1 ्रोग्णेखयनमःपखीरुरुन्योनमः अयस्यनिःख्छु सितेवेदपेवेदेभ्योऽर्िलेजगतशनिर्ममेतमहवेदेचि दयासी्यमहे-खुर ॥भ डेऽचस्यनिवि दिषात्यासेविद्ध-न्यासंचभेदत ह वदशवदेट्युकेशजोनःुक्तलोनातशनन्ा स्विरजे्तदाग्र्जेदित्तिवेदोक्ते सतेदस्वुदुःरणगः ५२२ विदिविचामोक्तातीनातीब्रतरेनिच)सत्यामेव तुलीत्रायोन्यरचमोकुःटौचकेपशकोबहूरटकेतीग्रतरमोंरसं रिति मुयुश्ुःप्रमरेसेश्षक्ादिानसाघने १८ 7युजद््रग्ाव्धेनोनाेता +त्कालिकोमतिगधिकूरररमितीदकस्यादिरकेनद नादिसा ।५एजसिन्नन््निमाभूवस्युचरदरद यामम् धडनियासुस्थिर्जद्ि-सावेरम्यस्यतीव्रता ॥देन रटततिसदितेष्लकोभमास्तक्ऋनदतितीत्रतरत्वेसान्मेदेन्यारोनकेोपिदि "गय चाद्य चरविश क्तिन्योसीत्रेन्यारुदयभवेत् ॥कुरोचकोवडद्श्चेस्युभावेचिद डज" ष्ण देतोत्रलरेजद्य॒ेकमष्विभेद्त-प तच्नेकेतत्वविद्ध सेलेके सिथन्पर्टेसकं १1 रष सनेव तु समाचारःमे्ताःपारुष्छसतटततो ॥व्याख्यानेस्मानिरवाये परहसोविविष्यते1१०11 जिन्लासु्छेनवाच्ेत्तिषर हं रेद्धिधामतः 0मादुस्तीनध्यलिच्तसिन्यौसयाजसनेयिनः ॥११ धैम्रज्ानिनोलोकमेततमिद्धतःम्रज्रलेतिरिरुलस्प्येनुगब्यनवस्सयतेमेद्खु १५१२ लिद्िविधः ।\आासन्लकोऽनाखक्तेकच्चेति ।(तजञ्बाल्मलेष्कस्यत्रविष्ये खतकरण्यकेलततीयाच्ययिन्रूतेषस्जयनयोनायलोनगायजष्ण लाकःपि्यलेकेदिवलेकटि सोयमवुष्यल्तेकः पुतरेशेन` जयेनान्वनकमणाकर्मणायिल्लेकोविद्ययादेवलाकडनि ।!ऊगललाकश्चुतत्रवश्रूमते"योद्वाजसमाल्ोकातस्वलेपकमाभिनिसरूतमविदितोनसुनक्तीनिधञलाननेनलेकसुनासससूयखएतमानमेवल्ञोकखुपासेन र्स्य कमेकीयनदूनिन भमोमोसादिकणिड्लक्षणास्सवत्तोकंपरमासरार्य जहनदयपस्)खविदितवाग्नियतेस-सवलेकःपरस्ल्फजव्विदिदिःजवनद्येयाजी^सु= >व्यवहित-खनज्नेनेञवे्ारपरतेच्लेनभुनक्तिष्टेकमेषहादि रोषानेयनेननेयालयति"उयासुकस्यहनिश्चितकर्मन्छीमत्ते रकःफेलदानेनउवश्तीर्णनभेवति कामित्तसवं फलं मोशचददातीत्य्यंः ॥वद्घ्ययियि" किमर्यंवयम््येव्यामहे किमयंवयेयु सत्याम्हेषकिग्रनयाकरिव्यामेयेषोनेप्यमातरायल्लोकदत्निषयेभ्रजमीशिरेतेश्म नानिभे निरेग्येमनानेष्रिरितेऽमृतत्तह्मि जिरेणख्वेरनिरुतमेवप्रत्राजिनेोललेक मिह्भूतःमत्रजेतीस्य ताललोकोविवस्सितदूतिगम्यत्ते"सवारष महानज जाल्नेतिग्रकोत्तस्यात्मनर्नच्यन्देनपरगग्द्त्वातरलक्यतेऽलुयतदतिलक-7तश्याचात्मादुभवमिद्धतःमन्जेतीिख्ुने सात्ययोयःरुेषद्यते"रूरतिचच ॥्रह्विष्तानलाभायणरहं समा हु यशतिरत्यादिभिन्सवेःसाधृनैःखहिनोभदे दिति" ह॒जन्मनिज ।न्मौत्तरेनासम्प गरुहितेवेद्टलुवंचनादिभिरुत्यनेयाविविदिष,यासवादितत्वार्यप्विविदिषासन्यारूद्तिखभि धीयते ।जयचेवेदटनहेतुगसंन्याङेदिवि ध-जन्मापाद्स्ककोम्यकमौदियागमरत्राखज्रःत्रेवोच्चारणशूर्वकरेडयारणााञ्चमरूसञ्चेनि ॥युजन्मलभतेमातायलीचवेयमाचतः ।नह्यनि दंखुरल्चसनेचेतछमभावतः ॥सागच्छुतेत्तिरौयादे छरूयते । ॥नक मेणानम्रज याने.-नयागेनैके रमृतत्वमानसुरिनिअनस्सिखस्यागेस्तरियोष्य धिकचेतिणनिल्ुकीष्यनेनस्तरीणामपिमाग्नियाहादएचै धव्या दर््वसन्यसेऽधिकारोऽस्त)तिदष्टिनिणतेनभिसा चयं मोस्रसश्रेवणेसक्ते खात््मच्यानेचताभिःकरतव्ये विदंडादिकेच धाय दतिभोस्धयमेचलदरिखीकायसलभाजनकरुवाद ॥प्णरकभव्ये `वाचऋ्वीयादिञ्रुयतेषदेवनाधिकरणन्यायेनविष्पुरस्य जपिकारप्रसंगच्वेनल्टतौयाच्यायेचतुर्यषादे!एजत्तख्वमेनेयीवा.क्यमाश्नायतेयनाहेन)मृतास्याकिमरहं तेनकुगौयदेवभगव्न्वेख्थतदेवमेन्ररीति0त्रह्चीरि गरहस्यवानमस्थानोकेन् चिन्तिमित्तेनसन्यासाच्रेमस्वौकोरेमनि व घेसतिस्वाख्म धेनुयभानेघ्चपिवेद्नायौमानसःक मोदिदयागेन विरूष्यत । ।श्ुनिसीतिहह्स्युराणखु लेकेचताटश्एतत्वविदाबूनामुपलनात)यस्ुदेडधारणादिसूयावदनददेतुःपरसरहसाश्रमःपूवेर चायेविध्रषेचितदसयस्माभिरुपरस्पते ।डतिविविदिषासन्यास्तः ॥-अब्यविद्रससेन्यासनिरूखयामः ॥सम्पगनुदितेः च्रनृणमनननिदिच्यास॒नेःपरतत्वेविदितबदधि. सषाद्यमानेविद्दक्स-यास.५ तच्या्तबस्क्य-सयाद्पामास्+त्याहिवि र द्िरेमणिर्भेगकान्पात्'वर्क्याविनिगीषुकयःयो च् विघेनतत्वनिरूपणनाल्लप्र*र्ीन्विभरान्प्रविजित्ययीतरगकथायोरुरेपविरूरभ्पाजनेक).ध्याजनकंबोघयिलामेेयीलुबो च यिषुरस्यास्त्वर पात - ` `खानिमु ख्या यास्वकर्तव्पसन्यासेप्रतिजके५ ततस्ता ब धयित्वाखन्यासंचकार तद्भयमेतरेयौजाल्यणस्यादयेनयार खरायतेणञष्यादयष्तवल्क्यान्यद्.उसुपाक रिष्यन्मेत्रेयीतिदे ।वाच सरस्व्र्क्पःम्रजनिष्यन्वाअरेहमस्मास्स्यानार स्प्रीतिसतावदरेख).ल्वमरुचल्मितिरेण्क) यान बल्क्यःभ्रवनानेनिच "क हेतलजःह्यणविविद्धत्तन्यासआान्रायते+ रतये तमात्प्ानेनिदितात्राह्यणोःसुैषणायाच्वित्तेषणायाश्चेोकेषणायाश्ुयुया यायेश्ाचर्य चरतीतिए्नचेत्तद्यफ्य विविदिषात्तन्यासपरमितिरकंजैीपये ॥पूवेकालवाचिनेविदिलेनिक्का म्रखयस्यत्रह्यविदाचिनेब्राद्यणश्ब्दस्यचनाघप्रस्गात्५नचात्राद्यणसशन्दाजातिचाएचक.५बा क्यश्ेवेनोडियचाल्य गोनब्टामिचेयेःख्वणजनननिदिध्यासनेःसच्यजद्यसान्तात्कारमनिमेव्यायत्राल्य्` णर दूयभिहित॒त्वान५ ननु तज निविदिषःसन्यासेयेतःयोडस्यादैभ्रवर्त॑मानोपि त्राद्यणशब्दे नषराम्द र~ तस्पाह्णनपाहित्यनिचिद्यवास्येन ` निसेदितिचेत्भभेन् ॥भाविनोटत्निमाश्िखत्तचब्राह्य ण न्द्स्य्रयु त्यत् खन्पयाकृच.अयन्राद्यणद् निखा धनानुषटनित्तरका्ल वाविनिमथयुशब्द्पसुजीत" शश्रत्राह्यणेपिविदन्सेनयारुविविदि बासन्यासोख-जीन्ुर ४निदि शो ।1खुतमेवचिदित्वासुनिभैवयेलमेवग्रनाजिनेलकमि@तःप्र्रनेलीतिसुनितवेमननरीलक््वतच्चासलिकतत्यो त्रेसेभननो ्यात्सेन्यास् वाभि धी यते ॥रुतच्च बाङ्यदेवेस ररतेखनद्स्मवेतत्यूनेविलेसःप्रजोनकामयतेकिंम्रजयाकरिष्यामोयेषनोयमात्मायेन्लोकडनिषतेदस्मसुत्रेषणायाच्छुविततेवणायाछकतकेषणाया्ल्युख्याया्यमिस््ाचर्येचरतोनि "अयस्सखपरश्तेणाचुभरूय तञ्य्थं-५नन्वजसुनितवेन हलेन प्रलेभ्यविविदिषासन्यासे विघयायवाक्यशेषेरुख्चवमये चितःजनतानसेन्यासोतरकस्यनीयमेवे ॥वेदनस्येव विवि दिषासन्यासकलत्वात९नचवेदनमु नित्वमोरोचकच प्रकनीयं विदरलासुनिभवित्ीतिूीतरकाललीनये.ःतयेरध्यसाघनभावम्रतीनैगनवचेद्नखे-नेषरिपाकानिष्एयसरूपमवस्थातरयु नि) जतेवेदनद्छरषूरवंसया सस्थेवेतत्फसमिनिचेतएबादं ॥आतख्वसाधनरूरा्सन्याखष्दथफलस्नमेतेसन्यासन्रुमुःपययांविविदिवासेन्यासि नाततव रानायच्रयणारी निसेयाद नैध्यालि ॥तप्याविदत्सन्यासिनापिजीवदयुक्तयिेमनोनाश्वास नाश्तयोसे याद नप्यो रुचन्चोरिष्टात्प्रयेचयिष्यामः ॥स््यप्यनये.सुन्यास्योरवोतरभेदेषरमहस्त्वकारेणेकीछास्येचतुर्वि चाभि श्छवद्त्तिरुटतिषुचतुःसख्याक्ता)पूवोततरयेसरुसये सुन्यास्यो-पस्महंसत्वजावालुलावनगम्पेनेतवर्िजिनकेनसन्यसेेसतियास्त॒वस्कयाचिकारविर्ेवविधानेनेत्तस्कालानुेयेनचसद्धिलेविनिदिव\सन्यास॒ममि धाययच्चाट् त्रिणाय्तेय् बीत्तरह्ि तस्पाच्तिघेऽजादयण्यसुतिपखारल्यन्तनमेच्यज्ञोषनीत्तमितिसमादधो ॥जतेबाद्यो पवीताभावाच्रमहसल्वनिश्चीयत्ते ॥तयान्यस्योकौ हि कायत वरमरसेभ्नामेत्यु पकर भ्यस्वर्तैक)दीन्बद्ू-ज्ह्य विच्छेनीचन्ुक्ताुचछहस्याव्यक्तलिगाञव्य्त्ता चारजनुन्मत्त)उन्मत्तचद्ःचरंल १.४ वि दत्सन्यासिनोदर्शिताःत्थात्रिदेडक मेउलुर्रिक्यवान्तषविनषििखोयहो यवीतवचेल्येतत्सवूःस्वा हेत्य ुपरिस्यन्यात्मानमन्विदिनित्रिद डिन-सतःस्कं९ -देडलस्तणविविदिषासन्यासंआविघायत्त्छलरूसंविदसेन्यासमेवसुदाजहार+य याजातरस्चरनिदद्योनिष्यरिह् सजन्र ह्य मागसम्यक्सेयन्नःखुदधमानसःश्राणस् चारणाय ययोक्तकालेविसुक्तोभेस्यमाचरनुद्याचेणलाभालाभोसमेोछत्व)सन्या गररेदेवलागृहल्टणङ्रुटवृलतमीकटेश्षमूलकुलालश्णलाग्निहानेनद)दुलिन गिरि ुह्रकदरकोटरनिद्यौरस्थडिलेघनिकेतवास्याग्रयच्चानिर्ममःखुद्खध्यानपरायणाऽच्यात्निष्ट-खुभासुभकर्मनि्ूलन यरः सेन्यासेन देहत्या्नंकरेति सयरमहसोनाभेतित्तस्मादनयारूभये.ःपरमह्सत्वेसिद्धणसमानेषियरमहस॒तवेविरुद्ध घर्मा्ततत्वाद्वौतरभेदोच्यभ्युयगेतव्यः विरुद्धषमेत्व चारुण्युष् निषस्यरभरसतेषनियदोःवयौलरोचनायामनवयम्यतते¶केनभगवन्क मण्य षसो निरजमीनिर्िरवायन्नायचीलस्वाध्याय गायचौजया द्यंरेषकर्मेसा-गरू्येविविदिषासेन्यासेरिव्येणणार् णिनाणेसनिगुरूःप्रजा य+निचिःखोयस्तोयचीत्तप्ित्यादिनाखर्वयायमभि चायद्ङमा दाद्ने कोपीनचयरियहेदिति दंडादिस्वीकारनिधाय चिसष्यदेषलानमाचेरेलधसेचिंसमाघावात्तमन्या चरेत्सवैखवेदेघारणमावर्तयेत्तण्डपनिषदमाचर्त ेदितिवेद् नहेष्रनाख्मं घमौनयडेयत्तमविचनेएजययोगिनोपरमहसानोकोेमार्गड निवि द सेन्यासेनारदेनष्टेसनिगुरूर्भगनान्प्रनाचत्तिः स्वखुचमिन्ेत्यादिजापूर्य वत्यैस्यागमभिचाय कोयीनच्ेड माद्रादनेचस्वशरीरेयमोगार््याम चयरियदेदिति दडादिस्वीकारस्य लेकिकत्वमभि धाम तज्नसुर्योस्नौनिग्णर्रौयत्वं मतिविष्य कोयमुख्य इ तिचेच्ययेसुख्यानदेड्नश्श्खिानयन्तियर्व) तनचादनेचरनि परमहं सदिददिलिगरहित्यस्यष्ए खै यतोरच्कान शीते त कष्ण मित्यादि वाक्येनी्रोजेरोनन्मस्कार इया दि वाक्यनचलोकव्य च द्?र ठ)त॑तवमभिधायोते यघयूर््यानदेकबो घस द्रह्याहमस्मीनि कत्य)भवसीत्ेत्तेनग्नयेनब्रह्याुभ व माच यर्यवसा न माच्े\जतेाविर् ह घनेँये्तत्वाद्स्त्ये वानयेोमेान्मे द्ःखूएनिघय्य येभेद्ञक्तीजी"मुदइनि ्रश्व्ये"सखरसेवनि-सारे ुासारदिदष्त्यामन्रजेखरूतेाहहपरेवेरेग्यमाश्चरिला ॥म्रर्तिलसणायेोगेाच्नेसन्योसलक्तणतस्माच्ख्तानेयुरस्छूत्यसेन्यसेदिह बुद्धिमान इत्यादि विविदिषातेन्पासःयखतुवि दि तेनच्छेयरेह्मस रातने "तदेक डसगह्यसेपवौनर्ष्स्वो्यजेच्0कात्वासम्यक् परत्र ह्य सर्व॑तपक्का षरित्रजेचद्त्यादिवि द त्सेन्यासः ॥ननु कल विद्यासविचक् दाचि ओतुक्य माञे णापिनेदिलुमि्सेभवस्यवे विद त्ताप्यायातररिनःयेडितमन्य मानस्यापष्यवलोच्यतेनचतेोम्र्जं तोदो जताविविदिषाविद्लेर्क)टशोविनस्सितोडत्तिचेत् उयते" सयातीन्रायोचुयुस्तापामुत्यन्नायोभोजनद्ध्योव्याषारेनरेचतेभोजनेच विसे नोनसदं रक्यत्तेतयायच्लाजन्प्रहेतुषु कर्मस्वस्येतमरुचिरवै देनसाचनेखुचस्मनेण्णदि युखेरामहततीसेयद्याते ्तादृेशौविविदिषाखन्यासहेतु- विद्धतायाजवयिरुयदेएस्ाहृख्या मभिहितः दइहात्मञ्लाननज््तानेदेहात्त्पञ्चौनेनाधक्तं ५ जात्मन्येचमवेद्यंस्यसनेन्न पिसुच्यतट्निधस्युलावपि ¶भिद्यने दमयं यिन्ध्धिदेतिसवसं श्ए्या-भसीवतेचास्यकमौ णत स्मिन्ड टे परचर टनिभयसपिह्रण्यगनां दिकंषद् जनरेयस्मात्जसषर्वरः लदयेुदधारुष्तिणस्ना चछया च्यासोऽनाद्यविच्यानिभिच्वे नय थिचद्दस्जैषरूयलवाद्धं यि रि लु व्यते ॥जाचासश्ती कत्तीवाजानःसवंसास्तितेपि स्यत्रह्य््वे जस्विवानवा ब्रह्यत्रेपिलद्धुध्यावेदितुइएक्येनवाशक्यतवेयितदेदनमाजेणयुक्तिरस्निनवेच्यदय नतषयाःकमौष्यनारच्यान्यागाभिजन्यकारणानितदेतद्भ य्यादिजयम्चिद्यानिर्भितत्वायात्मदेष्ेनेन निवत्त ते ।ख्रताचप्ययमेथेडपलभ्मतेण्यस्यनाद् छतेभावोजु्धि यस्यन लि व्येत्ेणहूत्वापिसद्मान्लाकान्नह तिननिध्येड्निधयस्यब्रह्यविदोभावे-रु्तास्वेभा-वज्मानाहुं्छने जद करेण्लारख्याध्यासदं नदि तः!ुद्धिलेषःसुख्य-तदभावेजरैलोक्यव येना पिनचेध्यतेकिसुतान्येन कर्मणेत्र्थः ।नन्वेनंसतिविविदिषासंन्यासफलेनतचत्तासीर सुर हनेनेवागामिजन्मनेोनिवारित्त्वात् ।चते मानजन्मरेषस्यभोगमेतरेणनिवारव्यितुमःक्यत्त्वातकिमनेन विद्टत्सेन्यास्प्रयारेनेनिचेन्पमेव" विद्त्तेन्यासस्यजीबन्न्ुक्तिरे तु लान लस्य दटनायविविदिषासंन्यासड्वजीचन्ुक्तयेविद्धत्सन्यास- सृ यादनीयः ॥यकोयंजौवनमुक्तिः किकातनभरमाणेकये वातत्ि दि. स्िध्याचाकिम्रयेोजुनमि निचेतउचच्य॒तेजोवन-खुरुषस्यकल्त भोक्तृ खसरवइुःखादिलसणञ्ित्तपमैःङ्धे एरूसत्वा दं घोभवतित्स्यनिवारणज्ीवन्युक्तिः ॥नन्वयंव धः किराच्तिणेनि वार्यते किवाचि्ात्)नाद्यः ॥तत्वन्तानेने वनिवाोरितलवात ॥न दि लीयः ॥जनसभवातधय` ब्टतुजुलाद्रवत्वे निवाभं तवद्रूष्णत्वे ।तदा चित्ता कर्तृ खा दिनिबारणसंभवःस्वाभाविकत्वेतुसर्वचस् माने मेवं ॥जत्यनिकनिनारणासभवेपिजभिभवस्पसेमवात५यबयाज ल गतेन्दवक्तरमू,निकामेलने नाभिश्ूयततेचद्धेरे व्यम णिमंचादिनातयासवौच्धित्तरत्तयेयोगाभ्पासेनाभिभवितुरक्यते ।ननु मारव्धकर्मरुच्छाविद्यातत्कार्य नग्ने म्रहत्तस्यत्तलन्नस्यम्रनिन घरूता-स्वेफल दना दे हे द्वियादििकमचस्था पयति नचरूखदु-खादिमोगश्ित्तद निविनासयाद्दयितुशरन्यत्ते"ततकथञुमि भिव ॥अभिभवरूधच्यायाजीवनमुक्तेरयिसवानिश्णयरुूसत्वेन प्रार्यफलस्बानर्भावात तर्हिंकमेविजैवननुक्तिसंादेयिष्यतिमा्स्फुरुगमयच्र-दइकतिचिनसरुपिवाणिज्थादबपिसमानःययेनूयो-गःकमेणःस्नयमट हस्ष्यस्यदशसायनसंपत्तिमत्तरे ण कलजननातमर्यत्वाद)येस्तितिःछष्यादोपुरुषभयस्र ₹निचेत् जव` समृन्तावपिसमंसमाधानंसत्यविपुरुषमरेयनैरूष्यादेःफन्ञयु्यं-जक्षाने यजनदगमते तज मनेलेनकमौतरे णप्रनिबं धः-क ल्पनैःयःच्च न्ननलेकर्मस्वाञक्र् लट छ्यागानादिरूखोटटसानयीसपादयेवभतिबध्रातिषसूचम्रनिवंधोविरे धिनात्रजललरे णोत्तभकेनक्ररश्पादिरूसेणकर्मणाऽप नीयते तच क मेस्वानुक्लादटिलस्तणदहसामग्ररुषादयेवग्रतिवेघमयनयतिपकिनह्जीन्सु र-नाभ्रोच्धकमैण्येवाच्ये्तभक्तेनभवत्तायोगाभ्यासर्पस्ययुरुषम्रय्लस्यवेग्णथ्येमनसपिचितयित्ुमश क्यु जयवाप्रार्धें कमंयथावत्वज्छनात्मनललेत्थयात्तस्मादषिक्मणोयोगाभ्यासःभ्रवलोजस्नुत्थाचयोगिनायुद्रालकवीतहव्यादीनोचवेद्रमादेद्यागडयपद्यतेधयद्यप्यल्यायुषामस्प्माकं तार रेयोगेनसंभवति । ॥त्थयायिकामादिरूसचित्तरत्तिनिरे चमाजेयेगेकोनामग यासः!यरि शस्तरीयस्य प्रसवस्य प्रा चल्ये नागी क्रिये्त्तद्चि कित्समारभ्यमेश्तश्स्रवयिानोसर्वेषामानर्यव्यप्रसन्यतणन्षिकद्ाचिकमंकल विसंवाद मात्रेण दो वल्य मापादयितुं प्र क्ये अन्यग्याकादाचि्कंपराजयंषट्रुवैश्वयेगजा-छादिसेनोषे सित जलर्व श्रानदबोधाचााजाहूगानल्यजीर्णभयाक्छहारपरित्यायः निशकन यादास्थास्पाञन यश्च वगेयूकाभयाद्वा पावरणयरिस्याग्दनि ष्णस्रौयप्रयत्तस्य्वस्यचसिरःमस वादेविस्यषटम्व्गम्यत् वंभेवेदष्टिसदे व्यारभ्यस्तदवुचदव्यवमुच्यसा चुतिष्ेयतम्नेथेन ॥ ।वसिष्ट ॥स्मेवेहहिसद्टसंसारेरखुनंदन ॥सम्णक््प्रयच्वाल्छुर्वेणचोरुबात्स मवाग्यते ॥सर्वेयुच वित्तस्वगैलेकत्रहूयलेकादिकलोरूषेपुनकामेषटि कछथिचाणिज्यनज्योत्तिामन्द्यापसनालष्णः दुरुषग्रयल उच्छास शएचितचेतिनोरुषंदिवि धेस्स्टने । ॥तचोच्छास्व मनयौयपरमायोयशाख्वितम् ॥उच्छस्वेपरद्व्वायहारथसरीगमनादिशख्ितेनिखनेमिनिकादश्ाना्िखनयीनरकः ॥जर्थखुस्व गो दिषु परभेभोस्तःयरभार्थगाजानाखादलभभ्यसेःच्शसत्रसत्सृगमादिभिःपयुणेःपुरषयचेन सोर्थःसयाद्तेहितःजलंसंयूर्णीसम्य गित्ययं-परुणेयुक्तेने्याच्याहार हिनस्छ्ेयोरूलः¶ चरमः !जाक्तनं वासनाजालनियेोजयतिमोययागसुनेतथेवत्तिष्ठामिछयणःकिंकरेम्यहगवासनामौघुमेर्याजीवगतसंस्कारः ॥वसिष्टः ॥तरवरहि हैरुमञ्जयः्राथोनिण्य त ।खनये वनोतेन योस्वेणेवनान्ययायतोवासनायरते जोभवान् जत्तसवयारतमनिचारणायस्वेः च्छाद संपादिलेमनेजीच्सुऽ ष-वाक्छायजन्यःशुरवनच्पाणारोनेस्सितः दि विधोवासना्य्ह्-स्छनश्चेवाखुभश्वत्तेणमा्तनोविद्यत्ेरमद्टयेरिकतरोथवाध किं चमाचमेंउभावेघि्वोनियोजनयतरत्ेकत्तरदतिविकल्पःरखकतयपक्तिपिखमेऽस्पुभोवेत्ययो च्छिद्धोविकस्यः ॥वासनो चेनश्द्धेनतचेचेद पनीयसेपत्म शतेनैव यदअस्यसि ष्णाश्वत ॥तचेत्ेखु परयुत्तसतदितेनैवक्रभेणसुभवास्तनाप्रायितेने वाचरणेनग्रयलोत्तरनिरयेस्तेणञ््तेवदंमोस्सं ।जव्यचेदखमेगगवस्त्वोयोजयनिसंकटेणम)्तनस्तद्सोयखान्जेत्तव्याभेवतास्वयं ॥भावोनास्नाततदद य्॒ते;ऽखभनिरेचिष्स्त्रीय घर्मालुद्ानेतेनस्वयजेत्तव्यःनचुखुडेभयसुखेनेवघरुषोतरखरेनजेतुष्ए्क्य ग खुभाखुभभ्पो मा गौभ्येएवह्. -तीवासनासरितपयेरुषे णप्रयचेनयोजनीयस्पुभेमयिपडभययछचुश्भागस्यप्रमत्तत्रैरवेश्येप्यसुभभागं व्रस्तरीयग्रयच्छेननिवाय्युभमेवलस्यस्यानेस माचंरेच ॥+उॐखुभेखुरमावि ट सुमे खेवावत्तारयेशसमनम्युस्वार्थेतु बलेनबलिनोवर ॥असुभेषु पर खी द्र +व्यादि खेय एसा येदेवलाध्यानादिसुखरुमथनफुरममयततेनबन्ेनम्ननन्ञेनुजस्रभाचालितेयातिसभेतस्मारपीतरत्णजनेच्िचतुच्ष्शुबचस्माततचालयेद्लाचणसथयार्टिखुःमृ डस णान्निवायफलभक्तणेयज्यतेभमणिसुक्ता - कषेणान्निवा्ंकद काचयाकयंणोमोज्यतते ॥तयाचित्तमपिसत्तेगेनदुःसंकतत्तद्धियश्लविकय्)).न्निवारयिचुशक्ये५समतास्खनेनाखनन्यनि नि भ्स्नेःने "पोरचेणमरयतल्नेनलालये चित्तवाल कं ॥चपलस्ययशे- ने घनुस्यनेभ्रवेशन) यद्छवुपायोभवत्तःपदहरितल्य्ण ग र् नकं ङ् य नादिकिवा्पारुष्यदंडादिभच्छनंचेत्तिणत्तत्राद्येनसरुहसामवेश्यत्तेदिलीयेनेललतोधाचन्छने-नेःप्रवेष्यते,तय)श्एचुमिजादिसमतवसुरबे ध-नंभमाणायामम्रयाहारदिखुस्वग्रयल्रञ्छेये लेय चित्त प्णत्यु पायोततचद्यनमूडुयोगेनशीघ्रंलालये तशद्धि्ीयेददयोगेनदरगिषततिनिलालचेत् . किलुष्टनेःप्एनेः ॥व्गम्यासवसण्यानियदातेव) सनो द्यणचद्भ्मासस्साकस्यविद्धिखमरिम दनभ शदुवेगभ्यासगत्र-जीन्मु< १२भनसदसनोचथेसतिसाफर्पमभ्यासस्थवक्तव्ये नस्वल्यकारलतवे-नण्नावन){्ेकनभ्यासंदिग्याया म पिभ्रगस्पुभप्नेवसमाहर)१५खुभायोचासनादद्ोतातदेोषोनकच्छुन ॥खमवासनगोभ्यस्य मानासेपणोनबेतिसेदेहसद्टपिस्पुभामभ्यसेदेव"लव्यया7सहसजेयमच्तस्यदेशमौप्तरख्यायदासेदिग्धातदापुनरधिष्रतजवेच्त्नसेषरैसिचर्तिःफलिष्यत्तिसपूर्तौत्तद्ध्यानसहस्रजपोडष्यति जच्युत्वन्नमनाय)बदवानन्छातत्त्पदरःगुरुष्णसत्रम माणे).स्वुनिणीतितावदाच्र'"तत्तः न ्ककषयेणच्ून विच्तवस्नुना\चखिसव वा न यनि्विेविक्तत्तद्धुभमजुरत्यमनेोन्तभानजुच्पागडचिगमययदेयर दितीयेलदचतदय्यसुच्यसघुति)+दतिस्परोञ्यंः ॥लस्ायोगाम्यासेनकानाद्यभिभवसभनातर्)) जीवच्छुक्तोन विवे दितच्यस् ॥इष्तनीवनमक्तिस्वरूखम् ॥चुतिदख्निवाक्यानिजोचल्युक्िसडचेममाणानिचानिचकटवस्यादिज्च यस्यत्ते ।विसुक्छश्चु विच्यत्द्तिगजीवन्त्रेवदृटनेधात्कामदेविोषेणमुक्त.