च्छद द स्यान्येोन्यकारणचख ध्व्य तिरेकमुरवेनाद ण्यावदिलौनेनमजोनताचद्धासनास्तरयनसछीणाव)सनायाच चित्त ताचन्नेश्णम्यनिणग्रदौषज्चालासत्ानवद्यत्तिसुत्तानसस्सेणपरिणममानमततःकरणद्धव्यं मननालममकलवान्मनङ्द्युच्यतेगच्तस्य ना शाना टेर,ययरिणामपरित्यज्यनिरूडत्वाकरेणयरिणणाम + तथाचयतेजलियोग ध्रशस्तररस्तयामासगव्युत्याननिरेचयोरमिभवव्राद्मौवोनिरोचस्णचित्तान्वयोनिरेधयरिणामडनिएद्युतयान सस्कारुजभिजीय ड |शरयेतरेषनिरेधसंस्कतारःजादुभैवेति"निरेधयुक्तःक्षणधि तेनान्वीवतेभसेयेमनेनाष्यदुसखव गव्ये दूबौयरवर मर्शमतरेणसखहसोत्पद्यमानस्यक्रोधारिदत्तिविशेवस्यहेदश्वितगतःसंस्करारेवाखनापर्वयु बन्यासेनवित्तेवास्यमानत्वा्तस्याश्च वास).नायाः्छयोनामविवेकजन्यायशेनिरोनिरदनासनःाद्टहायौसलययिवाद्येनिमित्तेकोधाद्यवल्यन्निः ।त्तजमनोनाश्राभवे दततिधरूलयद्यमानासुकव्टचिष्ल्युनिमित्तेनकरोधद्ुत्यत्तेः नास्ति` वासनास्तयः ॥अस्ीणायोचवासनायातयेवचृत्युत्यादनान्नाश्िमजानाशगातलन्तानमनेानाप्स्योःवरस्यरकारणत्तैव्यतिरेकसुखेनादयाचन्न्त््वविन्ताने्तावचित्तश्टमः तःया वत्रचित्तोवश्पमनताक््तनेदनमिनिददेसबेमाख वभत्तीयमानंरूयरखादिकेजगन्मायामयेनत्वेतद्दस्नुतेस्नीनिनिच्च यस्लल्वउाने्स्यावत्यनोरूसरखादिविषयाणे)सद्ाेसलि तदच रचित-इतयोाननि वारयित एक्यतेषयथामरस्िष्यमाणेखु ड् घनेखुचहिज्वाला न बार्थेतेतद्ल?"जसनिचिचित्तोपश्मरत्तिनिचद्धमाणेखरूखादि धुस्त्सुनेहनानास्निकि्चनेतिश्ुतेर्यजमानःमसलरड्स्यष्दिरिवभ्रयश्तनिरे ध देकयानरह्यादितीयमिलेतादशस्लत निच्वमेनोदीयात्एनासनाश्यत्ततवन्तानयोःवरस्यरकारणच्ेव्यनिरेकयुखेनाद्यानन्न वासनाना श्रा वत्तत्वागमः कुतः ॥याचन्नतत््वसे नाधचिर्नत्तावद्ासनाच्चय इ तिणकोधादिनासनास्वजुष्टासु्षमारिसाधनाभानानत्वनयुदेनिजच्लति` चादितीयन्रह्यतखेन धा दिनिमिनस्यसत्यश्रमानयायात्-नवासनादष्यतेणतयेोन्तानःच याणाद दानो.जन्योन्य कारणतमन्वयमुखेनचवयय दाह.रमःशमनसिनष्ेखुनिरुस्कारेदप्रकस्यबाद्यनिमिनस्यामलीतोवासनाच्ीयने सीणायोवासनायोरेलभाविनकाधा दिखययद्स्यान्मनोनस्यौतितदिदेमनेनापव)सनास्तयद द्णदटश्यतेत्वग्ययाद च्यादतिखुते रुदक्याभिखुखदनेर्दशेनहेतुखादिनरकच्छदत्तिनाशस्य तत्वद्ानहेतुवजोऽसु* २४ `मचगम्यत्ते स तिच् तखˆ्ानेमिय्मश्चूतेज ग निनरविषःणादुवि-वघीचयुदयादण्तमनश्चशत्वेनयुनर्चेत्यु ययेोगान्निरेधनाग्निचन्मनोनस्मनि ततदि द् मनना रुतत्व्ानयोद द् # तत्वन्तानसकाधादिवासनाश्तयहैदुनोवरार्तिककाराहणरियोनयोस्वदेहेचस्मेकाल्यम्रपस्यततःविवेकिनःकुततःकोयःस्वदेहावयवेधिवेनिगकोघादिवासना्तयरूपस्य शमादेःल्तानेखले-अशिदधंभ्वसिषटोयि यु णांश्माच्योत्तानाद्धनादिःभ्यस्ततया ड तपरस्यरवि वद्धेनेदेयव्य्रसरसीद्वपलदिदंवासनास्तयतत्व नयेेदोतचवच्छानादीनोचयाणोसुषादनेसाघनमाद्"त्तसाद्रचलयल्लेनयोरुषेणनिवे किना भोगेच्छा द्रतस्य्काजयमेतत्समाअयेदित्तिगयेरुगोयल्लक्रेनाय्युषायेनावेश्यरूषाद्भिष्यामे्ये,-वै विधोक्ादरूपोनिर्बेधःविवेको नाम विभज्यनिश्चुयः ॥त्ल्व `स्तानस्यखवणादिकंसाघनेम नोनाशस्ययो गः । ।वांसना्त्यसखअतिज्कल वासनेोत्याद नमि तिग भोगेच्छा याःस्वर्य्णाजय्युपगमद्वि षाछतष्णवदमैवश्चयरवाभिचर्धंते दनिषायेनातिश्रसेगसखडुरवार्तवादरर तद्युक्तं ॥नयुवूर्बजविविदि सन्मासुस्छलत्वचतानकलं बिदप्तन्यासस्मजीवद्ुक्तिरिनिव्यवस्यिनावणिला-तथाचसत्तिमयमत्तः तत्व ्लानेस याद्युयश्चा दि द ्छन्यारुतवाजीवतःस्वस्मनेचस््लनेनःसनामनोखचेविनष्ःसं पाद्टनी ।.यङ्त्िमततिभाति)अचलुत्त्व्तानादीनो सहे वाभ्यासोनियम्य्से"जत्तःपूर्वोत्तरविरेच इतिचेच्णनायदेोषःगग्रचानोयसजेनभावे कव्यवस्थाषयत्ते) ।विविदिषाःसन्यासिनस्तत्वच्तानमघ्यानम्नोन्ा्वासनाश्तयाङुपसजेनीभूतो भ विदत्ेन्यासिनस्नु देर.