Yoga Vasishtha Maharamayana Vol 3

7/29/2019 Yoga Vasishtha Maharamayana Vol 3

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of the luminaries, whi#h is repeatedly su##eeded by dar+ness.

1H. 9avin" attained to that state of ineffable li"ht, and

inextin"uishable efful"en#eB he found his mental powers to be Aui#+ly burnt down by its "lare as the straws are #onsumed by the tou#h of fire.

11. $n a short time he lost his #ons#iousness of that li"ht, as a new born #hild loses in no time, its +nowled"e of whatever it per#eives byany of its sensible or"ans.

12. $t was in a twin+lin" or half of that time, that this sedate sa"estopped the #ourse of his thou"ht, as the #urrent wind stops its motionin a moment.

13. 9e then remained as fixed as a ro#+, with his inattentive and mute"aIe on what passed before himB and retained his vitality li+e amotionless dreamer in his sleep. (!asyanti in the text means a patientspe#tator).

1 . 9e was next lost in his usupta-hypnotism, as in the insensibilityof his profound sleepB and thereby attained his ultimate feli#ity of turLya, in the retention of his absolute feli#ity only.

1C. 9e was %oyous in his %oylessness, and was alive without hislivelinessB he remained as somethin" in his nothin"ness, and was blaIin"amidst obs#urity. (9is soul shone forth amidst the "loom of his mind).

1D. 9e was intelli"ent in his spirit, without the intelli"en#e of thesensesB and was as the ruti says, neither this nor that nor the one or the other. 9e therefore be#ame that whi#h no words #an express.

1 . 9e be#ame that transparent substan#e, whi#h is trans#endentally pureand purifyin"B and was that all pervasive somethin", whi#h is #orporatewith nothin".

1E. 9e was the va#uum of Va#uists, and the rahma of the rahmistsB hewas the 6nowled"e of "nosti#s, and omnis#ien#e of s#ientists.

1F. 9e be#ame li+e the !urusha or spirit of the an+hya materialists,and the $swara of Go"a philosophersB he was ali+e the iva of the

ivites, bearin" the mar+ of the #res#ent moon on their foreheads, and


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as the Time of Timeists.

2H. 9e was the same with the soul of souls of the !sy#holo"ists, and as

no soul of !hysi#istsB he was similar to the : ;PPPV$$$.@0 is#ourse on Go"a


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3. ittin" #ontinually in his torpid stateB his body be#ame thin andlean, without its food and fun#tions, and it de#ayed fastly li+e the

fadin" lotus in winter, without the supply of its proper moisture of water.

. 9is vital breaths fled from the tree of his body (i.e. from hislun"s and arteries), and entered into the #avity of the heart, li+e birds let loose from the net, and flyin" to their nests (#on#entrationof vital airs into the heart).

C. 9is #orporeal body whi#h was #omposed of flesh and bones and theor"ans of sense, remained of #ourse beneath the shady bran#hes of thewoodland retreatB but his spirit roved beyond the bounds of theelemental worlds above.

D. 9is individual intelle#t was absorbed in the o#ean of the 5niversal$ntelle#tB as the parti#les of metalli# substan#es are fused to"ether inthe same metal. o the soul of the sa"e found its rest in its intrinsi#nature of the supreme soul.

. Thus have $ related to you, = :8maK re"ardin" the rest of the sa"e inhis torpid AuietismB all this is full of instru#tion, and you must#onsider well the hidden meanin" whi#h is #ontained therein. (The &lossspea+s a "ood deal about the mysti#isms of yo"a and the mysteriousmeanin"s of the words tanmaya and +aivalya, whi#h are too lon" to be"iven in this pla#e).

E. 0nd +now, = :8ma, that by your "ood "ifts of these thin"s, and perfe#tions, you will be able to attain to that state of beatitude.

F. 4onsider well, = :8maK all that $ have told you already, and what $will at present and in future expound to you.

1H. 0s $ have myself +nown and well #onsidered all these thin"s in mylon" life, and by my experien#e of the past, and my +nowled"e of presentand future events, so will you be also. (i.e. 0s he was a sa"e by hislon" experien#e, and a seer by his pres#ien#e).

11. Therefore have the #lear si"ht or #lairvoyan#e of the sa"e, as $

have shown to you, and +now that it is by means of your trans#endental


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+nowled"e alone, that you #an have your eman#ipation in both worlds(i.e. perfe#t liberation in the present life, ensures the freedom of the nextB and bonda"e in this state, leads to perpetual bonda"e in

future).12. The li"ht of +nowled"e dispels the dar+ness of i"noran#e, anddestroys the mist of false fears and woesB and +nowled"e alone is the#ause of that #onsummation, whi#h nothin" else #an brin" about.

13. ee how the sa"e VLta-havya destroyed all his desires, by means of his +nowled"eB and how he #leared the mountain of his mind, from all its poisonous plants of worldliness.

1 . 0"ain his #ons#ious +nowled"e or #lairvoyan#e of other spheres,led the seer to penetrate into the solar orb of his desire on the win"sof his raysB and then#e return (by his reminis#en#e) to redeem his buried body from #ave of earth. ( o the soul of Mesus as#ended to heavenafter his #ru#ifixion, and returned to redeem his dead and buried bodyfrom the "rave after three days. $t is also re#orded of many Go"is torevivify their bodies, as it is predi#ted in the holy writ, of theresurre#tion of all dead bodies on the last day of %ud"ment or Sui8mat, when the rotten bones will stand up (Auama), at the sound of the last trumpet of the 0n"el. This sort of resurre#tion is analo"ous tothe daily resus#itation (%8"ara or wa+in") of animal bodies, after their susupta and swapna or sleepin" and wa+in" states of every body. utthe relinAuishment and reanimation of the body, was a voluntary a#t of the Go"i and entirely dependant on his free will and option. 9en#e themodern Go"is and Mu"is, are +nown to bury their dead bodies, and not to burn them li+e 9indus. 0nd all this depends on the +nowled"e of yo"a philosophy as it is said here in the text).

1C. This sa"e was the personifi#ation of the mind, and it is the mindwhi#h is personified in the sensible or visible forms of $, thou, he andthis other. ( e#ause the mind bein" the essential part of man ma+es his personality, and not the body whi#h is but an appenda"e to the mind).The mind is also this world whi#h #onsists in it, and without whi#h itis not +nown to subsist. (The mind ma+es the world and is identifiedwith it, wherefore rahm8 the mind of &od, is represented as the ma+er and identi# with the world).

1D. y +nowin" this trans#endent truth, and bein" freed from the faults


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1 . 6now all earthly #ontrivan#es to be the offsprin" of worldliness,and the pro"eny of spiritual i"noran#e. ay then what spiritualist isthere, that will be so foolish as to plun"e himself in this "ross

i"noran#e.1C. 9e who pursues the path of spiritual i"noran#e, by his meditationsand #ontrivan#es for his temporal welfareB must be blind to the futurewelfare of his soul, a"ainst the #ourse of the holy sa"e and saint.

1D. $t is possible for the wise as well as the unwise, to a#Auire the power of his flyin" in the air, by the #ontinued pra#ti#e of yo"a, or some other of the aforesaid arts and expedients of mantras and the li+e.

1 . ut the spiritual man remains Auite aloof and afar from these, andhas no desire for any su#h thin"B he is #ontent with himself, and findshis rest in the supreme soul, beside whi#h he has nothin" in view.

1E. 9e has neither the aerial %ourney, nor any supernatural power or worldly en%oyment for his ob%e#tB and neither is earthly "lory or honour in his view, nor does he desire to live nor fear to die.

1F. 9e is ever #ontent and Auiet in his soul, and is devoid of desiresand affe#tions in his mindB he is of the form of empty air, and remainswith his spiritual +nowled"e as the idol of his soul.

2H. 9e is unapprehensive of adversity or #alamity, and unaffe#ted byfeelin"s of pleasure and painB he has full satiety in his privation of everythin", and is un#on#erned about his life and death, by remainin"himself as the livin" dead.

21. 9e remains unmoved at all evens and odds, as the =#ean is at a stand

still with all the outpourin"s of the riversB and he #ontinues tomeditate on, and adore the divine spirit in his own spirit.

22. 9e has no need of a#Auirin" or amassin" any wealth for himself, nor is he in need of as+in" anythin" of any body for his supportan#e.

23. The unspiritual man who aims at the a#Auisition of supernatural powers, must sa#rifi#e the means of his #onsummation to the a#Auirementof su#h powers (i.e. he must "ive up the see+in" of his perfe#tion in

pursuit of those powers. =r, he who wants to wax ri#h and "reat, may


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be#ome so at the loss of his pea#e and #ontent and honesty).

2 . 0ll thin"s are a##omplished by appli#ation of their proper means,

and what is thus ordained to ta+e pla#e, #an not be undone even by thethree-eyed &od iva himself. ($t is believed that some mantras and "emsare possessed of the power, of liftin" livin" bodies in the air).