सनदे वातिभाविवेधा हिरेवे णसु खतेवेदनाललागयि शमद्टमादिसंषाद्सनेनकरामादिभ्येोसुर्वयवच्याघ्युयनानोकामादीनोतजमयल्ञेननिरेधमाञगत्रच धोतयेजवादतुत्पननिरेव तनविश्षेणेत्यु च्यतेतेथामल्यदेहयात्तिचसतिकवचित्कास्तभा विदे हवे धानयुच्यते ॥ऋसये तिकमे' सत्य मिप्रेयविडेवेगेत्युक्त १ ह् दारय केय\.स्यत्तेणयक्छरर्वेमुच्येततेका मोयेस्यह्टदिश्िताःअश्मयमृतोनवत्यजन्रह्मसमञ्चुततदति "दुख तरे चि )सुचद्मुस्वस्तरिवरुकणोऽकणीड्नरुमनाॐमनादवे त्ति रवमन्यत्रीपिरद्छ हायेभसमतिखजीवन्मुक्तनिदेहसुक्त स्थितम भगव द्धक्तयुणातीत्त्राह्यण्णतिव णीचम्यादिनामभिस्तत्रत्तचव्यवद्हियतेा वसिष्ठरुमसेवादेन्णोश्तनेकनिषटानाभि्यारभ्य स किंचिदवध्ररव्यतेइत्येतेनग्रेयेनजीवन्मुक्तयस्यतेभवसिगन्प्णो्तनेकनिदनामास्मान वि चारिपा"रूणजीवन्युक्ततोदेनिषिदे द युक्ततेव याजैीन्सुर ५१ज्तनेकनिषुत्वलोकिकनैदिककर्मत्यागः7दि देद्धियरुदसद्धावमाने-णसुक्िद्ययस्यविदेषोनत्वनुभवतःदैतगरचतीतेरुभय चाभावात्)"परीरम-1त्रह्यन्विदेदहमुक्तस्यजीवन्युक्तस्पलस्तण नरूह्ियिनतयेवा हेयतेच्छस््रगयादृश्र"वरि्ट"मयास्थितमिदेयस्यव्यवह्)रवतेषिच ॥जसगतेस्थयितेयेःमसजीवनुक्तउच्यते ॥ददे मतौमंमानेगिरिनदीससुद्रादिकेजगल्मनिषचचर्दे रे द्विमन्यच हारेणरुह्महापरसतयेपरणेच्वरेणेपष्सहतेसत्स्वहेतोषमदेनषरूगतभवति ।अत्रतुनतया ॥किंलुविद्यतर्नदेहेद्रियादिव्य च हारगिरिद्यादि केचेन्धरेणालुषसद्टत्वात ।ययापूर्वमवतिषटमानसर््वेस्येःआणिभिविस्येटमवलाक्यतेजीक्ययुक्तस्पतसस्ययकटस्याभाबात्सुयुध्राविवरूयैमसगतेभवति ।खयेम्रकारमानचिद्योमकेवेलमनृर्िष्यते बद्धस्मसुयुोतात्कालिकटत्यभएवरम्यपिमा ।निधी त्निनीजस् "चान्न जीवन्त 7नोदेतिनास्त् मायातिसखङ्श्ेशुखमनापययाम)द्वष्ितियृरयजीवदुक्तउच्यने ॥सुसमाइ्थः-खक्ूच दनसत्कारदिसखमरा्ठपिसुसपरिणडवहषौनोरे निसुखग्रभारूमयेदेन्यं घन दानिधिकूारुदिद्-खेग्रा चे पिनदौनभवनिणद्रदानीतनस्वभरसत्तविशे षमेत्तरेणमारच्धक मो पाद्दिलवैभवाग्यतभिस्तान्नादिकंययामाधव तस्मि िरदहरच्ता ।स माधिद्]ठेषनसक्चेद्नादिततीसमावात्+कदविद्युयानदर्एयोजनाप्ाततःअत्तोतानषिनिवेकर)ज्येनेवङेयोपदेयलचुच्यभावात हषोदिरहित्येउपय दयते" ये)जागनिसु मु सस्थायस्यजाग्न्नवि यतेयेस्निवीसनेबोधःस जःवन्मुक्तउच्यत्ते ॥चरर द्वियाणो स्वस्वगोलके वस्थानेनोपरयभानातजागति 9 मने त्तिरहित्वा).स्सशुचिस्थःअतरवडदवियेर्यौषलब्धिरियत्स्यजःगरणलष्णाभावात् -जाग्नन्नवियतेशसस्यनिबेायेजायमानेत्र हय विक्वाभिमानादिर्भोगार्योयादिदिनकामादिश्च थेरो ब वीसनारनिरुदियिनतद्ोवाभावान्निवौस् नत्व ¶रगदेवभ यादोनामयुरूयच र नवि"'योतग्पौ मद्य द.उजनीवन्ुक्तउच्यते9रगालुरूत्य भोजनादिजीश्समु° १२.मन्तिः दे षाखुरूस्यबोडकायालिकादिभ्योविसुखल्वेभयाचुर्स्यसर्मव्याज्रा दिभ्योयस््यण ॥उनादिःरुब्देन मात्सय दि माच्छयौनुरू.प्यमितरयोगिभ्यःञाधिक्येनसमाध्यःद्युडुशटान पससयिच्युयानद्श्ययों टञ्खाचारणेध्र्वन्पासेनप्रापित्तेविखातचित्तस्य कलुष्यरदित्त्वादेत.स्वच्छत्वे ॥ययाग्योन्नि धूमच्ूलिनेघयाददियुकेपिनिर्लेय स्वभाव लात्िश्येनसखद्धल्वेतद तेश्यस्य गहं छतेषभावेजुद्ियस्यनलिय्यते"कर्वतोश्छुर्वतोवापिसजीवलु्छडच्यतेषषूवद्धेविद्धत्सन्यासप्रस्नवेव्यास्यातेणस्तेकेब_डस्य युर वस्य ष्ण)यकर्मलुःवैतोहकतैनितद्टावि दात्माहरुततेभव ति ॥स्वगेमाच्छामीततितर्वेणलुद्धिलिय्यत्ते जकुर्यल स्नुसकछवानस्ीनिजरहंछत्तऋक सिय ःएएवंग्रतिषिद्धकर्म (जकन निच |. यासभ्वयोजनीयं ।सुक्तसखलुताद्ट्ख्याच्यासाभावाद्ध ्बाद्यनावाच-नदोषद्धयम् ॥सस्मराजादिजतेलोकोलेकानेद्िजतेचयः) ।हषी मषेयालयरुक्त :स् जी वनु उच्छतते\जधिच्तेयलड्नाद्टवग्रहत्तारेतसयाच्नेकौोनोद्धिजनेअनस्वेत्तस्िन्लोकसयाधिस्ते पादग्रहःकस्य विषु ्स्यतल्मरताव पिरुतचिते ताद विकर्मालुद्ा +.च्तायमणिनोदधिजतेण्टनसं सारकलन-कलानानषिनिक्लः? ।स्-खचित्तोपिनिष्चित्तः सजोवन्युक्तउःच्यत्तेणश्यचुमिचमानाचमानादिनिकर्याःसरशरकलनाचुःषश्टिविद्याःकला-तसद्ावेि्दमिमानन्यवदह}रथोसभावान्नि लत्वे चित्स्यसरूपे णसावेपिलोकिकभावरुखभावान्निश्धितत्वे" पित्तेन वादे वासना-वशगद्यत्मच्मानदत्तिसद्धाबेषिलोक्किक्टस्भावान्नि्चियल् ॥युःसमस्तार्यनात्ेञुच्यवदार्यविष्रीतलगायरथं धिच सू णीत्मा}.-जीवन्युक्तःखरच्यतधरगृहेविवादेत्त्वारेस्वयेगलातल्मीयेतरछयकार्थेच्य वदहरन्नपिलाभालाभयोुर्थविषादरूसं बुद्धिस्त्ायेनम्रघरततिधस्नमय मुक्तः स्वकरे पि प्रत्त लःनकेव सस्तायाभावाद्छतलस्वकितुरिष्रणस्वरूखादसं चानादरयि ॥द्त्ति `जीनसुक्तल्तणम्रजयनविदेहयुक्तलच्तणम् जवन `जीऽ सु १३पदेत्यक्कास््रदेरेकालसात्कृते) विश््यदेहमुक्तत्वेपवनेस्द-्ाभिवययावाखुःकदाचि्लनंय्का निश्चसलरूसेणावतिष्टते ॥तथायुक्तासरायिडपायिकछ्छत्तसेसारयल्का स्वरूपे णाव तिताविदेहखक्तेनेदेत्तिनासभेतिनथ्णम्यनि ॥नसन्नासन्नद्रस्यानचाहेनवनेतररद्टयारलमयोह षेवि षाद्टोन च् शम्पति नचतेत् स्त्यागौलिगदे हुस्साजैवलीनत्वास्सद्व्याजगडेतुरवियामाचेपाधिनपारश्धरः+जसद््योनाधिभूलभोनिकः: नद्र्स्य इ स्युक्तयान, मायातीतःानचे्युच्पास्यूलथक्न सनौ पसयत्वनिचिध्यते जूनचेतिनसमरटि्चनेतरद़ निव्यशटिच्यवदायेग्याविकर्पनकौपिनास्तीसर्थः ॥तददाह्िभिनगभौर्लतेजोनतमस्ततते+जननाख्यमनमिव्यक्तसत्किचिदबश्िष्यते ॥रुवंविधयाविदेहसुर्यासुद श्वा.त्कषेत्वोक्तेजविखयु ्तावयि याचद्यावन्निविंकर्यानिश्एयस्ता चतादततमत्त् द्रव्य ४भगवद्धी ला्ुद्धिलीमे च्यामेस्थयितमसःयड्पतेअनल्गुनड नाच 1 स्थितमन्तस्मकानावासमाचिस्यस्सकेश्जगस्थितयीःन्तिप्रभावेनकरिमासीतव्रजेतकिपरन्लतत्व्तानेतहिवि्ं 7स्यित्तमस्यित्तेयेनि ।मयाजिचरक्तना यः सचे घेमिव्यबहारेखुुद्धिजोगरमेवध्या यतितप्रमाणमरत्ती्ानिक्रिममाणान्पपिगुकर्माणिसद्यरवविस्ममयंनेनयापरतेरम्योवेत्तस्ययोगाभ्यासवाटवेनाख लव्ठाक्तत्चित्तस्योचखन्ने -्त्चन्तानेनद्धुडिजरिभि गनेरंतरयेः णत्वे ध्यायत्तिलदिःददस्थि तम्रच्छन +उक्तयुणरहितस्य केनापिखुण्म् विशेभेणकदाचिद्त्यन्नवित्व्तानेगृद्ध कर्मवननेचतत्वविस्म्यते तदिरदेजस्थिश् नं ॥रतदव` भिनेत्यवसिष्ठजाहध्यख्मसनिनीनशिव्यया विखरकर्मणिश्रतदेवा्वाद्यत््यं तःपरसंयरायनं प ्वंत्तेपरे शद्ध धीरोवि श्रातिमागलःपनदेवास्वादटयच्यतचंहिव्थवदहरनपीतिभतचस्यि तश्र `कण्लमेदाद्धिनिध्वगसमादिकके्युत्यिनच्चलयास्नयोलंद्छणम्चोलरभ्यामद्धम् खच्छकि^स माचि स्यः-स्यस्यित्रस्स्यकाभाजाकी शेलस्त णवाचके श न्दैःसवेरियं भाष्य ते+चछत्यितःस्थिजी °सु* १चमन्दःकीटरेवारव्य न हारे करोतिणतस्योपवे्नगमनेसडभ्योविलसषणेकीदशेगखओभगवाचु वाचणमजदा कियदाकामान्छ-बोन्पार्थमनोागतान्ोजात्मन्येवासमनातुष्टःस्थित्तभ्सलरोच्यते))कामास्ति नि या-नाद्याओोत्तरावासनामावरूसाच्चेत्तिगडवाजित्तमोदकादयोनाल्यागाजाश्णमेदकादयोजो्तरः ॥षचिगत्तत्स्णादिवच्छवाततनःमतीत्तावा स नारूसाः५समाहितोऽशेषधीछत्तिसश्यात्सर्बान्णरित्यजति"जसिचासयसुरम्र सादलिगगग्यःसत्तोष-सचनकामेञुकितुआात्मन्ये बकामानाप्यक्तत्वान्))-जुद्ेःरमानेद्टर्सात्माभिमुरवखाच ॥नचायसंमन्तातस्माधाविचात्मानं दोमनोषेत्योष्निर्यते किं तुसखमरकोष्टचि द्रषे णत्मेनार ^-^चने ब्रद्देःसमा हि तोभाव्यते । ।द-खे खयद्धिश्नमनाःसुरेखुविमतद लनिमि्जन्यारजोरुणविकारक््छासेनायाल्िकप्रनिक्लाचिततनिः तादशेद्-खेभावेसतयहपाधीचिञ्ययोडुरुतमानमित्यचापात्मका्तमोशुण वि कारत्वेन तिरूयाचित्त्निरु दे गःयच्यच्ययविवेकं वाभानि तयापि स्मि -जन्मरनिचेत् तत्यापत्रहतिश्रतिवेध्कात्त्वात्समयोजनोभवति)द् रानौतनिश्योजनडनिश्रोतिखद्रदन्येसुखएज्मखुचलाभादिजन्यास्मचिकीप्रीनिरुूयाचकलाचिसटत्निरस्मिन्सुखेसद्यागामिनसादस्स्यसुरस्यकारणपुण्यमनयषश्टायदखेथेवतदपेश्ानम सौदतरि-स्य हा ॥तज च सुरखदु-खयेोःअव्रब्ध कोममरापितत्वातच्युच्थि तवित्तस्यदत्ति सभवाचतङ्भयेसमुत्ययते ।उदेणस्थहेतुनविवेकिन-सभवततःः+तयारःगभयकोधञ्चतामसत्वेनकर्मम्रायित्तत्वाभावान्नास्यविन्य तेगख्वं-लश्तणलरतितस्यितघीनस्वाचुभवम्रकटनेनरिःष्यशि स्तर्थं म+.मुद्ेगनिःस्यदत्वादिगमकं वचोभावत्तङ्ल्यमि मायः५य॒ः सर्वव-नभिस््रे द्लत्तखाय्यखभाञभंनाभिनदनिनदेशितस्यम्रतामतिषिषा"यन्लिन्त्तयन्यदोयेहानिदडीखस्मिननारेष्येलेनाच्णेजी°खु= १५न्यविचयलामसदत्तिविशेषःसहःसुरखहेतुःखुभृकरत्रादि खमेतद्धुणकयनाद्दिखवन्तिकाधीटक्तिरभि न ।ॐनुरुणक्यनस्यप्रयरेचनष्थै ` खाभवेनव्मर्य्वात् तदस्षपिनंदस्तामस्"जसख्खच्यारनेनटुःख हेलुःयरकीमविव्या दिरेनमत्तिजश्एमोवि ययु तन्नि-दाप्रवर्तिकाचु द्टिमञ तिर्देषःसोपित्तामसखः४ततन्ति दयाः निवार्य्वाभावेनव्यर्यस्वात्तेत्तामसाघमौःकष्येविवेकिनि सेभवेखुःषयदस्र्तेचायंज्गौगानीवस्र्वष्ट-इन्दिाणी दविवार्यभ्यस्तस्यमन्ाप्रनिष्ठिता द्युस्यित्तप्यसमस्ततामसरसभावः पू ञाकाम्पामभिरिछतस्माहितस्यच र तयष्वनसत्तिकुतस्तामसते श के्यभिभ्रायः ।विष्ष्याविनिवक्तेतेनिरदपरस्य देदहिनःस्छवर्जरखो व्यस्य परह ष्टानि-चेरैतेभयारव्यं क मेदुर द्ःख हेचून्काश्धिदिषयोच्ग्येदया घकारदििरूयान्छखयमेवसंयाद्यतिअन्यास्नुगृहुश्तिवारीतयुरूषोयोगद्]रेणत्तचचेद्रोदगारेयः पीने यसेद्\रलस्तणनस माधिनेवनि'व्तैतेनान्यथा ¶गृह्णद्यस्नसमाधिमंतरेणायिनिवत्तेनेएजाह्रण: माहारःउद्योगःनिसूद्योगस्ययुङादिविषयानिवतैते ॥स्सस्तुनेनिवचैनेधरखोमानसीष्णासोपियरमानंदरूखस्सयर स्य नह्यणेद्ने सतिस्व सयानद दे लुभ्योनिवत्तेतेकििप्रजयाकरिष्यामेवेषोनेपमाद्मायंसोकद्निश्चुतैणयत्तलोल्यपि कैनेययुरुषस्बियच्चितगद्न्दियाणिग्रमः्यौनिरुरनिमसभमनः ॥शानिश्छनौणिसष्यम्ञुक्तजासीतम संर. वशेहियप्यद्विमाणित्तस्यग्रराश्रतिष्टिता ॥उद्ोगस्यागजद्ययदर्शनम्रयचकुर्वतोधिकाद्वित्कममाद्यरिह्ष्णयसमाध्यभ्यास-पतदेतत्किमासीतेनिगरञ्रो्तरखच्य्यतेो` विषया्युसःसंगस्लेषू नजायते भ स्ेगास्सजायनेक्रासःकामाक्रो]घोाभिनायते) केष्याङद्वनिरुमोट्-समेग्हाच्छय नि विभ्रम ः ॥सतिभरंश्णद दिनार जु द्धिताश्णत्म णश्यनिणजखनिरुमाध्यभ्वासेमादमकारःडयन्यस्त-क्तगोध्मेयवि वयसनि चिः सुमोदोविबेकपरद्यनुरल्वेभख्टनिविधरमेसत्वादस धानान्पच भब््द्धिवि `नाष वियरीतमावनेयच य देषेणमति च च्वस्यच्छनस्यने्ेग्र< सु> १दखसूमय्यीभावरुगहेषवियुकतेस्तुविषयानि द्वियेश्वरएासवन्सिनिदेयास्पाप्रस्दटमधिगद्धत्िणविचेयाल्मत्वे व शीतमनस्त्वमरस्ादोनेमख्य बे धरुक्िलिसमष्मभ्यासखुक्तस्नच्छसः.नाचलाद्युस्यानदः्णयाभि द्वि येन्येवहरन्नपि मस्ादसम्यच््मा-योततितदेतरकिं नजेतयस्यम्रखोत्तर५ड यरितिनेन) षिज्इनागुयेन ६स्यिततम्रखःम्रपंचित्तःणननु ष्र्छयाःच्यिल्युत्यजिभ्योग्रोगपिसाधनचेनर गहेबादिरद्धिरखयमये श्सित्ते "बाढ "तथाष्य्तिविरेषः ।रच सओयोमागे करर दरेत्तःणवि ्याश्ित्तयेमायसाचनभूतःमयचखनिष्या्याःलस्तणयूतास्नुषुन-स्वभावतस्ले स्यित्ताः स्थितम४जीवस्मुक्तिरितीमोचदह्यवस्यास्यितात्मसबोाचा ॥बाधित्मेदयतिभामवाचितणद्धानबोचसामय्यीदिणिभमगवद्धक्तादददशाध्यायभगवत्तानणितःगखदेरासु वभूलनमेजः करण वच निर्ममेनि स्ट कार-मदुःरवसरव भस्मी पसच २-स्् तत्त योयीयत्तात्म्)ट ढ निश्चयः मय्यर्पिलमनेालुद्धियीमद्धक्तःसमे भियः ई र्थिमनस्त्वेनस माहि तस्यान्याचुसे धानषभावानरयु खिनस्यस्युद्यसीनाखरुघानेचहर्वंनिषाच्यभाबाञ्चसुखदु-खसाम्पेरचवस््यमाणिधय हेखुद् व्ये 7यस्यमान्नेःदिजते लो कोसलो कान्नोदधिजतेचसःग्हशेम बेभये)दधेगेरक्तोयःसचनेप्रिस-पञननेचेश्छनखुचिररसडदासीनोगत्तव्ययःधसवीरभयरित्यायौमोमद्क्तःस्मेन्नियःभयोनह्टब्य तिनदेष्टिन ्टोच निन कोशति गखुभाखभ पर्स्यागीनत्िमायःसनेमियः सिमः ्राजचमिनेचतयामानायमानयो रौनोष्णसुखडङ्ु-खेखुखम-सृगविवनित प चुल्यनि दस्नुलिः मोनी)छचुषटोयेनकेनचिच\निकेत्तःस्थिरमत्तिभक्किमान्मेप्रियोनरइति"उगवापिपूर्ववद्धि डेबेःवार्निक कारदेष्टितः ॥उत्यन्नात्मन्जेाधस्यद्यदे तवाद मोगुणाःपजयल्लनेभवेत्यस्यनचुरूधन `रूपिण दूततिधरुणतीतश्तुर्दरच्याये व णि त्त) अरुनः पकेसिजेस्यीनराणप्नेतानतीनेभ चनिघ्रमे 1किमःच)र्कथेचेला` च्छरीलुणनत्तिवलेतेचयोयुणा-स्छस्नस्लमोरिितिमोपरिण्णामजीनसु° १७विषेवात्सचैःसेसगरःग्रवर्तेते ।खततोयुणाततीत्ततवेमसेसारिस्वेजीवनुनुक्तत्वमित्तियावत्तलिगानियरे षामेतरछियखुणात्तीतच्ववेघ्यकानिजाचारजाचरणे नरीयमनःसंचारककारःकथयमित्तिसायनमकाश्चगोख्रोभगवालुवाचाभ्रकाश्े्वम त्तिचमेहमेव-चपोङ्जणनदेशिसंग्ररत्तानिननिदत्ानि कोशति उ दासीनवद्ासनये चैनविचाल्यतेशुणणावर्ततद्स्येवयावति तिन गतेशस्मद्ुःखवेसुरव :स्वस्यः समसो शाष्मकोाचनः 7तुरत्पपियाग्रियो}..चोरस्नुल्य निदात्मसेस्तुतिः पमानापमान येस्नुस्यसनुल्येःमिवारियञ्तयोधासवरिभिय र्त्यागीयुष्यात्तीत्तःसउच्य तेमाचयेषव्यभिचरेणभक्तियेगिनसेवतेणसगुणान्समतीच्ये ताच्ह्यश्चयायकंल्यतेणप्रकाष्यटनिनेोदाःसत्तरजस्ननोयुणाशतिचजायवम्यःवर्ततेासयुच्चिसमाचिश्र-्यवित्तावस्यासनिवर्ललेघ्ररलि्द्धिविधा ॥अलुक्रलामततिकूलोचेति ॥तचमूडाजागरेमरनि्" लमरदेत्तिद्धेषिञनरुकूलब्ररेतिक्तोष्ठतिएएुणातीचस्सच्वनुकरलमतिक्रलाध्याखाभावोहेवाको्तेनस्त यथाहथक लद कुर्व्नोरवतेकयिचाकब्ित्तटस्य-स्वयकेबलसुदास्त7नलुजययराजयःभ्यागिचस्लत्तच्यास्यत्ते"तथ्यायणाच्ौत्तेविवेकीस्वयमुटास्लेगुणायुणलुचतेचे५्यवद भितिविवेकः ॥ॐोदस्सीन्येञगद्भेवकरोभीत्यध्यासच्यालिचखेजचास्यचदयस्निणलददकि माजारच्यस्वमुच्चस्यार "समसु खद्धःरादोनिललिगानिजन्यभिचरिलभक्तिसदित्तानध्या नाभ्यासेनयरमात्मसेवाय णत्ययसाचनम्१त्रा्यणेव्यासादिभिवं णि जनचु्तसेय वसनमदुपस्लीणरविनेपाद्यघायिनंषणोलंततंदेवान्राह्यणेवि दुः ॥जाह्यणर्ब्दे्ह्य.विद्चौचनाह्मणड़निञसया्वाणिते ।ज्मविदञ्धविद्धल्न्य)साचिकारुच्ययाजातरूखचरेनाच्)दनेचरति परम रस् यादि-ञुखकरि्नद्रह्िखस्ययुख्यत्भिधानाद्टवन्तियत्वा दिकं तस्ययुन्ेयेनकेन चिच्छद्धनेयेनकेनंविदरादित्तःयवक्चनष्योस्यात लंदेवाजाह्यणविड्दिहनिवौर्ाया्टनाच्छदन ष्टयनस्यानावेश्ाजौ ५ग्तु*१यामच्यध्चानादिगतोयुणदोकोनरत्ययेते । ॥उदरपूरणयुख्यादििरूपस्यनिवोहस्यसमतवान्निख्रयेोजनस्यगुणदोषविचारस्यचितदेषवात्णत्तख्वभागवतेषश्येकिवणिलेनवङ्ूनालस्लणेयुणदोषयोःगागुणदोषदरि्दीषोयुणस्वभयव जित्तद्त्िणकंयाकोीननासास्नुदउध्यक्ष्यानत्तत्पररुकाकीरमतेनिस्यतं दे बाब्राह्यणोविदशन्रद्योपदेत्रणद्िनामराण्यदजिष्णस्तयासुत्तमत्त्व तानेन द्धसुत्पादचयितु दडकोयीनादिलि गंचारयेत?कोयीनंदेडमाच्छएदनेचस्मरर्टेय मोगयीयचतेकोयकारायौयचयरिगनहेदितिञ्युतेःीअलुनिच्छश्तयाभिलरीयगरहरूसादिवार्तनिकुर्यात्कितुव्यानय्रोभयवेचशतमेवेकोजान्याच्मानमन्यावादोवियुं थे ति्ुतेःधतेमेव चीरेनिश्रायमसोकुवीननाह्मणः ।नानुच्यायान्नह-छञ्दान्वाचोचिग्लापनंहितदििनिञखुत्तेख् ॥त्रह्मोपदेशस्लन-पानाडगनभवती तिनविरेधीतच्चध्यानमेकाकिलेनिर्विं्रभवतिपजनसरुवर््लय तरेभिहितमूएरकेोगिस्तुयेयोक्तःस्याहादेवमिथुनख्णसे५चयेोयामःसमारव्यातउेच्पेठिनगर्यतेधनगरनदिकर्नव्येयामिवामियुनततथा ॥ग्नमवासौदितेषोस्याद्धिश्तावातौयरस्यरमि तिस्त्र दये स्मुन्यसाच्छर्यसनिकयौलखवत्तेठे ॥निरारिवमनारेभं निनंमस्कारमस्लुत्ति"अष्तोणेस्तीणकमोणंतदेनान्राद्यणेविदु1शिेःसंसारिभिःमणमतेुरवाणा-आनाशैी्वोदःमयुज्यते ।यस्पयद्दयेन्ति तसेमतिचरटभिददि भाथेनमासीः तष्याचयुरुषाणानिन्तर्ुचितत्वाचदरभिमत्तान्वे षणेनव्यग).चित्तस्योकवासनावद्धैतेणसाच-न विरोधिनी "तया चस्यत्रेणलोकवासनयाजतेःःचयस्े वासन यापिच)देहनासनयाउानेयथावन्नेवनायत्तेभख्लारभनमस्कारदिष्वपिद्धशव्यम् ॥आसभःस्वाययरेयकारार्थनागह सेना दिसंयादनमयलस्लितावाणी्वादरभोय॒न्छेनयाज्याधेनचाण्ीगोदाभवेग्रणतानोखेव्श्रकनीयमाेकवासनारेेदयेरुभयेोःयरिद्ार्यनि दिला).अवदि प्रनिनिधिखेन नारगणश्न्दणयोगात्जनारेभसनुसवौधिङररुवपतयाचस्टनिःसुवारेभःदिरेषेणधूमेनाग्निरिलिारताद्सीष्मु = >त्िपनमस्करोयिविविदिषासन्यासोनि द्हित\योभवेदयूकैरन्यासीतुस्योवे धर्मैन्नोयदिततसमेमणमःकनेयोनेत्तरयक चनेति ॥तपु वत्व घर्म॑लुरयसख वि चारेत्वितेविस्तिष्ये" आत्त वनमस्कारमानेरखबचहवःकलहह्मानाड यभ्यतेपतत्तननिमिततेवार्तिककारदेषटितेभग्रमादिनोजहिश्िताःपिशएनाःकललेत्सुका- ५न्यासिनापि्धये्तेरेवसद्षि ताञ्छयाद् नि" युक्तस्पन म स्कार्भावेषभगवनत््यारेदीर्शितः ॥ ॥नमादिभ्यःपरेभरन्िस्ारज्येव स्यित्तयच्टपषणभेककेतदा्सानकार्मकममेणात्तरे त्ति चित्तकालष्य्.देतोनैमस्कोरस्यमतिषेधेषिरर्यखम्यजु च्पामसाय हेचुनैमस्कारेऽर्युयेयत्तात्याचसख्य निःडे्वशेजोवकसयामवि भगवानितिभणभेद्डकद्धूसानाञ्च चेडासगेसवरभिति ।स्तुतिमेवप्यवि षु-जनिषिध्यततनेशरविष याधत्याचस्मृनिः)जाद्दरेणययास्ेतिध-नवंतधनेख्माणचयाचेदिखकत्ोरकानेमयतवे घनादित्तिभ्ञअनह्वाऽ सी णत्वे जदीनच्वे तरवस ति) अरूगभेनेवि षादोसखाच्वाभेञवेनेनरर्वनेदिनि लब्ध्वा नवि षदेतकलिकालेशनं कवितलच्ध्यानह्यद्धत्तिमायुभयेदेवलेत्रितेधक्षीणकर्मलेवियितिषेचाचघौनखेषनिखयुग्यययिविचरतोकोविचििःकोनिषेय इनिस्पर्-णाच्छरतदेवाभिमेयभगवचाच्युक्तं (युग्य वि णयावेदानिखेरुण्योभवाचैनणनिर्देद्ोनिखयसत्वस्थोनिर्योगस्िमआासवानिति ॥नारद्-पस्मत्ेव्यमसततं विष्युविस्मतैव्योनजातुचित्तणसवैविचिनिषेधास्पुरेतमोरेवकिकरुडनियोञहेरिवय णादुचःस्न्मानान्नरकादिव ॥कुण पाट्टिवियःसख्रीभ्यरूदेवात्ह्य णविद्ःअरवा दितिवोस्यादिद्युक््वाच्छयेवत्यगाद्धौरिल्यु नयद्त्तसन्मानस्यासक्तिकारणतयःयु-रष)य्ै विरे चित्वान्नरक वद्धेयत्वेमरणचदिनिचा याद - ॥अनत्तरुवर्टत्नि- ।+असन्मायात्त वोदसन््राचानुतयःश्तय- ॥अजचितःपूजितोविग्रे द ग्यागेरिवसोदनि ॥रुतदेवाभिव्रेल्याव मान उ पाद्ेयतयस्मयेे" चया चरेतवैयोगीरुतोधर्ममदूषयन् ॥जनाययानगन्येररचेुनैवसेयतचमितिजी सखु >=स्वौयुदधिविधेदेोवः ॥