-खजतःसहाभ्पास-उभयचाप्यचि र्ः ५नचत्त्वन्तानोरयतिमतेणस् नाश्यैस्य कियुत्तरकासीनेनाभ्पासमरथासिनेतिशेकनीयजीव छुक्तिमयोजननिरूखणनयरिदरिष्यमाणत्तवाल9न्ुवि-ह्सृन्यारिनेवेदनसाधन्च नणाच्यद नवे कल्यादेद्नस्यचस्वरूसेगकनुमकर्तुमन्ययाकचमएक्यस्पाच्लुडेयतत्वाचशडयस्जीनखु* २७सनेनाघ्युलरकासीनेोभ्यासःकीषएदनिचेत्)केनाविदरेणयुनःखुनस्लत्वादुसमर णमित्िवरूमताटषए्याभ्याेलीलाषार्मानेद्भिरितमात्तचवितनदच्कयनमन्योन्यतल्मबोधनेरुतदेकरत्वृच््तानाभ्यास विद् वधा सू गीदानेवनेत्यनन ट्प नास्त्यचतत्छद्) ।ददेनगदह्चेतियोघाभ्यासेविदुःषरमिनिणनजुमनोना्एवास्नण््याभ्यसप्वयितते वदित! खनच्यताभावसेयन्तोजतातुतयच्यवस्नुनगाखक्याएखे यत्त तेयेतेतचाभ्यास्तिरस्थि् इ्ति ।तात्य्तेययोर्भिथ्यात्वधीरभावसयत्ति-स्वरूसेणा प्ममोत्तिरस्यलाभचसयत्तियुक्ति्योगः ोयमनेनाश्याभ्पासःगदस्यासतेमचनेोघेनरगद्येषादितानवेधरतिनेबोदित्तायारोन्र ह्याभ्यास - सञ्चयतेष रेयेवासनाश्त्याभ्यासानियेतेवुनिघभ्यासेखुसान्यन मतीच्यमनेषुमघनियसननभावेनन चिकेतु कुत्ते रतिचेत्शभेच `षययोननलुसरेणविवे-ुष्एक्यत्वात) युमुच्छेयुरषस्य्नी नच्युक्तिनिदेहखक्तिश्चेतिदयेभयोजने भजय र्न वियुक्तख्छविसुच्य तड्निश्चयते7तच्जभ्नतःुरूषस्पदेनसंयव्छमोश्तः +ऊगाखुरसेयदानेधः ॥खतद्धमोडष्एध्यायेभगव चाभि हितम् एद.-बौरुपद्धिओख्छप्यनि व चाय ।स्ुरीमतेतिफतिचसे पदेेतचै चाभिदितेभगभयसुत्त्व सखद न्तोनयोगव्यव स्थितिः ५ दानेदटमच्छयर्दच्छस्वा्यप्य सनयजाजंव अददिखत्यम् को घस्त्यागः्त्िरमेशन॑ग दयाभूतेव सेलुत्वेगदेवेदीखायलं शतेना ,छतिःदरेचमद्रो्ेनात्तिमानि लागमवेत्तिसत पदं देवीम निजातखभारलदेओदयौभिमानस्यकोधःपारुष्यमेव च् जच्तानचा- पनिज्क्तस्य ण्य संवद मदुर मित्तिग खु नरि ञा च्यायपु र्स्माचेरुरुरसख यच्छ यं चिता" तचजःशास्जीयाया.स्वभानरि द्या}.-आुरसंपदोदु बौरुनायाःघ्णत्रीययाघुरुषमय खसा घ्ययादेचसंणच्छऽसच्छसनंयास्त्येसनिजोन्मुक्ति भवनि वास चाश्तखवन्परनोना्टस्मणिजीवन्मु क्रिल यतेणसनरूवमदव्याणा ),कारणेन यमेःक्तृये- ।ज वसय मुच्येनिर्विषयस्म्टतं 1 १११जीनमु* गयत्ोनिर्विख्यस्यास्यमनसखुक्ति रिष्यते" अनतोनिचिषयनिखमनः).कार्ययुखस्तुष्णा"निस्स्तविषयासुगंखन्निसमने हुदि"यच्छ्यास्युन्मनोभावंतच्छततररम पद् पताव देचनिरे्धन्य याचद्धदिगत्तस्छये ॥रुतच्ज्ाकंचश्या नेच षेवोन्यायस्यनिस्नर इति" वे घो दि.चिघःभवीन्नामङ्श्चषत्तजासुरसेयत्सास्तादेवङ्चै ष्टे दु्वा्ीत्राबंधःीद्ेलमाचमतीनिस्नु सयम ङ्के ष्एर्यत्वादरासुर सवदुत्वाद्कत्वाचम् दनं धः ॥तजवासनास्ेयेतीन्रबेच रननिनसंते ।मज्ोनाशवततूभेये त िमनोनाशेने वाल्लेनासनाश्तयस्वुनिरप्यैकइततिनेतएनमेगहेनुनाअवलेनमारज्धेनस्युस्यापितेमनस्ति चासनाच्छमस्यत्त्रनं यनिनारण्यार्यसात्गेगस्यम द्ब धेनु पयत्तेः्लामस्दत्तय स्तौजवंभःसात्तिकर्जसखलिद्धयेनदुने चः)रुतच्चाङ-खेखनुद्धिगनमनाःखूखेशुचि गत्तःसू्य इत्यचस्य रोरतणरूवं चरतिसदुने घस्यास्युयेयत्वाचीन्रन चस्यनास्ना च्छ्यगेचनिदततेरनथैकोमनोनाशदनिचेन्न दु लप्रारन्धा पादिजमनस्यभाविभोगानोग्रत्तीकारा्यत्वात्9तादग्भागस्यमरत्तीकारनिवत्य्वमभिग्येदमाः ॥अवस्यभविभावानोमत्तीकररिभिवे दिणचद्दु-खेनंललि्येर्नलरुमयुधिशिरुद्धति तदेव जजड्युक्तिग्रतिवासनाश्त्यमनेानाश्योःसाद्ात् धनच्ाद्याघाज चत्नात्डयसुजैनेगतत्वज्टायस्यवासनाश्छयहे चुत्वं चइ ₹:खयुतैश्ूयतते+तालादिवे सवंपाश्णाषद्टानिः चीरे: क्वेरेजन्मरमृत्युमदाणिःअच्याल्मयोगाधिगमेनदेवंम्वाधीरोदुर्ण परोकोजदाति ४ ततरनतिष्योकमात्य),वितर्तचकोमेद्ःक.्टोकमेकखमयुयस्य 7 ख्वदिवंसच्यत्तेस बेध्शेरितिशमनोनाशुहेदुत्वंचनखच्तानस्यसुिरिद्ध् ॥