2C. Thus volitation depends on the appli#ation of proper means, and noton one s volition onlyB and nothin" #an alter the nature of thin"s, asthat of the #oolness of moon-beams.

2D. Jhether one is all-+nowin" or mu#h-+nowin", and all-powerful or mu#h powerful as a 9ari or 9araB yet there is no body that has the power of settin" aside the destined law of nature (as for the terrestrials to flyin air, and the #elestials to wal+ on the earth).

2 . Thus it depends on the nature of thin"s, :8maK and the #ombinationof times and #ir#umstan#es, as also the appli#ation at proper means andmantras, that #auses a mortal to fly in the air, and an immortal todes#end on earth.

2E. o it is the property of some dru"s, "ems and mantras, to destroythe destru#tive power of poisonB and of wine to intoxi#ate thewine-bibberB and so of emeti#s to #ause vomitin".

2F. Thus all thin"s have naturally the power of produ#in" some effe#t,a##ordin" to its proper appli#ation and the mode and manner of it.

3H. 9en#e no one that is una#Auainted with these thin"s, is able toeffe#t his fli"ht in the airB and he that is frau"ht with his spiritual+nowled"e, has no need of these pra#ti#es.

31. 0ll +nowled"e relatin" to the properties of thin"s, and their appli#ation in proper mode and manner for the brin"in" on of #ertainends, is of no "ood to the spiritualist for his attainin" tospirituality.

32. 9e who wishes to have supernatural powers, may "ain them by his lon" pra#ti#eB but what need has the theosophist of these pra#ti#es or powersfor himselfO


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33. $t is after his freedom from the net of his desires, that thespiritualist attains to his spiritual stateB how then #an he entertainany desire whi#h is opposed to itO

3 . >very one endeavours to present in the #ourse, to whi#h he is led bythe desires risin" in his heartB and whether he is learned or not, hereaps the reward of his endeavours in due time.

3C. VLta havya never endeavoured to a#Auire any supernatural powerB allhis endeavours aspired to the "ainin" of spiritual perfe#tion, whi#h heobtained by his devotion in the forest.

3D. $t is not impossible or hard, to effe#t the a#Auisition of supernatural powersB should one persist in the #ourse of pra#ti#in" andapplyin" the proper means to those ends.

3 . The su##ess whi#h attends on any body in the #onsummation of hisob%e#t, is entirely owin" to his personal exertion, and may be #alledthe fruit of the tree of his own labour.

3E. ut these su##esses and #onsummations, are of no use to those "reatminded men, who have +nown the 6nowable =ne in himself' and who havemade an end of their worldly desires.

3F. :8ma said' ir $ have yet another Auestion for your explanation andit is this, why did not the ravenous beasts of the desert, devour thedeadli+e body of the devoted sa"e, and why did it not moulder under theearth, by whi#h it was #overedO

H. 0nd a"ain how the bodiless and liberated soul of the sa"e, whi#h wasabsorbed in the sunli"ht, return to resume its dilapidated body, whi#h

was buried in the mountain #ave.1. Vasishth8 replied'@The #ons#ious soul that believes itself to beembodied with its mortal body, and beset by the #oils of its desires andthe bonds of its affe#tions, is here sub%e#ted both to the feelin" of pleasure and the pan"s of pain.

2. ut the intelli"ent soul whi#h relies on its pure #ons#iousness, andis freed from the net of its desires, remains only with its subtile

spiritual body (whi#h no beast or bird #an devour, nor any dust or rust


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#an destroy). o says the &ita'@$t is indivisible and un#onsumable, andneither does it moulder nor dry up at any time.

3. 9ear now, :8ma, the reason why the body of the Go"i, is not sub%e#tto the a##idents of dis%un#tion or #orruption for many hundreds of years(under the influen#e of heat and #old and other #asualties).

. Jhenever the mind is o##upied with the thou"ht of any thin", it isimmediately assimilated into the nature of that ob%e#t, and assumes thesame form on itself.

C. Thus upon seein" or thin+in" of an enemy, the mind turns to enmity,at the very si"ht or thou"ht of its foeB as it assumes the nature of friendliness, on the visit and remembran#e of a friend.

D. o on seein" a hill or tree or passen"er, that bears no enmity or friendship to it, the mind remains eAually indifferent towards the same,and without any #han"e in its disposition as it is per#eived by us.

. 0"ain the mind is sweetened (pleased) on relishin" the sweets, andembittered by tastin" the bitter. $t be#omes fond of the sweet, andaverse to whatever is sour and bitter and unpalatable.

E. o when a ravenous beast #omes in the si"ht of a dispassionate Go"i,its envious nature is #han"ed to dispassionateness, and it desists fromdoin" him any in%ury. ( o says !atan%ali, &ood #ompany turns the wi#+edto "oodness ).

F. The mali#ious bein" freed from his mali#e, in the #ompany of theeven minded stoi#, desists from the doin" of any harm, to any oneB asthe indifferent wayfarer has no business to brea+ the stra""lin"

bran#hes and trees "rowin" on the way side, whi#h the rude rusti#s areapt to lop off and #ut down (for the ma+in" of their fuel).

CH. ut the sava"e beast bein" removed from the side of the Go"i,resumes its ravenous nature a"ain, in the #ompany of the rapa#ious andwild beasts of the forest.

C1. 9en#e it was that the envious beasts of the forest, the ti"ers,lions and bearsB as also the reptiles and #reepin" inse#ts of earth, did

not molest the sedate body of the sa"e, so lon" as they lur+ed and #rept


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about it.

C2. The reason why the body was not redu#ed to the dust of the earth is,

be#ause the silent #ons#ien#e that there dwells in #ommon, in allexistent bodies of animals, ve"etables and minerals, and abides in themas in the person of a dumb #reatureB would not allow them to in%ure theinno#ent body of the sa"e lyin" flat on the "round.

C3. The spiritualised body of the Go"i, is seen to move about on earth,li+e the shadow of somethin" floatin" on the water.

C . Therefore the spiritual body of the sa"e, whi#h was rarefied abovethe elemental bodies by virtue of his spiritual +nowled"e, be#ame Auitein#orruptible in its nature.

CC. 9ear me tell you another reason, :8maK that it is the want of os#illation whi#h is the #ause of destru#tion, as it is the vibration or breathin" of the heart whi#h is the #ause of life.

CD. $t is the breathin" of vital breaths, whi#h #auses the vibration of the arteries, and this bein" stopped, the body be#omes as still as astone.

C . 9e who has lost the pulsations of his heart and vital breaths, haslost also both his vitality and mortality, and be#ome as stones (whi#hare neither dead nor alive).

CE. Jhen the internal and external pulsations of the body are at a stop,+now, = well-informed :8maK the intestinal parts are not liable to any#han"e.

CF. The motion of the body bein" stopped, and the a#tion of the hearthavin" #easedB the humours of the body be#ome as stiff and inert, as thesolid mountain of


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neither soiled nor rotten at any time.

D2. $t was in this manner that this sa"e, who +new the truth, and was

best a#Auainted with the +nowled"e of the +nowable, left his earthy body, in order to find the rest of his soul in the upreme pirit.

D3. Those men of "reat minds who are dispassionate, and +now what is#hiefly to be +nown above all othersB pass beyond the bounds of thisearth and even of their bodies, to assume an independent form of their own.

D . They are then perfe#t masters of themselves, whose minds are well"overned by their ri"ht understandin"B and are not affe#ted by theinfluen#e of their destiny or the a#ts of their past lives, nor moved bytheir desires of any +ind.

DC. The minds of #onsummate Go"is, are of the nature of destinyB be#ausethey #an easily effe#t whatever they thin+ upon, as if they were thea#ts of #han#e as in 68+at8liya anyo"a.

DD. o it was with this sa"e, who no sooner thou"ht of the renovation of his body, than he found it presented before his si"ht, as if it were ana#t of #han#e (or the +8+at8li# a##ident).

D . Jhen the soul forsa+es its earthly frame, after the fruition of thefruits of its passed a#tions is overB it assumes a spiritual form, whi#his the state of its disembodied liberation, and when it en%oys its perfe#t liberty in its independent state.

DE. The mind bein" freed from its desires, is released from all its bonds, and assumes the spiritual form of the pure soulB it then effe#ts

instantly all that it wishes to do, and be#omes all powerful as the"reat ;ord of all.

490!T>: ;PPPP.@0dmonition on the


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that the world appears to disappear before us. (0s the settin" sun hidesthe world from our si"ht).

F. 6now the mind to be the root of all the miseries of life, and itsdesires as the sprouts of the forest of our #alamities.

1H. :8ma as+ed'@Jho is it, ir, whose mind is extin#t, and what is themanner of this extin#tionB say also how its extin#tion is brou"ht on,and what is the nature of its annihilationO

11. Vasishtha replied'@= support of :a"hu s ra#eK $ have told you before of the nature of the mindB and you will hear now, = best of inAuirersK the manner of extin"uishin" its impulses.