मति षिद्धेजुगुष्ि्त्वं चा त्तचग्रतिषिड्ध माचे+.कराचित्मारन्धवलाद्ल्तर च्यते ।तदेत्तदभिमरेयाद सम्यतः । ।मानास्वखरादुहितावानेकशग्पासनोभवेत५बलवानिद्रिसयामाविद्धसेम िकर्वत्ति ।ततथयाचसटतिभिर्जुय एद शिता । ॥स्त्रीणामवाच्यदे्सङ्जिन्ननारीत्रेणस्यच ।'जभेदेपिमनेभेदाज्जञन-प्रायेणनेच्यतते ।चर्मरवंङद्विधाभिन्नमयानेो द्रर्षित्तेणविरमं निनर्स्नचक्रिमितुल्याःकोथं नत्ते ।येरमे निन मस्य साहसेकरिमत्तःपरभिनिवायाटः)जत्त्रततिषेधन्तुय्सयेरुभये विवश्तयाकुणयदष्टातोजाभि हिततःयिन्ण मि वाकता्रभवचकेनसवंद्् +न:न्येयस्यजलनाकेत्तदेवान्नाह्य यो वि ङ सुरूरिणामेका किचेन-वस्यानभयालस्या दिष्देतुलाह्र्ज्यजनेसंवायश्चाततयाविधत्वादथ्युचेयगपयोगिनस्नु्दि यरी त्वमेका किवेसस्यविघ्रेनध्यानातुरनौपरिशरीनयरनानेदात्मनासर्चमाकाशूर्णमिवावभासत्ते जन्तोभयालस्यश्योकमोहादयोनभवं तिगतचकोगोदःकः छेक र्क्वमनुषप्चयतदूनिुतेणजनाकीणैभिनिजनसदहि तंस्थानेरजवार्तादििनाध्यानविरोधितवादानरु्प मरत्तीतिर दितेतच्चून्यमिचचित्त+.ङ्धेयति+जगनेमिथ्यालादा्सनःसर णे्ाचेच्यर्थ\अत्तिवणौन्रमीर्स्लसहि तायोमुक्तिखेड येचमाध्याये सरमे चुरेणवणितःानह्यबारैगरहस्यञ्ज वानमस्यायमिस्तुक ५जजचिच णीचखमीतेवि कमादेःविचस्तमा उन लिवणौशख्मीग्रेक्तोयरुसर्वायिकारिणः ॥ ।नकस्यापिभवे च्छिष्योमथय)दषुरूषोत्तसः)अतिचणी ञ्च मोसाध्ताहुरूखणोगुरूरच्यतेचततमोनाधिकच्ास्सिन्तोकेस्यवन सशयः ॥यःपरररेद्धियादिभ्योविभिन्नेसर्वसास्तिणेभपारमायिकक्न्तिन `सखंखाच्मानंस्वयंप्रभयरेलखं विजानात्निसोतिवणोखमीभ वेतत् ॥येवेद्) तमद्ावाक्यश्चवणेने वकेष्व् ॥आात्मानमोश्वरषेदरसे तिवपाश्चमीभवेच्धयोवस्याच यनिर्यु्मवस्याराक्तिणसदाधमद्ादेवेचिजानानिसोनिव णौ मौभवेच्छवणौञ्र मादत्येदेहे मायया-परिकस्यितानाच्मनोनेोचरुूसस्यममत्तेसनिरूर्वंद्ा! इ तिये वदःजी-सु= २8वेद्यो्तैःसोतिवणानरमीभवे चणञनादित्यसंनिथयोलोकश्चिष्टतेस्वसमेचलु»तथ्यामत्सेनि घावेवसमसचेष्तेजग त? इत्तियोवेद्-सुवर्णहारकेसूरकटकंस्व लिका) द््य- ॥कस्वित्तामासयातदज्जञगन्मय्यवसतवेद्णदतियोवेट" ॥खुक्तिकायोय्यातारंकस्ितेमाय्यातय) ॥महद्ाद्िजिगन्मायाम्यमय्येवक ल्ल्यित्त1ङतिग1च॑डालदेहेयन्ादि ष्टशैरेनह्यविगे ॥अन्येखुतारलम्येनस्यितेखुखुर्षेत्तमाव्योमवन्र्वदाष्या्च-स्वैसबं धनि लः ॥रुकरूसोमददे `-बःस्थित्तःखोहंपरग्टतः ॥दूनियो"1विनष्टदम्धरमस्यापिययापूव्विभाति दि क््तथाविन्लानविच्वस्तज गन्मेभातित्त-न हि इनिअथास्वयुग्रपचोयेमयिमायाविन्नुभितःतयाजायद्पेचोपिम्सिमय)विज्टेभितः ।इूनियोऽ ॥यस्यवणौनख माचारोगलितमस्वात्मदर्प्वनाचएरुवणौनाश्चमान््सर्वानत्तीस्स्वात्मनिस्थि तः यस्स्यत्ास्वाश्चमान्वणोनान्येचस्यिःयुमान्)सत्तिवणीखमीग्रोक्त स्-वैवेव्यथेवेदिभि नदेन द्वियग्राणोनमनेोलुच्यदेकतोगनचितंनेवमयाचनचव्योमादिकंजगतणनकत्तोनेवमेक्ताचनचभेोजयित्तात्तथ्यागकेवल्ेचिन्सच्टानद् बद्धे वात्मायबयाथेतः7जंलस्य-चक्लनादेव्चंचलत्वयथारवे । ॥तयाह्कारसंसारदेव ससार आल-नगात्तस््रादन्यगत्ताचणोञ्नाख्मादतिकेष्रव ॥उगात्मन्यारेषि-ताख्वश्रौयातेनात्मवे दिन५ ।नवि धिन निषे चञ्छ नवज्यावज्यैकल्यना+जनात्मवि्छानिनामसित्तयानान्यञ्च नादेन ।उगसविसानिनोनिष्टमरहंवेद्टोजुजेश्चणधमाययामोदितामस्यौनेवजानति ।.-सर्वद्टा नमोसचस्सुवानिषटाज्रह्य विद्छनिनाभिय भद्र द्शक्पास्वतःससिद्धएविङ् षासेचके ष्व ।यचसुयाजनानिरसमचुडसतचरयमीम बुद्यायचतेवि द्सुषु्चसरतचकेशए्व णन मात्मानमदहनिविकारेनिर्ज ने ५निस्यस्ए द् निर्मभ्सं चिन्मे यरमाम्द से ॥+ॐोविजननि वेनच्टेत्तैःसत्वानुभ्रूतयाचनिख्ितसोनिव णीश्चमीन्रा्तरसख्नगुरर् तमद्धनि १लदेवेविुक्तच्चेविमु च्यत्तङ्त्या टि ्युत्तयाजी-वन्युक्तस्थितम्रभगवट्क्त युणान्नीतनत्राह्यणानिबणोच यमति.जी*सु+ २३.याद्कख्टत्िवाक्यानिजीवद्युक्तिरुडवेमेमाण्णनी निष्यते ॐ:` पद निजोवन्छुक्तमखाणमरकरण) {जयजीचन्युक्तिसयनेनिरू.-पेयामः ॥च चान मनेन नासेनाश्छयास्लस्साधने)\ जत्र-ववासिदरःमायणडउय प्रमनमकरणस्यावसनेजीचन्ु्त शरेण-णएमिच्यस्मि्रस्नावेव खिट जारवास्नाश्य विन्न मनोन)शयहामते+समकाले चिरभपाभवे तिफल्न्टाड्मेड् ति अन्वयसुक्ताव्यतिरेकमाहगतरयरतेसमेयावन्नसखभ्यस्लायु दु हभताजन्नपदसेप्राधिभवखयपिरुमाषातैरिति ॥सखमकालाभ्यासाभावे-नाोयकमाह१र्कैकशोनिषेव्येत्तेयद्येते चिरमच्यलंगतन्नसिद्धि `भ्रयद्छनिमनाःसंकलित्ताड व सेकीत्तिताड् नि वायाट भ यथास्+.ष्यानेदनेमार्जनेनसुहविनियक्तानो ना योिरेच्यादौनौनिरटणा 'भ्प्वोमच्येप्रति दिनमेकेकस्यामुचःवाटे गा स्वीया छाने नसिघ्यति ्यब्याबङ्गम्चाणामेकेकभजे णनसिड्िः"यथयावासेोकेषरकरू्सोच्टनाद्टौनाभेकैकेननभोजन सिचित द चिशभ्यासस्यमरमोजनम ५५ निभिरोलैश्चिर्यसनेडदरयग्रययोददा-निः रकभेनजुद्यति समेच्टह्णाडबेनि ४तस्थेवनयतिरेकमाडगजन्ो्तर ताभ्यस्नारमरंसोरसेस्यिनिः ॥साचिराभ्यास्योगेनविनानश्यी यनेकवि दिति)न केवलमेक काभ्यासेफलाभावःकि तुततरूसमपिन सिच्मतीत्याह्भत्तच्नमनेोनाश्छोकासु ना्लसटवच ॥भिथःकारणतोगलाङ्ःसाध्यानिस्थि्तानिहिणचयाणामेतेषोमध्येद्योदयेयोभलनेनची णिदख्टनिमववंति ॥ततचरमनोनाष्र वासना
In plain words
CHAPTER I. OF LIBERATION IN THIS LIFE. I. I bow to the Supreme, Vidyatirtha, whose breath is the Vedas, who evolved the whole cosmos from the Veda. II. AUM. I describe henceforth preliminary renunciation (vtiidishdsannyasa) as distinguished from ripe renunciation (vidvatsannyasa);— the former being the cause of ' liberation after freedom from the body ' (videhamukti), and the latter of liberation before. III. The cause of renunciation (in general) is dispassion; and as the śruti enjoins ' one must renounce (the world) the very moment he feels complete dispassion.' The stages and divisions of this renunciation are all matter of the puranas (popular exposition of esoteric truths.)* IV — V. Dispassion is of two kinds: sharp and sharper; the former leads to the renunciation proper to the condition of the kutichaka, which being ripened develops (the sannyasiri) into the bahudaka. Sharper dispassion makes the sannyāsin a kamsa, and this ripens into the condition of the paramahamsa, the real path to direct self-realisation. | * This is said with an eye upon the well-known four periods (A' dramas) of life, according to which renunciation comes fourth and last, and thus obviously comes to be postponed to old age. f Four kinds of sannydsinah are known in sacred books. The four enumerated here are defined and described in IX and X. The kutichafa resides in a secluded hermitage, the bahudaJca goes from one sacred place to another, the hamsa flies like a swan to the seventh heaven, the Parama-hnmsa enjoys liberation in this very life. VI. Dull dispassion ensues for the time, on accidental occasional loss of child, wife, or wealth, it being of the form of disgust for the world and its goods. VII. Sharp dispassion is the firm resolve of the intellect not to have child, wife or wealth any more in this life. VIII. Sharper dispassion is the strong disgust for the whole of this world whirling through the circle of rebirths. In dull dispassion no renunciation is possible. IX. In sharp dispassion two kinds of renunciation are possible according as the power of locomotion from place to place subsists in full strength or not. The former is the bahndakd, the latter the kiitichakx — both being tridandinak^ X. In the sharper kind of dispassion are possible two other kinds of renunciation according as it leads to brahma-loka} or to final and absolute liberation. The former condition is that of the kamsa, knowing the Essence, the latter that of the p&rama-hamm living in this very world. XI. The various duties and actions of these are described in the Pard'sara-smrti; I am here concerned only with the paramahaṃsa. XII. Parama-hamsi is again the seeker (of knowledge — jijndsii) or the accomplished (jndniri); — the vdjasaneyinah ordain renunciation even to the seeker.J XIII. Sannydsitiah renounce (the world) desiring "that Loka "(sphere); — I shall explain this in prose for the enlightenment of those who are dull of intellect. * Holding a long thin bamboo-stick -with three knots, being the emblems of the triple renunciation of everything connected with body, mind, and speech, and being therefore constantly immersed in That which is beyond these three. •{• There are seven lolcas: Bhur-, Bhuvar-, Srar-, Jana-, Mahar-, Tapo- Satya- or Brahm&-loka, J This is quoted with reference to his first division of Paramahaṃsas for the question is likely to suggest itself why a seeker should renounce? Verse XIII is quoted in corroboration of the reply to this question, and the first section of this chapter deals with the same question in prose. EXPLANATION. Loka is of two kinds; the atmaloka (the world of self) and the anatmaloka (the world of not-self.,) The first is described, in its triple nature, in the third chapter of the Brhaddranyaka: "Here then are indeed three worlds — the world of men, the world of pitrs, and the world of gods; the world of men can be mastered by begetting a son and by no other act, that of the pitrs by religious rites, and that of gods by knowledge. "Atmaloka, too, is mentioned there: "He who passes away from here without finding his own world, does not enjoy that world, for he has no knowledge of it; "and "he should devote himself to the atmaloka; his acts never fail him who so devotes himself. "In other words, this means that he who, bound up in this material body of flesh and blood, passes out of it without finding out his own proper world, that is to say, without having the full consciousness ' I am Brahman,' is not able to enjoy that world; that is to say, is not able ever to be free from sorrow, delusion, and other evils, being as it were dead to that which is ever free from these evils, on account of the knowledge of that world, viz., Paramātman, being held back from him by the intervening veil of amdya (ignorance). The second reference also means that the acts of one devoted to the real world (of dtmari) never fail him (like ordinary acts of devotion) by bringing about this or that particular result, but lead him to that self-realisation which is the sum of all that can be desired. Also in the sixth chapter of the same: "Why should we study? For what object should we worship? What good do we see in off-spring? — We who do not regard this world our real Self. Desire for offspring leads to the burningground,* non-desire for all such things leads to immortality." Hence it appears that the words "that loka "(in verse xiii) refer clearly to dtma-loka as the proper object of desire for sannydsinah; for the word "that"refers to "ātman"the verse being at the conclusion of a section dealing with dtman in the opening words. "This dtman is unborn and unconditioned." * The place where the dead are disposed of in that manner. That by which one sees, observes, experiences, is loka; and the verse in question (which is a quotation from the S'rutf) plainly implies that sannydsinah renounce the world for the purpose of self-realisation (atmdnubkava). The Smrti, too, bears this out: "The Parama-kamsa, should unite in himself, for the purpose of Brahmajndna, all the necessary means, viz., peace of mind, control of body, and the like." As this sannyasa comes about in consequence of the study, etc.,* of the Veda generating strong desire for knowledge, it is called the Reuunciation-of-the-Seeker (vividishdsannyasa}. This again is of two kinds: (1) the renunciation of all acts-withdesire which lead from birth to birth, and (2) the going into the order by assuming all its emblems such as the Danda, etc., after having been initiated into it with the Praishochkara^ which "ensures to the mother and the wife re-birth in the form of a male, to the renouncer realization of Brahman and knowledge of Self." Renunciation is mentioned in the Taittirtyaka and other Upanishads: "Immortality is not obtained by acts, by offsprings, or by wealth, but by renunciation, and renunciation alone.*' Females also are entitled to this kind of renunciation. The Ckatwrdhari-tika of Mokshadharma dealing with the controversy between Snlabha and Janaka, uses the word "Bhikshuki"(female beggar) with reference to the lady in question, and indicates that females may renounce before marriage or after the death of their husband, and may go about as religious mendicants, may learn and hear the S'astras dealing with moksha (viz., the Upanishads and cognate literature), and may meditate upon Ātman in seclusion. Following the arsrument in the Devatadhikarana * In etc., are included the performance of religious duties, certain austerities, and the like enjoined by the Veda. f That is, saying the PraisJta which is a formula meaning "I renounce the Bhurloka, the Bhuvarloka^ and the svarloka"In these words the renouncor declares himself free from all desires and all conditions belonging to this world or the next. (the section about Decata) in the fourth chapter of the third Book of the S'driraka-Bhashya, a discussion has been started as to the rights of a widower (to such renunciation), and the name of lady Vachaknavi has been mentioned. These references would prove the right of Mai trey i, the wife of Yajnyavalkya, to know what she inquires after in the words: "tell me whatever your worship knows as to what I should do in order to be free from mortality."Even in the case of Brahmachdrinah, Grahasthdh, and Vanaprasthah (students, householders, and residents in hermitages) who are unable, for some cause or other, to go into Sannyāsa, there is nothing in the way of mental renunciation for the purpose of attaining knowledge, even while performing the duties peculiar to their respective sphere of life. Many instances of such knowers occur in the śrutis, Smrtis, Purdnas, Itikdsas, as also in the world. The condition of the Paramahaṃsa, characterised by the Danda, etc., taken on for obtaining knowledge, has been variously described by former teachers, and 1 do not think I have anything to add to what has been said by them in respect to it. Thus end the section treating of renunciation-of-the-seeker. Henceforth we turn to Renunciation-of-the-accornplished (jcidvatsannyāsa). Renunciation by those who have realized the Essence by properly carrying out study, reflection, and concentration (zravana, manana, nididhydsana) is called llenunciation-of-the-accomplished. This is seen in Yajuyavalkya. The worshipful Yajnyavalkya, the crest-jewel of the learned, having discomfited in disputation As valayana and other vipras, by variously describing the Essence, and having awakened Janaka in a variety of ways, by descriptions long and short, to the condition of supreme renunciation (vitardga), set himself to enlighten Maitreyi, his wife, and in order to initiate her as speedily as possible into the Truth, put to her sannyāsa as the thing he had immediately in view for himself. Having thus enlightened her he became a Sannydsin. All this is found at the beginning and end of the Maitreyi-Brdhmanai "Yajnyavalkya about to enter upon another stage of life said, oh Maitreyi! I am about to retire from this stage, for this retiring is real immortality. Saying