विदयाद्शएममिमरेये दशरने यचतस्यसर्वमात्मेवाभलक्केनकष्येचेन कंनिध्ेदिच्यादि" गड) चायो हु? जाखत्तत्वाटुनो धेननसकर्ययतेतदा ।खमनस्नाचदःयातियाद्याभाचेतद्हद्निण्नोवस्युक्ते बौखनाश्यमनेनाश्टानियविदेह्जजीश्यु- स ।सुक्तेःसाश्पर्साघ नला््तानेभधानेभज्ञानादेवतुकेचल्यःदाप्यत्तेयेनसुच्यतेडतिश्छत्तेःपकेवलस्या्मनोभावनकैवस्यरेहादिरहित ।.-तवत्वन्तानादेवभाष्यते,सदेदस्या्वान क स्मि तस्ते नच्तानेकनिजअस्यैत्वात इ्तानादैबेनिरवकारेणकरमेव्यारत्तिः न कमेैणानमरजभेत्ति्युतेःायल्नुच्तानश्शसखमनम्यस्यययासेभवं नासृनाष्स्यमनेोनाष्यवभ्यस्मसयुण ज्यो पासलेनतस्मके वस्ममस्िलिगदेदस्यनयाया नदूखस्यासमर्यःजनञ्तनमा पितस्वेन केवलत्वेनरूत्छसवंधादिश्च्यतदडतिभवेधश्चानेकविधःअविद्ागथिरन्रह्मतवण्ह-दमग्रश्यिःसे एप्णः ॥कमोण्यसनेका मत्वेशल्यु-युनजैन्मेनि+जारि.ष्दैनतनव्मवह्ारातर"जन्तानतरुतेवं धाःस्वेज्ाननिर्व्यीःगतयाचुत्यपष्लयोने रनिहिनंयहायस्ेविद्याग्रथिं चिकिरतीहसेम्मगनद्यनेदनलयेवभने ति" भि्यते ह्यथ य ररेयोवेदनिहितेगुहभ्यो परमे व्योमन्रसेणुतेसवा कामान्स ह तमेचविदित्वानिग्रखुमेनिगयस्वुनि्लानचान्भव तिस मनस्क सदस्न्विः»सतुतत्यरमा ्रोतियसत्ादूयोनजायनिगयरुबवेरूनह्यासरीतिसद्दखवंभवक्तरीयारीन्यसवग्तसादि नं घनिषहति परणिनाक्ान्यतरोच्छदरणीयाभि "से यविदे दखक्तिसरोनोत्यतिसमकालीनाेया ।ज्रद्यष्यविद्यारेधितानामेतेषाचं घानो विद्ययाविनारेस्तियुनरुत्यय संभवावदमनाचषतदेनद्िव्यासुमकग्लत्वभाव्यकाप-स॒मन्वयस्सेग्रयंचयामास+तदरचिगमेत्तर ए की्य योर-बविनादरोलद्यदे श्ादिनिभनलुवततेमानदेहपातानत्तर्भाविनी).. विदे हयुक्रिरिनिव ह् बोचणैये ति तथाचञ्ुननिः तस्य तावृदेवचिरेयाचन्नविमोस्यऽथसपल्स्य इनि वाक्य त्ता वष्युकत मरचारच्चय्क्मवेगेनजेवञ्युक्तोयदःभवेत्णकचिच्तालमजरब्धक मेनं घ्\,स्यसेश्तयेनिरस्त्ानिशयानदनैष्णवं वरम वद्"यु नरा्त्तिरहितकैवस्यमनिय द तङक्तिगस्स्लकररेष्याहणओगेन तितरेश्तपयि्वारेयद्यलङ्निगइनरेररग्ध पुण्य यापे ।वरसिद्ाष्याहगजीचन्मुगोरसः्तपद्य्घाखदेरहेकालसात्सत्ते ॥नि स्यदेशयुक्तत्त्वेयबनोस्येदतानिवेतनिधनायदोषः चिवश्ताविडेषेणमत्दवस्याविरेधातएविदेहयुक्ति रिकेयनेन रे ह्पन्देन छतस््देह्नाततविव्ितेतत्वड दूभिवेणितं "जस्मागिल्नुनाविदेहमाचविवश्य)उच्यतेतद्नारेभा्यवसरानसंपाद्चाव्एजयतदे दः पर्वन वार्थः अनोष्दानेनाविनास्यारभोचारपितु ष्टक्यत्तेऽसतदेहनिदचिरपिन ज्ता>फस्ाअच्वानिनामयिआारच्यक्मस्तमेतन्निहतेःतरिवततैमान लिगदे ह्}.नित्ति्तीनयलमरनु नमं तरेण तदनिदटन्ेरितिचेच तर्यनेसीवसमुकते्तन्निस्यभावात्9ननुच्ट'नस्य कं चि त्कालमारच्च् कोमणामरतिबद्त्ेनानि च्तेकत्वेयिमतिनं धस्त लिगद निवत्तेत्वेमविव्यतीतिवेल्५नपंचमादिकावायेणयनेोन्तानमच्तानस्यिवनिलत्तैकमितिङवपादितसवाचणतरि सिगदे हनिरतेः किसाधनमि ।.तिचेतसूमगरीनिदृत्तिदनिनूमभ ।द्विवि धेष्दिकायं निवक्तकं पिर.चिरुड्ञवःसामग्नीनिदटजिच्चेतिभयेयाविरेिनानायुनात्तेलव `निसामग्नीनिस्याचादीयोनिवेकततेलिगदेदस्यसास्ताहिरेधिनेन` पथ्थयोम्दः1सामग्नी्ि हि विधा ॥प्राख्य मनोरन्धंचेत्तिगत्त्यासुभाभ्यामन्लानि नि गदेङेद्टासुचचावतिष्टतेण"हानिनोत्वनारन्ध स्याने-ननिततेभाख्यस्मचमेो गेननिृतते-तेल वर्तिरद्ितदीषवह्सामरीनिदा गदे रानि वर्तनेजनोतन्निेत्ति्तोन कलेगनजुजनेनन्यायेनमा विदेहानारंभोविञ्सन कलेतत याहिकिम नरभ रव +,हिकलेकिनातल्निपालनं नाद्य तस्यमागभावरूपलवेनानादिस्िद््वातभनदिलीयःजनार्यक मरूखसामग्नीनिदयेचभाविदेद्दारभमरागभावग्रतियालनस्िद्धेःनच तन्नित्ति -फरले ।जनवि \-द्ानिच्तेरेव चिद्या फलत्वात्नैषदेषः!(भाविजयानारेभायीनोविद्याकलत्वस्यमामाणिकलात्तएयस्तरादूयोनायनद्त्युद)हताः खुचयस्तचमनाणनचच्लनमस्ानस्थेवेनिवत्तैकमिति ` ¦म्यायेनविरेध-उनराचरुद्भावलियत्तानाम र ह्यखादनामन्ता-न्टद्देनय च वादिक्ाचायै ्विवस्तित्तलात्तभन्ययाचुभवविजीऽ्मुरग्टरेचात्त!