The Ashtavakra Gita


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jfehtavakpa (?cita

being a dialogue between King Janaka and Rislii Ashtavakra on Vedanla PUBLISHED WITH Sanskrit Text and Eng-lish Introduction Translation HY and



Officiating District and Sessions Judge, Benares

AND Author of Hinduism ; Ancient and Modern; England and India ; Plague in India ; India Past and Present, {Urdu) Shashtroktupasna (Hindi) 4'c 4'Ci new edition, Revised and Enlarged.


Published at the Office of the Vaishya Hit kari, Meerut.

1,000 COPIES.

All rights reserved.


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O-mLL. 2-JO



M. A.,







SQirawing friends and ADMIRERS

The Translator.



Introduction ...

••• I._The Way towards Realization of Self ...

II.— Expression of the Disciple's joy at Self Realization III.— Test of the Disciple's Self- Realization IV.— The Disciple's Experience Described ...


Pa9ei 1 l fi ••• 1-6 ...

6-12 ...

••• 12-15 15-16 V. — The Four Kinds of Absorption into the Atma ...

VI.— In Truth there is no Emanation or Absorption in the Atma...


— ••• ••• 17-0 18-0 VII.— Realization of Atma in Worldly Life VIII.—The Nature of Release and Bondage ...



10-20 ...

20-21 IX.

Eight Verses on Unconcernedness X.— Eight Verses on Quietude ...



XIII.— Seven Verses on Happiness ...


XIV.— Four Verses on the Disciple's Condition of Hliss ...


21-23 23-25 XI.— Eight Verses on Wisdom ...



25-27 XII.— Eight Verses on Realization of the Same by the Disciple, 27-29 ...

29-31 ...

31-32 XV.— Twenty Verses on Knowledge of XVI. — Eleven Verses on Special the Self Instruction ...




33-37 37-40 XVII.— Twenty Verses on the Condition of the Knower of Self ...

40-45 XVIII. — Hundred Verses on Peace ...


XIX. — Eight Verses on the Disciple's Rest in his Atma XX.— Fourteen Verses on the Condition of One who is Emanci ...

45-69 ...

69-71 pated in Life XXL— List of ContentB ...







71-74 ...


XJlL "s^i > i.


MAIMH 15. 1941


»> 41 46 47 69 70 Page 1 2 12 19 21 >» 74 10 3 15 4 (note) 10 13 ( note) i 8 1] 2 1 2 (note) 8 9 15 (note) 24 INTRODUCTION.

Line 21 24 10 5 For ones itself eigth nbsre Head one's himself eighth above TEXT.



f*cT3T^ realisation

f^TT^ .

realization concernedness unconcernedness pray's pries a rare rare connect allowment loss


$ cansality connects attainment lost

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The aim of all true philosophy is to raise man from the finite to the infinite an

This has also been the goal of all true religion, and more so in India than else where.

Here from time immemorial this solid seeming world has been looked upon as a dream, God as the only reality and the merging of the individual into the Uni versal Self as the highest aim of life.

Intellect however highly cultivated, duty however well performed, was never thought here to lead man to that which is beyond the intellect.

Both left him many a stage lower and it was only through complete renunciation, entire forgetfulnes of self, that he could realize the Self — the Atma within as the Self of all, and secure freedom from the ever recurring round of the Sansara and therefore bliss everlasting.

" There is no hope of immortality from wealth." "Where the I is, the Infinite is not.

When the I ceases to be I, the Infinite shines in all its glory." " The knowcr of Self (Atma) only crosses the ocean of sorrow." " Where there is duality there is fear." When all has become ones ownself, what is there to be afraid of.

Unity alone is fearlessness.

These are the dicta of philosophers and sages of India on the subject of religion and philosophy.

Various steps have been indicated for the attainment of this ideal, but they are all summed up in the words, renunciation of desire and destruction of all sense of duality.

The Yogvashishtha, one of the most respected authorities on the subject, describes them as the seven stages of Yoga or Gyiina, union with or knowledge of the Supreme.

The first is right desire (sttbhechd).


( 2 ) When man after having tasted the pleasures of the senses, finds them all to be unreal and resulting in nothing but pain, and turns his thoughts inwards, he begins to question himself as to what after all is this panorama known as the world, what have I to do in it, how far actions which give but fleeting fruits can serve my highest end, why should I waste my life in taking part in this juggler's show, what should f do to cross 'this ocean of life, where shall I find bliss which knows of no decay ?

Actuated by this desire he avoids all foolish Or idle talk, does not take pleasure in the frivolities of ordinary life, loves solitude and avoids society, does all the good he can, shuns evil, and does nothing which is likely to cause pain to others.

His words become full of sweet ness and wisdom and he begins to have love for all.

Even this tends to raise him higher than his fellows and brings the god in him into greater prominence.

But he does not stop here.

On the contrary wherever and when ever he can, he seeks the company of the wise and the good and devotes his time to the study of, and meditation upon, the problems of life.

Firmly resolved to cross the ocean of the world, he lives constantly in the company of those who both by learning and practice of Truth are likely to lead him onwards.

Performance of good actions and controlling of the mind and senses from running astray, become a part of his nature and he etiters the second stage known as the Suvichamd or right meditation.

Here he sees what he has to do, what not, distinguishes between the spheres of knowledge and ignorance, learns form his teacher and the Sastras, what he is, what is the world around htm and what is God j and tries to subdue the little, of pride, passion, avarice or attachment to the things of the haye yet been left in him.

world that may

( 3 ) He is now ready for the third stage known as the amii-sangiiii —'(non-attachment) where he cuts himself off from society more completely, betakes himself to solitude and passes his time in contemplation, on the banks of sacred rivers, in jungles or in the hills.

Study of sacred scriptures, reflection upon their meaning, cons tant thought of the vanities of the world, performance of religious duties occupy his time and prepare him for further development.

Two kinds of non-attachment (Vairagya) now dawn upon him.

The first is where he sees himself neither as the doer of action nor the enjoyer of the fruit thereof nor standing in the way of another doing what pleases him.

He no longer attaches himself to anything whatever, but knows that God ordains all and that happiness or misery is not of his doing.

Realizing that all activity of the manas (concrete mind) leads, to no thing but misery, he lets it have as little work as possible, and prepares himself for fuller renunciation of things of the world.

Company of the good, study and reflection constantly practised, soon lead him on to the second stage of non-attachment where he finds that for him there is nothing left to do but to abide in his own self.

His mind does not now run towards things of the outside world, but self-centred seeks to merge itselE into that which is Truth, Infinity and Bliss itself.

This in Yoga philosophy is described under the heads of Yama and Nh/ama.

The former comprises absten tion from (1) causing injury to others, (2) untruth, (3) incontenence, (4) theft, and (5) greed, and the latter observance of (1) purity, (2) contentment (3) self control, study and resignation to the will of God.

If one who has attained to this stage dies before he has reached the final stages of knowledge, he incarnates in the family of the good, the wise, and the pious,

( 4 ) where the practices of his former life serve to carry him onwards.

each other, In these the world three does stages not quite which cease interkp to exist though it loses the reality it once possessed.

are therefore called the waking states (jdgrat).

They Persons who have attained to these three stages, act their part in life but in a spirit of greater tranquillity than others.

Such men becomes come out a serve as beacon part of of them.

their nature What lights they to humanity.

and do, evil can never they do Good for others and their actions are guided by that highest of motives, Rama, the Janaka, absence Bhishrna, of self.

Divine men like Krishna and Yudhishthira, among Vyasa house-holders, and Sankara and may Vashishtha, be cited as Viswamitra, examples of those who acted their respective part in life, either as teachers of mankind, or as kings ruling their kingdoms for the good of their subjects, or as counsellors of kings, or as generals fighting for their cause, or as authors of works which live as long as' the v world lasts.

The next four stages are the stages of Dharna (concentration) Dhyana (meditation) and Samadhi fourth ( absorption ) stage of Gyana of the Yoga (Saticdpatti), is Sastra.

that of The the accession of purity where the world appears like a dream.

It has now lost its character of existence separate from the Infinite and is cognized as Truth and Bliss itself.

But though Unity is here cognized, the duality is not yet fully merged into it.

The mind, however, now rests in pure goodness (Sudhasatva), though the other two attributes of Rajas and Tamas have not yet alto* gether ceased to exist. • In the next stage, the stage of complete nonattachmerit (asansakti), the mind becomes

( "5 ) entirely detached from the visible like one in deep and peaceful slumber.

in latency.

All It does not function, though it exists duality has disappeared, all specific cognition gone, and the sage abides" more completely in the Infinite; His actions now become like those of a child, simple and guileless, and yet he carries on the ordinary functions of life.

His thought is however con stantly directed towards his Atma.

In ancient Hindu literature men like Suka and Bharata attained to this con» dition.

In modern times such instances are rather rare.

The next stage is Turyd, the fourth condition, which transcends the states of wakefulness*, dream and deep slumber.

For one who abides in it, nothing appears tp exist : him but there Brahman, is the neither Truth, existence the nor Infinite.

For non-existence, neither the I nor the absence thereof.

Meditation of non* I duality and avoidance of duality have ceased to be neces sary for him.

All doubt has disappeared.

All fetters of the heart have been cut asunder.

If the Karma which has given him his present incarnation, is yet unex-: hausted, he lives it out, but he is no longer of the world nor of anything in it.

He is ajiwan mukta or one eman cipated in life.

Like a lamp in a windless spot, supremely blessed, full in and out, as if he had gained something un usual, but in reality abiding in that which was in him always, himself.

the The Brahman, last stage he becomes verily Brahman is that which is beyond the fourth-1 7 urydtita thought.

It is not an Some call it Brahman, object some of speech or Siva, some the supreme abode of Vishnu, some the separation of the Prakriti (nature) from the Purusha (the Supreme Self).

All these are, however, names serving to convey but an imperfect notion of that of which no notion can be con veyed by anything in human language or anything

( 6 ) appertaining to human thought.

On entering this stage the sage becomes a videhmukta or free from embodied existence. .

Like rivers losing their name and form in the wide ocean; the sage free from both name and form attains to that which is beyond all, the Supreme, the Ever-effulgent Purusha.

Brahman itself.