so he made renunciation."Even in the Kahola-Brdhmana we find this Sannyasa mentioned thus: "Having thus realised the Ātman, Brdhmanas renounce all desire for offspring, wealth, and world (putres/tand, vittes/iand, lokeshana) and go about as mendicants."It should not be supposed that this text applies to the first kind of sannyasa, for the words "having realised"implying priority of realization to Sannyāsa, and the word Brdhmana meaning knower of Brahman, stand in the way of such application. Nor should it be supposed that the word Brdhmana refers here to the class so called; for the word Brdhmana is used with reference to that realization of Brahman mentioned in the clause preceding the text under discussion, which is brought about by study, reflection, and concentration described there as learning, childhood, and silence. If it be said that the word Brdhmana here refers to the seeker though yet devoted to learning, etc., and that this construction is supported by the text "Hence the Brdhmana having passed the stage of learning must maintain himself in that of childhood"; we say that this cannot be, for the word Brdhmana is used in the text cited, with reference to the future condition of the seeker, otherwise the use of the particle atha (now)* at the beginning of the text, to indicate the previous fulfilment of all necessary means of (self-realisations), would be entirely out of place. The two kinds of Renunciation we have been insisting on are clearly mentioned also in the S'drira — Brdhmana: "Knowing It they melt in silence; desirous of ' that sphere' they enter sannyāsa."The "melting in silence"refers to the habit of contemplation and reflection, and this is possible only when there is nothing to distract the mind from it; whence nothing but sannyasa is plainly implied in these words. And this has been rendered more clear in the remaining clause (of the said text) thus: "This is that before which the knowers do not wish for progeny, saying what shall we do with * Though this is not found in the part just quoted, the full text does begin with this particle. progeny? — we whose sphere 1ms not been At man. They renounce all desire of offspring, wealth, and world, and betake themselves to alms."The words "whose sphere has not been Ātman"mean "who have not yet realized Ātman" It may, however, be argued that having put forth "melting in silence"as an inducement, "renunciation-of-the-seeker"is propounded in the above text and the same has been rendered yet further clear in the supplementary clause just examined; and that therefore no renunciation other than this ought to be read into the text. To this we demur on the ground that the end of ' renunciation-of-the-seeker ' is ' knowledge,' and ' knowledge' and ' silence' are certainly not one and the same thing, for they stand to each other as antecedent and consequent, as is well put in the text: "He becomes silent (muni) after knowing."Still ifc may be contended that ' silence' is only the ultimate development of ' knowledge,' therefore only another and higher condition of knowledge, and that this silence is but the result of renunciation of the first kind, through knowledge. This contention we admit, and on the strength of the division of means and end put forth in it, we divide renunciation into two kinds: the first referring to the means, the second to the end. As the Seeker* should practice study, etc., to the end of attaining realization of the Essence (Tattva), so also the Accomplished must accomplish 'destruction of the mind' (manondsa) and * obliteration of impression' (vāsanākshaya), which two will be described further on. Though several divisions of these two sannyāsas are wellknown, they are all implied under the denomination Paramahamsa, and the Smrtis have consequently spoken of "four kinds of mendicants."That the two renunciations in * This word will be used throughout to indicate the Seeker who has gone into Sannyāsa of the first kind, viz., renunciation-of-the-seeker (vividishdsannyāsa). So also the word Accomplished will be used in the sense of one who has gone into the second kind, renunciation-of-theaccomplished (i-idvatsannyāsa). question are included in the one word Paramahaṃsa is explained in the Jdbala-śruti. Janaka there inquires of Yajnyavalkya after the nature of sannyasa, and the latter having explained the renunciation-of-the-seeker along with the renunciation that would follow it, by presenting a scheme of the stages of development (of the intellect of the seeker), meets the objection of Atri that one without the sacred thread cannot be called a Brdhmana by saying that atmajndna (self-realisation) alone is the real sacred thread. Hence it appears that (even the renouncer of the first kind) has no sacred thread on him,* and that therefore he, too, is included in the denomination — Paramahaṃsa. So also in another section (kandika) of the same which opens with the words * Paramahaṃsa is one' etc., are mentioned the names of many Jwanmuktas like Samvarta and others, and they are described as 'bearing no marks, bound to no forms, behaving like mad men though not mad'. Hence, too, it would appear that these are none other than vidcatsannydsinah. And further, having described vividishdsannyāsa in saying that the three knots, the water-pot, the bag for holding alms, the cup, the tuft of hair on the head, the sacred thread, all should be thrown off in water, reciting the words "aum Bhiih svdhd"(be this offered to the nether world), it is plain that thus should he exchange the tridanda for the ekadanda, that is to say, take on vidvatsannyāsa, that condition being the end and outcome of the first. And this is thus further amplified. Such a one resumes the condition he was in at the moment of birth, frees himself from all the pairs of opposites, and neither receives nor possesses anything. Ever walking in the way of Brahman, with mind ever pure, he goes about begging freely at the proper time using his belly alone as his bowl of alms, with the sole object of keeping breath and body together. And remaining indifferent to gain or loss he finds his unfixed abode in any place, — a desolate ruin, a temple, a hut of dry hay, an ant- * The sacred thread is worn by all Brdhmanas as a mark of initiation into the particular order of the Veda to which his father belongs, and this he renounces when he enters into sannyāsa seeking to realize the All. hill, the root of a tree, the house of a potter, the house where the sacred fire* is kept, the sand-bank of a river, a cave in some mountain, the hollow of a tree, the side of a rivulet, the sacrificial ground, or any similar place. Above all, he undertakes no special exertion, fixes his mind on nothing whatever, remains rapt in divine contemplation, tries to uproot his actions (i.e., the effects of his actions), good, bad or indifferent, and leaves the body with real renunciation. This is the Paramahamsa. Thus, it is clear that both these (renouncers) are included in the one description — Paramahaṃsa. But though both kinds of sanmjasa are included in Paramahamsa, degrees of difference must be admitted, inasmuch as the two renunciations we are considering have peculiarities of their own, running counter to the real nature of each other. This contradiction of the two, on account 'of their special peculiarities, will be clearly brought out by a reference to the Arum- and Paramahaṃsa-Upaniskads. The pupil Aruni in asking, "Oh Lord! how could I completely abandon actions "? plainly asks about renunciation-of-the-seeker which consists in complete abandonment of the tuft of hair on the head, the sacred thread, study of the Veda, repetition of the Gdyatri, and other actions of every kind. And the teacher Prajapati replies accordingly, when, after having enjoined complete renunciation (of everything) in the words "tuft of hair, sacred thread, etc., (must be given up), for the bamboo-stick, "and one covering and one rag to wear,"says "he should wash himself at each of the three Sandhyas,] be centred in the Self at the moment of concentration, and should constantly study that part of the Veda known as the Aranyakas, that is to say, the * Aynihotra. •f- Literally the point where any two periods meet. The morning and evening are two such well-known periods between day and night. But three Sandhyds are here spoken of, which leads us to the inner meaning of the word. The period between the change of breath from sun to moon (right to left) and vice tersft, known as the Sushumnd is called Sctndhyd, and this, in the caso of a practised ascetic, occurs only thrice in a day. The explanation that follows bears this out. Upanishads"Thus are described, by way of duties peculiar to that particular period of life, all the means which lead to real knowledge. And again, Narada, having initiated a question about rennnciation-of-the-accomplished in the words "which is the path of ascetics, — the real Parama-kamsah?'"the teacher, Lord Prajapati, hinted first at renunciation of every thing as before in the words "sons, friends, and all,"and referred to the "bamboo-stick, the cover, and the rag"as the only things that could be retained with a view to protect the body and oblige the world. Even the taking of the stick is spoken of as mere convention, for, says he, it is not the chief essential (of this condition ), and therefore not part of the ( necessary ) injunctions of the sacred texts. If it be asked, what is then the essential? he adds, not certainly the stick, nor the (disposing off the) tuft of' hair, or (of the) sacred thread, nor ( the betaking to a mere) rag, but the condition of the Paramahaṃsa is the real essence (of all that is here said). Thus, it is pointed out that the absence of the stick, etc., the insignis of this condition, is not against the spirit of holy writ; and, further, it is explained, in the words "neither cold nor heat (affect him);""he is clad in the ample folds of that cloth which is made up of space extending itself in the ten directions, he is beyond the convention of saluting,"in that he is beyond the usages and forms of the world. And to wind up the whole, Prajapati describes this condition as leading only to the realization of Brahman, when he says at the end of this discussion that he (the Paramahaṃsa) has all his desires supremely satisfied, on his finally realizing in himself that Brahman which is all bliss and light, ever full, and thus experiencing the full force and meaning of the text "I am Brahman"From all this, it is clear that these two ( kinds of renunciation) are apart one from the other; that the characteristics of each are distinctly opposed, one to the other. This distinction is emphasized in the Smrti also: — "Finding the world entirely worthless, and feeling the *' supremest sense of dispassion within themselves, *' seekers after the Essence renounce the world even before. "marriage.* Yoga (i.e. Karma-Yoga — the path of action) "is all action, Gtiosis is all renunciation; therefore the wise, *' setting Knowledge above everything, should renounce the world."Thus far it is remmciation-of-the-seeker. But further on, "when the eternal supreme Brahman, the real essence is "realized, then taking only one danda, the ascetic must give "up the sacred thread and the tuft of hair (on the head); he "should renounce everything, having well realized the supreme "Brahman; "it is reuunciation-of-the-accomplished. But desire for knowledge may arise from the mere heat of the moment, as in the case of one desirous of acquiring an art or learning a science: and learning too, may be found in those whose knowledge may not, after all their boast of scholarship, be more than skin-deep; and yet neither the one nor the other are ever seen to renounce (the world). The question therefore naturally suggests itself, what is the full import of the "desire for knowledge "and "learning or knowledge '* itself? The reply is as follows: — As when hunger is gnawing with all its might no action other than eating recommends itself to the mind, even a moment's delay becomes annoyingly intolerable, so when deep disgust becomes settled towards actions and their results birth and death, and strong desire propels to study, etc., the real "desire for knowledge "has arisen. And this leads to renunciation-of-the-seeker. The limit of "knowledge"or "learning"is thus defined in the Upade'sasdhasri: — "He is liberated even without his wish who realizes Self "alone even as he once realized the body as that self, being- "no more conscious of that body (or anything beside Self)."So also the śruti: — "The knot of the ego tied fast in the heart is cut asunder, * With marriage begins the second stage of life called Gthasthds'rama* Generally, it is believed that sannyāsa, thu fourth stage, cannot be entered upon without passing through the preliminary stages. The verse quoted puts it that the sense of dispassion being firm, sannyāsa may be entered upon oven before marriage, or, indeed, at any time. "all doubts disappear, all Karma fades away, on realization "of the Supreme." The highest condition is that of the Hiranyagarbha, but even this is lower than the Supreme spoken of in the text just quoted. The "knot in the heart "refers to the identity of intellect with the ever-present witness brought about by beginningless ignorance; this is spoken of as a knot, being as fast as an ordinary knot. The "doubts "referred to in the text are as follow: — • Whether the Self is the witness or the actor? Even if it is the witness of all, is it Brahman? If it is Brahman, can it be grasped by the intellect? Supposing this possible, does liberation consist in simple knowledge of this fact? The '•'•Karma"referred to in the text means that Karma which has not yet ripened into action, but which leads to and awaits the future birth (of the individual). These three (the knot, the doubts, and the Karma), being results of avidya, disappear on the realization of Self.. The S'mrti also corroborates the same: — "He who does not relate himself to action, as the doer, and "does not allow acts and objects to affect his mind, stands "ever free, and does indeed never kill though killing all the "three worlds (at one sweep)." (This may