+अनलुभूयतेल्य सान निरत्तिवदव्रह्मसादिनि्टतिरपितस्माड्नविदे द्र हिस्यलछणाविदे्सक्तिन्तीनस मकालीना7ल याचयाइतवल्क्यवचनंशरूतिजजमयेकेजनक गरा्लोरीतिरुत्ताच दरे!र ल्वम्रत्त्वेमिततिच् ।शरुखयेलरेयिणत्तमेवनिद्धानगरतदद्भवत्तीतियद्यु्छन्नेपित्तवताने त्तत्फलश्रूलाविदेहयुकरिसच्टानीनभचेत7अथोच्यत्तका ला तरेवमवेत्त? तद्ाज्या तिष्टोमा दाविवन्तानज्न्यम 0 7तथाचकमैश्टसरवस्तानऽ्एस्समेतर्भवे-त+अयेग्यतमेवादिप्रतिबद) गनि वत्मारच्यम्र तिबद्धन्तानं कालोत्रेविदेद युक्च स्यतीतिभै चज विरे धाचनल्यसमददमित्रेतामाविदेहास्यैत्ताभावलच्तणा विदे युक्तिर्वत्तभानदे र् मार्या यक्तेन मारव्ये नविरुध्यततायिनमतिनध्येतंकिच॑स्तणि केन कालो-तरेस्वयमवि द भानंस्तानंकथयुक्ति दयात्राज्तानो्तरंचरमन् +हछसास्तात्कारलष्तणसुत्यसस्यत्ङनिचेत ॥नरयनागाचात्क्िनेधकंम्रारब्धनिचये वसङ्धरुष्णसत्रदेेदियाद्यरेषज् ग्मतिमानिरत्तेःकितेसूाधनस्यात णत दिशरयश्तेविग्व मायानिद ।.तिरित्यस्थाः खतः केषय॑डतिचे0जारज्यातेनिमित्ताभावादेह्).द्रियायदेषनैमित्तिकनिडत्निरियेवार्थः¶ततोभव दमिमताच्तमा-नदेदणदियलघ्तणाविदे युक्तिः यच्चा दस्नुदेदषातानं तर ^ अन्-मदमिमलाश्तानसमकालीनेवारुतदेवाभित्रेयन गवान देषादशोरयेन्चपचगुेवानषरुणतिरयित्यजन्देंच्तानरूमकालमे-वकैबल्येमातिद तशेकइनि"तस्माह्िदेदखक्तोसास्तात्सा घ नसम्-तत्वच्छानस्यम्रचानतवमुषयन्नेनासनास्यमनेोनाए्योन्लेन सधं-नखेनव्यवदिततवाद्वसनन्वं 1 जासुरवारुनाच्तेचकारिप्यादे-वनासनायाच्जनसाचनत्वेखुनिखय्यःरुलम्यते ।च्णलोददोलेडवरतक्लितिश्षु समाहितो भूलवात्मय्येनालमानं वश्य लीलिञ्चुतिः खदनिरवि ॥जमानित्वम -टभि्व मह्ििसास्तातिरजवजनाचायौषास्नेशटोचस्थेर्यनास्मविनिग्वद्1दून्दियार्येखुवैरम्यमनड कारनचभजन्मसृ्युनरव्या चिदु-खदोषाठद ्रौनम् जरुक्तिरभि चमसजीऽ्मुऽ ३सुजच्छरणृददि ड भ निस्येचसमचित्तत्वमिशटानिष्टोपयलिखुभमयिचानन्ययोगेनगक्तिरव्यभिचारिणी" वि विक्तदेश्सेवित्वमरगिजज्संसदि ॥जध्यात्म्चाननियत्वेतखन्लनायदरशनमर्तस्च्तानमिन्परिक्तमन्तानेयदतोन्ययेतिणअन्स्िन्न बुद्धिरनि खगः) सताय॒लेञनजेनेनिष्युत्पव्याचानसाचनमिस्यर्यगमनेनाग्पस्यानि रानसाचनें ्युनिख्यति सिद्धगततस्तुतपस्यतिनिक्लेष्यायमानड्तिञ्यु\,निःण्जध्याल्मयोयाचिगमेनदेवंमल्वाचौरेहूर्वप्ेकीजदाती तिचअस्यगारखरु माधिम्राश्यादेनं रात्वेखये-यनिनिव्रनितनासाम्यलुशा-सेयतेद्धियाः ॥ज्योनिष्यश्यनियुनानारलस्मेनिद्याल्सनेनमदनिरूपतितदेनंतस्व श्ना दीनाजियाणोनिदेर् खुक्तिजीवञ्युकिचश्ण्हूणग्रघानोषसर्जन भानव्यवस्यासिद्धानवुनिविदिषासन्मासिनासुयादितानाभेतेव कि विद्त्तेन्यासादुध्वंलुदतिमाचं किचायुनरयिरुवादनमयचोयेसिःनाद्युःात्तखनस्ये वानयोरष्ययल्लसिद्धलेमाधान्वन्रखक्तादरभावग्रसेगातगनदितोयः ॥इलरयारिवन्छनम्यापि यले सचे स्तखेसल्यु सजैन्लम्रस्यु).कतोच्छ्सीन्याभावमसगात्णनष्यरोवः ॥/्कानस्यावुरत्तिमाचमितरयेल साध्यसललमियगीकारत्एत्तयाहि"विदयाधिकारीद्िवि+घगाल्रत्तोपास्िर्कतेषःसिश्चेत्ि"तजोयास्यसास्तात्ारययना-अुकाश्लिङ्कतत्वामदिज्लाने श्रव्तेततदवासनाच्छयमनेोनाशटयो टेदतससवेनच्दानादच्वविदससन्यास्जीवसु-क्तीसखतस्वरिथ्यत्ततादएरन्खानिमनोसुख्याबिद्याधिकारीततस्तमनिशसेखसहोयन्यासा ठ्शस्वस्वरूचे णनिविक्राचपिवि दत्सेन्यारुविचि दि 1.कासन्यारो संच्कीर्गोनिवभासेततेणड् दानी ल नास्नुमःचेणाक्तेषास्लयशटनोल्छुक्यमा जात सवि यायो भ्रवर्तेते वास्नाश्स्य मननाचेचताकालिकैर्षादयति वाजता वणमेनननिदिष्यास न).