12. 6now that mind to be paralysed and dead, whi#h is unmoved from itssteadiness by pleasure and painB and remains unsha+en as a ro#+ at the"entle breath of our breathin". ($.e. the man that lives and breathes, but moves not from his purposes).

13. 6now also that mind, to be as dull as dead, whi#h is devoid of thesense of its individuality from othersB and whi#h is not de"raded fromthe loftiness of its universality, to the meanness of its personality.

1 . 6now that mind also, to be dead and #old, whi#h is not moved bydiffi#ulties and dan"ersB nor ex#ited by pride and "iddiness, nor elated by festivity nor depressed by poverty and penuryB and in short whi#hdoes not lose its serene temperament at any reverse of fortune.

1C. 6now, "entle :8maK this is what is meant by the death of the mind,and the numbness of the heartB and this is the inseparable property of livin" liberation (of those that are liberated in their lifetime).

1D. 6now mindfulness to be foolishness, and unmindedness is true wisdomBand it is upon the extin#tion of mental affe#tions, that the pureessen#e of the mind appears to li"ht.

1 . This display of the intrinsi# Auality of the mind, after theextin#tion of its emotionsB and this temperament of the mind of thelivin" liberated persons, is said by some to be the true nature of themind.


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1E. The mind that is frau"ht with the benevolent Aualities, has its bestwishes for all livin" bein"s in natureB it is freed from the pains of repeated births in this world of woe, and is #alled the livin" liberated

mind (MLvan-mu+ta manas).1F. The nature of the livin" liberated mind is said to be its intrinsi#essen#e, whi#h is replete with its holy wishes, and exempted from thedoom of transmi"ration.

2H. The warRpa or personal mind, is what has the notion of its personality as distin#t from its bodyB and this is the nature of themind of those, that are liberated in their lifetime. (This is the natureof the individual and unembodied mind).

21. ut when the livin" liberated person loses the individuality of hismindB and be#omes as "ladsome as moonbeams within himself, by virtue of his universal benevolen#eB it then be#omes as expanded and extended, asit appears to be present everywhere at all times.

22. The livin" liberated person bein" mindless of himself, be#omes as#old hearted as a plant "rowin" in a fri"id #limate, where it bloomswith its mild virtues, li+enin" the blossoms of the winter plant.

23. The 0rRpa or impersonal mind of what $ have told you before, isthe #oolness of the disembodied soul, that is alto"ether liberated fromthe #ons#iousness of its personality.

2 . 0ll the ex#ellent virtues and Aualities, whi#h reside in theembodied soul, are utterly lost and drowned in the disembodied soul,upon its liberation from the +nowled"e of its personality.

2C. $n the #ase of disembodied liberation, the #ons#iousness of self personality bein" lost, the mind also loses its formal existen#e inVirupa or formlessness, when there remains nothin" of it.

2D. There remains no more any merit or demerit of it, nor its beauty or deformityB it neither shines nor sets any more, nor is there any#ons#iousness of pain or pleasure in it.

2 . $t has no sense of li"ht or dar+ness, nor the per#eption of day and

ni"htB it has no +nowled"e of spa#e and s+y, nor of the sides, altitude


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or depth of the firmament.

2E. $ts desires and efforts are lost with its essen#e, and there remains

no tra#e of its entity or nullity whatever.2F. $t is neither dar+ nor li"htsome, nor transparent as the s+yB itdoes not twin+le as a star, nor shines forth as the solar and lunar li"hts. 0nd there is nothin" to whi#h it may resemble in itstransparen#y.

3H. Those minds that have freed themselves from all worldly #ares, and"ot rid from the provin#e of their thou"hts alsoB are the minds thatrove in this state of freedom, as the winds wander freely in the re"ionof va#uum.

31. The intelli"ent souls that are numb and sleepy, and are set in perfe#t bliss beyond the trouble of ra%as and tamasB and whi#h haveassumed the forms of va#uous bodies, find their rest in the supremefeli#ity, in whi#h they are dissolved in the unity of the eity.

490!T>: ;PPPP$.@=n the =ri"in of the 9uman ody and 4ons#iousness.

0r"ument. =f esire and reathin" as the two seeds, produ#in" the !lant of 9uman ody, bearin" the fruits of Jorldliness.

:8ma said'@$ see the stupendous ro#+ ( rahma) fillin" the infinite

vault of va#uum, and bearin" the #ountless worlds as its vast forests,with the starry frame for its flowers and the "ods and demi"ods for its birds and fowls.

2. The flashin" of li"htnin"s are its bloomin" blossoms, and the aIure#louds are the leaves of the forest treesB the seasons and the sun andmoon fru#tify these arbors with "ood loo+in" fruits.

3. The seven seas are the aAuedu#ts at the foot of this forest, and the

flowin" rivers are its #hannelsB and the fourteen worlds are so many


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re"ions of it, peopled with various +inds of bein"s.

. This wilderness of the world, is beset by the wide spreadin" net of

#upidityB whi#h has overspread on the minds of people, as the #reepin"vine fills the vineyard "round.

C. isease and death form the two bran#hes of the arbor of the world( ans8ra xplain to me all this in short, for the edifi#ation of myunderstandin"B and also for my a#Auirement of the true +nowled"e withwhi#h you are best a#Auainted.

E. Vasishtha answered'@6now :8maK the #orporeal body to be the seed or #ause of this arbour of the world. This seed is the desire whi#h is#on#ealed in the heart of the body, and shoots forth luxuriantly, in thesprouts of "ood and bad a#ts and deeds.

F. $t is full of bou"hs and bran#hes, and luxuriant in the "rowth of itsfruits and flowersB and it thrives as thi#+ly and fastly, as the paddyfields flourish in autumn.

1H. The mind whi#h is the seed of the body, is sub%e#t to and slave of all its desires. $ts treasure house #onsists of alternate plenty and poverty, and its #as+et #ontains the "ems of pleasure and pain.

11. $t is the mind whi#h spreads this net-wor+ of reality and unrealityBas it stret#hes the fretwor+ of truth and falsehood in dreams andvisions.

12. 0s the dyin" man sees in his ima"ination, the messen"ers of deathappearin" before himB so doth the mind, present the fi"ure of the unreal body as a reality.

13. 0ll these forms and fi"ures, whi#h appear to our view in these


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worlds, are the formations of the mind, as the pots and toys are thewor+s of #lay. (The mind bein" the same with rahmaB is the formal #auseof all existen#es).

1 . There are two +inds of seeds a"ain whi#h "ive rise to the arbor of the mind, whi#h is entwined by the #reepers of its fa#ultiesB one +indof these is the breathin" of the vital breath, and the other is thin+in"or the train of its thou"hts. (The text has the words dridha-bh8vanaor the #ertainty of the +nowled"e of its reality).

1C. Jhen the vital air vibrates throu"h the lun"s and arteries, the mindthen has the #ons#iousness of its existen#e.

1D. Jhen the vital breath #eases to #ir#ulate throu"h the lun"s and wind pipes, there ensues the insensibility of the mind and the #ir#ulation of the heart-blood is put to a stop.

1 . $t is by means of the vibrations of breath and the a#tion of theheart, that the mind per#eives the existen#e of the world whi#h is asfalse as the appearan#e of the blue s+y, in the empty spa#e of va#uum.

1E. ut when these vibrations and a#tions fail to rouse the sleepin"mind, it is then said to en%oy its pea#e and AuietB otherwise theymerely move the body and mind, as the wires move the dolls in the puppetshow.

1F. Jhen the body has its sensibility, #aused by the breathin" of thevital air, it be"ins to move about li+e a doll dan#in" in its "iddy#ir#le in the 4ourt yard, by artifi#e of the puppet player.

2H. The vibrations of breath awa+en also our self-#ons#iousness, whi#h

is minuter than the minutest atomB and yet all pervasive in its nature,as the fra"ran#e of flowers, whi#h is blown afar in the air by the breath of the wind.

21. $t is of "reat "ood, = :8maK to #onfine one s #ons#iousness in one sself (as it is to shut the fra"ran#e of the flower in its seed vesselBand it is effe#ted by stoppin" the breathin" by means of the pra#ti#e of pr8n8y8ma or suppression of breathB as the diffusion of odours is prevented by shuttin" out the #urrent air).


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22. y restrainin" our self-#ons#iousness we in ourselves su##eed torefrain from our #ons#iousness of all other thin"s be#ause the +nowled"eof endless ob%e#ts (parti#ulars), is attended with infinite trouble to

the mind. (0ll +nowled"e is the vexation of the spirit. olomon s!roverbs).

23. Jhen the mind #omes to understand itself, after it is roused fromits dorman#y of self-for"etfulness (by bein" addi#ted to the thou"hts of external ob%e#ts)B it "ains what is +nown to be the best of "ains, andthe purest and the holiest state of life.

2 . $f with the va#illation of your vital breaths, and the flu#tuationof your wishes, you do not disturb the even tenor of your #ons#iousness,li+e the "iddy part of man+ind, then you are li+ened to the "reat rahmahimself (who lives and does what he li+es, without any disturban#e of his inward intuition).