Knowing Brahman he becomes has This is the goal of the philosophy of India which led its wisest and best out of the Sansara.

It still exercises and shall always exercise a deep in fluence over the lives and thoughts of all1' its people.

The conditions of modern life are generally not so favourable to its attainment as those in which life was simpler.

But even now men and women of all ranks and conditions look upon it as the crowning work of life.

It has a fascination for them which outsiders can but faintly appreciate.

The highest and the best here seek no other happiness but to avoid this recurring cycle of birth and re-birth which to them is fraught with nothing but misery.

Kings sacrifice for it their thrones.

The rich relinquish for it their most valued possessions, and men of education and position all their prospects in life and cutting all ties asunder betake themselvse to a life of mendicancy.

Most notable instances of this are daily seen in even India of to-day. Up in the Himalayas and elsewhere also will be found men possessed of the highest culture and the most refined ideas, devoting their lives to study and realization of the great problems of existence.

With the fewest personal wants, with no thought of self, with the most frugal fare and a small hut to take shelter in, they possess a peace of mind and serenity of temper, the surest indices of the peace within.

One has only to sit at the feet

■v rv ( 7 ) o.

body, I Having renounce*! this world together with the now somehow perceive the Supreme Sel£ through wisdom acquired by the teaching of the -Master.

than 4.

Just as waves, foam and bubbles are not other the water from which they emanate, even so is the world which has emanated from the Atma, I no other than the Atma.

srRRrT-msr*^ ^zikzi f^nftsu II v. u


Just as cloth, when considered in its true nature, is nothing but threads, eveu. so is the world, duly con sidered, nothing but the Atma.

^^WTO TORT rR 5*H*fo ?T£?T II


that is Whose mine.

is this Taking of mine.

be mine.

Listen Not now to that for my wealth I my stand own sake No one's.

Knowing upon this, I have this, I see relinquished conviction by do I seek which objects of I find smell, all every thing to taste, nothing sense sight, touch or hearing, even eyes, hand and ears.

though they come in contact with my nose, tongue, Thus have I conquered the earth, water, fire, air and space of which they are the attributes.

Not for my own sake do I seek the mind in me though it be, thus do I seek have I conquered the mind.

All these for the service of the deities, the forefathers, the guests and all beings.

Thus everything is miue."-Mahabharta, Aswainedha Par vu, Chap. 82.

( 8 ) 6.

cane, Just as &ugar pervades the juice of the sugar and sweetness pervades sugar, even so ia the world imposed upon Me and I pervade the world1.

3TTtTTT^RT«riRU% 3TR5R^RT^r m^ II

the 7.

The world appears to Self.

With exist the knowledge of from ignorance of Self it ceases to exist.

The snake appears to exist from ignorance of the rope, with the perception oil the rope as such, the -snake ceases to exist.

*F5l ST^T^ fif?# rTTTf^TH ^ f| II < II


Light Light am I.

illumine it.

is my inmost nature.

No other than* When the world is illumined, it is I that

WW JtRT ^Tjft ^5?t 3TR *Tfoi> W l\\\i


Oh !

The world superimposed upon me exists in me through ignorance, like silver in the mother of pearl, the snake in the rope and the water of the mirage in the sunlight.

*JI3" £*T «T^ ^TT%: *FT% 3J£% W lit oil


The world which has emanated from me resolves itself in me, as the pot in the clay, the wave in (!) i. «., The world which ia pervaded by Me of the nature oi: bliss is nothing but Bliss (Aoanda) itself.

( 9 ) the ocean and the armlet in the gold of which it is composed.

1 1 .

Oh, Wonderful am I !

Reverence to My own Self which knows of no decay and which survives even the destruction of the whole world, from Brahrna to a blade of gross.

mfa% TTrTf ^ri'trTr zm^ forwritw nun



wonderful am I !

I bow to my own Self which, though associated with various bodies, is one, never coming nor going an}-\vhere hut pervading all.

3Tfl 3T^ snft H® ^ ^rfif WUW II


Wonderful am I, b'everence to my own Self.

None is wiser than I, who though untouched with the body, yet carry the world in Me for ever.

3Tf T 3Tf *mr m HW H ^TiftrT fiN?T



belongs thought.

Oh, all wonderful am I !

Salutation that is within the range to my own Self, to whom nothing here belongs, or yet to whom of speech and

|TR %q rl^TT |TTrH ferTC ^TfRrT m^T^ II

( 10 ) 15.

Knowledge, knower'and the'object of knowledge do not in truth exist.

That in which from ignorance, these three appear to exist, That am T, the spotless.

^q^T^T m K^\i fe%®\SH®: II U II


Oh ! Sorrow has its root in duality.

There is no other cure for it except realization of the unreality of the visible and that I am the One Bliss, Intelligence, and Purity.


Knowledge alone am I ; I have imposed limi tation upon my own Self from ignorance.

Constantly reflecting upon this I have now found rest in That which is beyond the mind.

*T H srsftSRrT *TT$n *TT wifrT: %\m HTTSTCTT U


Release or bondage is not mine.

less illusion has gone.

Oh !

the world is All this cease in me, or in truth is not in me. '

*Wfkm^ fW ^ {$(%fefar RTSJrTCl n

(1) The aim of the Vedanta is not the establishment of non-duality, but the removal of duality due to error.

knower himself can not be the object The Anna or self of knowledge, or as said which in the in tha Upa nishad-"how can one know that by which he knows all this ; by whut can he know the kuowtr '{"

( 11 ) , 19 This world with the body is nothing, this I have .


The Atma is Pure Intelligence itself, how can then there be an)' superimposition of the one upon the other ?


The body, heaven and hell, release, bondage and fear, all these are mere imagination.

for Ale whose nature is Chit ' 10 do ?

What is there

3TWISR B%$ W> Xffi WWSWLti *\ II


Oh !

for Me who see no duality even in the midst of a crowd, there is a forest even here, what shall I attach myself to ?

stoh-t f| ^ #qr 3Tirfi^rr sfrRr^ q&%\ irhii


1 am not this bodj', nor is the body mine.

am not the Jiva (individualized self), I am the Chit.

I This was indeed my bondage that I was attached to em bodied existence. *

*R3R^f»W f%xT^Tr( WSRT


Oh !

in me, L the limitNess ocean, on




risimr of the wind of the mind, arise waves in the sh'tpe of in numerable worlds of diverse description.

(1) "For the Yogi who has drunk Uol hmg left to do.

If there is, he is deep of the nectar of wisdom, there is not a knower of self." This is the declaration of Vedanta.

lor the nmu ot the world Heaven, hell, who believes s.istrns and their the illusory injunctions are all to be real, not for the B.'ige who has arisen above the world.

(2) This desire of life is one of the fivo offshoots of ■hull have to be killed before the knowledge of Self is gained.

Avidva and

( 12 ) 24.

With the cessation of the wind of the mind, the boat of the unfortunate trader, the embodied self, disap pears in Me, the great fathomless Ocean.

3sir% am


In Me, the great fathomless Ocean, waves of diverse individualized selves arise, strike each other, play and disappear in a wonderful manner.


Test of the Disciple's Self-realization.

rr?nW|T^r *ftj&l TOffltft$3 Tl%: ii \ II


Says the master. — Knowing the Atma to be of the Self, still attached to the acquisition of wealth ?

the One indestructible Self, how art thou, a sage, a knower


5fffrfRTO¥TPTNft' II %%W^\ Sftft Wl ^rTl^Wft II * II


My pupil ! affection for objects which are in their nature illusory, arises from ignorance of the Self, just as desire, for a piece of mother of pearl mistaken for silver, arises from ignorance of the mother of pearl.

( 13 ) 3.

Having known thyself to be that in which this world appears to exist like waves in the ocean, why dost thou run about like one who is helpless !

3W^5t*irr^rKi HlJ^RNT^fo II tf II


Having heard of the Self which is Pure Intelli gence and Beauty itself, why art thou a slave of lust and impurity ?

^vrita ^KRR HforHft ^RTTR II


Wonderful it is, that even in the sage who sees the Self in all beings and all brings in the Self, there should be left any sense of " mine."

sni^r: TT*nt£ Hi^RsfT sqsiW: u

STTSjq SW^TI fa*S*5: %fol%^T II ^ II


Wonderful it is, that even one abiding in supp reme unity and intent upon the object of release, should be subject to desire and agitated by sensual delights.

3^3 fTR§W5m^rcTfrr§%: II


Knowing the nature of wisdom's great enemy, wonderful it is to see the sage who sees his end approach ing, cherishing love for sensual objects.

snsrf *fi$FPTwi ritsnt* fttfiffor new

( 14 ) 8.

Wonderful it is, that even to one who is un attached to objects both of this world and of the -next, who discriminates the eternal from the non-eternal, •who is bent upon emancipation, there should be and fear from that very emancipation !'

i 3tt^r w&$ v$q® t^mk ^ f=m% ti \ w


Feasted or spurned, the s;ige of controlled mind who sees only his own Self, is neither pleased nor angry.


Seeing his own body acting as if it were an other's, how should ono, of praise or censure !

great soul be disturbed by 11.

Seeing the world as an illusion, with all curio sity gone, how can the man of controlled mind fear even the approach of death !

ft*Sf *TRtf q^^TT^SIT JTfRSff: II rTRRHfTHrprcq pRl %?T *tm% 11 ^ 11


The great soul whose mind is without desire for even that which is beyond desire, who finds peace in Self-realization, what is there with which he can be com pared ?

(1) Emancipation hero means release from objects of the world.

the silkworm which shuts itself in a cocoon of its own making, man Like shuts himself in this cocoon of belief in the reality of the world and oven though tile Sastra tells him that hupuiuess lies'in breaking through it, he dreads it.

( 15 ) 13.

The man of controlled mind who knows the vi sible to he in i(s nature a mere nothing, sees not this to be attained nor that to be avoided.

^rR^Tl^m^ THINKS ftTTfoq: II *re^5*TRrn >?mr * §^iq *

1 4 To one who has washed olT all internal impurity who is free from all notion of diversity, and who has arisen above hope, enjoyment of objects coming in their natural course is neither pleasurable nor painful.

' Chapti'.u 4.

The Disciple's experience described.