निनिव्यदयेते"ते्द ाम्यसलेरदनसंशयविवयेय निरस्तलन्टनसन्ययुदेनिणउदितिसय्ानस्यवाचकप्रमाणाभावान्निह्त्ताविद्यःयाःखुनसत्य चिक्रणाऽभावाच नास्लितस्शेगिस्यनाजीनऽ्मुर 2१खनाश्तेयमनेन्गकोतुदृम्यासागावादोगत्रदेन्रारग्धेनतदरतदानाध्यमानचवाचसबातभदे शदटीवचत्सरसानिवर्तेतेणतथया'ववर्ि1पुर्जेपस्नुजयलेभ्वोनि यमोयदिसेमत.गद-साध्यावासना्यागःसुनेरूजब्रूलनादषीनि"जलुनो चि भच च सं हिमनःजण्णप्रमायि नस्तव ढभतस्यादेनिग्र् मन्येवायोरिवसुदुछकरमिति चस्मादिव्टेनीत्तनानाविद्धत्सेन्यासिनोज्ानस्यालुरत्तिमाचे.वासनाच्छयम्नोनाशोतुप्रयल्लसंषाद्याविनिस्थि्ानलुकेयवासनातस्या-क्षयायभंनितव्यमिलिचेत तत्वरूसमाहणवरिष्टः ॥दभावनयास्यकतपूर्वाणरविचारणमयच् दनं यद्यस्य वास्नासामकरीतिलाभावितेतीन्रसुवेगादटात्सनायत्तदे वस ःााभवल्याखमरहानाहोनिगतेतर सरूर त्ति" ताटक्स्खोष्हिखरूषोवास्नावि-चश्णीकूतःरुषश्यनियदेवैलत्सदस्तिनि विशुद्ध ति" वासनानिगतोबश्यात््सूयमरनहानितत्शनोनंपस्यतिङ्टेरटिःसरव॑मरखवअएदि वेनि जरत्ति-च निद्टत्तिच°उनसखयममविष्टतेऽखुतोदष्टिम्वेभ्य ० ॥जनत्चस्वस्वरेष्णचंरभाषाकुल धमभेदतद्तायरन्द्खश्ब्दादिखुगरोणिनाम गिनिवे श्ट" सामान्यतउ द्ाहरणविशेष +स्लुभेदाचक्कोयच्चाङ्रर्रुमःययोकाकरुनामभिव्रेयरहद्-रण्यकेद्चूयते"रुयब्याकामोभवनित ऋ लुर्भवतियक्रतुर्भवतितत्कर्मकुरतेयत्कमृकुरुतेतदभिसयद्यतङ्नि णवारुनभेदोवा १ल्पिकिनाद्टश्ड्ितःधवासनादि वि धाग्रोक्तासख चम लिन)तया)मकिनाजन्मदेतु-स्यच्छद्भाजन्मनिनाश्रिनोजन्तानसुचना,.कारष्य नाद कार प्छ सिनी "खनर्जन्मकरमोक्तामल्िनावासना` खुयेः ॥खनजे-मोकुर्यक्कास्स्यचासेम्ड कीजवनणएदेहायंन्नियतेज्तातज्तेयाखुद्धेतिचोचयत्तडतिणदेहादीनोयंच कोष्छनाततच्छश्तिणश्िदामनच्छभेर)वरकमन्तानसेनसुखुष्यनीतञ्नाकरेयस्या-सेयमच्छनसु य नाकार' यज्या श्रं त मेलनेननीभरदन्नि य्था विक्तीनं च,नमस्ये तशीतस्लग्रदे दे चिरयवस्यावित्तः खु चनीभवतितयावासनण्दर रव्या" ष्यकोभावचाजभरोत्तिजी"जु* ३९.परेरततचासस्सृयद्धि वरछोभगवानाडइणमदत्तिचनि र निचे तिषा.ऊष्ए्यायेोक्तन्छाकचयक्रमे णव ित्वाऽग्नेषदनीयमूशकाममात्िस्यङ्ष्यूरदेभमानमद्यान्विता-ग मोहाद हीलवाऽस द्भ हप्न्र वनतेखुचिज्रताःपचितामप्रिमेयाच भरलयोत्तासुषाञिताःप कामोयमेगपरमारुताचदितिनिश्धि चाः ञनाप्रएषाप्ष्एतेर्वःः काम करोध्परचणागारहेतेकाममोगार्यमन्यायि नार्य मानिनि घनांकारञ्चततैयोच्छह्टलःगद्दमद्यमयालन्धमिनं म्राद्सयेमनोर्याइद्टमस्तीदरमयपिमेभविष्यतिखुन येनं ।1जसोमयाद् तःषएुदहैनिप्ेचायरनपि ङश्वरेषभदं भोगी सिदोवलवाच्छ सवी" आद्योभिजनवः चस्ति कोन्यो क्त्न्सिदेशोमयागयस्तयेद)स्यामपिभेदिष्येदसय रान विभमेदिनाःअनेकचित्तविश्नातामोद््जाससमाछत्ताःभप्रसक्ता-काममेगेखुयतेतिनरकेखचा वित्ति रुतेन युनजन्म्).करल्नखदाह्टतेभवत्निणलचजन्मकरलवेखनःभ्रयं चितम्भखात्मसंभावितास्तच्याष्यनमानमदान्विताभायजेनतेनाजयजेस्लेदटभे-नाविचिस्रल कणजद्ट्काषरन्तदद्पकामकेधचसंजितःः १1'मामालपर ददे घु ग्रहि भेतोभ्यसस्य का ततान दिषतच््यनस्सरेखुनरधमाचण्ियाम्यजस्रमसभानासुरधवयोनिषु+जासुर्योनिमापन्नामूडाजन्मनिजन्मनि माम मर्ये चकोत्तेयत्तसेषयो खध्यमोगनिभित्िश्ड वारु नातु ज्वाले यागष्टियस्व्.यचयोद्ष्णच्यायेभगवानारणत्तेयं यत्तत्र चश्यामियत््तात्वामुनमञ्चुते ॥जननादिम्यरंल्यनखतनासदुच्यते ॥सुब॑लनयाणिषादेलत्तवेलोश्िश्रिमुखेस्वेत्तःखुति मच्तेकेरवेमादः.स्यतिषश्त्तिस्र्वेन्धियगुणागासस्तवें च्ियवि वर्जिते 9जसक्तसु `भृच निर्युणोगुणमेोत्तचानद्दिरितश्चभ्रतानाम् वरवेव `व पर्सख्टयत्वात्तदविरेयद्रस्य चोधिकेच तत्णडविभक्तचशरूत्ेषुविभक्तमिवचस्यिते^भूतभत्टेचतद्ेययरष्टमनविश्णु-च् ।न्यानिवामपितन्त्यातिस्तमसुःपरसु च्च त्दडतिजननत्तर).