2C. The mind without its self-#ons#iousness or #ons#ien#e, is a barrenwasteB and the life of man with its +nowled"e of truth, is as a maIy path, beset with traps and snares of errors and dan"ers.

2D. The meditative Go"i is pra#tised to the suppression of his breathfor the pea#e of his mind, and #ondu#ts his pr8n8y8ma or restraint of respiration, and his dhy8na or intense meditation, a##ordin" to thedire#tions of his spiritual "uide and the pre#epts of the s8stras.

2 . :estraint of breath is a##ompanied by the pea#e of mind, #ausin" theevenness of its temperamentB and it is attended with health and prosperity and #apa#ity of #o"itation to its pra#tiser.

2E. ;earn :8ma, another #ause of the a#tivity of the mind, whi#h is

#onsidered by the wise as the sour#e of its perpetual restlessnessB andthis is its restless and insatiable #on#upis#en#e.

2F. 7ow this #on#upis#en#e is defined as the fixed desire of the mind,for the possession of somethin", without #onsideration of its prior andultimate #onditions (i.e. Jhether it is worth havin" or not, andwhether its "ain will be produ#tive of the desired ob%e#t in view).

3H. $t is the intensity of one s thou"ht of "ettin" somethin" that

produ#es it before himB in utter disre"ard of the other ob%e#ts of its


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remembran#e. (The "loss "ives a mysti# sense of this passa"eB thatreminis#en#e whi#h is the #ause of the reprodu#tion of prior impressions, is upset by the intensity of the present thou"ht in the

mind).31. The man bein" infatuated by his present desire, believes himself asit depi#ts him to beB and ta+es his present form for real, by hisfor"etfulness of the past and absent reality. (The present unrealappears as real, and the past reality passes away as an unreality, as inthe #ase of prin#e ;ava s believin" himself a #handala durin" his dream,and so it is with us to ta+e ourselves as we thin+ us to be).

32. $t is the #urrent of our desire, that #arries us away from therealityB as the drun+ard sees everythin" whirlin" about him in hisintoxi#ation.

33.


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intelle#t is drained and devoided of all its notions of worldly ob%e#ts.

H. Thus far have $ related to you, :8ma, about the form and features of

the mindB that it is only the entertainin" of the thou"ht of somethin"with fond desire of the heart. (9ere the mind is identified with thefond thou"ht or wish of a man).

1. There #an be no a#tion of the mind, when the sphere of the intelle#tis as #lear as the empty s+y, and without the thou"ht of any ima"inaryor visible ob%e#t movin" before it as the spe#+ of a #loud.

2. $t is #alled unmindedness also, when the mind is pra#tised to itsGo"a, or thou"htlessness of all external ob%e#ts, and remains transfixedin its vision of the sole essen#e of &od.

3. Jhen the mind has renoun#ed the thou"ht of everythin" within itself,and remains in its perfe#t #oolness of #old-heartedness (san" froid)of Go"isB su#h a mind, thou"h exer#isin" its powers and fa#ulties, it issaid to be nil and extin#t.

. 9e whose want of desires, has #hilled his ardour for anythin", andmade him impassionate, is said to have be#ome extin#t, and redu#ed li+ea ra" to ashes (leavin" the form without its substan#e).

C. 9e who has no desire of "ain to #ause his repeated birth and death,is #alled the livin" liberatedB thou"h he should move about in his busy#areer li+e a potter s wheel (whi#h is insensible of its motion).

D. They are also styled the livin" liberated, who do not taste the pleasure of desireB but remain li+e fried seeds, without re"erminatin"into the sprots of new and repeated births.

.


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pond and the pot (or pipes), are the %oint #auses of water supply.(Jherein the want of the one, is tantamount to the loss of the other also).

CH. The "ross desires of men are the #auses of their repeated births, asthe seeds are #auses of the repeated "rowth of treesB and the "erm of re"eneration is #ontained in the desire, as the future plant is#ontained in the seed, and the oily %ui#e is inbred in the sesamum seed.

C1. The #ons#ious mind is the #ause of all thin"s in the #ourse of time,and the sour#e of all its pleasure and pain, whi#h rise and fall initself, and never "row without it. (0vindbhavin).

C2. 0s the union of the breath of life with the or"ans, produ#es thesensationsB so these bein" united with desire, are produ#tive of themind. (9en#e the livin" and sensitive plants whi#h are devoid of desire,are devoid of mind also).

C3. 0s the flower and its fra"ran#e, and the sesamum seed and its oilare united to"etherB so is animal life inseparably #onne#ted with itsdesire. (9en#e extin#tion of desire is tantamount to livin" death).

C . The desire bein" the a#tive prin#iple of man, and subversive of his passive #ons#iousnessB it tends to unfold the seed of the mind, asmoisture serves to expand the sprouts of ve"itable seeds.

CC. The pulsation of the vital breath, awa+ens the senses to their a#tion, and the vibrations of sensation tou#hin" the heart strin"s, movethe mind to its per#eption of them.

CD. The infant mind bein" thus produ#ed by the flu#tuatin" desires, and

the flu#tuations of vital breaths, be#omes #ons#ious of itself, asseparate and independent of its #auses.

C . ut the extin#tion of either of these two sour#es of the mind, isattended with the dissolution of the mindB and also of its pains and pleasures, whi#h resemble the two fruits of the tree of the mind.

CE. The body resembles a bran#hin" tree, beset by the #reepers of itsa#tsB our avari#e is as a hu"e serpent #oilin" about it, and our

passions and diseases are as birds nestlin" in it.


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CF. $t is beset by our erroneous senses, resemblin" the i"norant birdssettin" upon itB and our desires are the #an+ers, that are #ontinually

#orrodin" our breasts and minds.DH. The shafts of death are fellin" down the trees of our minds and bodiesB as the blasts of wind toss the fruits of trees upon the "roundBand the flyin" dusts of our desires have filled all sides, and obs#uredthe si"hts of thin"s from our view.

D1. The loose and thi#+ #louds of i"noran#e overhan" on our heads, andthe pillars of our bodies, are wrapped around by the flyin" straws of our loose desires.

D2. The small bar+ of our body, "lidin" slowly alon" in Auest of pleasure, falls into the eddy of despairB and so every body falls intoutter "loom, without loo+in" to the bri"ht li"ht that shines withinhimself.

D3. 0s the flyin" dust is allayed by the settin" down of the winds, sodoth the dust of the mind subside, by subsiden#e of the for#e of our vital airs and desires. (The two movin" for#es of the mind).

D . 0"ain it is intelli"en#e or amvedya, whi#h is the seed or root of both of theseB and there bein" this intelli"en#e within us, we have bothour vitality and our desires also. (The word amvedya in the text isexplained as 4haitanya, whi#h is the same with intelli"en#e).

DC. This intelli"en#e sprin"s from amvid or #ons#iousnessB byforsa+in" its universality, and retainin" its individualityB and then it be#omes the seed both of vitality and velleity. ( amvid the

#ons#iousness of the impersonal self, bein" vitiated to the +nowled"e of one s personality, produ#es the mind and its selfish desires).

DD. 6now then your intelli"en#e as the same with your #ons#iousness,and resembles the seed of the mind and its desires, both of whi#hAui#+ly die away with their root, li+e a rootless or uprooted plant andtree.

D . The intelli"en#e never exists without #ons#iousness, and is ever

a##ompanied with it, as the mustard seed and its oil. (=r rather, as the


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oil is #ontained in the mustard seed).

DE. The wa+eful #ons#ien#e "ets its intelli"en#e from its desire, as the

wa+in" #ons#iousness of men, views their death and departure to distantlands in dream, from their thou"hts of of the same.

DF. $t is owin" to our #uriosity only, that our #ons#iousness has itsintelli"en#e of the intelli"ible (&od)B as it is the desire of +nowin"any thin", that leads the #ons#ious soul to the +nowled"e of it. ($tmeans simply that, understandin" #ombined with the desire of +nowin" athin", be#omes the +nowled"e itself. 9ere is a play of the paronyms,amvid, amitti, amvedya, amvedana and the li+e).

H. This world is no more than a networ+ of our ima"ination, as the boysima"ine a "oblin to be hidden in the dar+. ( o a#on'


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liberationB be#ause the #ons#iousness of these impressions, is the sore#ause of repeated transmi"rations in this world of woe.

. The uninert #ons#iousness, whi#h is un#ons#ious of the outwardworld, but preserves the #ons#iousness of the self, is attended bothwith present feli#ity, and want of future re"eneration also. etherefore un#ons#ious of the externals, and #ons#ious of the internal bliss of your soulB be#ause the wa+eful soul that is insensible of theexternals, is blessed with the sensibility of its inward blissfulness.

E. :8ma as+ed'@9ow is it possible sir, to be both un#ons#ious and yetuninertB and how #an un#ons#iousness be freed from and "et rid of itsunavoidable supinenessO

F. Vasishtha replied'@That is #alled the unslu""ish or sensibleun#ons#iousness, whi#h havin" its existen#e, dwells on nothin" besideitselfB and whi#h thou"h it is livin", is insensible of everythin" else(and yet Auite sensible of its own existen#e).