* If ^I^C^i%wt:


tff ^TTTT^TrTT II \


Says the Disciple: — 0 joy !

there is


no compa rison between the sage who knows his Self, and sports in the world of sense, and those beasts of burden who are attached to the yoke of the world.

qwi itoT^ #TT: ^TsRTOT: H^rTT: U 3T^t rT5(R«raT *Jl*TT *T f qgq*TSf5T% II R II

(1) 30 31.

SayB Prahlada to Indra— '■ Without attachment, without pride, without desire and hope, free from all bonds nod dissociated from every thins, I am paesing my time in great happiness, seeing disappearance of all created objects.

the appearance arid For one that is possessed of wisdom, who is self-restrained who beholds all who is contented, things with who is without hope or desire, and the light of Self knowledge, there is no trouble, no anxiety, 0 Indra." (Mahabharata, Moksha Dharma, (Jhap. 222.


( 16 ) 2.

Oh !

The Yogi though abiding in that which Indra and other gods long for in vain, is not elated.

rTffrc*T ^utotiviu wm ^cR sriTfr u


Good and evil touch not the inner Self of him who knows That.

The ether ( Akasa) though appearing to be covered with smoke, is in truth untouched by it.

m*&n sHmn £ re^f oth ^ n s ii


choses, Who is there to prohibit from moving as he the man of great soul who has known that all this is the Self alone ?

5 In the world composed of the nounce the pleasurable and the painful.

four kinds of creatures from Brahma kuower of the Self alone to a blade of grase, it who has the strength is the to re 3TT3TPTR3:*i ^STRim 5R???^ M 6.

One amongst thousands only \ knows his own Self, free from duality, as the One Lord of (he world.

Having known this, he acts in the world under the im pulse of Karma which is already commenced to bear fruit (like a potter's wheel revolving even which set it in motion is withdrawn).

after the hand For such a one there is no fiar on any side.

(1) <*. <;.. the Jiwanmukta.

( 17 ) CUAPTKU 5.

The four kinds of absorption into the Alma.


Says the master.— No attachment to anything 'whatsoever is thine ; pure art thou, what dost thou wish to renounce ?

Merging this aggregate ' into do thou thus find ahsorption iu thy own Self.

the Atina,

3?frT *^rat RS<| qrfftfa |5ff: 11 f1% ^trI^itrhr^^ «TO ^*T II R II



The world appears in thee like bubhles find absorption in thy own self.

in the Thus knowing the Self to be One, do thou thus 3.

The Avorld though present to the senses is in real ity not iu thee, the Pure, It appears like the snake iu the rope.

Do thou thus find absorption in thy own Self.


*TH5ftf^raj: tf^fo m STSf II v* II


The same in pleasure and pain, full, equal in hope and disappointment, equal in life and death, do thou thus find absorption in thy oavh Self.

(!) 01 thu body, the scuscs, the mind, tho intellect and the vital oiri.


( 18 ) In Chapter.


Truth there is no emanation nor absorption in the Atma.

%frf w* ^m *


Says the Disciple ; —As space unbounded am I, like unto a jar is this world, knowledge certain (taught by matter-wrought.

This is the Vedanta and realized under the direction of the teacher).

There is here no attainment, no relinquishment, no absorption.

ifrT *TH #trRT T <*Um ^ ^ft &m Ittll


I am the great Ocean in which the world is a wave.

This is knowledge, certain and realized.

is here no attainment, no realinquishment, There no absorp tion.

ffrf m* ^m * 3n*ft ?r S*$ &m \\\\\


I am that mother of pearl on which this world is superimposed like silver.

and realized.

There is here This no is knowledge certain attainment, no relin quishment, no absorption.

3Tf ^T *T%cT!| ^TrTFSWt T?fa II ffrT fTR r$rTO ^ ^fft * JT^t «FT: \U\\


I am either in all beings or all beings are in me.

This is knowledge, certain and realized.

There is here no attainment, no relinquishment, no absorption.

( 19 ) Chapter 7.

Ueali^alion of Atma in worldly life.


Says the Disciple: — In Me, the limitless Ocean, the bark of the world tosses about, impelled by the wind of mind, but it affects Me not.



In Me, the limitless Ocean, let the wave of the world rise or vanish of itself ; I suffer no increase, decrease thereby.

no 3.

On Me, the limitless Ocean, the world is merely superimposed.

Highly tranquil, formless am I ; thus indeed do I remain.

in 4.

The Atma is not in the visible, nor is the visible That which is unlimited and unblemished.

Thus free from attachment, free for desire and tranquil, do i abide in my own Self.

3*rft H*T *>4 f5T |qiqi^5W II H II

( 20 ) .V.

Oh !

juggler's show.

I am Intelligence itself.

The How can then there be any world is n notion of adoption or relinquishment here.

Chapter 8.

The Nature of Release and Bondage.

s?n m\ q?T f^nr ftf^ism m^fe 11 [%I%=f^1% q^Tm f^f^^lrT f^RT I mi

1 .

Says the Teacher : — Then is bondage, when the mind wishes for anything, grieves at anything, renounces anything, takes anything, feels unhappy in anything, or is angry at anything.


Then is release, when the mind wishes not, grieves not, abandons not, grasps not, feels not happy or unhappy at anything.

rTTT 5RT *RT T%T *TO ^JT^N efej II


Then is bondage, when the mind is nny condition whatever.

attached to Then is release, when the mind ih unattached to all conditions whatsoever.

T^T mi rT^T »ft^ft *l5\i WT rT5T II nftfrT t^T lil%TTT Wrftf* UT 11*11

4.' When there is no "1" there is releaao, where

( 21 ) is " T " thorn is bondage.

Inko or avoid anything in life.' Knowing this, do hat ClIArTF.ll


Eight verses on Conc.erncdness J.


Says the Teacher : — Tilings done and not done, nnd pairs of opposites 3 when are they set at rest, and for whom ? Having known this, even here be thou, through unconcernedness intent on renunciation and free from nil attachment whatsoever* 2.

Who, my child, is the fortunate man, in whom, hy dint of gazing at the world-show, Inst of life, love of enjoyment and thirst for knowledge are set at rest ?

smrc ftft

(1) Speaking of the indications of Hie knowers of .laigishavya.

'"Having cut Brnhma— says Rishi asunder all knola of (he heart, they roam about at pleasure.

None is related to them nor are they related to any one.

None is their enemy nor are they enemies of any one.

Above praiso blame they are always at pence, over bent upon the (food of others." and Miihn bharata— Speaking of Rishi does not beget in him Nanida that egotism Krishna said.

which The practice burns one's self.

of His virtuo actions correspond with his thoughts, therefore he is universally unattached to anything he looks like one attached worshipped.

Jle never passes Ever his time fruitlessly.

His senses the defects of others but is Ate under complete control, lie never pmy's-into always mindful of his own.

Acquisition of objects of the world does Of firm intellect, of nn not.

elate unconcerned him, nor does their disposition, he loss depress him.

is wnrshipptd every where." (2) SirvBiln.

(l) Pleasure and pain, gain and loss, good nnd evil, heaven and hell, etc.

( 22 ) 3.

Impermanent is all this, undermined by the threefold misery ', void of essence, full of blemish, fit to be cast away.

Having realized this, one goes to peace.


-What is tho .time, what the age when opposites2 do not exist for man ?

Taking no pairs of heed of these, doing whatever offers, one attains to perfection.

?TRT *TrT *Tf §faf ?TT^f ^tfori rf«TT II


(Manifold are the doctrines of the great Sages, of Saints and Yogis as well.

Having seen this and gained unconcernedness, what man may not come to peace ?

fiWwraigsRqr iuk^R $m: u * ii


Having gained full realization of the Conscious Essence by the practice of unconcernedness and equani mity, he who is an excellent teacher becomes a saviour of the world.


As soon as thou seest that the modifications of the elements 3 are nothing in truth but the basic ele (1) Adhyatmika, Adhidaivika Adhibhaukika i. «., from one's from tho p;ods (i. e... kitrma) and from physical nature.

(2) (3) Pleasure and pain, heal and cold, &e.

The world as composed of the live elements.

own selfr

( 23 ) ments themselves, that very instant, freed from bond uge, thou shalt abide in thy own nature.

3TfTCT V& TOR ^fa *T3T R§^ rTT: II


disperse The world is all these.

nothing but vasa?ia, ' do thou The renunciation of tiie former 2 follows on the renuciation of the latter 3 dition is now, thus he remains * .

As his con Chapter 10.

Eight verses on Quietude.

«iW^ tftsrrcm f5 u % w


Says the Teacher: — Having forsaken Desire, the enemy, and woeful lust of wealth, as well as dharma (re ligous merit) 5 which gives rise to both, do thou cast off attachment and be indifEerent to everything. * " (1) The aggregate of accumulated mental (and emotional) impressions.

(2) j. e , of tho world.

(3) (4) i. e., of the vasams.

i.e., he lives in the Karma.

world for working out tho remainder of hia (5) The Vedanta holds that dharma (virtue) is as much a mental slate an any other emotion concerning one who seeks emancipation, life in the complete world or suppression hereafter of all and that for emotion is Ihe only course possible.

Tho parting words of Narada to Suka therefore were — "Do thou truth and relinquish untruth.

dharma — virtue and adharma — vice, as well an Having renounced both truth and untruth, do thou renounce thai by which thou hast renounced suppression of the action thereof finds no place.

of the mind, these.

adharma Renounce by having dharma by no vicious thoughts, of the truth and untruth supreme." In Ihe by knowledge and Absolute, virtue, knowledge by ascertainment vice, duty or tho absence In the ordinary condition of life there are however two kinds of dharma-snMma and tiiskcima (i. «., done with tive of reward).

The former leads to the sansara, tho or latter way for mokslia.

without prepares Desire and lust of wealth arise from the former.

mo tho In the linal stage of tjyana the kilter has also to bo renounced.

( 24 ) 2.

Know friends, lands, wealth, houses, wives, and affluence to be like things in a dream or a juggler's show, lasting but three or five days.


Know the world from desire and happy. ' to be there where is desire.

Do thou betake thyself; to firm non-attachment, be free 4.

Bondage consists only in desire, its destruction is release.