स्यलस्तणस्वरूवल्तणाम्यामवगतुसोषाधिकनिर्षाधिकज) युर चैस्वरूखड पय पन्यसतम्धकचचित्सनधिस दघ्न स्स यतित्तत्तरस्थलेश्तणयथाकोकवददेवदत्तर् द् "तथ्याकालेचयसचे धिसद्यत्न्तयत्ितत््वरूसलस्तण ।+सयामरूर प्रकारएश्चुद्र दतिगनलुखक्तपूर्वा परविचारस्वे वासनालश्णयुक्तरेेयन्दनचविचास्जन्यम्उनतोनखुद्ययोत्तच्नश्तणमस्तिषमेचं णलस्तणेद्टदभाच नयेत्युक्र्वोत्यथानड्ूषुन्मसुदख्भावि्तेनास्सिनज्-यनिविनैचपरेषदेशमदहेकोरममकारकामकोघादयोमस्तिन वास नाउस्स यतेतव्याप्रायभिकस्यबोधस्य वि चारनन्य्वेषिरी घकालनैरेलर्यसत्कारभावितेतखेयश्च दाच्ययुक्तिपरमशमेत्तरेणेवयुरेवनिघचटादिवत्सहसात्त्वेपरिस्फुःरनि णना ृण्मातुवे धाद चत्यार दि त इद्रियव्यवहष्टःखुद्धवासनास्चदद्लोवनमाजायोयचुज्यते अनचदभदषोद्यास ररषदुत्पादनःयानापिजलन्ो तर हेतु घ मघमत्पाच्टनायषयययासन्दटानिनीद्यादिनौजालकुरू्लषूरणमानाचभोपयुक्तानि प्नचुर्चिकरन्नायनापिसस्यनिष्यत्तयेत्तदत् `मलिन्चवांस्नातिवियाणस्तोकवारुना प्रणस वासनादे ह् वासनाचेत्तिषसर्वजनायथयाननिदेति ययाचस्नुव तिथे वसर्वदएचरष्याभी्यभिनिवेग्ेन्लोकवारुनाभतस्याखस याद मितुमग्रक्यत्वातरमलििन्त्वेपततथादिकेन्वस्सिन्सो्रतलेकेयुणवान्कश्च वौ्यचा+-निच्यादिनाजह््धाकास्मिकिन्पम ।लमजनेःद्युनड् खादिनामस्यु्रेनार ददे? "त श्एस्यणिरमस्छयानिन्र्यष्ररिमणिभूलायाःजगन्मातु-सताय्छन्नोतुम एकयाजनाष नाद् समर्तः किसुवक्तव्यमन्ये षो गत्तथादेशचिरेबेणम्स्स्यरनि द्रबद्ुलमुवलभ्यततेणद च्तिणासेववैगेरेत्तरयप्वे दविदेपविमामोसभद्छणानि चेते णञैत्तरये मातुलसुतो दिनमानसखमृद्धोडवाहिगेराच्तिणायानिद्यते 7ह्भं चाजालायन चश,रोकण्वभ्रणरवायाःप्रदरस्तोनन्यच्ते ।वाजसनेथिनस्नुवेष्रस्येन),रवे स्नस्वकुलगोज वं घुचगैशटदे ब तादिथष्टरायर कीय निदः चविद्रौरुगास्यओजोगनानो पालसुचे्भ्रिदध)स्तदे बाभिमेयोनत-जौऽ सु थस्पृचःपिष्रचोविचसोविचस्तणःस्तमेोप्यप्रक्तवलवोञ्चट् निश्चिचोरखभगेपिकामीकोललोकमारुघपितुसमर्यङक्तिधविद्यतेनरखसु कनि पायःसूर्बलोक परिलोषकू तोयःसवेयास्वहिमाचरणीयं किंकरिष्यतिजनेोवहुजस्य डति लोक वसनामलिनत्वमभिनरे्नयेगीन्छर्स्य तुस्पचिच्छस्नुनि मोस्तष्णसत्रेषु-वणितध प्रा वासनाननिविधा 1 पादव्यसन इ्णस्त्रैव्यसनमलुदान्च्मसनेचे ति 0पादव्मसनेभर दखाजेवगम्मतेसिपुरुषाखुषचयेण-बहन्वेव्छन थी दरेणचतुर्यायु वितो भित्तस्नजापि परिरिटवेर् ।च्ययनायोवद्यमचकारतस्पापियारस्पा रक्यच्लान्म लिनत्त म् -तोचाशक्तिमिद्रःजरतिनोध्यपाटान्विवर्ययतततीव्यधिकाययुरूषा्योयरुगुणज द्यविद्याषदिरेष्टतदेतत्सनं चैनिरौयजाह्यणेद्र२८ चिनिरयुभित्रंहचर्यसु वास ।ल श्टजौगं ऽस्य्विरश्चयान ।डइन्द्रडयत्राजोवाचभभरडरनाय णते चलुर्यमायुरेद्यो४किमनेनजुत्योदतिन्रहयवयमेनेनेन चरेसुमिनिदोवाच्पतश्निगिरिरूखाननिञ्टातानिवद्प्ठयोच कारुत्िषार देकैकस्मादयुशिनाददेणसदहवाचभभर एजेखा मे च्मावे दावा स्तेगसखुज्येययप्येालेिकषुरुबायभावात९व_्ुजणस्व्यसनस्यमा लिन काचेजगीतायाञुपलभ्यत्तेक भवि निर्वास न्डुनिध ष्गस््सुरनकमरेसहनोच्स श्टतरेखवणित्तमद्देवनमस्कलुभागत्यतत्सृभायाखुनिनरदेनभाराहीगदेभसताम्मावादितःकायास्युखकानिल-वेणा्ेवेयरिस्यज्यमरादेवेनात्म विायमनतित्तर्तिजनात्मवि `दयानेत- सखस्यगुरूकारूण्यरह्ि लस्य नवेदस्त्रमाजेणात्यद्येणत्तथाचञुततिभानायमाल्माभवजनेनलम्योनमे धयान चदुना ।.उ्ुनेनेनिणजन्यचाष्युक्तमण्वद्ास्रकयाकयारोमयेनदयेव्१्के)अनन्वेटव्ये्रयस्नेनत्तत््वहतेर्ज्यो तिरो्तरमि ति" घीच्यचतुरेचेरान्धर्मध्रस्वाण्यनेकष्र भननद्यत्त्वंनजानानि दधि करसेद्ेत्तिः्नार्टच्चेलुःबरिविदयाक्षलेयि जनासविच्ेना तवःचनत्कुःमारसुयरूसदेति द्योः धोयेतेजनुष्टानव्यस्नेविजीर्खु ३७व्णुघुरगेनिदःाद्येपलभ्यते ।