EH. 9e is #alled both the un#ons#ious and yet uninert, who has novisible ob%e#t in his #ons#iousnessB and who dis#har"es his duties andall the affairs of his life, without atta#hin" his mind to them.

E1. 9e is said to be unslumberin" and yet un#ons#ious, whose mind isinsensible of the sensible ob%e#ts of per#eptionB but yet #lear with theimpressions of the +nowable ob%e#ts of intelle#tuality' and su#h a person is said to be the livin" liberated also (who is removed from thematerial to the spiritual world, has his a%ad8 asamvid or unslumberin"un#ons#iousness).

E2. Jhen the indifferent soul thin+s of nothin" in itself, but remains

with its #alm and Auiet #omposure, li+e a youn" #hild or a deaf and dumb person, in possession of his internal #ons#iousness'@

E3. $t be#omes then possest of its wisdom, and rests in full +nowled"eof itself without its dullnessB and is no more liable to the turmoils of this life, nor to the doom of future births.

E . Jhen the adept rests in his state of sedate hybernation, byforsa+in" all his desiresB he per#eives a #alm deli"ht to pervade his

inmost soul, as the blueness overspreadin" the s+y.


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EC. The un#ons#ious Go"i remains with the #ons#iousness of his unitywith that piritB whi#h has no be"innin" nor endB and in whi#h he finds

himself to be utterly absorbed and lost.ED. Jhether movin" or sittin", or feelin" or smellin", he seems to abidealways, and do everythin" in the 9oly spiritB and with hisself-#ons#iousness and un#ons#iousness of au"ht besides, he is dissolvedin his internal deli"ht.

E . hut out these worldly si"hts from your mind, with your utmostendeavours and painsta+in"B and "o a#ross this world of woes, resemblin"a perilous o#ean, on the firm bar+ of your virtues.

EE. 0s a minute seed produ#es a lar"e tree, stret#hin" wide in the s+yBso doth the minute mind produ#e these ideal worlds, whi#h fill the emptyspa#e of the universe, and appear as real ones to si"ht.

(The word san+alpa in the text, is used in the triple sense of ima"ination, reminis#en#e and hope, all of whi#h are #auses of the produ#tion of thin"s appearin" both as real and unreal).

EF. Jhen the #ons#ious soul entertains the idea of some fi"ure initself, by its ima"ination, reminis#en#e or hopeB the same be#omes theseed of its reprodu#tion, or its bein" born in the very form whi#h thesoul has in its view.

FH. o the soul brin"s forth itself, and falls into its de#eption by itsown #hoi#eB and thus loses the #ons#iousness of its freedom, by thesub%e#tion to the bonda"e of life.

F1. Jhatever form it dotes upon with fondness, the same form it assumesto itselfB and #annot "et rid of it, as lon" it #herishes its affe#tionfor the sameB nor return to its ori"inal purity, until it is freed fromits impure passions.

F2. The soul is no "od or demi"od, nor either a Ga+sha nor :a+sha, nor even a 7ara@man or 6innara@mani+inB it is by reason of its ori"inaldelusion@m8y8, that it plays the part of a player on the sta"e of theworld.


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F3. 0s the player represents himself in various shapes, and then resumesand returns to his ori"inal formB and as the sil+worm binds itself inthe #o#oon of its own ma+in", and then brea+s out of it by itselfB so

doth the soul resume its primal purity, by virtue of itsself-#ons#iousness.

F . =ur #ons#iousness is as the water in the "reat deep of the universe,en#ompassin" all the four Auarters of the world, and the hu"e mountainswithin it. (0s the sea hides the ro#+s under it).

FC. The universal o#ean of #ons#iousness, teems with the heaven andearth, the air and the s+y, the hills and mountains and the seas andrivers, and all thin"s en#ompassed by the sides of the #ompassB as itssur"es, waves and billows and eddies.

FD. $t is our #ons#iousness that #omprises the world, whi#h is no other beside itselfB be#ause the all #omprehensive #ons#iousness #omprehendsall thin"s in itself (in its #ons#ious ideas of them).

F . Jhen our #ons#iousness has its sli"ht pulsation and not its Aui#+ vibration, it is then said to rest in itselfB and is not moved by thea#tion of outward ob%e#ts upon it.

FE. The seed or sour#e of our #ons#iousness, is the ivine pirit, whi#his the inbein" of all bein"sB and whi#h produ#es our #ons#iousness, asthe solar heat produ#es the li"ht, and as the fire emits its spar+s.

FF. This $nbein" in us exhibits itself in two forms within ourselvesBthe one is our self-#ons#iousness, and the other is our #ons#iousness of many thin"s lyin" without us' the former is uniform and the latter is of mutable form.

1HH. This two fold division of the one and same soul, is as thedifferen#e of "hata and pata or of the pot and paintin", and li+ethat of $ and thou, whi#h are essentially the same thin", and have nodifferen#e in their in-bein".

1H1. 7ow do away with this differen#e, and +now the true entity to be a pure unity, whi#h is the positive reality remainin" in #ommon with allob%e#ts.


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1H2. ?orsa+e the parti#ulars only, and see+ the universal one whi#h isthe same and in #ommon with all existen#e. 6now this 5nity as thetotality of bein"s, and the only adorable =ne.

1H3. The variety of external forms, does not indi#ate any variation inthe internal substan#eB #han"e of outward form, ma+es a thin" un+nowableto us as to its former stateB but outward and formal differen#es, ma+eno differen#e in the real essen#e.

1H . Jhatever preserves its uniform and invariable appearan#e at alltimes, +now that to be the true and everlastin" inner essen#e of thethin" (and not its #han"eful external appearan#e).

1HC. :8maK :enoun#e the do#trines whi#h maintain the eternal subsisten#eof time and spa#e, of atoms and "eneralities and the li+e #ate"oriesBand rely in the universal #ate"ory of the one ein" in whi#h all othersare redu#ible. (0ll varieties blend into the 5nity of rahma).

1HD. Thou"h the endless duration of time, approximates to the nature of the $nfinite >xisten#eB yet its divisions into the present, past andfuture, ma+es it an ununiform and unreal entity.

1H . That whi#h admits of divisibility, and presents its variousdivisionsB and what is seen to diver"e to many, #annot be the uniform#ause of all (hen#e time bein" ever #han"eful and fleetin", #annot bethe un#han"in" #ause of all).

1HE. Thin+ all bodies as appertainin" to one #ommon essen#e, and en%oythy full bliss by thin+in" thyself as the same, and fillin" all spa#e.

1HF. 9e who is the ultimate pause or end of all existen#e in #ommon,

+now, = wise :8maK that ein" to be the sour#e and seed of the wholeuniverse, whi#h has sprun" from 9im.

11H. 9e who is the utmost limit of all thin"s in #ommon, and is beyonddes#ription and ima"inationB 9e is the first and be"innin" of all,without any be"innin" of his own, and havin" no sour#e or seed of himself.

111. 9e in whom all finite existen#es are dissolved, and who remains

without any #han"e in himselfB +nowin" 9im in one s self, no man is


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sub%e#ted to trouble, but en%oys his full bliss in 9im.

112. 9e is the #ause of all, without any #ause of his ownB 9e is the

optimum or best of all, without havin" anythin" better than himself.113. 0ll thin"s are seen in the mirror of his intelle#t, as the shadowof the trees on the border of a river, is refle#ted in the limpid stream below.

11 . 0ll bein"s relish their deli"ht in him, as in a reservoir of sweetwaterB and anythin" deli#ious whi#h the ton"ue doth taste, is suppliedfrom that pure fountain.

11C. The intelle#tual sphere of the mind, whi#h is #learer than themundane sphere, has its existen#e from his essen#eB whi#h abounds withthe purest deli"ht, than all dul#et thin"s in the world #an afford.

11D. 0ll these #reatures in the world, rise and live in himB they arenourished and supported by him, and they die and are dissolved in him.

11 . 9e is the heaviest of the heavy and the li"htest of all li"ht bodies. 9e is the most ponderous of all bul+y thin"s, and the minutestof the most minute.

11E. 9e is the remotest of the most remote, and the nearest of whatever is most propinAueous to usB 9e is the eldest of the oldest and theyoun"est of the most youn".

11F. 9e is bri"hter far than the bri"htest, and obs#urer than thedar+est thin"sB 9e is the substratum of all substan#es, and farthestfrom all the sides of the #ompass.

12H. That bein" is some thin" as nothin", and exists as if he werenon-existent. 9e is manifest in all, yet invisible to viewB and that iswhat $ am, and yet as $ am not the same.

121. :8maK Try your best to "et your rest, in that supreme state of feli#ityB than whi#h there is no hi"her state for man to desire.

122. $t is the +nowled"e of that holy and un#han"eable pirit, whi#h

brin"s rest and pea#e to the mindB +now then that all-pervasive soul,


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and be identified with the pure $ntelle#t, for your liberation from allrestraint.