Non-attachment to the visible, gradually leads to the happiness following realization of Self.

0 O

3T&^rif^5rf%ftR??n ^igwOTsreifqfrr unu

is 5.

Thou art One, Intelligent, and Pure, the world devoid of Intelligence and false.

Avklyd ' itself is nothing, what thirst of knowledge can there be for thee ?

wm grrI: spsjsnfa f&Rvm

(1) Says Vyiisa : — " Ituunirig iiftor betake, thytelf to renunciation, h'ool bcnsuul delights why dost thou not thou art that seeest only the huuuy (at the lop of the hill), not the abyss below.

Fickle inimleil as thou nil, ho thou linn, us thou fool ait, bo as thou ait, do thou thou now at betake thyself to wisdom.

peace — devoid of knowledge of Agitated sell! as thou nit, do alert are thou he possessed of self-knowledge.

thy enemies viihin thee waIching Arise awake, lor opportunity ever on to destroy the thee.

Why dost thou not Dlmima, Chan. 3K') huUcn to destroy them"— (Muhabhiirulu Moktha

< 25 ) 6.

Kingdoms, sons, wives, thou wast attached to them.

bodies and pleasures, have all been lost to thee, birth after birth, even though 7.

Enough then, of love of wealth, desire and even good deeds.

In none of these did the mind find this forest of the world.

rest in

|:^TTrqTH^ ^ rH*n<^


For how many incarnations gage in action with body, mind and did'st thou not en speech, all result ing in action.

nothing but trouble ?

Do thou now cease from Chapter 11.

Eight verses on Wisdom.

Hl%RT *T#:tf: g&^TWFRTTrT II \ «l

with 1.

Says the teacher : —Existence and non-existence their modifications are all due to the nature of things.

Knowing this for certain, undisturbed, and free from pain, one finds peace easily.

( 26 ) 2.

It is God who is the none other here.

Creator of all.

Knowing this for certain, There is with desire set at rest within, one finds peace and is attached to nothing whatever.


Past action alone brings affluence and misery, each in its own turn.

Knowing this, contented and with all organs of sense controlled, one desires nothing, nor feels grieved at anything.


Pleasure and pain, past Karma.

birth and death are due to Knowing this for certain, as well as his inability to alter it, freed from anxiety, one is not stained even though engaged in action.

rTOT |to JfpfT 3rfa: ^5T *TT%


Care alone breeds sorrow, nothing and is free from all attachment whatever.

else does.

Knowing this, above care, and happy, one finds peace

Ij^fite *TCTffT * s*tc<*i$rT $*rai II ^ II


i " I am not this body, nor is this body mine.

am intelligence itself. " One who knows this for certain, I

( 27 ) attains to union ' and does not remember what he has done or not done.

' 7.

" From Brahma clown to a blade oE grass, I am verily all this, " one who knows this for certain, is free from all conflicting thoughts, pure, at peace and indiffe* rent to what is attained and what is not attained,

Rl^R^lrfSTnsftjT !%?%T^ 31T*31% ll«ll


"This diversified and wonderful world is verily nothing." Knowing this, cognition, one finds his rest.

free from desire and specifier Chapter 12.

Eight verses on realization of the same by the disciple..


Says the mental exertion.

Disciple: — First I felt Even thus do I stand.

disinclined to.

bodily exertion, then to length of speech and finally to.

ft%%mc^ <£rfcrr$*rjf&a: u R u


Because of sound- ' &c, being no object of affec tion, to me ; and because of the Atrna being no object o£ (1) (2) With the Atma.

Objects of sense.

( 28 ) cognition by the senses, my mind is free from distrac tion and is one-pointed.

Even thus do I stand.' 3* The practice conducive to Samadhi is the equableness in the distraction caused by superitnposition and the rest.

Knowing this to be the rule, thus do I stand.3

SrHRTcrq- | ^R?teTf*nT%Ia: II * ||



Having nothing to gain or lose, having no joy far sorrow, thus, 0 Knower of Brahman, do I stand.


The rules of the order, the condition of those who have left their order, meditation and the relinquish ment of own Self.

what has been acquired, knowing all these to be so many distractions to me, thus do I. abide in my (I) '1* i i u sense is that the at ma meditation and there is thus being boyoud mind, is tor me no distraction due not tin object to such mental of con templation.

all Ou the contrary distraction, I abide iu my o>vn self, free from all thoughts, (

( 29 ) .


The performance of action is .19

much ignorance (avidya) as the this well, thus do I stand.

cessation thereof.

due to Knowing • . 7.

Meditating upon the mind.

that which is not an object of meditation, one only betakes himself to an action of Having relinquished this notion, I now stand where 1 am ' .

qw* mm*t m k ^m *t^#t ii < u


He who has accomplished by nature is such ? 2 this has achieved all that had to be achieved, what need be said of one who Chapter 13.

Seven verses on Happiness.

(I) 'I mil Brahman' \* as imich an notion of the mind as 'lain the body' and must be suppressed like any other thought.

{>) This chapter inculcates once more thut most difficult, but none the le*R, tho moHt important lesson of Self, there is nothing to be done.

Vedanta, viz., All that for action, study and the knower of meditation cease when that which was to bo wisdom having therefore Rtudied attained books has been treating realized.

The of knowledge of man self of and meditated upon chaff.

them, throws For su 'h a person there thorn aside like the seeker of grain is no necessity of doing any does thing.

the Like the ocean with all billows set at rest, he has found his rest in his own self.

There are two kinds of renunciation one of the object of other of the s-.nse

atma is above both.

of I am the cognizer, The sage cognition aud'the who has known his

( «l ) 1.

Say*> the Disciple t — That tranquillity of mind which results from the absence of all attachment what ever, is difficult to attain even when there is the slightest attachment cloth to used for the smallest tying round object, such as the waist.

a piece of Having there fore given up both "search ;uid happy.

relinquishment, I live 2.

There is trouble of the body somewhere,' trou ble of the rnind somewhere,- and trouble of speech some where ; 8 having relinquished all these, do I live happy in my own Self.


Nothing done by the body and the organs of sense is done by the Atma.

Having known this truth, I do what comes before me and am happy.

OTimqmftTfT^m w §3**. ii a u

the 4.

Inclination to action or cessation of action is for yogi who -has attached to the body.

Having re linquished both attachment and non-attachment, I am happy.

(I) In fasts and penance.

('->) In B'.iuly.

(3) In repetition of ?»cre

( 31 ) 5.



Sitting, going or sleeping I gain and lose no Therefore standing, moving or sleeping, I live 6.

Sleeping I loss nothing, striving I gain nothing.

Having therefore relinquished gain and loss, I am happy.


Having repeatedly felt the instability of both pleasure and pain in each successive birth, renounced both good and evil and am happy(P.

I have Chapter 14.

Four verses on the disciple's condition of bliss.


Says the Disciple :— He becomes verily world exhausted -whose mind has naturally become vacant o£ all thought, who becomes conscious of external exist ence only through heedlessness, and who though asleep is in reality awake ' .

V (1) Says Vaeihistha to Rama.

"Do thou make 'nought and function in the outside world to a thy mind limited extent vacant only of all and be

( 32 ) 2.

For me where are riches, friends and those thieves known as object of sense, where is shastra or its know ledge, when all desire has ceased to exist in me ?


When I have realized the Witness, the Supreme Self, the Lord, and.

when all longing for release and bondage has gone, there is no anxiety for emancipation.


The condition of one whose mind has ceased to act, but who roams about in the world like one under an illusion, can only be known by one like himself. s inside as if in deep sleep.

Thus wiUi thou be free from all sorrow.

Make thy deep slumber thy waking condition and thy waking condition thy deep slumber—That which remains in the union of the two, is thy own Pino Self." Or as sail) .by

Sri Krishna in the Gila " That which is night to all other creatures, is day to the sage whose mind has been brought under complete control, that in which other creatures are awake, is night to one who Bees his own self." (v>) *> .

One of the questions which Ie$ " How shall I live, if I give up all sense of most leaders of egoism." Vedantais:— The answer is that complete cessation of all sense of the I in the body &c. is possible only in.

tlie iinal stage of Gyana which is seedless meditation. — Nirvikalpa Samadhi.

In the previous stages such sense of I becomes attenuated, but every step' towards such attenuation is a step forward.

This is the experience of all Vedantiris past and present.


( 33 ) Ghaftkk 15.


Twenty verses on knowledge of the Self.

3n*fcrefa T%|TTg: qT*rT5r ftguft II I II


Says the Teacher : —The man of pure intellect achieves his object by even instruction imparted in an accidental manner, but to pne of impure intellect, even repeated instruction does not prevent from going astray.


Distaste for objects objects of sense is bondage.

of sense is release, love of This is knowledge, do thou act as thou chosest.


This knowledge makes the wise unwise, the active inactive.

eloquent mute, Therefore lovers the of objects of sense shun it' (1) It is not that the eloquent are deprived of their power of thejwise become fools, or the busy speech, or inactive by acquiring Brahma Vidya, but that their activity which was formerly directed sense, is now directed towards self-realization.

towards the world Had the object of the of Ve danta been to make men idiotic idlers, it would not have given us teachers like Krishna, Bishma, Vyasa and Sankara.

On the contrary the knower of Brahman, though himself released, yet comes into the world as often as is required, to fulfil the moral law.

The Vedanta does not tell the sage to about in the world behaving like a child or an idiot or like one in a go dream.

But it requires that like a child he should be simple and guileless in his ways, and should have no thought of the past or the future value things of the world like those of a dream. All that it does is and should to strike at the root of all sense of egotiBm, all pride of learning, possession and race, in the earlier stages, and of all sense of " I " and '. mine " in the body and its surroundings, later on.

The Bhagwadgita and the Yogavashishtha, two of the most authoritative books of Vedanta, are the works of men who 5

( 34 )

f^^qt.5\% urn wfi i^sn g^ nsn


Thou art not the body, nor art thou an actor or enjoyer.

nor is the body thine, Thou art Intelligence itself the Ever Witness, the Ever Free.

Do thou roam happy.


Attachment and aversion are mind, the mind is never thine.

conditions Free from of the all distrac tion, thou art Intelligence itself, without change, do thou be happy.