be thus explained.) That knower of Brahman whose very being, whose nature, whose Self, is not clouded from within by being identified with egoism, whose mind is not affected by objects, that is to say, who entertains no doubts whatever, is not bound (in sin) even by the act of destroying all the three worlds, much less by any minor acts. (To return then to the point at issue.) When this is so, and future birth is prevented by knowledge resulting from renunciation-of-the-seeker, and it is impossible to do away even with the remaining portion of the present life without actually enjoying it out, what, it may be asked, is the good of all this trouble about renuuciation-of-the-accomplished? Do not think so. This renunciation leads to "liberation-while-living'' (JivanimtktC)} and as the first kind of renunciation is necessary for acquiring knowledge, this second kind also is necessary for realizing this condition. Thus far is described renunciationof-the-accoraplished. What, it is here asked, is this Jīvanmukti (liberation while living)? What proof is there (of its possibility )? How is it brought about? And what is the good of it, even if it were possible and accomplished? These questions are thus answered: Bondage to a living being consists in those functions of the mind which are characterised by feelings of pleasure and pain concomitant with action and enjoyment, — and which therefore are so many distractions (from the natural condition of bliss); freedom from this bondage is "liberation-while-liviug."It may again be asked whether this bond is removed from upon the witness or the mind? For, it cannot certainly be removed from upon the witness, because the bond dissolves of itself by knowledge; nor from upon the mind, for it is impossible. The doing away with the mind's linking itself to actions as the doer is as much impossible of accomplishment as the doing away with the fluidity of water, or of the heat of fire; and what is natural is everywhere the same. This need, however, not be so; for even though complete annihilation be impossible, we need not despair of neutralizing the nature of a thing. As the fluidity of water is counteracted by mixing earth with it, or as the heat of fire is neutralized by the well-known jewel or by some powerful incantation, so even are all ' functions of the mind ' ( chittavrtayah ) neutralised, so to speak, by the practice of Yoga, But it may here be remarked that the chain of necessity (Prarabdhakarma) obstructs the course of knowledge trying"to do away with the whole of aricbja, and its results, and drags the body and its organs to results strictly in accord with its design; and that, moreover, the feelings of pleasure and pain are nowhere without the functions of the mind; — how then is it possible to neutralize these functions (and by what can the bliss of such neutralization, even if it were possible, be realized)? This, however, is not so, for, Jīvanmukti, the result of the said neutralization, being of the nature of supreme bliss, does not cease to be a link of what you call the chain of necessity. But it should not, for this reason, be supposed that necessity alone will accomplish this Jīvanmukti, and that free action on the part of the aspirant is entirely out of question. For, such a line of argument would apply equally to husbandry, commerce, and all human intercourse in general (and bring them also to a stand-still). If you say that necessity being beyond the plane of experience, and the results produced by it being on the plane of experience, it cannot produce these results unless assisted by some means on the plane of experience, and husbandry, etc., therefore, require the free action of men; we ask what prevents you from applying the same line of argument to Jīvanmukti as well? Where, in the case of husbandry, etc., the result does not accord with expectation notwithstanding the free action of man, we have necessarily to imagine some other more powerful Karma as obstacle in the way. This Karma too acts as obstacle through means, such as want of rain, etc., favourable to itself, borrowed from the plane of experience. This obstacle again is removed by erecting a neutralizing force in the form of Karma, such as the Kariri- Ishti* etc.; and this force acts to neutralize the obstacle by having recourse to means favourable to itself, such as rain, etc,, borrowed from the plane of experience. Enough of going on in this line; it is impossible for you, supremely devoted as you are to necessity and its power, even to think of the futility of free human action of the form of Jfo^a-practice; or if you like we have no objection to concede that as (according to yon) necessity is superior to knowledge (freedom), let Yoga be superior to necessity. It being so, it stands to reason that Uddalaka, Vitahavya, and other ascetics had it in their power to give up life at pleasure. Even if such Yoga be impossible in the case of short-lived mortals like us, there can hardly be * Particular sacrifice, so called from its having the bringing of rais as its object. any trouble in that Yoga which consists solely in steadying the active functions of the mind, such as desire, etc.* If yon do not admit the power of effort put forth in accord with the S'dstra, all efforts beginning with diaknowledge ( of the disease called ignorance) and ending with liberation will be simply aimless. Because (free) effort fails sometimes of its result, we cannot argue, from that circumstance alone, the futility of all (free) action in general; for, if it were so, all kings once defeated ought to dismiss the whole of their horses, elephants, and men, making up the army. With all this in mind, has Anandabodhacharya said: — "We do not give up food because of the fear of indigestion, "we do not refrain from preparing our dishes because beggars "are likely to swarm around, nor do we renounce our bed "because bugs are sure to appear." The supreme power of (fre<?) effort in accord with the S'dstra is plainly put by Vasishtha to Rama in the portion (of the Yogavdsishtha) beginning with "Everything in this world,"etc., and ending with "Giving up even that,"etc. (This is quoted in full as follows): — Vasishtha.: — "Everything in this world, oh child of the "Raghus! is accomplished by every one, by free action "accompanied with well-directed effort." Everything means progeny, wealth, heaven, the Brahmaloka, etc. ' Free action ' means action of the agent consisting of such acts as the Putra-kameshti, husbandry and commerce, the Jyotistkoma, devotion to Brahman, etc. "Free action is of two kinds: in accord with the S'dstra "and not in accord with the S'dstra. The first leads to "supreme bliss, the second to supreme evil." * It may here be observed that two kinds of Yoga are distinctly referred to. The Yoga described as impossible to us mortals is HatJta- Yoga? the other, consisting in controlling the activity of the mind, is Raja- Yoga,. Action not in accord with the S'dstra is snch as adultery, theft, etc.; that in accord with the S'dstra, is such as observing daily and occasional (religious) rites, etc. Bliss is heaven, and the highest of all bliss — liberation. Evil is hell. "By those who have rendered the S'dstra, company of good "men, and the like quite familiar from childho'od, is encom- "passed, through free meritorious action, that end which is "favourable to the actor." "Quite,"that is to say, in the proper way. The sense "meritorious "is obtained by taking some words like "full of "as understood after the word "merit"in the text. "Favourable"means in accord with the supreme bliss (spoken of before). Rama: — "Oh sage! I stand as the collection of previous "impressions directs me, what else can a poor thing "like me be able to do? " "Impressions"are the potentiality of action stored up in the Jiva, and are of the form of Dharma and Adharma (religious merit and demerit). Vasishtha: — "Because, oh Rama 1 it is so, thou shalt "obtain eternal bliss by action brought about by thy "own (free) effort and by no other means." Because your action is necessitated by the activity of previous impressions, action moral, mental and physical,* brought about by your own free effort, is doubly necessary to break the chain which thus hold you in bondage. "And even ' the collection of impressions ' is of two kinds: "good and bad. Which of these exists in thy case? The "first or the second (or both)? " The question is whether Dharma and Adharma both necessitate your acts or only one of them? If it be the latter, whether it is good or bad? "If thou art carried away by the force of good impressions, * I include Vdkprayatna in mental, and Mdnasa prayatnm in moral action. thou shalt, by that very course, attain the eternal in no length of time." By "if"is implied the choice of one of the three alternatives, and the first is understood as granted by Rama. 'By that very course,' that is to say, by the good impressions themselves, without any other effort. ' The eternal,' that is, liberation. "If the force of bad impressions lead you to misery, it "belongs to previous birth, and you must try to subdue it with "your own effort." The 'effort' here implied is the observance of religious rites prescribed by the S'dstrdni as capable of counteracting the force of bad impressions. And this force must be subdued by one's own effort, not through other men as in a battle. "The river of impressions flows on the good as well as the "bad course; it should be forced into the good alone by free •"effort." In either case, though no effort is necessary in the case of good impressions, the bad ought to be displaced by the good through such effort as the S'dstrdni should prescribe. "Oh best of the powerful! one's mind engrossed in bad "impressions must be forced back into the good course, by "strong personal effort." ' Bad impressions ' consist of such desires as adultery, theft, and the like. The 'good course ' consists in meditation on the import of sacred texts, on some god, and the like. * Effort ' meaning, of course, free effort. "The mind moved off from the bad resorts to the good, for, "in this it resembles a child; — whence it is necessary that it "should be forcibly moved away." As it is possible to prevent a child from eating clay, and make it like fruits instead, or as it is possible to prevent it from catching at pearls and jewels, and teach it to amuse itself with artificial dolls, etc., so, indeed, it is possible, by the company of the good, to turn the mind away from bad company, from objects not conducive to its real happiness. "We may gain over the child, our miiid, very easily, by "supreme equanimity consisting in evenness of feeling, but "not so soon, and therefore by degrees, with strong effort." There are two ways of leading a restive animal into its stall; the enticing it into it by showing fresh grass, etc., or by belabouring it with a stick, etc. The first method will succeed very easily; the second will keep the beast running about here and there, and will succeed in forcing it into the stall only gradually. In the same way, evenness of feeling, consisting in looking with equal eye on foes and friends, is the easy method of subduing the mind; strong effort, consisting of Prdndydma, Pratydhdra, etc., is the other difficult method. By the first kind of easy Yoga, the mind may soon be subdued, but by the second difficult (Hatha = physical ) Yoga, it cannot be easily subdued, and it should, therefore, be used by degrees. "Oh conqueror of enemies! when by the practice of the "aforesaid speedy method, impressions dawn upon your mind, "know that your study has borne its fruit." When good impressions begin speedily to arise in consequence of the softer method of Yoga (Raja-Yoga), study must be said to have borne its fruit. It should not be supposed that the fruit cannot appear in so short a time. "Even if you have a doubt, continue in the flow of good "impressions; in adding to the store of these, oh dear! there <; is no harm whatever." Even while collecting good impressions, the doubt may arise whether such study is complete or not? In the state of such doubt, the study should only be kept up. It is a rule in telling the beads of a rosary that, when, supposing we want to tell the beads over a thousand times, we are in doubt as to the last hundred,* we must tell the beads over again a hundred times. * For, here the rosary consists of 108 beads, generally taken to represent 100 onlj', and when 1,000 is the number desired, we have to turn the rosary round only 10 times. The words ' last hundred ' are used with reference to the tenth and last turning of the rosary which may be doubted through f orgetfulness, etc. Thus the number thousand would be complete, if really it is incomplete, and even if the other hundred were mere addition to the required thousand, the merit will thereby certainly not vanish. The same rule may be followed in the case of this study also. "As long as you have not acquired complete mastery over "the mind,* and have not realized that condition, go on follow- "ing what ( sacred ) books and teachers prescribe. After "that, all latent desire having died out, and the thing having "been realized, you should give up even the collection of good "impressions in the last act of supreme concentration. Follow- "ing the very good path of the wise, with sincere feeling and "clear understanding, acquire that condition wherein there is "no second, and in the end stand ever blissful by abandoning "even that." The meaning is plain enough. f Hence, it is plain that desire, etc., can be neutralized by the study of Yoga, and that as Jīvanmukti must follow such neutralization, there remains no ground of dispute on that point. Thus far has been described the nature of "liberation while living "( Jīvanmukti). Texts from śruti and Smrti bear this out. • They are found in i\\QKathopanishad and other works, in words such as "the liberated is liberated"and the like, which mean that one liberated from the bonds of experience of the form of desires, etc., is liberated over again, being placed, on the demise of his body, beyond all possibility of any future bondage of the kind. We say "over again "for this reason. The aspirant