(0nd the way to this state of perfe#t liberation, is to destroy byde"rees the seeds of our restraints to the same. 7amely'@To bere"ardless of the body, whi#h is the seed of worldlinessB and then tosubdue the mind, whi#h is the seed of the bodyB and at last to restrainthe breathin"s and desires, whi#h are the roots of sensations andearthly possessionsB and thus to destroy the other seeds also, until one#an arrive to his intelle#tual, and finally to his spiritual state).

490!T>: ;PPPP$$.@


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D. = sinless :8maK $f you #an remain Auietly with meditatin" on your #ons#ious soul, you #an find no diffi#ulty in the #ontemplation of theupreme soul, by a little more exertion of your intelle#t.

. $t is not possible, = :8maK to +now the +nowable pirit at on#e inyour understandin", unless you thin+ of it #ontinually in your #ons#iousness. (The ivine pirit is +nowable in our spirits and#ons#iousness and by own intuition only).

E. Jhatever thou thin+est and wherever thou "oest and dost remain, isall +nown to thee in thy #ons#iousnessB and so it is the #ons#ious soulwhi#h is the seat of &od, and wherein 9e is to be sou"ht and seen. ( osays


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wea+ness to be a dupe to pleasure, and true bravery #onsists in#ontemnin" them).

1D. 5nless you be#ome a #omplete adept, in the pra#ti#e of thistripli#ate moralityB it is impossible for you to attain to the state of divine perfe#tion, by your mere devotion durin" a whole #entury.( e#ause the mendi#ant Go"is, that are devoid both of their divine+nowled"e and disinterestedness, are never blessed with their spiritualrapture).

1 . 6now ye, = hi"hminded


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virtues.

2 . 4ontinue to pra#ti#e these at all times of your lifeB whether when

you sit Auiet or move aboutB or tal+ or listen to another or when youare awa+e or asleepB and it will redound to your "reatest "ood.

2C. The restrainin" of respirations also, is tantamount to the restraint put upon your desiresB then you must pra#tise this li+ewise, a##ordin"to the dire#tions of the wise.

2D. y renun#iation of desire, the mind is redu#ed to an insensible anddead blo#+B but by restrainin" your breathin", you #an do whatever youli+e. y the pra#ti#e of the pr8n8y8ma, the yo"i identifies himself with the upreme, and #an do all thin"s as the eity.

2 . y the protra#ted pra#ti#e of restrainin" the breathin", a##ordin"to the dire#tions "iven by the "uruB and by +eepin" the ere#t posture,and observin" the rules of diet Q#. one must restrain his respiration.

2E. y ri"ht observation of the nature of thin"s, we #an have no desiresfor any thin" (whi#h is so frail and false)B and there is nothin" whi#his the same or remains un#han"ed from first to last, ex#ept theun#han"eable nature of the eity, whi#h must be the only desirableob%e#t.

2F. $t is the si"ht and +nowled"e of &od, that serve to wea+en our worldly desiresB and so will our avoidan#e of so#iety and worldlythou"hts (will put an end to our earthly desires).

3H. eein" the dissolution of human bodies, we #ease to desire our worldly "oodsB and so also the loss of desired ob%e#ts, puts a #he#+ to

our desirin" them any more.E1. 0s the flyin" dust is set on the "round, after the "ust of the windis overB so the flyin" thou"hts of the mind are stopped, when our breathin"s are put to a stop' they bein" the one and the same thin".( wedenbor" saw the intimate #onne#tion between thou"ht and vital life.9e says thou"ht #ommen#es and #orresponds with vital respiration. 0lon" thou"ht draws a lon" breath, and a Aui#+ one is attended with rapidvibrations of breath ).


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32. ?rom this #orresponden#e of the motion of thou"hts with thevibrations of breath, there is heaved a lar"e mass of worldly thou"htsresemblin" heaps of dust on earth. ;et therefore the intelli"ent men try

their utmost to suppress their breath (in order to stop the assembla"eof their thou"hts also).

33. =r do away with this pro#ess of the 9ath8 Go"is (if it be hard for you to suppress your breath), and sit Auietly to suppress your fleetin"thou"hts only at all times.

3 . $f you want to +eep your #ontrol over the mind, you will be able todo so in the #ourse of a lon" timeB be#ause it is not possible to subduethe mind without the dis#ipline of stri#t reason.

3C. 0s it is impossible to restrain the infuriate elephant without its"oadin"B so it is not possible for you to #urb your indomitable mind,without the help of spiritual +nowled"e, and asso#iation with the wiseand "ood.

3D. The abandonment of desires and suppression of breathin", in themanner as hereinafter in#ul#ated, are the most effi#ient means of subduin" the mind.

(The mind dwells in the brain whi#h shares the various fortunes of breathin"B therefore the suppression of breath tends also to thesub%e#tion of the mind. wedenbor").

3 . There are milder means of pa#ifyin" the mind, as the #oolin" showersof rain set down the dust of the earthB and yet the 9ath8-Go"a, attemptsto restrain it by stoppin" the breath, as it were to prevent the risin"of dust, by means of a breathless #alm.

3E. $"norant men who want to subdue the mind, by pres#riptions of the9ath8-Go"a or bodily restraintsB are li+e those silly fol+s, who want todispel the dar+ness by bla#+ in+ instead of a li"hted lamp. (!ainful bodily pra#ti#e, is no part of :8%a or spiritual Go"a).

3F. Those who attempt to subdue the mind by bodily #ontortions, striveas vainly as they, who wish to bind the mad elephant with a rope of "rass or straws.


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H. Those rules whi#h pres#ribe bodily pra#ti#es, instead of mentalreasonin" and pre#epts, are +nown as the patterns of 9ath8-Go"a, andmisleadin" men to dan"ers and diffi#ulties. ( e#ause the mind alone

"overns the mind, and bodily austerities have ruined many bodies and+illed many men alsoB and the #orresponden#e between the states of themind and lun"s, has not been admitted in s#ien#e).

1. Jret#hed men li+e beasts have no rest from their labour, but wander in dales and woods, in Auest of herbs and fruits for their food.

2. $"norant men who are infatuated in their understandin"s, are timid#owards li+e timorous sta"sB and are both dull-headed and wea+-bodied,and lan"uid in their limbs (by in#essant toil).

3. They have no pla#e of #onfiden#e anywhere, but sta""er as thedistrustful deer in the villa"eB their minds are ever waverin" betweenhopes and fears, as the sea water risin" and fallin" in waves.

. They are borne away li+e leaves fallen from a tree, by the #urrentof the #as#ade "lidin" below a water-fallB and pass their time in theerrors of sa#rifi#ial rites and reli"ious "ifts and austerities, and in pil"rima"es and adoration of idols.

C. They are sub%e#t to #ontinued fears, li+e the timid deer in theforest, and there are few amon" them, who happen by #han#e to #ome tothe +nowled"e of the soul. (


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spiritual +nowled"e for your everlastin" rest. (The 9atha-Go"a is deemedli+e the other modes of publi# worship, to belon" to the exoteri#faith).

F. :emain Auiet and sedate, with your firm faith in your inward#ons#iousnessB and +now that +nowled"e is power, and the +nowin" man isthe stron"est bein" on earthB therefore be wise in all respe#ts.

CH. :8maK renoun#e the #o"niIan#e of the +nowable ob%e#ts, and depend onthe abstra#t +nowled"e of all thin"s in thy sub%e#tive #ons#iousnessBremain firm in full possession of thy inner soul, and thin+ thyself asno a#tor of thy a#ts. Then forsa+in" all inventions of men as falsehoods(+alan8 and +alpan8), shine with the efful"en#e of thy spiritualli"ht.

490!T>: ;PPPP$$$.@5niversal $ndifferen#e or $nsou#ian#e.

0r"ument. 4ultivation of understandin" and :eason.

Vasishtha #ontinued'@:8maK 9e who is possessed of little reason, andtries to subdue his mind as well as he #anB su##eeds to reap the fruit(ob%e#t) of his life (salvation).

(7either is mu#h learnin" reAuired for divine +nowled"e, nor is mu#h purity ne#essary for salvationB nor is the entire want of either,attended by its main ob%e#t).

2. The small parti#le of reason that is implanted in the mind, be#omes by #ulture a bi" tree in time, pro%e#tin" into a hundred bran#hes in alldepartments of +nowled"e.

3. 0 little development of reason, serves to destroy the unruly passionsof the human breast, and then fill it with the "ood and pure virtuesB asthe roes of a fish fill the tan+ with fishes. (The seed of reason"erminates in all "ood Aualities).


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. The rational man who be#omes wise, by his vast observation of the past and present, is never tempted by the influen#e of the i"norant, whovalue their wealth above their +nowled"e.

C. =f what "ood are "reat possessions and worldly honours to him, and of what evil are the diseases and diffi#ulties unto the man, who loo+s uponthem with an indifferent eye.