*$%i ^™™ tf'^nfr •TORft ii


Knowing thy own self to be in all beings, and all beings in thy own self, free from all sense of " I " or " mine," do thou be happy.

fa* ^Tlrf ^i rRTr 5* ?TT*ft II


That in which the world rises like waves in the ocean, that verily art thou, 0 thou Supreme Intelligence, j be thou free from all fever.

were as active for the good of society as in them aB the Self of all.

realization of the In the final stages of gydna, action of Self within either the mind or the body becomes well nigh impossible.

Gita, " for the aspirant after yoga As said by Krishna in the action is necessary.

For one who has reached it cessation of work, but of action is absorption in the necessary." Self, But that is not the stage of after which the body does not last but for a few days.

A misapprehension of this truth has led pitfalls and produced results never contemplated by the Shastras.

many into

( 35 ) 8.

Have faith, my son, have thyself here.

faith, do not delude Thou art Intelligence, thou art the Lordr thou the Self, beyond Prakriti.

5%: *ftf£:


The body covered with the organs of sense comes and goes.

The Atma (Self) neither comes &c, nor goes, why dost thou grieve for it (the Atma).


Let the body last till the end of a Kalpa (cycle) or go this very day, what increase or decrease is there in thee, the very Self of intelligence ?

^H gremraii* %sfe* ^ $n%: nun


Let the waves of the world' rise or fall in Thee, the limitless ocean, there is neither increase nor decrease in Thee.


Thou art, my son, world is no other than thee.

Intelligence whence is here desire or aversion ?

itself. • The Therefore whose and

( 36 )



In Thee, the One, free from decay, Bliss itself, the Absolute Intelligence, the Ever birth or action or the sense of the " I" ?

Pure, where is

fis $$% *n*=ra *&$m&ftm%$F{ lit 911


What thou seest, there thou alone art seen.

Are bangles, armlets or trinkets other than gold ?

?rlTrT^ffgfRf^R:^^qg#vr^ iitMU


"I am this," " I am not this", do thou leave off this sense of separateness.

Realizing that all this is Atmd, be thou free of all mental conditions and be happy.


This world springs verily from thy own illusion.

In truth other embodied Self beyond the Sansara.

thou alone (Jiva) art one.

There is no than thee, nor one who is 17.

This world is but a delusion.

One who knows this, finds peace ; all longing gone, he abides in supreme consciousness and finds rest as if in nothing* x D i.e., Freed of all specific- cognition whatever,

( 37 ) 18.

In the great ocean of the visible, was and shall l>e.

One alone is, For thee there is no release, no bond age, with all desires fulfilled, be thou happy.

zvmw n® fas OTW«HH^Rni w\\\

thy 19.

0 thou Supreme Intelligence !

mind with conflicting thoughts.

Do not trouble Do thou find rest and be happy in thy own self, the embodiment of bliss.



Give up all meditation, carry nothing in thy Thou art verily the Self, free from bondage, what shall meditation do for thee ?

Chapter 16.

Eleven verses on special instruction.

3Ti^ *£% ^I mz grrel3rrenu*rtw u


Says the Teacher :-Thou may'st, my son, discourse upon repeatedly, or hear diverse Sastras, bat there is no peace for thee but through universal forgetfulness '.

(1) The Inst word of the Brahma Vidya is Silence.

" This Atma is silence" (Santoyam Atma).

It is in silence that yon which even the sovereignty of the three worlds realize appears like gross.

that a before Made of All instruction, nil knowledge, whether of this or the world to come,

( 38 )

fe^ H^rm^qTH^rq ^fcftcqft II * II


Armed. with self knowledge thou may'st enjoy objects (of the world) or engage in action or betake thyself to meditation, but, 0 sage, thy mind will ever be attracted towards That which transcends all objects.


All exertion causes pain, but no one knows it to be so. Blessed is he who gets peace from this very lesson.

srcrorcigfhg^r g<3 5TT^f^T ^^i%^ iisii


He who feels even the motion of his eyelids to be a burden, even to such a one who is skilled in inac 'tion, is there happiness, to no one else.

are in the realm of the finite and the phenomenal.

the realm of the absolute is negation of the tinite.

All that is The rest possible is in silence.

Says Vashishtha "May I be this, or may I mind has become freed of this notion of huve this, is the world.

The disappearance of this notion is Moksha.

to a mirror, but immediately Rows down, Just as a drop of oil does not cling in the Bame manner when the "may I be this," the world ceases to cling to suppression preme it.

of the felicity.

It is recollection of both This memory universal which is the things known and unknown, forgetfulness cause is of the attained world.

by no is Tho su other means but knowledge of Self ; function both in and when outside itself.

the mind ceases to be mind, i, e.t

When such a stage is reached, then all l>onds are destroyed," With uplifted arms do I cry," says Vashishtha, but do no one hears me.

Making the mind free of all thought (vacant) is supreme bliss, why do you not strive for it " to attain to such a condition.

ThiB It is however not given is the to every one sixtn stage of knowledge which if it is In this attained stage after for the many Yogi incarnations or Gyani not is considered only the to be visible, a blessing.

but also all functions of attains to his own Nirvana.

mind This is cease to the exist and like fire universal forgetfulness without spoken fuel of he in this section.

The whole of the Vedanta downwards has this object in view and Philosophy the last from worli of is " where one sees not another, hears that is Bhuiua (nihility) immensity, not bliss, perishable painful." another, immortality.

So conclude the Upanishads.

the Upanishads the cognizes Philosophy not another, All else is Unite,

( 39 ) 5.

" This has been done," " this has not been done," when the mind is free from these conflicting thoughts, it becomes indifferent to virtue, wealth, pleasure and release.

H^t^Mi^ ?T ft^rRT 5T TIT^ II 5 U


The ascetic avoids objects of sense, the man of the world runs after them, but he who is free from both, neither runs after them nor avoids them.

$*frn^rcn rrra3foreft


So long as desire, the offspring of ignorance is alive, so long there is attachment and aversion, the seed and the sprout of the tree of the Sansara.


Action breeds action leads to aversion.


Cessation from The man of wisdom free from both these opposites is, like a child, above both.

fTgm^frT tftflt Tmt |:^f^TH*n II


One attached to the world longs for renunciation to get rid of his trouble.

But one without attachment

( 40 ) is free from sorrow, .and is not unhappy even by living in the world.


One who even in the state of release is as much conscious of it as he is of his body, is neither a Sage nor a Yogi, but is verily destined to be unhappy.

rWflft * r& m&b H^R^T^T II* \\\


Let Mahadeva or Vishnu or Brahma himself be thy preceptor, but there is no peace for thee, except in universal forgetfulness. ' Chapter 17.

Ticenty verses on the condition of the knower of Self.


Says the Teacher :-He has verily gained the fruit of knowledge, and the fruit of the practice of Yoga, who self-contained, with senses purified, ever remains in seclusion.

(1) Says Vashishtha.

"Taking its stand upon Rhustras that nothing hero in, the mind beoomos free the teaching of the from borrow, and see ing the world as if it were not, it leaves off its vicious character, i- «., is merged into the atimi," a teaching which should be realized to be appreciated.

( 41 ) 2.

•world, The knower of truth never feels unhappy in tiiis because he bj his own Self pervades the whole of this universe.

«*£«£Ng«sfidfift* M4M&JI: II \ II


These objects of the senses never afford delight' to one who finds satisfaction in his own Self.

The leaves of the rum tree afford no satisfaction to the elephant who loves to feed upon the leaves of the Salaii tree.



One who does not cherish affection for things known, nor runs after those unknown, is / rafe in the world.

^tTOTSri^Rifsn fwr^t % H^Kiq: II ^ \\


The man of pleasure as well as release are both found in this world.

the" aspirant of But the great soul who does not care for either, is rare in the world.

wh^ikAwt INtoi^r sr % ii ^ ii


It is only some one of great soul who has nei ther love nor hatred for Dharma (virtue), wealth (Ar tha) death.

pleasure (Kam), emancipation (Moksha), life or 6

( 42 ) 7.

He who feels no anxiety for the cessation of earthly life nor aversion towards its continuance, but takes what comes in the course of things, is happy.

saratsta n*ftsti *nlR«tf= *ft 11


Having attained his object with the knowledge of Self, with his mind absorbed in it, he lives happy, whether seeing, hearing, touching, smelling or eating.

* *2fT ^ f^I%ft flVmflTOTFTC II ^ II


To the person for whom this ocean of world has become dried up, action of the mind becomes objectless, action of the body fruitless and action of the senses automatic. ' (1) "Let this be so." "May I have or be this." world, (Sansara) and the absence thereof through This universal thought is the forgetfulnesn, the place of peace.

This is the finale of the Vedanta.

Therefore the mind of the knower of Self, even if it acts, does not in reality act.

He discharges the functions of the body and senses withont being is so to speak oblivious to the world around him.

moved by them, lie What to others is day, is night to him.

He is freed of both attachment and aversion.

Renunciation does not consist in cessation of action of the senses or the mind but the ab sence of attachment thereto. " The great renouncer", says Vashishtha, "is he who has detached himself from and has renounced through both Dharma and Adharma, (virtue and vice), pleasure and the pain, death, — whose desires, and doubts, actions and conclusions are rest, who has ceased to identify himself with the pleasures and all set at pains of the body, and the senses, who knows that he is not the body, bis.'* nor is intellect, life and this body

( 43 ) 10.

Oh ! wonderful is the condition of the truly li berated soul who is neither awake nor asleep, neither winking nor not winking.

*fe z&ik *wv tffer forarcra: li flTORrcpnpst *|^ wfer ^f ii h u


At peace everywhere, with a pure heart, free from all desire, he the freed soul, shines everywhere.

tT^n?fi%l%ft grR q^r mnqro II ^ II



Seeing, hearing, touching, smelling, eating, taking, speaking and moving, the sage is free from both attachment and aversion.

The man of great soul is verily 1 3.

praises, The man of liberated soul neither blames nor is neither happy nor grieved, neither takes nor gives.

He is ever free from attachment.

3?faf^;RT: SW! frfj ^JT^TCW II Wl


At the sight of a woman full of love or on the approach of death, the man of great soul is ever unmov ed.

He is verily free.

( 44 ) 15.