is freed from desires, etc., by the practice of self-control -and cognate virtues, even * Indicated by the absence of doubts. •{• It would much help to make the meaning plain if a verse of the Aparokshanubhuti be referred to in this place. "In consequence of the mind being free from transformation, and being then identified with Brahman, the resulting forgetfulness even of this identification is the real Samddhi called Jndna."124. See my Raja- Yoga, page 36 and notes, et seq. before the full rise of knowledge, but in that condition, desires, etc., if they still arise, are held in control with some effort; whereas here there being nothing like 'transformation of the mind * (Dhi-vrtti), desires, etc., never arise. Thus, it is proper to say, he is liberated over again. In other words, in the one case, the body having been dissolved at the moment of dissolution, the liberted is free from future connection with the body for a time, but, in the other, the liberation is liberation for all time whatever; whence the words "over again "are well used in this connection. Says the Brhaddranyaka: — "When all desires occupying his heart fall off entirely, then,. "indeed, does the mortal become immortal, and realize Brak- "man even here." In another śruti also it is said: "Though with eyes (he) "is, as it were, without eyes; though with ears (he) is, as it "were, without ears; though with mind ( he ) is, as it were,, "without mind."The same may be seen from other texts also. The (jīvanmukta) is described in the Smrtis with epithets such as Sthitaprajna (one whose mind is entirely steady), Bhagvadbhakta (one devoted to God), Gunatita (one beyond the three* properties), Brahn ana (one who has realized Brahman), Ativarnd'srama (one beyond the pale of the four Varnah and Airamali), and the like. In the dialogue between Vasishtha and Kama, the Jhanmukta is described from "In men devoted to knowledge"etc., to "the ineffable sat alone subsists ": — Vasishtha: — "In men devoted to knowledge alone, and ever "immersed in self-contemplation, arises that condition "of ' liberation in life ' which is like the liberation "following upon dissolution of the body." ' Devoted to knowledge alone/ i. e., those who have given up the observance of all forms prescribed by the Veda or by * Of matter (Prai/<i), viz., Satva, Rdjas, TAmas (passivity, activity, grossness). social convention. * Liberation in life ' (Jīvanmukti) and 'liberation following npon dissolution of the body' (Videhamukti) differ one from the other by the presence or absence of body and the senses, for, in reality, there can be no difference between the two on account of the absence of duality being common to both. Bama: — "Oh Lord! Explain to me the characteristics of "the jīvanmukta and the Videhamukta, that, with my "eye upon the S'dstra, I may strive in that direction." Vasistha: — "Though ever moving about in the world of "experience, the whole of it exists not for him; — all- "pervading, ether-like consciousness alone subsists. "Such a one is called jīvanmukta" This world of experience, consisting of mountains, rivers,, oceans, and so on, ceases to exist in its present form, being drawn within himself by the Supreme Lord, at the time of the great cyclic deluge, along with the body and senses of the cognizing subject. Not so this non-existing of the world. Here all intercourse dependent on body and senses does exist; mountains, rivers, etc., not as yet being drawn within himself by the Lord, continue to exist, and are distinctly experienced as such by the rest of beings. Only for the jīvanmukta, who has not the mind that can transform itself into the form of these things and produce knowledge of them, the world does not exist, as in sleep. The residuum is obviously the selfeffulgent, all-pervading consciousness alone. Though in sleep even those who have not yet found liberation have no mind transforming itself into the form of objects, and they are therefore as much jīvanmukta as any, still there is a difference in the germs of mind, capable of future transformation, being present in the case of the non-liberated sleeper. "The expression of his countenance neither flushes nor fades "under pleasure or pain, he stands unmoved whatever "may come or go. Such a one is called jīvanmukta" The flu shing of the face means joy. The jīvanmukta finds no cause for joy, like ordinary men, in obtaining enjoyments, beginning with flowers, ointaents, respect, and so on. The fading of the countenance means poverty of spirit. The Jivar/- mukta does not show any want of spirit even when loss of wealth, contempt of people, and similar calamities befall him. 'Standing unmoved whatever may come or go' mean* remaining content with whatever may be obtained in the form of alms, etc., sufficient for preserving the body, only inthe course of that stream which is set in motion by previous Karma, not by any effort of his own in the present condition. Concentration being firm, he has no sense of flowers, ointments,, and the like; and even if he should have a sense of them in moments when such concentration breaks, the strong conviction of discrimination keeps him off from desiring or avoiding any of them, and thus secures him in that condition which is free from pleasure as well as pain. "He is awake though in sleep, he knows no waking, his "knowledge is all without any Vāsanās: — He is the "jīvanmukta" He is awake because all his senses beginning with the eyes exist in their proper place, and have not ceased to act. He is in sleep because his mind knows no transformation. Hence waking in the form of connecting his Self with objects through the senses is not known to him any longer. Though he has full knowledge (of the unity of Self), he never thinks that he is a great knower of Brahman, nor does he ever feel any desire for enjoyment of any kind. Hence all evils incidental to desire being absent, he is well described as having no Vāsanā (impression) whatever. "Though acting after every feeling, such as love^ hate, fear, "and the like, he who stands unaffected within, like the "Akd&a, is said to be the real jīvanmukta" Acting after love may include such acts as eating and the like; acting after hate may include such acts as turning away from the Bauddhak, t\\eKapalikah, and the like; acting from fear may include such acts as escaping from snakes and the like. The ' like ' may include jealousy, etc.; and acting after jealousy may mean the assertion of oneself as superior to other ascetics and the practising of closer concentration, etc., accordingly. Though such acts may come about in moments of break, on account of previous habit, he remains unaffected within, being free from all affection in consequence of the mind being entirely at rest. He is as unaffected as the Aka*a which continues naturally pure though filled with smoke, dust, clouds, and the like. "He who, whether active or at rest, links not his ego with "the act, and allows not his mind to be affected, is "said to be the real jīvanmukta" The first half has been explained while speaking of renuuciation-of-the-accomplished. When a man, in the bonds of ignorance, performs some sacred duty, linking his ego with the act, the conscious Self within takes the form of egoism. The mind is affected with the joy of obtaining heaven in future. In the case of one who is at rest, egoism arises in the proud consciousness of his having renounced (-all Karma}; and the mind becomes affected with sorrow for the impossibility of his ever finding his way to heaven. The same line of reasoning should, as occasion requires, be applied to ordinary acts as well as to acts prohibited (by scripture). Both these contingencies never happen to the jīvanmukta inasmuch as he never feels such joy, etc., in consequence of his never identifying himself with acts or their results. "He whom the world finds no cause to fear, and who is "never afraid of the world, ever beyond joy, and "jealousy, and fear, is said to be the real Jtvanmukta." The world finds no cause to fear him for he never indulges himself in contempt of others, or in dealing out chastisement. For the same reason, people too find no reason to contemn or chastise him. Should any wicked man indulge himself in such conduct towards him, he is not afraid of it inasmuch as his mind never conceives such causes of irritation. "With the woes of this world laid entirely at rest, he, who, "though full of all learning and art is yet without any, "who though with mind is without it, is said to be "the real jīvanmukta" 'The woes of this world' include respecting friends or rejecting foes; and he is above all that. 'All learning and arts ' include the 64 well-known arts, and this person though well-versed in every one of them, is, as it were, without any of them, for, he never professes nor exhibits any. Though the mind is there, it is said naught to be, for, it does not take on any form. Where we have the reading renderable into "is yet without any anxiety "(in place of "is yet without any "), the meaning is that though the mind taking on, through the force of (previous) impressions, the form of concentration on the Self, does exist, he is free from anxiety because he is beyond those affections which modify the mind of ordinary men. "He who though deep in intercourse with all things is "ever as cool and unconcerned as in attending to "another's business, all fullness and contentment, is "said to be the real jīvanmukta" As one feels no joy or sorrow for gain or loss in business, he attends to for another, such as is being involved on occasions of marriage or other ceremonies, so the liberated feels quite unconcerned even in his own business. Not only is he cool on account of being free from the worry of action, but on account of finding his complete Self in all he does. Thus far the characteristics of the jīvanmukta. Henceforth, the Videhamulda (liberated after dissolution of the physical body): — "After leaving the condition of the jīvanmukta, one enters "the condition of liberation after death, even like the "wind, coming to a standstill, on his body being "dissolved by death." As wind stands sometimes quite still, foregoing its natural motion, so the liberated stands in the Self, leaving off the accident of this world. "The liberated-after-death neither rises nor fades, nor is "he ever laid at rest; he is neither sat nor asat, he is "never distant, and he is neither ' I ' nor ' not-I.' " He has no rise, no fall, nor is be at rest. He who is thus free from all conditions having his snbtile body dissolved even here, cannot fee described as Sat, that is to say, cannot be called the Prajna conditioned by Avidyd, nor Isvara, conditioned by Maya — the root of the world of experience. He cannot be called even asat^ that is to say, formed by the material elements. In saying 'he is never distant' it is implied that he cannot be described as beyond Maya. The word' and' is introduced with a view to preclude his being near the Sthulabhuk (the soul that has the material plane of friuition assigned to it). He is not 'I' nor 'uot-I,' that is to say, he is neither of the macrocosm nor of the microcosm, nor of the many ideas which might appear between the two. "There subsists as residuum the indescribable sat unruffled "iu the calmness of its depth, neither light nor dark, "uunameable, unmanifest." Even in Jīvanmukti, inasmuch as it is likened to this Videhamukti which is set up as the goal it leads to, the same cxhaltation may be experienced whenever there is excess of absolute ecstacy ( Nirvikalpa ). The knower absorbed in ecstacy (Stkitaprajnd) is thus spoken of in the second chapter of the Bhagvudgitti: — Arjuna: — "Oh Kes'ava! what speech may be used of those "who, firm iu the Essence ( Prajnd ), are lost in the *' ecstacy of absolute concentration; what do such say? "whether they sit still or walk about?" Prajnd means knowledge of the Truth. It is of two kinds: settled and unsettled. A woman lost in illicit love does not lose sight of her paramour in all her acts whatever, and disregarding the evidence of her senses, forgets even such (real) acts of household management as she attends to at the time. The Truth being once realized by one who having reached the last stage of renunciation, has, through clever practice of Yoga, gained complete mastery over his mind; — he cannot disengage his consciousness even for a moment from the Truth, like the said woman not forgetting her paramour even for a second. This is being lost in the ecstacy of absolute concentration. The Truth may sometimes be realized by force of previous good deeds, bnt the realizer being wanting in the said qualifications may forget it, like the said woman forgetting her love in the worry of her household. This is unsettled knowledge of Truth. Vasishtha says with this very distinction in mind: — "A woman addicted to another, never ceases to taste the "elixir of her lover's company, though all intent on the "discharge of her household duties. The wise, finding "sweet rest in the supreme undefiled Truth, continue to "enjoy it within, though going in the ways of the world, "without." One absorbed in such ecstacy ( Sthitaprajna ) is of two kinds, in relation to two different times. He may be in ecstacy or out of it. In the verse ( from the Bhagvadgita ) Arjnna inquires after the characteristics of both these conditions by the first and second half of the stanza. What speech may be nsed of those who, firm in the Essence, are lost in ecstacy, that is to say, by words of what import should this man be described by the world. And further, when he is out of such ecstacy, what speech does he use? how do his sitting and going about differ from those of the uninformed? Krshna: — "Oh son of Prtha 1 he is said to be firm in the "Essence when he completely clears his mind of all "desires whatever, and stands in the Self all content "with Self." Desires are of three kinds: objective, subjective, and of the form of simple impressions. Sweetmeats, etc., already in hand constitute the field of objective desires, those that exist only in hope constitute the sphere of subjective desires, and such desires as rise up accidently, like the touch of grass in passing