वारि्टयुरणे ट्शररस्यनि दावात-णाथुनःपुननोध्यमानेयिकमेखखडएजाञ्य चिरेनेज देदाप्स््घास्यतअदःजाञ्येनाजुष्टानायखड्ररेषेभमोचक्ताष्यु यलेभे+जस्याञ्चकमैवासनायगःयुनर्जन्महेतु खान्मल्िन्खेणत्तयाचायर्वगिकाजधीयक्तेषनाद्यत्तेजटर)यन्तरूस)+अटादशेक्तमचरमेषुकर्मध्रुलच्चेयोयेभिनंद्त्तिमूदाजरगत्ुतेषु नरनापियनिगञविद्यायामेतरेवर्तमाना-स्वयं धीरःपंडिसमन्यमानः0ज चन्यमानाःषरियतिमूदाअयेनेवनीयमानषयथाया- ॥अविद्यायोच हा-वर्तमानाचयक्ततायो इ यभिगान्ये तिवालाः ॥४यत्कर्भिणोनम वेर्` येतिरगात्तेनालुखशस्तीणलोकाञ्यवेतते गद शा पर्तंमन्यमानाबरिनान्य द्रेयोवेददयतेममूदाअनाकस्पटशेतेसुरुत्तवुगूल्वेमलेकंरवाविशेतीत्तिभगनत्ताय्युक्तं ॥याभिमोयुष्िचाचग्रवर्स्वि यञ्ित्तःवेदवाररता-चा्यनिन्यदस्तीतिवादिन-कमा्ा-ज-स्वगेययनन्म्र कर्मफलग्रद्यो ॥क्रिया विरेषच्ड् सभोगेचर्यगत्तिप्रतिणमेभेच्र्यप्रसक्तानारययद्त्तचे तसो "व्य व सायास्मिकाबुद्धिःरमा्ैरन वि धीयततेपतैुण्य वि ययगनेदानिखेयण्वानवार्जुन ण निद देःनिखसत्वस्थानियिग स्तम जान् वानछयोचान-यंडदवनिसवेल-सुतोटके ताबान्तसर्वेभु वेदेषु ब्राह्यणस्यविजानलड तनि" दपेहे तुत्व ्यास्वी य वारूनाया मलिनत्वम् शनकेतुर त्यनेवकालेनरु बन्बेदनधीयदरेणपितुरयिपुरतेऽनिनयचकरारेति द्धेद्टेमाःबद्ट घ्याये पडति"तयानीललाकिः कश्खिड्पासुनोनावगय टक्तर्रौनरद्दिखवदूदेरेखुदिग्विजयेन-वदून्विभानव य काश्सानजात शुन मविद्िरेन णिअस्ति लैधाशयंच करेरेनिशकेःषीतकिनेवाज.सने यिन च्चा धयत'दिदवाखनाष्यात्मखयुगाघ्यानदोषायननननानिमि दिवि धा ॥तकर्मसवेभाव्यकरउद्) न हारण्देड माच चेतन्य विष्िषटमात्मतिमारूरालाकायनिकाच्चमनि पन्न) दति" सचाखष्युर् मेःन्नरसमयद्धत्परभ्यतस्मादन्ने त्यज्यते गनेयेनत्तामेवग्रालछ्ल¦ -जन्सु०३हत्त्रतियत्ति्ेत्तिरोयाःस्पषटीकुवेते "विरेचन.्रजाप्िनानु र.-छोपिस्ववित्तच्ेषेणदेदात्मजदेटटीरयासुरन्सवानियुशशासेतिद्धैव्टोगशटमोध्यत्येसमामनेतिभगुणाचानदहि विधेकिवेःश्टस््ीयं च" समीचीन शब्दादि पाटने लोकिकम् ॥कोमलध्यनिनागालुम्येततबातिलपान मरचभश्चणादिघुलकाःग्रयतत्ते ॥टुस्प्ष्य्तोकापयुशि करवोव चार्ारबु पजने शलाव्ख्यायाभ्यगोच््तनदुक्लालकारचुपरे चंतते ।सेगघ्यायस्छगालेषनेधार्यंततिष्चाखोयगुणमाघातुगेगाखान श्ियामतीांदिकंसंषादयनिगदेोषायनयनंचिकिच्सकोक्तैरेषयेयुखादिभिसालनेनचक्तौकिकंशौवाचभनाभ्योवेदिकमिस्युभयवि्यम्!)अस्याश्च वाखनायामालिन्यवस््यतेदेद्स्मात्मचे तावद््रामाणिकच्वादश्तेषद्ःखहेदुलाचम सिनम् जस्िष्वाय ष्नोचे सेरपि वर्तो गयुणोघानेचमरष्ये णनपश्यामःग्रसिडाखूवगायकाजच्यायकाच्चनयत्तमानाज पिन्वेऽच्ननिसेोषटवेनल्लभत्तासुदुसखर्ोगयुष्िच्यननियत्ताएलावण्यसोगंच्यञ्विदुकूलखगादिनिषेनलुदे ह्निष्टे५ज्तरुव विष्णुयुरणमिहितेणमोसरकछपूणवि -ण्मूजस्ायुमज्ञन स्थिर रतो" देहेवेदी+.तिमान्मूदढोभवितानरकेषिस"स्वदेह्ाश्ुचिगेचेननविरज्येतयःखमानूणनिरगकारणेतस्य किमन्य॒ड् षदिष्यतङ्निणचसतरीये चयणाधानेप्रवल्तेनशस्रोतरेणायोद्यतेनरिस्यात्स नौशरूलानैष-सखस्यानिषोमीयेयशुमालभतेख्यनेनापवादसलदद्यवल प्णखेमे-ततण्य-स््वासमजुद्धिः णये व्रिधालुके स्व धौःकरचादिखुभोमड्ज्य ध्चीगायस्त्रीयेखुद्धि-सलिलेन क हि चिज्जनेखभिरेषुसरुबगोररअनयेतमलिनोदेरेदेीचात्येतनिमं लःउभयेोरंतर्रज्लचवाक्रस्य केच विधी यतद्त्यादि0यच्येप्यनेनशसखेगदेषायनयनंग्रत्िननिचिच्यते नलुरुण) ।च)नं तयापिरुतिविरेधिनिमनलदोभेयणाघात्तुम शक्य इत्यव्यौ ह् णाधानस्यग्रततिषेधः ॥अस्य तमालिन्यचाजभेजायणीय श खायोशरूयते भ गवन्नस्थिजीरमु> ॐचमेसायुमज्जामोसखकण्टेगितसचद्राःखुदूषिकाद्षितेनि +:पमूजवातपित्तसंघाततेदभेयेनि खरि ध रेरकि कमे पभोजरि्िगद्छररमिददभेशयुनदेवोडधतसं द्यु चेततनिरयदवशरत दषपनिक्कत्तमस्थिभि शित्त मांसेनाजुलि घचमेणाय् चद्धनिण्मूनककयित्तमच्ज्ामेदेबसामिःअन्येश्चामयेनेदुभिःषरि परणं को प्र इनचसुनेतिचचिकिल्सयाचरेग्रोतिननियल)धरएतोयिरो गः) चि ।.