Pleasure and pain, man and woman, affluence and poverty make no difference to the sage, who sees unity everywhere.

* fif^T 3* mswb 3te9T * ^ #mr ii jrertlfcr w ^rot sft&rfarcotaft.ii-^ ii


For one to whom the world has ceased to exist, neither is there causing of injury, nor forgiveness, neither pride nor dejection, neither wonder nor perturbation of spirit.


The released soul neither shuns objects of sense, nor hankers after them, with a mind ever un attached, he takes what comes.

*»\ 18.

One whose mind has ceased to act, knows neither suppression of the mind nor action thereof, neither its running after the pleasurable, nor avoiding the painful.

He abides in unity.

&W £ftp?rcT * ft-fe^fe ftiSm* II


Free from all sense of "I" or "mine" and realizing that all is nothing, with all desires at rest, though doing he is not doing.

( « ) 20.

He whose mind has become merged in the self (Atmai is free from specific cognition, dream and dullness.

He attains to a condition which is indescribable- ' Cuaftku 18.

Hundred verses on Peace.

rT# y9+^MW TO ^i


Says the Teacher : — Reverence to That upon the rising of the knowledge of which this illusory world becomes a dream, to That whose nature is verily bliss itself, which is ever sereue, ever effulgent.

* If sfrlfcqPWRfal H# H^[ II H II


One derives pleasure through attainment of worldly objects.

But without universal renunciation he does not become happy.

(1) The condition of the knower of t^elf or to one like himself, and then also by long can only be known companionship.

to himself The question wns lately man is put to a Vcilantin arid the reply was more an object of self realization than that knowledge capable of bring of Brah known to others and yet said he, there are soino indications of the wise which are unniis takeable.

When all sense of " I " or inino is gone, desire, aversion, passion, pride, delusion, hankering after worldly objects, and causing pain to in thought and deed, all disappear.

others If ever any of these succeeds in assert ing its sway, like a line drawn on sand or over the surface of water, it is only asserted to disappear at the next moment. Peace, contentment, cheerfulness, resignation, absence reign supreme, of all and the thought of sage has a kind Self, word, humility, a kind and universal love look, a kind thought and kind action for every body.

The latest case in point is that of Swnmi Ham Tirtha who has just forgotten.

passed away.

An embodiment of His was a unsellish love, ever personality never to bo bright, ever smiling, bo inspired love whereever he went.

■( 46 )

frr: snptftgwwn^ g^ II ^ II


To one whose mind is being scorched by the heat of the sun of things to be done, where is peace ex cept in its being watered by the showers of the ambrosia of contentment?

*reto ^r^TTHT^t * fipfoHTOTOS: II


The phenomenal is nothing but a sciousness.

In reality it has no existence.

state of con The entities which experience cease to be. ' existence and non-existence never,

7f §t * ^ ^#f^T^^^T?R^: q^ II mS^q HWRT Hlt^R Hi^HR, tl H II'


Not far off, nor limited, ever present Atma free from all distraction, all sorrow, is the all changer and all blemish.

^Trr#fiI forart ftnwiiaw II %. II

(1) The world is bat a reflex of the mind, tween the world of dream and the world of the and the waking only difference condition, is be Unit in the one the mind nets in what it Iuih created in itself ; in the other upon what it has projected out of itself.

The notion of the I, is coexistent with the mind.

what With the disappearance of the is left is not nothing or vacuity, I, the world ceases to exist and but pure consciousness which only those which who realize it know to be the only reality.

Therefore the entity experiences both existence and non-existence is not the mind but the Self (Atma) which never censes to he.

In other words — that which connect^ two slates of consciousness is the Atma or lira 1 1 man.

( 47 ) 6.

Through mere disappearance of illusion, through mere allowment of self, shine those of clear vision with all sorrow gone !


sfa i%f«r tfid ft iW*wift «rr*r^ n vs n


All this is merely an action of the mind.

The Atma is ever free, everlasting ; knowing this, will the sage engage in action like a child ?

aum a^ft fa\k& *rrermfi ^ ^i?q^} u


Knowing that his own self is Brahman, and existence and non-existence are due to superimposition alone, what should one who is free from desire, know, eay or do ?

are *rtsfrre *!ffafcr $t


" This is I" " This is not I," such notions do not trouble the Yogi who knowing become silent.

that all is Self, has

* g^* ^ m ^gT^topj *t*fr: ii? on

(1) There are three states of the Self, with and acts in the body, the organs of (1) where he senses and the identifies mind, (2) himself where having drawn himself as in a dream, (3) inwards, he acts in a world of his own where he abides in his own true self which is creation heginning Icss and endless.

The first two are the should he got rid of by knowledge.

domain of The last is that Avidya in or illusion and which one should ever seek to abide.

Like a blacksmith cutting a piece of hot iron with cold steel, he should make a mind full of peace and renunciatiou cut a mind burning with desire.

f 48 ) 10.

For the Yogi who has found peace, there is no distraction, no concentration, no excess of knowledge, no ignorance, no pleasure, no pain.

f^f^^^W*rR^T*f^^sfirTqiR^: 11U11


To the Yogi whose mind has ceased to act, ruling a kingdom or going about as a beggar, gain or loss, living in society or in solitude, makes no difference.

s> srfn v ^ m ^m: ^ ^w m fa^n u

%i ^rTftrt *RT ^frl^q ?ftpR: II U II


Where is virtue, where pleasure, where wealth, where knowledge, where the sense of this has been done, this not, for the Yogi duality ' ?

who is free from all sense of 13.

For the Yogi who is released even in who takes things as they come, there is this nothing life, what ever to do, no yearning for anything whatever.

m *tf:f> ^ 3T (M IF rTS^H Wi frErU II fl4*Wnrmfl*lWl ftstfrTO H$m*i II ?$ II


Where is delusion, where the world, where any thought thereof, where release from it for the man of great soul who has found his rest in the goal of all desire (Brahman) ?

(1) Dwanda is really equal absolute.

to "relativity" as opposed to " unity " or

( *» ) But 1 5.

what One who sees the world may deny its existence.

does one who has no desire, to do ?

Seeing he does not see.

*TC %£ f%rTqi% ftfiWt dtsW $\ * q?qft II ^11


He who sees the Supreme Brahman (as separate from himself) may meditate upon " 1 am Brahman." But what can the Sage who has transcended thought itself meditate upon when he sees no duality ?

ser *fai^TH$T


He who has seen distraction in the Self, may engage in controlling it.

is not distracted.

The man of the great soul Having nothing to accomplish, what is there for him tj do ?

* wm * fesrc- * ^q *^q q?qi% n^u


The sage though acting like the ordinary man of the world, is yet free from its anxieties.

He sees for himself neither concentration of the mind nor its distrac tion, nor attachment to anything.

HiqRrefq^r T^sft ftsforet f*: n

( m> ) 19.

The man of wisdom who ia free from nil sense of existence and non-existence, who is self satisfied and is free from all desires, does nothing even though he may be acting in the sight of the world,

5TItT( 3T ftf €* 3T ^ 4\TW |%i II


For the man of firm intellect there is no, anxiety either for action or inaction, he does. what comes, fa him and is ever happy.

f?pfT*RT ft*rasr: *WZ5i\ *pE%W II %ar: ^^irpr %s?r j*r%^ 11 Rt II


Above all attachment and thought of action, free and with aU his fetters broken, he moves impelled by the, activity of his past ^armo^'like a dry leaf impelled by the wind.

sragiTO 3 gm% ?r f*l * ^m^\. 11


For one who has found his way out of the Sans&ra. there is no joy, no sorrow ; ever, cool and calm, he lives as if he were Without a body.


For one who finds his in his own self, whose mind is calm and pure, there is no desire for renunciation nor any expectation whatever.

( 61 ) 24.

For one who is self-controlled, whose mind does not act, whose actions are impelled only hy past Karma, there is neither honor nor dishonor, even though he may be acting like an ordinary person.

$rT $|?T wi * WU f^fajFI II


He who knows that it is the body which is act ing, not he the pure Self, such a one, even though acting, does not in reality act.

' t

^T^§t!j: ^tften^RTCwfasftH^ ii^ii


Without saying that he is doing this, the man of released soul does his part in life and is yet not like a child.

He moves in the world happy attractive and blessed with »ood fortune.

O and looks 27.

Wearied found his peace.

of diverse thoughts, the sage has He does not desire, nor perceives, nor sees nor hears anything.

( 52 ) 28.

The man of great soul is neither an aspirant of release for he does not long for Samadhi, nor is he bound by the world because for him there is no dis traction ; knowing that all is illusion, he abides in his own Self like Brahman himself.

ftrl^R^ST * fifr%^rf ^rTR II R^ II


He who has the sense of acting even though he does not act.

the " I " in But for him, is the sage who is free from all sense of the " I," there is no action, even in action.


The mind of the emancipate is unruffled ; it is neither pleased nor does it act, free from desire and doubt, it shines.

HHWrrW T^3 H^TRTrT R^SrT II \\\\


The mind which does not hanker either towards rest or motion, engages in action and works as if with out a motive.


mi m\nm^m *n?: m$m vzmn 11


One of weak intellect becomes puzzled on hear ing truth expounded as it is, or takes to meditation in

( 53 ) order Lo know the moaning of the Sastras.

It is some one, who though not a child, acts like one.

l only 33.

Concentration and subjugation of the mind the constant refuge of the foolish.

are The wise do not see anything to be done, they rest in their own self like persons in sleep 2.

ara^Rsro^T tjsT ?n£n% hiTen*, u cTTsrRsnrm^j srifTt *ri% ftta": u \* u


The fool does not attain to peace either by ac tion or inaction, the sage finds his rest by mere ascer tainment of truth.

%£ %^ fiw 1"T fasSTC^ RTHTO**. II 3TKHR rT ^T 3JRR rTSn^TtfiTTT 3RT: II ^H II


Those in whom the body consciousness is yet powerful on account of past karma, do not know the Atmsi which is pure intelligence, the object of supreme love, the perfect, above the Sansara and unblemished, and engage in diverse practices towards its attainment.

(1) mind, Brahman which as cannot described reconcile in the itself Vedanta does to statements puzzle like the ordinary these. — " He is beyond the known as well as the unknown.