over a footpath, make up those desires which are of the form of simple impressions. One who exhalts himself to the ecstacy of concentration, has so much control over his mind as not to allow it to take on the form of anything, and gives up therefore all the three kinds of desires. The supreme contentment he feels is seen in the cheerfulness of his countenance. This contentment is not of ('fulfilled) desires but of (realizing) the Self, for, all desires have already been given up, and his intellect is nearest the Self, being all supreme ecstacy. In this state of ecstatic trance, this supreme bliss is not cognized by the intellect, as in acts of ordinary concentration (Samprajnata-Samadhi), but by the Self, all self-illumined consciousness. The contentment too, is not of the modification of his mind that way, but of the impression left by the said selfcognized bliss. Such is the language and such the import of words used to describe one in this ecstatic trance: — "With mind unoverpowered by pain, with desires unaffected "by happiness, he is beyond love, fear, and anger. This "silent one is the Sthitaprajnd," "Pain "is that modification of the mind which is produced by some cause as love or attachment, which is a form of the energetic property (Rajoguna} inherent in human nature, which is of the nature of internal heat, and which is disagreeable to oneself. Such pain being on him he never indulges himself in that sense of overpowering which too, is a modification of the mind expressed in such words of repentence as "Fie on me, I have been a sinner of the last degree, I have been a wicked soul,"and so on, and which is of the form of delusion, being a result of the gross nature (Tamogwna) inherent in man. Though the mind's being thus overpowered appears like turning over a new leaf in life, if it tends to justify itself by precluding the possibility of sinful action in some future birth, there is nothing to prevent it from being mere delusion in this life. Happiness is that agreeable modification of the mind which is of the form of pleasure at some acquisition, such as a kingdom, the birth of a son, and the like, and which is a result of the placidity ( Sattva) inherent in human nature. Desire is that craving for similar happiness in future, which arises through the gross side of human nature, after experiencing happiness snch as this, but without exciting that force of holy action which may secure- snch object. As happiness and pain are brought about by necessity ( Prdrabdha, ), and as the mind of the ascetic out of ecstacy is open to modification, both happiness and pain are possible in his case; but these are never attended with desire or overpowering strength in the case of the enlightened. Similarly, love, fear, and anger being of the gross part of nature ( which is abseat in his case), and not being brought to him by necessity, do not exist in him. The Slhitaprajnd so described, utters words expressive of his own experience to enlighten his pupils and lead them to give up all desire, and stand unoverpowered under all calamity. "He is firm in Truth who, free from all attachment what- "ever, feels no joy and no hate on obtaining good "things or bad." That is called attachment in the presence whereof the good or evil of others is taken on oneself; it is a modification of the grosser mind having another as its object. Good things consist in wife and the like capable of producing happiness. Joy is that modification of the mind which sets one singing the praises of such objects. This song of praise is gross inasmuch as it is entirely aimless, not being meant to please another. Bad things are things snch as the learning, etc., of another which make him miserable, by exciting his jealousy. The mind setting itself to picking holes in such things is in the condition of hate. This too, is gross, for, this indulging in jealousy is entirely vain, being powerless to affect that which it hates. That such gross ideas cannot exist in the enlightened is obvious. "He is deep immersed in the Truth when he draws (within "himself) all his senses from contact with external "objects,even like the tortoise drawing all its limbs "within its shell." The foregoing verses show that the grosser kind of modifications of the mind cannot exist even at moments when the ecstacy of trance is not on the knower. When, however, the ecstacy is on him, he has no modification whatever, much less either the gross or the placid one. This is what the verse just quoted aims to explain. "Objects fall off from him who takes in nothing, though "they leave a latent sense of enjoyment, but even this "vanishes of itself, on something above it being "realized." The chain of necessity brings about, of itself, the several causes of pleasure and pain in the form of objects such as the rise of the moon, the intervening of thick darkness, and the like. Other things like house and land and the like are brought about by independent effort. The former cease, as it were, to be, by complete withdrawing of all senses into the unity of trance, and by no other means whatever. The latter cease to be even without this means. The "taking in "consists in putting forth effort for the purpose, and house and property cease to be in one's hands as soon as such effort ceases. The "latent sense "is mental desire for such objects, and even this disappears on obtaining sight of Supreme Brahman, the height of joy and bliss. The śruti also has it: "What shall we do with offspring— we the sphere of whose Self is not this world." "Oh son of Kunti! the senses with their overpowering force "prove too strong even for the knowing one, ever on the "alert, and they drag away his mind even against his will. "He must exercise perfect control ever these, and should "concentrate himself on Me as the Supreme; for, he is "said to be firm in the Truth, whose senses obey his "steady control." The study of concentration is useful as a safeguard against occasional aberrations, notwithstanding effort, renunciation, and knowledge of Brahman. This verse is in reply to the question "how he sits?" "The man contemplating upon objects finds himself "strongly attached to them. Attachment begets "desire which, in its turn, leads to jealousy and anger. "From auger comes forgetfnluess which darkens all "memory, the result being a complete stunning of "Reason. And this is the way to entire ruin." In this verse is described the nature of the aberration which may come about for want of the practice of concentration. 'Attachment' means proximity of the object of thought. 'Forgetfulness' means forgetfulness of the sense of right and wrong. The 'darkening of all memory' means the being turned off from the realization of Truth. The 'stunning of Reason' refers to the inability of knowledge to bring about liberation, being neutralized by the current of opposite ideas thus set agoing. "Dealing with objects through the senses, feeling no love or "hate, and ever under the control of Self, he who has "complete mastery over his mind easily finds his way "to the Light." One who is practised in Samddhi ( concentration, trance ) finds the Light, by force of the impressions derived from such practice, even when dealing with objects through the senses, in moments when the trance is not on him. This verse is in reply to the question "how he goes about?"This and the several verses quoted above explain the nature of the Sthitaprajna. A question naturally occurs at this point; — Does not freedom, love, hate, and the like, precede as means, the first insight of, and the being firmly fixed into, the Truth? This, no doubt, is true, but a difference has to be made. The author of the S'reyomdrga has pointed it out thus: — • "All that precedes as means the acquisition of ynosis, being "brought about by effort, is the natural characteristic of "him who is firm in the Truth. The condition of one so "firmly fixed in Truth, wherein all sense of separateuess "is obliterated by the uninterrupted light of Self, "is called Jimnmukti. Bhagavan S'ri Krshna has described his devotee in the twelfth chapter (of the Bhagavdgita) thus: — "Harbouring no hatred for any being, he is the friend and "sympathiser of all, there is nothing which he calls "his own, there is no act which he takes on himself, "he is the same in good and evil, all forbearance, ever "content, constantly fall of self-concentration, having "full control over himself, firm of resolve, with his "mind and intellect surrendered entirely to Me. He "who is thus a devotee of mine is most dear to me." Inasmuch as he has surrendered his mind to Tivara, and has thus entered the condition of trance, he is not distracted by any other thing; nor is he affected by good or evil in moments when the trance is broken, for, in that condition, he keeps himself attached to the condition of supreme indifference. The same line of argument applies to the pairs being described thus: — "He from whom the world finds no cause to fear, and he "who is himself not afraid of the world, being ever "beyond pleasure, jealous}7, fear, and anxiety, has My "unreserved love. He who is devoted to me, being above "desire, all pure, highly skillful, indifferent, free from "pain, not caring to undertake anything, has my "unreserved love. He who, being full of devotion, "experiences no likes and dislikes, no sorrow and no "desire, standing above good as well as evil, has my "unreserved love. That man, full of devotion, who is "equal to friends and foes, who meets respects and *' insults undisturbed, who braves cold, heat, happiness, "or misery, with unaffected mind, who is free from "all attachment, who regards with equal eye all "praise and reproach, who maintains steady silence, "who derives contentment from anything and every "thing, who has no fixed abode, and whose mind is "always fixed in peace, has, indeed, my unreserved "love." Here, too, the Vartikakdra has explained certain special points as before. "Universal friendship and other qualities come of their "own accord, without any effort, in one who has "awakened himself to the light of Self, they are not so "found in one who is yet on the way to this supreme "realization." One who has transcended the sphere of the gunah (properties), is thus described in the fourteenth chapter (of the 'Bhagvadgita): — Arjuna: — "Oh lord! tell me what signs indicate the "passage of one beyond the three gunah? what pray "are his actions? and how is this passage effected?" The three gunah are Sattva, Rajas, Tamas (placidity, energy, grossness); and the whole world is made up of evolutes of these three. Hence one beyond the gunah is he who is not of the world, in other words, who is a jīvanmukta. ' Signs ' mean marks to indicate that a certain man is a gundtita (beyond the gunah). The question about the ' how ' of the passage ' beyond ' refers to the means, to the way in which such a one would conduct his mind, with such an end in view. Bhagavdn: — "Oh son of Pandu! He is said to have "passed beyond the gunah who hates not action, "desires not inaction, feels no love or hate for joy, "activity, or gross inactivity. Such a one stands like "one entirely indifferent, unmoved by any gunah, and "stirs not, remaining always firmly fixed in the con- "viction ' all action is of the gunah ( not mine ).' He "looks upon happiness and misery with equanimity, "looks with the same eye on a lump of earth, a stone "or a mass of gold, makes no difference of likes and dis- "likes, and remaining ever undisturbed, meets censure "and praise without concern. Neither insult nor respect "affects him, friends or foes cannot influence him; he has "nothing to do with planning or thinking of any cat "whatever. Moreover, he who, above all this, worships "Me with entire devotion finds himself beyond the "gunah, and one with Brahman" Joy, activity and gross inactivity, refer to the three gunah — Satva, Rajas, Tamas. These three prevail in waking and dream, subside in sleep, trance, mental abstraction and conditions of that kind. 'Activity* is of two kinds: agreeable and disagreeable. The fool hates disagreeable and seeks agreeable activity in the waking condition. The Gundtita, being beyond every impression of agreeable and disagreeable, feels no hate and no desire; he stands entirely indifferent, being unmoved by success or defeat, like one looking upon two parties fighting with each other. He is 'indifferent', from the conviction: ' the gunah act in and upon gunah, I have nothing to do with them.' The false knowledge ' I am the doer ' is the cause of ' moving,' and all false knowledge being absent from the Gundtita, he stands ever ' unmoved.' These verses make a reply to the qnerry ' how such a one (the sthitaprajnd) acts?' Looking with equal eye on happiness and misery is the secret sign of this condition. "Worship of the Supreme accompanied by unswerving devotion, knowledge, concentration, and practice, leads beyond the gunah. The Brdhmana is thus described by Vyasa and others: — "The Gods know him to be a Brdhmana who, -without any "upper garment, sleeping upon no bed, and using noth- "ing but his hand for a pillow, remains ever at peace "(within and without)." The word Brdhmana refers to the knower of Brahman. The śruti describes him in the words "hence the Brdhmana"And the knower of Brahman being entitled to renunciation of the accomplished, inasmuch as he is enjoined to be principally above all give and take by the śruti in the words "He is the Paramahamsa who without any covering goes about as he was born"; — it is quite proper that the Brdhmana should have been described as 'he who is without the upper garment' and so on. "The Gods know him as a Brdhmana, who covered by any, "fed by any, sleeps in any indeterminate place what- "ever." Though a place where food, covering and sleep, can be had is expected, through the necessity of keeping up the body, the Brdhmana incurs no merit or demerit in going about for these purposes. The mere satisfying the craving of hunger, and taking real substantial nourishment, being both equal to him, the affection of the mind which leads to merit or demerit is entirely out of question. In the Bhagavat too it is said with this in mind: — "Where is the use