D. 0s it is impossible to stop the impetuous hurri#ane, or to "rasp theflashin" li"htnin", or hold the rollin" #louds in the hand'@

. 0s it is impossible to put the moon li+e a brilliant moonstone, in a box of %ewelsB and as it is not possible for a belle to wear the#res#ent of the moon li+e a moon flower on her forehead.

E. 0s it is impossible also for the buIIin" "nats, to put to fli"ht theinfuriate elephant, with the swarm of bees su#+in" his frontal i#hor,and the lotus bushes "ra#in" his fore-head'@

F. 0s it is impossible too for a herd of timid sta"s, to withstand infi"htin" the brave lion, "ory with the frontal pearls of slau"hteredelephants in his bloody #hase'@

1H. 0s it is impossible li+ewise for a youn" fro", to devour a hu"e andhun"ry sna+e, whi#h li+e the poisonous tree, attra#ts other animals toit by its poison, and then swallows them entire'@

11. o it is impossible for the robbers of outward senses, to overpower upon the man of reason, who is a#Auainted with the "rounds of 6nowled"e,and +nows the +nowable rahma.

12. ut the sensible ob%e#ts and the or"ans of sense, destroy theimperfe#t reasonB as the violen#e of the wind, brea+s off the stal+s of tender plants.

13. Get the wi#+ed passions and desires, have no power to destroy the perfe#ted understandin"B as the lesser "ales of minor delu"es, are notstron" enou"h to remove the mountain. (The "reat delu"e is themaha+alpanta, and the partial ones are #alled the 6handa or yu"a-pralayas).


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1 . 5nless the flowery arbor of reason, ta+es its deep root in the"round of the human mind, it is liable to be sha+en at every blast of the #onfli#tin" thou"htsB be#ause the unstable soul #an have no

stabilityB nor the un#ertain mind #an have any #ertainty.1C. 9e whose mind does not sti#+ to stri#t reasonin", either when he issittin" or wal+in", or wa+in" or sleepin"B is said to be dead to reason.

1D. Therefore thin+ always within yourself, and in the so#iety of "ood people, about what is all this, what is this world, and what is this body in a spiritual li"ht (i.e. piritually #onsidered, the materialuniverse will disappear from view).

1 . :eason displays the dar+ness of i"noran#e, and shows the state of the upreme as #learly, as when the li"ht of the lamp shows everythin"#learly in the room. (9en#e reason is said to be the li"ht of the soul).

1E. The li"ht of +nowled"e dispels the "loom of sorrow, as the solar li"ht puts to fli"ht the shadow of ni"ht. (6nowled"e is the sunli"ht of the soul).

1F. 5pon appearan#e of the li"ht of +nowled"e, the +nowable #omes toappear of itselfB as the appearan#e of sunli"ht in the s+y, shows everyob%e#t on earth below.

2H. That s#ien#e whi#h brin"s to the +nowled"e of ivine Truth, the same+nowled"e is +nown as selfsame with the +nowable Truth itself.

21. piritual +nowled"e is the result of reason, and is re#+oned as theonly true +nowled"e by the wiseB it in#ludes the +nowled"e of the+nowable soul, as the water #ontains its sweetness within itself.

22. The man +nowin" all +nowled"e, be#omes full of +nowled"eB as thestron" dramdrin+er turns a tippler himself. (?ullness of spiritual+nowled"e is #ompared with hard drin+in", in the mysti# poetry of orientals, to denote the inward rapture whi#h is #aused by both).

23. They then #ome to +now the +nowable, supreme spirit as imma#ulate astheir own soulsB and it is only throu"h the +nowled"e of the supremespirit, that this rapture imparts its "ra#e to the soul.


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2 . The man frau"ht with perfe#t +nowled"e, is full of his unfailin"rapture within himself, and is liberated in his lifeB and bein" freedfrom all #onne#tions, rei"ns supreme in the empire of his mind. (This

refers eAually to a savant in all +nowled"e, to a deep philosopher, asalso to a holy manB a yo"i and the li+e).

2C. The sapient man remains indifferent to the sweet sound of son"s, andto the musi# of the lute and fluteB he is not humored by theson"stresses, and by the allurement of their persons and the enti#ementof their foul asso#iation.

2D. 9e sits unaffe#ted amidst the hum of buIIin" bees, flutterin" %oyfully over the vernal flowersB and amidst the bloomin" blossoms of the rainy weather, and under the "rowlin" noise of the roarin" #louds.

2 . 9e remains unex#ited by the loud s#reams of the pea#o#+, and the %oyous shrill of stor+s at the si"ht of fra"ments of dar+ #loudsB and bythe rollin" and rumblin" of the "loomy #louds in humid s+y.

2E. 9e is not elated by the sound of musi#al instruments, as that of the %arrin" #ymbal or rin"in" bell held in the handsB and the deeprebellowin" drum beaten by the rodB nor the wind, wired or s+innedinstruments #an a#t upon his mind.

2F. 9e turns his mind to nothin" that is sweet or bitter to taste, butdeli"hts in his own thou"htsB as the moon sheds her li"ht upon thespreadin" lotus-bud in the la+e.

3H. The wise man is indifferent to the attra#tions of beauties and

#elestial nymphsB who are as "ra#eful in their stature and attire, li+e

the youn" shoot of the plantain tree with its spreadin" folia"e.31. 9is mind is atta#hed to nothin" that is even his own, but remainsindifferent to everythin"B as a swan exposed to a barren spot. (Theworld to the wise is a barren desert).

32. The wise have no taste in deli#ious fruits, nor do they hun"er after dainty food of any +ind. (9ere follows the names of some sweet fruitsand meats whi#h are left out).


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33. 9e does not thirst after deli#ious drin+s, as mil+, #urd, butter,"hee and honeyB nor does he li+e to taste the sweet liAuors at all. 9eis not fond of wines and liAuors of any +ind, nor of bevera"es and

drin+s of any sort, su#h as mil+, #urds, butter Q#., for his sensualdeli"ht. ( ut he hun"ers and thirsts for eternal life Q#., see theermon on the


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1. 9e is not tempted by the relish of the lus#ious fruits, as applesand man"o, %amb Q#., nor by the si"ht of the aso+a and 6insu+aflowers.

2. 9e is not drawn over by the fra"ran#e of the sweet s#entin"sandal-wood, a"ulo#hum, #amphor, and of the #love and #ardamom trees.

3. !reservin" an even tenor of his mind, he does not in#line his heartto any thin"B he holds the perfumes in hatred, as a rahman holds thewine in abhorren#eB and his even mindedness is neither moved by pleasurenor sha+en by any fear or pain.

. 9is mind is not a"itated by fear, at hearin" the hoarse sound of thesoundin" main, or the tremendous thunder-#lap in the s+y, or theuproarin" #louds on mountain topsB and the roarin" lions below, do notintimidate his dauntless soul.

C. 9e is not terrified at the loud trumpet of warfare, nor the deepdrum of the battle-fieldB the #latterin" arms of the warriors and the#ra#+in" #ud"els of the #ombatants, bear no terror to his mindB and themost terrifi# of all that is terrible, i.e. &od, is familiar to hissoul. o the ruti'@ bhay8n8m bhayam, bhishanam bhishan8n8m. Q#.

D. 9e does not tremble at the stride of the infuriate elephant, nor atthe #lamour of Vet8la "oblinsB his heart does not thrill at the hue and#ry of !is8#ha #annibals, nor at the alarm of Ga+shas and :a+shas.

. The meditative mind is not moved by the loud thunder #lap or the#ra#+in" of ro#+s and mountainsB and the #lan"or of $ndra and 0ir8vana,#an not stir the Go"i from his intense reverie.

E. The ri"id sa"e does not slide from his self-possession, at the harshnoise of the #rashin" saw and the #lan+in" of the burnished swordstri+in" upon one another. 9e is not sha+en by the twan"in" of the bow,or the flyin" and fallin" of deadly arrows around.

F. 9e does not re%oi#e in pleasant "roves, nor pines in par#heddesertsB be#ause the fleetin" %oys and sorrows of life, find no pla#e inhis inevitable mind.

CH. 9e is neither intolerant of the burnin" sands of the sandy desert,


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resemblin" the #inders of livin" fireB nor is he #harmed in shadywoodlands, frau"ht with flowery and #oolin" arbours.

C1. 9is mind is un#han"ed, whether when he is exposed on a bed of thorns, or reposin" in a bed of flowersB and whether he is lifted on the pinna#le of a mount, or flun" into the bottom of a fountB his mind isalways mee+ (as those of perse#uted saints and martyrs).

C2. $t is all the same with himself, whether he roves on rou"h andru""ed ro#+s, or moves under the hot sunbeams of the south, or wal+s ina temperate or mild atmosphere. 9e remains un#han"ed in prosperity andadversity, and ali+e both under the favour and frown of fortune.

C3. 9e is neither sad nor sorrow in his wanderin"s over the world, nor %oyous and of "ood #heer in his rest and Auiet. 9e %oys on doin" hisduty with the li"htness of his heart, li+e a porter bearin" his li"ht burthen with an unberthened mind.