He is beyond speech and thought.

He is known to those who do not who know him.

know He guides the senses and is yet him ami unknown to those above them." But the philosopher knows this to he the only way of describing that which is left after negation of the finite.

(2) On rising from Saniadhi the tises it, not to the kiiowcr of the Self world reasserts itself to one who prac in the last stage who seen nothing but the Self everywhere.

( 54 ) 36.

The fool dees not attain to by constant practice.

emancipation The blessed one attains to even free dom from action by mere knowledge (realization).


The fool does not attain to Brahman because he wishes to Income it.

But the sage is of Brahman without wishing for it.

the very Self • 38.

Fools, since they have no firm foundation and are only anxious to attain Brahman or Mukti, only bind themselves faster to the world.

The wise however cut off the root of this world, the source of all misery.


The fool strives to attain it.

does not But the attain Sage truth, has his mind always at peace.

to peace because he having ascertained • 40.

How can vision of Self lie for him who clings

( *« ) to the visible f The wise see it not (the they sec their own immortal Self.

phenomenal) ;

S^RFW^q *WSfiHfl5W \M II


How can Samadhi be for the fool who strives after the breaking of bonds ?

Of the sage who finds his happiness in Ins own Self, the mind is always suppress sed without effort,

hTtoi erects:


Another One believes the visible to be sayn that it does not really in fact exist.


But it is only some one who knows neither existence nor non existence and is thus free from distraction.

* H 5TR1% ^m^^l^WRlrTT: II ^ U


Men of crooked understandings meditate upon the Atma the ever pure and one without a second, but perceive it not through delusion, and therefore find no peace all their lives.

§g^ifteT&sn^R'JT T fisRT I!

foISN h^wI §<%*Nj**i *&?r



The intellect of remain without a support.

the aspirant for release cannot But the intellect of one who has been released, requires no support, and is ever free from desire.

( 56 ) 45.

of sense Fools on seeing those rushing towards tigers known them, get as objects frightened and forthwith take refuge in the cave of suppression of the mind and go into meditation or concentration, not so the wise who heed them not.


Elephants of sensual serving a rich person, serve him.

delights on seeing the tiger of renunciation either fly away or like parasites

* *n%^TR^T *T% R:s*t£t ^EHHtf: II


The man whose mind ever rests in the Atma and Avhose doubts have been removed, does not strive for the means of obtaining release.

touching, smelling, catitig, he is happy.

Seeing, hearing, 48.

One whose intellect has become pure and free from distraction by mere listening to (knowledge of) the thing in itself (Brahman \ sees nought to be done or to be avoided, nor betakes himself to inaction.

|TO m^V( 1\W rT^q %^f f| w^^ <*$;

( K ) 49.

"Whatever comes to him, whether pleasant or unpleasant, that he does straight.

His actions those of a child (free from all thought of self).

are like 50.

Through freedom one attains to happiness, through freedom to the Supreme, through freedom to peace and through freedom to the highest abode.


As soon as one knows that the Atmd is ever free from both action and enjoyment of the fruit there of, all actions of the mind become attenuated.

r\ rv cp

3^|£n*n^lrT^T TTORTORTO TTSTrT ii


The condition of the wise shines the fool with desire lurking in the heart.

even in its natural freedom, not so the artificial peace of mind of 53.

The avisc whoso minds are ever free, sometimes enjoy objects of sense, at other times retire into caves of mountains.

Ever firm, ever are not bound to anything.

liberated, their intellects

( 58 )

f^n^W'ftwyr'CTftfft 3TfT*TT 11*3u


No desire of any description ever lurks in the heart of the Sage learning, a god, a on seeing woman, a and honoring a man of king or an object of affection.


mity of The Yogi never temper, even loses in the least his equani when ridiculed by his own servants, sons, wives, daughter's sons or other relations.


Though pleased he displeased, he is not displeased.

is not His pleased, though wonderful condi tion is known only to one like himself.




The world is merely But the wise see it not.

an idea of things to be They are unattached to form, they are without form, ever free from disturb ance and trouble'.

(1) world.

The idea of duty is coexistent with When the nature of the the reality of the phenomenal is known, there is phenomenal uu longer, any idea of duty.

( "M ) ever 58.

The fool even though not doing anything is distracted and uneasy.

The sage, even though doing what is to be done, is ever at ease.

g<3 3T% 5


happy Complacently he sits, complacently he goes about and comes, happy he he sleeps, speaks, happy he eats, even in the world, ever the man of serene mind.

*w w%ff$ ^m$\ms°n^mw. 11


He who does not from his very nature feel troubled when acting like other men (on account of the strength of his knowledge of Self), who remains unagitat ed like a deep lake and has no sorrow, even he is happy.


action, To the fool cessation from action becomes to the sage action yields the same fruit as cessation frcm action.

( 60 ) 62.

It is the fool who only shows objects of the world, like house, wife, distaste children, for body &c, (without trying to learn the root of the disease) but for one who has lost all sense of I in the body, where is attachment or non-attachment ?


The mind of the fool is always directed to the entertainment of one thought or the suppression of another*.

But the vision of the sage, though apparent ly directed towards the world, is not really so direcied, he having destroyed all sense of egoism.


For that pure Muni who moves about like a child unattached to all conditions and who is free from desire, there is no defilement, even though he may be busy in the affairs of the world.

& ut*'«Rr strw: ^5*n%3 m *ro u


He is verily the blessed knower of the self, who is the same in all conditions, whether seeing, hear ing, touching, smelling, eating.

from desire.

His mind is ever free (2) i. e., existence or non-existence.


( 61 ) 60.

Where is the world, any object of attainment, where delusion, where where the means, o£ its attainment, for the sage who, like the limitless Akasa, is free from all action of the mind ?

that 67.

He who from his very nature is merged in which is limitless, abides in his own true self in all its fullness, and Even he is victorious.

conquers all objects of sense.

sT|?tT^ t%5%?T frra'refr *r^w*r: u


What need is there of saying much, the man of great soul who has known the truth, is unattached to both release as well as enjoyment and is always disinclined to everything.

fQ%W p[srta*T fife fK*r*Rl%<^ II $Vu


This world of relativity consisting of Mahat (Intellect) ' and the rest, is nothing but a modification of name.

What is left for the sage who has relin quished it and whose knowledge is ever pure, to do ?

(1) This refers to the principles Prakriti (the nninnnifested-conrlitiou of matter), the mahat (its festation as universal intelligence), the Ahankara lirst (Ego-ism), mani panchtaii matras, (five causal elements), the 11 composing organs of the universe.

sensation ami mind and the live element) together with their combinations.

These are action, the

( 62 ) 70.

All this is a mere illusion, a mere nothing.

One who knows this for certain, whose light is that which is beyond all ken, which is ever pure, finds peace as if it were natural to him.


For one who is of the nature of pure conscious ness, and is not conscious of the visible, where is obli gation to perform action, where its abandonment, where non-attachment, where even serenity itself ?

^rfts^^GT ST^fl ^ *


For one who sees himself as the Infinite and does not see the Prakriti (nature) where is bondage, where release, where pleasure, where pain ?

foWt fa^rct H^m: sfivicrf*: \w\\\


In the world which is coexistent with the in tellect and is superimposed upon the Atma by the action of the Mayd, the sage who is free from all sense of I or mine, and who is above desire, alone shines.


For the Muni who sees his Atma to be the world, where this body and where I or mine ?

free from destruction and pain, where is knowledge, where

( 63 )

ftfmRift 3*tffa sprier sresftlfo \


The moment the man of weak intellect begins to have diverse thoughts and desires in it.

gives i»p his practice of concentration of the mind &c, he

ftflr^t qfl^RrT^m^TSTtf: II V3^ 11


The fool does not give up his hearing that which is truth itself.

folly even after Though suppressing mental action by force, he is internally attached to objects of sense.

STl?fl^*TC ^f 3JW * \k^ II V3V3 n


He whose Karma has been destroyed by know ledge, even though he may be acting in the sightof men, docs not get time to do or speak of anything whatever '.

g> ?r: m s&wi m %r fi ^ * \k^ ii Ri%rc*q €r^ HTT^q- ftk^l II ^ u


For the man of wisdom who is free from fault, who is ever fearless, where is darkness, where light, what to renounce, what to gain ?

$ q$ $ {^1%^? SJ RTO^rllN^T II

(1) So absorbed is he in his own Self, ...;..»

( !H

) 79.( Where is fortitude, where wisdom, where even fearlessness itself, for the Yogi of indescribable nature who' transcends nature itself.

^g^rrar i%w%^ *ftoss


There is no heaven, no hell, not even release in life (Jiwan mukti).

What need is there to say much, in the view of the Yogi there is here nothing whatever ?


The sage does not hanker after gain, nor grieves at the non-attainment of what was wished for; his mind is calm and ever full of the water of life .


The man who is free from desire, does not praise one who is serene, nor blames him who is addicted to evil ways ; the same in pleasure and pain, always sa tisfied, he does not see anything for himself to do.

fqkqfefagw ?r *$& ^ ^ *far% ii <\ n


The sage feels no aversion for the world nor is anxious to see his own self ; free from joy he is neither alive nor dead.l

and sorrow, .

(1) world, Hi» condition he lives in his in indescribable.

own self.

Though dead in the sight of the

( to ) 84.

Free from attachment to sons and spouse^ above all desire for objects of the world, as well as all Scare for his own body, the sage shines.

fi^ OTNi^rrafrbr: 11


For the sage who takes what conies to him, who moves about free in the world, sleeping where the sun. .sets upon his head, there is always happiness.


Let the body come or go, the sage grieves for it not.

He has forgotten everything of the world,. having found his. rest in his own self.

swrfr ^#Hi>q %^t *m |^ ii cva u


The suge who has nothing to look forward,, whose movements are free, who is above all pairs of opposi,tes, whose doubts have all been removed,,and who.

is unattached to any condition whatever,, alone moves, about happy.

wssrofa^^^ream u <«. n


The sage whose sense of " mine " has gonej.

who is unmoved at the sight of a; piece of clay, or stone or gold, the fetters of whose heart have been rento 9.

( 66 ) asunder, whotfe rajas and tamas (passion and delusion) have been Washed off, shines.

