non-Being.

woman.

eat

to

fifteen

"

only
and

on,

for

first

the

in the

lessen them

the next

one

three

two,

one,

so

days,and

order

same

-demon

in which

of penance,

monthfuls

asura

S'udra

"

A kind

PI. of

begotten by

Brdhmana-

Chdndrdyana

Asat"

Asurdh

dha.
Bud-

Lord

Enlightened
; the

of

Veda.

One

of Brahman.

"

The

Apdna

"

atom.

section, especially
a section

A
the

TEXT.

THE

fifteen.

j non-sura

(god).

Chdturmdsya
"

AtirAtra

.
"

sacrifice of
particular

particularsacrifice.

er
the dark-

Dakshindyana

kind.

"

periodwhen

The

of

sense

makes

; that which

makes

Danda

in fact the Jiva.

of the

Eka-d."
three

in

fires

what

kept by

One

The

first

formless
all-pervading

element.

knower

of Self,

bearingthree

stick with

Dar'sa

Atma-Jndnin-^25

bearinga singlestick.

Tri'd."

"

The

One

is called the

Agnihotra.

Akdsa

"

A stick.

AAavaniya"
One

is in the

the

scparateness in Brahman,

householder

sun

solstice.

summer

Ne-science

the

The

three

sticks

or

the

knots.

"

oblation offered every

day of

the dark

th
fifteen-

fortnight.

194
Mdntrikdk"

Dvaita"
Duality; opposedto Advaita.

believingin

Those

or

practising

in-cantations.

Gdyatri
"

The

metre
particular
such

one

of that

line which

metrical

efficacious when
particularly

Maya

name.

is

"

illusion.

Illusion ; cosmic

recited.

Niyama

Hirnyagarbha

"

"

The

Brahman

See

manifestation

cosmic

the subtile

upon

of

plane.

Parmatma

fsvara
The

reflectionof consciousness

cosmic

Paurnamdsya
"

day

History.
Jaina
Follower of the Jina.

Pradhana

The individual Soul.

by

agnisthoma,
cular
; A parti-

formal sacrifice.

religion
; also the

in

matter
; so

ed
call-

Sdnkhya.
"

glory
"

aum.

law of

Pranay"ma
"

The
"

A root whose

dust put into

Krchckhra

"

in

which

one

by day
days,then only once by night
the next three,and keeps three
for the

Yoga-Sutraaph. LJV.
"

The
on

manifestation of Brahman

the causal

Purdna

Mahat"

Ch. II.

Prajna

first

three

fastsafter that.

inhalingretaining

Pratyahdra
See

only once

of

water

"

A kind of penance

process

and exhalingthe breath.

it of dirt.
purifies

The

cosmic

of evolution

The world of

karma.

for

the

Pranava

Karrfla"

Kataka

"

"

the condition

"

of ancestors.

manes

r-

Undifferenced

Jyotishtoma

Formal

"

PI. of Pit

"

Also called

brightfortnight.

of the

Pitarah

"

fifteenth

offered every

Oblations
"

Jivdtmd

Soul ; 'Brahman.

Supreme

in

"*

illusion.

liihasa

eats

"

"

The
"

aph. XXXII,

Sutra"

Yoga

Oh. II.

plane.

"

Religiousfables.
cosmic

of individuality. Purusha
principle
The

MantrAk"
Incantations.

"

conscious

"of
principle

; the
Sankhya-philosophy

Soul.

the

individual

195
Putrakameshti"
'

Taijasa
"

of 'sacrifice

particularform

the power

having

to

beget a

son.

Sat"

Brahman

Yoga-Sutra aph. XVII,

See

Ch. I.

The

sleight-of-hand,

"

period when

winter

Savana

in

Uttarayana

"

plane.

"

Believers

Samprajndta

the subtile

on

Tantrikdh

Being.

manifestation of

individual

The

is in the

the- sun

solstice.

"

Sacrifice.

Samkalpa
See

"

One

Sutra

Yoga

Sdnkhya

Vai'sheshika

aph. XVII.

Oh. I.

that

to

belonging

the

school

of

name.

Vedanta

"

"

of the

end

The

Philosophy bearing that

Veda

; the

name.

the

shads;

Siddhi

"

philosophy

Upaniof

the

Advaita,

"

Occult

Vidyd

power.

"

Gnosis.

Smdrta

"

Enjoined by

Vipra

the smrti.

"

Sutrdtman

"

the

Hirnyagarbha.

See

Brdhmana
class

so

The

female

nature.

Vishnu

S'ikhd"

The
tuft of hair

on

manifestation
the gross

on

S'dkti,the energising

principlein

The

called.

cosmic

Brahman
of

to

Virdt"

S'dkta"
Follower

belonging

; one

of

plane.

"

God

of that

name.

the head.

Vyahrti
"

S'iras

"

Pranava
The

mantra

to the
so

called.

S'rauta

dpajyoti etc.

gdyatri while
See

recitingit,is

Yajnv, Smr.

"

Enjoined by srutit

and

the

syllables Bhur

ed
attach-

ch. I, 23.

etc.

which

Gdyatri while
Yama
See

prefixed
recitingit,

are

to

the

"

Yoga-Sutra aph, XXX.

Ch. II,

196
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SAME

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