C . Jhether his body is "rated upon the "uillotine or bro+en under thewheelB whether impaled in the #harnel "round, or exiled in a desertlandB or whether pier#ed by a spear or battered by a #ud"el, the believer in the true &od remain inflexible (as the


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CF. 9e is eAually #ompla#ent at the si"ht of his deadly enemy, as alsoof his benevolent benefa#tor. (The foe and friend are ali+e to him).

DH. 9e is neither "laddened nor saddened at the si"ht of any lastin" or perishable thin"B nor is he pleased or displeased at any pleasant or unpleasant thin", that is offered to his apatheti# nature.

D1. y his +nowled"e of the +nowable, and by the dispassionateness of his mind, as also by the un#on#erned nature of his soul, and by his+nowled"e of the unreliableness of mortal thin"s, he does not #onfide onthe stability of the world.

D2. The wise man never fixes his eye on any ob%e#t of his si"ht, seein"them to be momentary si"hts and perishable in their nature. (The passin"s#ene of the world, is not relied upon by the wise).

D3. ut the restless people, who are blind to truth and i"norant of their souls, are in#essantly pressed upon by their sensual appetites, asthe leaves of trees are devoured by the deer.

D . They are tossed about in the o#ean of the world, by the dashin"waves of their desiresB and are swallowed by the shar+s of their sense,with the loss of their lives and souls.

DC. The "rowin" desires and fleetin" fan#ies of the mind, #an notoverpower upon the reasonable soul, and the orderly and mannerly manBthat have found their se#urity in pea#e and tranAuillity, as the "reat body of torrents has no power to overflow upon the mountain.

DD. Those who have passed the #ir#uit of their lon"in"s, and found their

rest in the supreme ein"B have really #ome to the +nowled"e of their true selves, and loo+ upon the mountain as it were a mite.

D . The vast world seems as a bit of straw to the wiseB and the deadly poison is ta+en for ambrosia, and a millennium is passed as a moment, bythe man of an even and expanded mind. (The fixed thou"ht of a sedatemind, per#eives no variation of thin"s and times).

DE. 6nowin" the world to #onsist in #ons#iousness, the mind of the wise

is enrapt with the thou"ht of his universalityB and the wise man roves


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freely everywhere with his #ons#iousness, of the "reat #osmos inhimself. (The #osmolo"ist is in reality a #osmopolitan also).

DF. Thus the whole world appearin" in its full li"ht in the #osmi#al#ons#iousness within one s self, there is nothin" whi#h a man may #hoosefor or re%e#t from his all in#ludin" mind.

H. 6now thy #ons#iousness to be all in all, and re%e#t everythin" asfalse whi#h appears to be otherwise. 0"ain as everythin" is embodied inthy #ons#iousness, there is nothin" for thee to own or disown us thineand not thine.

1. Must as the "round "rows the shoots of plants and their leaves and bran#hes, so it is in the same manner, that our #ons#iousness brin"sforth the shoots of all predi#ables (tatwas) whi#h are inherent in it.(This means the eternal ideas whi#h are innate in the mind, and be#omemanifest before it by its reminis#en#e).

2. That whi#h is a nonentity at first and last, is so also even at presentB and it is by an error of our #ons#iousness that we be#ome#ons#ious of its existen#e at any time. (This means the erroneous#on#eption of all thin"s, whi#h are really nil at all times).

3. 6nowin" this for #ertain, abandon your +nowled"e of reality andunrealityB trans#end over the +nowled"e of existen#e, and transformthyself to the nature of thy #ons#iousness (to +now thyself only)B andthen remain un#on#erned with everythin" besides. (The trans#endentalismof the sub%e#tive over ob%e#tive +nowled"e).

. The man who is employed in his business with his body and mind, or sits idle with himself and his limbs, he is not stained by anythin", if

this soul is unatta#hed to any ob%e#t.C. 9e is not stained by the a#tion whi#h he does with an un#on#ernedmindB nor he also who is neither elated nor de%e#ted at the vi#issitudesof his fortune, and the su##ess or failure of his underta+in"s.

D. 9e whose mind is heedless of the a#tions of his body, is never stained with the taint of %oy or "rief, at the #han"es of his fortune,or the speed or defeat of his attempts.


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. The heedless mind ta+es no noti#e of a thin" that is set before theeyes of the beholderB but bein" intent on some other ob%e#t withinitself, is absent from the ob%e#t present before its si"ht. This #ase of

the absen#e of mind is +nown even to boys (and all man).E. The absent minded man does not see the ob%e#ts he a#tually sees, nor hears what he hears, nor feels what he tou#hes. ( o the sruti. Jhothin+s of that, sees nau"ht before him, nor hears au"ht that he hears ).

F. o is he who wat#hes over a thin" as if he win+s at itB and smells athin" as if he has no smell of the sameB and while his senses areen"a"ed with their respe#tive ob%e#ts, his soul and mind are Auite aloof from them.

EH. This absen#e of mind is well +nown to persons sittin" at their homes, and thin+in" of their lod"in" in another landB and this #ase of the wanderin" attention, is +nown even to boys and to i"norant peoplealso.

E1. $t is attention whi#h is the #ause of the per#eption of sensibleob%e#ts, and it is the atta#hment of the mind whi#h is the #ause of human so#ietyB it is mental #on#ern that #auses our desires, and it isthis #on#ernedness of ours about other thin"s, that is the #ause of allour woe.

E2. $t is the abandonment of #onne#tions, whi#h is #alled liberation,and it is the forsa+in" of earthly atta#hments, whi#h releases us from bein" reborn in itB but it is freedom from worldly thou"hts, that ma+esus eman#ipate in this life. (?reedom in this state, ma+es us free in thenext).

E3. :8ma said'@Tell me briefly my lord, that dost li+e a "ale blow awaythe mist of my doubtsB what are these #onne#tions that we are to "et ridof, in order to be freed both in this life and in the next.

E . Vasishtha answered'@that impure desire of the pure soul, for the presen#e or absen#e of somethin" whi#h tends to our pleasure or pain, is#alled our atta#hment to the same. (The desire of havin" the desirableand avoidin" the #ontrary, is the #ause of our atta#hment to the one,and our un#onne#tion with the other).


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EC. Those who are liberated in their lifetime, foster the pure desirewhi#h is unattended by %oy or "riefB and is not followed by futurere"eneration (or metempsy#hosis of the soul).

ED. Thus the pure desire bein" un#onne#ted with any worldly ob%e#t, isstyled unworldly and is apart from the worldB it #ontinues throu"h life,and whatever a#tions are done by it, they do not tend to the bonda"e of the soul, nor lead it to future transmi"rations.

E . The i"norant men that are not liberated, in their present state of existen#e in this world, entertain impure desires #ausin" their pleasureand pain in this life, and #ondu#in" to their bonda"e to repeatedtransmi"rations in future.

EE. This impure desire is expressed also by the term atta#hment, whi#hleads its #aptive soul to repeated birthsB and whatsoever a#tions aredone by it, they tend to the faster bonda"e of the miserable soul.

EF. 0bandon therefore thy desire for, and thy atta#hment to anythin" of this +ind, whi#h is at best but to the trouble of the soulB and thyfreedom from them will +eep thy mind pure, althou"h thou mayst #ontinueto dis#har"e thy duties of life, with a willin" mind and unenslavedsoul.

FH. $f thou #anst remain unaffe#ted by %oy or "rief, or pleasure or pain, and unsub%e#ted by passions, and unsubdued by fear and an"erB thou be#omest impassible and indifferent.

F1. $f you do not pine in your pain, or exult in your %oy, and if youare not elated by hope, nor depressed by despairB you are trulyun#on#erned about them.

F2. $f you #ondu#t your affairs with eAuanimity, both in your prosperityand adversityB and do not lose your temper in any #ir#umstan#e of life,you are truly insensible and re"ardless of them.

F3. Jhen you #an +now the soul, and by +nowin" it you #an see the samein yourselfB and mana"e yourself with evenness, under any #ir#umstan#eas it may happen to theeB you are then un#ons#ious of them.

F . :ely :8ma, in your easily obtainable insou#ian#e and sti#+ firmly


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to your liberation in this lifeB be passionless and even tempered, andrest in your pea#e for ever.

FC. That man is honourable, who is free from the feverish passions of pride, "iddiness and envy in his mindB and possessin" his liberation,ta#iturnity and full mastery over his or"ans of sense.

FD. o is he who retains his eAuanimity and mee+ness of mind, in allthin"s whi#h are presented before himB and never deviates from the#onnate duties of his #aste, to do others whi#h bear no relation withhim.

F . =ne who attends to his hereditary duties, whi#h are #o-natural withhim, and dis#har"es them with a mind freed from all #on#ern andexpe#tation, is truly happy in himself.

FE. Jhether under the trial of troubles and tribulations, or under thetemptations of ran+ and prosperityB the "reat minded man, does nottrans"ress his intrinsi# nature, as the

Yoga Vasishtha Maharamayana Vol 3

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