81) What is there to compare with one who has no attachment to anything, who has no thought in the heart, and whose rnind is quite free and is completely peaceful f

psrfa ?r ^ gar ^m iNfcRrrit 11 \° w


Knowing he does not know, seeing he does not see, speaking he does not speak, who can be such a one except one who is free from all desires ?


Be he a king or a beggar, he who is free from desire alone reigns supreme, even he whose inclination towards the good and the bad has been completely sub jugated.

(') (1) of Kama, '. Such amongst kings were Jnnaka of Mithila, Pilipa and Mandhata ; amongst Asuras liali and the ancestor Prahbida; amongst the gods Agni, rishis Soma, Narada and Vayu, Brahma, Vishwamitra.

Vishnu and llahesha; Having attained and supreme amongst, knowledge spine selves like to Bhrigu, the liharadwaja, forest ; some Vishwamitra continued ruling and Sulci kingdoms betook like them Jannka, Saryati, live in Mandhata the stellar and Pagar reginus ; ; some like some Brihaspati.

Chandra like Agni, Vayn, Yarns, and Surya Tnnibura aud Narada, live in and the mansions of the I'ralilada, in the. lower regions.

gods Some and live some, in like higher Bali, and Sahotra sumo in lower orders possible in of oreation.

the Atiua, All things are everywhere the Self of all.

in every condition Release is two kinds, embodied and disembodied.

of oneness Unattaohment ( kaivalyu ) is ^.hefdiseinbodied after death.

to objects of common to To the man both.

of affection The is wisdom who mukti.

embodied The is always state in life, reflects upon the nature of things, this world becomes easy to move in like over the foot print of a oow, for one who does not so reflect, it is passing difficult (o cross liken great ocean". (Yoga Vashistha Upasamaa Prakaruna Chap. 75).

( 67 ) 92.

Where is freedom, where confinement, where the ascertainment of truth, for the Yogi who has be come the embodiment of unimpeachable who has achieved his object ?

sincerity and 93.

What language can describe and to whom, can it describe that which he wlm has found his satisfaction in his own self, who is free from all desire, wJio'ae trouble has disappeared, feels inside himself ?


The sage though sleep, though dreaming in he sound slumber does does not dream, hot though awake he is really not ..." condition.


He is happy in every i


ggfenq1 r|i%: ^if^rds^t^: u ah u


The man of knowledge though thinking, is in truth not thinking, though cognizing through his organs of sense he is without organs of sense, though having an intellect he is not having it, and 'though 'possessed of egoism, he is not in reality so possessed.

( 68 ) 96.

He is neither happy, nor miserable, neither attached, nor free from attachment, neither an aspirant after release) nor in fact released, neither this thing nor that thing.


ing even He is undistracted in distractions, unmeditat when meditating, never dull even though appearing to be dull, not learned even though appear ing to be learned.

m- ffor i^^isr sh^i^t fsnuivsii


One who is released abides in his own nature and takes what comes to him ; he is free from what has tc be done or has been done ; he is unagitated under every condition, and being free from desire, does not remember what he has or has not done.


Worshipped he does not feel delighted, spurned at he does not feel angry, he is not agitated at the thought of death, nor welcomes the prospect of a long life.

( 69 ) 100.

not run The man whose mind has found peace, does towards society nor towards the forest.

He lives happy everywhere and under every condition1.

Chapter 19.

Eight verses on the disciple's rest in his Atma.

?rRif^nrn^^qi^R: ^rr wn imi


Says the disciple : — [ have now extracted from the innermost recess of my heart the thorn of conflict ing thoughts with the tongs of the knowledge of Truth.

w> «nt: f? ^ *T qjm: v ^\h & fe^fam 11 fj iSi w ^ *ists ^*ntfa fwreq Jr irii


For me who abide in my own glory, where is virtue, where pleasure, where greatness, where discern ment, where unity or diversity ?

m wr $ hi^t^T Chiton $ m u

G\ (1) indicate All these contradictory the indescribable attributes condition of the are Rage.

mentioned Having here to relinquished, all thought of objects lives, moves about and of sleeps senses, happy.

free from all action For him who at has the found mind, he rest in his own self (Atma), either world is nothing but Brahman.

the world is not, Brahman alone The two do not appear separate Though appearing to act in the sight of men, he because he hag los» all sense of " I " or " mine. " does not is, or the but in reality one.



( 70 ) 3.

Where ia the past, where future, where present, where space, where anything else, for me abide in my own glory ?

who eternally 4.

Where is self or not self, where good or evil, where care or the absence thereof, for me who abide in my own .glory ?



Where is dream, where sound slumber, where the waking condition, where the fourth state which is beyond these, where fear, for me who abide in my own glory ?

r\ • ■ 6.

Where is far or near, inside or outside, subtle, for me who abide in my own glory ?

gross or 7i Where is death or ness, where merging of the life, the world or its visible or the worldli concentration of thought, for me who abide in my own glory ?

♦ ^

3T55 TsraWTOT *ITTO1 ^W^a^R II

( 71 ) ,8. .

Enough therefore of all stories about the three objects of life, (virtue, pleasure aud profit), enough of all stories of Yoga or wisdom, for me who have found rest in my own self.

Chapter 20.

Fourteen verses on the condition of one who is.emancipated

in life.

W> *fllfa 5i ^T 3T Senior w; 3T *R: II ^5F*T fj ^ TO^ H^^q HT5R HW

1, Says the disciple :— Where are the elements or the body, where the organs of sense or the mind, where void or fulness, or absence of desire in me who am free from blemish ?

IF iji&: 9> R^TITI^ *ift£g^ ST fT*r II R II


Where is the Sastra or knowledge of 'self, or even the mind free from thought of objects, or contentment or absence of desire, for me who have lost all sense of duality ?


Where is knowledge or ignorance, form, for me the Supreme Intelligence ?

where i lor mine, where this or (hat, where release or bondage or

( 72 )

fi sfl&S *^ fiflfiNsi «**f ii * ii


Where are karmas which gave the present incar nation and are now bearing fruit, where release in life, where unembodied release, forme who have no attributes?


Where is the actor, where of action or the rising of the thought enjoyer of of action, fruit where the visible result of knowledge, in me who am.

free, from all conditions what ever?

^ to? ^ ^igrfr ^^$5*8$ 11 * «


Where is the world or one who is desirous of release, where is the Yogi or the man of wisdom, or one.

bound or released, for me who abide in my own nature and am without a second ?


Where is creation or dissolution, where is the object to be attained or the means of its attainment,, where one who strives for it or attainment for me who abide in my own nature of success, free from alV duality ?

( 73 ) 8.

Where is the cognizer, the instrument of,cogni tion, the object of cognition or the conception of such object, where is something or want of something, in me who am ever pure ?

. 9.

Where is distraction or concentration, knowledge or dullness, pleasure or pain, in me who am ever with out action ?

fjT^r oq^jfr 3T w? ^ hi ^HT^rn u


Where is this that condition of spiritual business of the world, where knowledge, where happiness or misery, in ine who am always above thought ?


Where is illusion, where the world, where affection or the absence thereof, where the embodied self or that which is known as Brahman, in me the ever pure ?


Where is activity or innction, release ed, ever abiding in my own self ?

or bond age for me who am always unchangeable, ever undivid 10.


Where is instruction, or the Sastra, disciple or teacher or any object of search for me, the . ever blissful, ever free from all limitation.


Where is that which is or which is not, where is one or two.

What need is there of saying much, there is nothing which takes it's rise in me'?

: Chapter 21.

List of Contents.

(1) knower This is thu of Brahman tinul from specific cognition.

stage of Gyaua 1ms become Brahman or pelf-realization, itself, above thought ami To him all is Chidal a* a (intelligence where the free unbounded).

Bail the very Self of knowledge.

other to cognize.

It is all one.

This For him there is was no illustrated by olher Hi-lii to see, no Vashishtha who while exhorting ltama to abide in Holies in life, to make bis waking bis condition own self one of while discharging his dreamless slumber and the condition of dreamless slumber bis waking condition, to lind bis rest in that 'abide which remained after the in that which union subsisted after of the the two; negation i.

«., in of all Brahman, to conditions of both unity was asked and diversity, where the I and the by Kama as to who that world , both Vashishllm was ceased to exist, who was apea king.

He replied it by silence am' when asked for the reason of the silence, " Ail replied, lhai instruction," said that was the only answer to Kama's question.

ho, •' Whether in -duality or non-duality is through speech ditioned, and nod thought, when both the of which disciple has from their reached very the nature stage are where, con trtie knowledge should be of imparling it.

All imparted to thai him, then is within the range of silence is' thought the only is not out .means

of the .fphere of nescience (Avidyu).

indicating the supreme self.

No In the last resort silence is the only ..way of preceptor can impart to the disciple more •than. what h» himself is and when Brahman in which he abides, is in fast silence, he can only teach bis u disciple by silence." all that ia time, space aud caftsality, the stage This is the uegaliou of of Nirrikarpai of Yoga,'

( 73 )



Thorn arc 16 Slokaw of ins traction, 25 showing the realization by the disciple of his own i^tma and.

fourteen, the manner in which the. Guru questions his pupil's realization of self.

•.,■■ %w& ^%mi^r ^ ^^' it .. '; 2.

zation, There are six Slokas showing the bliss; of reali four conveying the method of self-.nbsorp-r' tioUi four showing the manner in which the, Atma is known by the wise, arid five wherein the disciple re echoes his knowledge thereof.


Four treat of release and bondage, eight deal with non attachment and eight treat of the subject of peace, eight with that of knowledge, eight with the true condition of the knower ; seven deal with (happiness), and four with bliss.

Yatha Sukha 4.

There are 20 Slokas in the instruction about truth, ten in that of knowledge, 20 relate to the nature of truth and 100 to contentment or quietude.

( 76 ) 5.

There are 8 slokaa about rest in the Atma, 14 about Jiwati mukti and six show the number of verses i'rt the book, after which is a summary of the chapters of the work and of the whole.


The last There are 21 sections and 302 verses in the book.

303 does not oount.

The three are the five, (elements), the two are the embodied and supreme Self, and the zero is the Akasa or ether.



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