of saying too much on the nature of good "and evil? Evil lies in the eye that distinguishes "between good and evil, the good is beyond the one as "well as the other." To proceed, "The Gods know him to be a Brdjimana who, wearing a mere "piece of cloth on his loins and using a coat of worn- "out rags for cover, goes danda in hand, ever immers- "ed in concentration, constantly diverting himself with "himself, all alone and one." He should keep to the danda and the kaupina ( piece of cloth for the loins) in order that people may have faith in universal love by his presenting it in a superior form, while treating of Brahman. The iruti too enjoins "The rag, the stick, and the cover, he should keep as much for self-preservation as for obliging the world."' He should, however, never, even out of the strongest sympathy, exchange even a word about the worldly concerns (of his pupils), but should keep himself ever in supreme concentration. The sruti has it "know well that dtman alone, give up all other speech."Also, "The wise man of patience having well realized It should "identify himself with It, on no account should he "attach his mind to the use of words, for, then, it is all "mere waste of breath." Teaching about Brahman is not any dissimilar "use of words "whence it cannot be against the gist of this precept. This "concentration"is carried on without any interruption in solitude, whence another Smrti also enjoins: — "The mendicant alone and solitary is the one described above, "for two makes a pair, three a town, and four a city; "never make city, town, or pair, for even between a pair "it is quite usual to exchange local gossips or even "opinions about alms etc."Also "Love, jealousy, "are easily born of intercourse." To proceed, "Him the gods know as a Brdhmana who has no blessing "to give, no business to conceive or undertake, no "salute to exchange, no praise to hear; who thus, with "all action spent up, is himself ever unspent." Men of the world, who move in Society, give a blessing in return for salutation. The wishing success to the man in whatever is nearest his heart is the general meaning of this ' blessing'; it being so, and people, through a thousand shades of liking, having set their hearts on a variety of things, the mental search after this or that desire of the man on whom the blessing is conferred must necessarily lead to considerable distraction. This distraction runs counter to knowledge. Another Smrti also says: — "Knowledge in its proper form is never realized by that poor "thing who attaches himself to the world, to the pride "of learning, or to the preservation of his body." This would apply even to the "conceiving and undertaking "something, to "saluting "and the like referred to above. The "conceiving and undertaking "may be for one's own end or for the benefit of others, and it may consist of effort to acquire house, land, or property and the like. The liberated must give up these conceivings, undertakings, and salutings. It should not be supposed that the not giving a blessing in return will disappoint men, for, the word ndrdyana, the form enjoined upon all the liberated, is a fit replacement of the expected blessing, as it is capable of curing both inclination (of the ascetic) towards the world, and possible disappointment (to the saluter). All undertaking is evil. Says the smrti: — "All undertakings are enveloped in evil even like fire in "smoke." 'Saluting ' is also allowed to the renunciation of the seeker. "He who is a sannydsin even from before, and is equal in "all respects, must be honoured with a bow, none else "deserves the honour." But even here, considering his being a sannydsin 'from before' and his being * equal in all respects ' leads to distraction of mind. Hence many (sannydsinah) are found quarrelling over the honour of a mere ' salute.' The vdrtikakara has shown the cause of this thus: — "Entirely beside themselves, with mind entangled in the "objective, jealous, even sannydsinah, with heart par- "ched up under the curse of Fate, are found to take "interest in disputes, and quarrels without end," It has been even shown by the Lord that the liberated have nothing to do with this 'salute': — "When he is firm in the Unconditioned, transcending all "name and form, when, in fact, he thus revels in the "empire of Self, whom should the knower of Self give "a salute? He has nothing to do with any action "whatever," Though salnte likely to darken the mind is thus prohibited, salutation emanating from the sense of universal love, and tending to add to the peace of love, is admitted. Says the Smrti: — "The Lord pervades everything as the Jiva of all, salute "should, therefore, be given to all, — even to the horse, "the Ckdndala, the cow, the ass." "Praise "that is forbidden is praise of men, not of God. Says Bfhaspati (in his Smrti): — "As men belaud, with all their heart, the owner of wealth "and property, with a desire to receive some share of "it, if even so, they were to belaud the maker of the "universe, why would they not be free from bondage?" To resume, The being "ever unspent "means the absence of what is known as poverty of spirit. Hence also the Smrti: — "If at times he gets no food, the man of high patience "should never find cause to be disappointed, nor "should he ever find cause for exaltation on obtaining "food (and the like); — for both the obtaining and "not obtaining depend entirely on Fate." The being with "all actions spent up "refers to his not being subject to religious injunctions and prohibitions; for, as the Smrti has it, "where can there be any injunction or prohi- "bition to him who walks the way transcending the gundh"With the same in mind, the Lord, too, has said: — "The Veda deals with the three gunah and all that is relat- "ed to them; oh Arjuua! transcend the gunak, sink '* all duality, be ever centred in supreme peace, care "not for acquisition or protection, and above all be "ever in thy Self." Also Narada: — "The all-pervading Vishnu should ever be at heart, not lost *' sight of even for a moment, all injunctions and all "prohibitions whatever are forced to serve such a one's "bidding." To proceed, then, "Him the Gods know to be a Brahmana who is afraid "of the gunah as of a snake, of conventional respect "and forms as of hell itself, and of woman as of a "dead carcass." There is reason for them to be ' afraid of the gunah as of a snake,' for, it is said they may say a word to princes and the like. As 'respect' breeds attachment, and thus sets up tendencies adverse to the true aim of life, it is described as 'hell,' to be avoided even from a distance. Hence the Smrti: — "Insult adds to the force of austerities, respect undermines "it: — the Vipra annointed and worshipped speeds to "decay like the cow that is being milked from day to "day." With this very idea in mind, insult is spoken of as worth courting, in the Smrti: — "The Yogin must so conduct himself, taking care never to "go astray from the path of the wise, as men, receiv- "ing him with insult and contempt, should never seek "his company." As to women, they are open to two-fold criticism (from the ascetic's stand-point), both in being one of things 'prohibited' and also in being loathsome by nature. The * prohibited' limit may sometimes be transgressed through overpowering attachment, or through the force of necessity; and it has been said with this in view: — "Never share the same bed or seat even with mother, sister "or daughter; for, the host of senses overthrows even "the Informed, by its overwhelming force." And loathsomeness is thus put forth in the Smrti: — *' The unnameable part of woman, the fistula ever oozing, "breaks the mind, though itself unbroken, and mostly "deludes all men. What should prevent us from "likening those men with the veriest worm who find "pleasure in that piece of leather with a slit in the "middle, ever full of the most filthy stench emanating "from the other orifice at hand." Thus the point in comparing woman to a carcass is evidently to bring out both these senses, her being of the class of things prohibited, and also a thing full of loathsomeness. To continue, "The Gods know him for a Brdhmana, who all alone, as it "were, fills the whole Akas'a, and who finds himself in "utter solitude though in a place full to overcrowding," Men of the world should avoid being alone, on account of their being thus open to fear, indolence, and the like; and they should court company to be free from these vices. Yoginah, being unlike these, find the whole of space entirely full with the highest bliss of Self realized in concentration carried on without interruption, in solitude. Hence there is • no chance of fear, indolence, sorrow, delusion, and the like, in their case. For, as the śruti puts it, "Where can there be any delusion, any sorrow, to the in- "formed who experiences the oneness of all, through "realization of every being as his Self." "Place full to overcrowding "is a place full of men; and this, on account of talk about politics and the like, being adverse to concentration, and therefore without realization of the bliss of Self, torments the mind even like solitude. The reason for this is that the world is all illusion, the Self is all reality and fullness. One who is beyond class (varna) and position (ds'rama) is thus described in the fifth Chapter of the section on Liberation, in the Suta-Sarnhita: — • "The student, the householder, the forester, the mendicant, "and the ascetic belonging to no varna or ds'rama; "these, if properly skilled each in their own position, u are superior one to the other in the order mentione'd "Of all grades whatever, the ascetic beyond varna, and "asrama is the master; he should never, oh Purnsho- "ttama 1 even like me, become the pupil of any one. "Such a one is the teacher of teachers, there is verily "none equal to or superior than him. He belongs to "the order beyond varna and ds'rama, who has realized "the witness of all, transcending body and senses, "the absolute Intelligence, all bliss, self-illumined, "the highest Essence. Oh Kes'ava I he is beyond varna "and ds'rama, who knows his Self as God, from hear- "ing (and identifying) the great texts* of the Vedanta; "who knows the great Lord transcending all (three) "conditions, though the permanent witness of them all; "and who has firm conviction born of the study of the "Upanishads that varna and ds'rama are only a part "of the web of illusion woven round the body, they "never belong to my Self, all thought. He has, indeed, "realized that condition who knows, through the Upa- "nis/iads, that the whole of this universe fulfils itself "in my presence just as men, of their own accord, "fulfil their various duties in the presence of the sun; "that the world is projected in me as an illusive idea "even like bracelets and a variety of ornaments "imagined in pure immutable gold; and that the whole "world beginning with the mahat is result of mere "imagination in rne, like the illusive imagination of "silver in nacre. The great Lord pervades like dkd'sa^ "all things high or low, the body of a Chdnddla or a "Brahmana, of bird or beast; and I, indeed, am this "Lord; thus does he oh Pnrushottama; realize the "truth of the Upanishad. He has transcended all "varnas and all dsramas, who knows, through the last "word of the Veda, that as the directions all appear in "their proper position to the man cured of delusion of * Such as, Thou art that, I am Brahman, and the like. "the eye, the world appears to me as naught, being "dissolved by proper knowledge; or that as the whole "panorama of dream is mere result of fancy and "illusion in me, the experience I receive while "awake is no less. He no doubt is removed beyond "varna and asrama whom the veddnta has taught to "be ever centred iu the Self, rising above his varna, "and dsrama, on the dissolution of all duties peculiar "to the one or the other, at the sight of his real self. "The knowers of the essence of the veda, all declare "him beyond varna and dsrama, who giving them up "stands ever centred in his self. The body, the sen- "ses, the vital breath, mind, intellect, egoism, the "thinking principle, nay even illusion itself, the "cosmos beginning with supreme ether, the doer, "the sufferer, the director of one or other; — the Self is "none of these; it is all pure being, all pure thought, "all pure bliss, it is in every respect none other than "Brahman. As the sun appears to move through "motion of the water (in which he is reflected), the Self "is supposed to pass through the variety of this world "through the activity of egoism. Therefore oh Kesava! "the varna, the dsrama and everything belonging to "them are all belongings of some one other than the "Self, they are only attributed through delusion to "dtman, the true knower of Self has nothing to do with "them. Injunction, prohibition, nay the idea that "something deserves giving up, some other thing "deserves being taken up, and all the rest of such "imaginings do not, oh Janardana! belong to the "knowers of dtman; oh lotus-eyed one I 1 know the "true condition of the dtmajndnin, mortals deluded by "mdya cau never understand it. These eyes of flesh "can never see this condition of the knowers of Brah- "man, it comes of itself to those, oh Kesava! who know. "The ascetic is ever awake there where all men are "fast asleep, and he, oh Kesava! is fast asleep there "where men are fall awake. He is said to be the "true ativarndsramin (one beyond varna — class — and "dsrama — position ), the best of teachers, who has "realized by self-experience what he is taught at the *' end of the veda in regard to Self, ever without a second, "unaffected, unconditioned, ever pure, beyond illusion, *' all thought, the height of immortality." Thus, then, srutayak such as "the liberated is liberated over again"* and texts from the smrtayah speaking of the 'liberated in this life,* the 'ascetic firm in the essence,' the * devotee of the Lord/ the 'knower beyond the gundh^ the true ' Brakmana' and the lativarndsramin,' — all bear out the truth and possibility of what is called * liberation in this life ' (JivanmuktC). End of the first Chapter on « Liberation in this life.'