त्युनरुदेलिनव चिद्व निरेतर खवत्खुमलेखुरेन करये ख्मातिःस्निन्नेगाजेकोनामाखेदेनमश्चाल सित एएक्ुयात् ॥तदुक्तपूवो चायःधनवद्धिद्ररुतादे हासन ति्यरिकाड्व ॥वाल्यशेचेनुच्म तिने-तःरिचतुबिद्यते+जतेदे दवा सनामलिना ॥तदेलन्मालिन्यममिग्रखव्ि्धजनादजापादमसतकमदं मात्तापित्द विनि मिंततःद्येकतोनिश्चयोारमनेधायासदिजोकनातसाका सस्ब्ल य दवीसामद्ुप्वीचिवागुर ।^सासियच् वनन्चणीयादे दुद् मितिस्थयितिःसायाज्यासर्वलेनसवेनाेष्युमस्यितेः प्मश्व्यासानभव्येन ।.सच्छमोरेवपुर्कसीति^तदेतच्नेकष्एस््रदे ह्वासनानय न)विवे किनासुयदेयस्वेनश्रतिभासमानमयिविविदिषेवेदनेत्यत्तिनिरेधिता द द्षेष्तानभ्रतिष्टाविरेधिखा्दवियेकिमिहे थं ॥ॐतसवस्म्र्यततेणसोकवाशर न याजंलोः चरस चारुन च] विचादेद्धवासनय"्लनयथावन्ने नजत्यते । ॥चातुदेभाव्याखरसपद्रे-यामानसनासनातस्यानरक हेदस्नान्म लिनमनिभरिड्धम!+जनःकेनाष्युयप्यिजवासनाचतुर्यस्य शय “स पादनीयः ॥ययावासजनाद्त्यःसयाद नीयः त्थामन्सोयिगनचत्ताकिंक वन्निलयद्र्-व्यमणुयिसाणमनेचैदिकाप्थुषगद्धेति प्येनमनेनार्ेद््-संपादनैष्यश्यान) कितर्दिरखावयजम निर सचेदाजतुसु वर्णा दि वह्-विधवरिणामादव्यंमन ।तस्यचलस्सणेगरमाणचवाजरनेप्यिनव्खमामनं्ति¶कामन्सेकस्यावि चिकित्सा? च्च्यनिरध्यनिद्ूभििलि्त्सवेमनरूवेतिलच्तण कामादित्यु.कनगेोस्यद्यमानाास्ुषग्रसच् पटादिवस्साप्तिपरय स्तन्यु ञ्छपाततिस्यष्टभासते तद्वु पादानेमनडत्यर्थः ।) अन्यत्रमना) भूचन्नारष्टीमन्य्रमनाजनयूवन्नाश्रोवमि तिश मनसद्यि ष वञ्यन्निम नसजो्ीयादिभमाणेभचस्सःसन्निरू टःस्फीतासलोकमध्वर्तीघटजसन्निकरुश-उच्चे-परित्ताचेदञ्च यस्यवधानेऽसतीनत्रत्तीयतेजवयनेतुभ्रकतीयत्तेताट सरस्व वि षयेपलब्धिसाचारणकारणमन्वयच्यनिरेकाभ्योमत्तोयत्द्खर्यः ।तस्माद्पिषटटतउवश्दोमनसाविजानातीयेतदुराह्रणेधयस्माल्वस्छणमरमान्यासिद्धे मनस्तः.स्मा्देवेडद्ाहुरणीयेणरभगिच्यन्येनेषपरूटशेदेवदततनिशेषैण-जानानिहस्तस्यग्यौयमेगुलिस्यशीयमि निनदिततरचश्ुप्ररूरनिलनिद्रियेतुमाद् बकाटिण्यमाजेयश्षीणेणतस्म्ान्मनरुव विडेषस्तानकरणप रिशिष्यते ।त्व मननान्मनड़त्ति चित्तनाच्चित्तमिनिचाभिधीयते+त्तचित्तेस्वरजरूमोगुणालकंम्र कायग्रहनिमोद्दानो +सत्वःदिकार्योष्योतजदरनात् म्रकारणदीनाचयुणकणषंल्वंयणतीतलच्तगेऽनगम्पतेभम्रकार्छचमररततिचमेहमेवचयोडवेखमिचाना, सोख्यश्शस्त्रेयिमकाष्टप्रट निमेरनियमा्यौड दुक्तं ॥भकाठिनामनात सितभास्वरेरूयं किलु चाने +सलास्तजायतेज्लनभिस क्तलात्णज्ाननन्सुरवमविसलकार्यंत दध्युक्तं ॥सत्वरख संज यतिर्नःक्मणिभाव्रत ।च्तानमारच्यलुत्तमःग्रमदेसजयत्युतेतिससुद्रलरगवन्निरतरंपरिणममने वुयुणेखुकद्टचिक्कश्चिदुद्धवनिणडनरवभिभरयेत्ते"तलटुक्तस्जस्तमछा भिभरूय-सतत्वभवत्तिभारत्तरःनःसखत्तमच्छेव त्तम - सक्छस्नस्तथेतिभवाच्यवाधकतोयातिकल्नेलाद् वसागर इतिच ततम सउनि-आखुस्सपद्देनिरजसउडधवेसरतिज्कादि कासनास्तिस््रोभवंति1सखस्याद्धवेदेवीसपड्वजायत्तेरुत्दे वाभित्रेयक्तमू्सवेद्रेषुरेदेस्मिनमकाध्रडयजाये"च्तानेयव्ट तदवि चादिछड.सत्वमिसुते ति ।\यदपिजंचःकरणौच्िशुण्णस कंधासुततेताणिसत्वनेवास्यमनसःसुख्यसुयाच्छन कारणे ॥ङपादानसलकारिनूताजवयवायच रेभका-सनस्तमसीतुत्दष रेभ केजतर्व त्तजीरसु* ङनिनोयोगाभ्यासेनरनस्नमसेष्यनीतयोःसत्त्वमेवस्वरूयंषरि भि,व्यतेगरुतदेवाभिग्रेयोक्तान्तस्यचितततमचित्तस्यादचि तसतवखच्यतद्ततिभतचसृत््वेचा चस्यदेलस्नेगुणन्सन्पच्वादेकागभ्रोतिकस्यितानात्मस्वस्यस्थूलवचयोकारहेठतमेगुण्नून्यत्वाच्त `सूस्तयत्ततजात्मेदेरनयोम्ये) ।अृत्तरुवस्यु तिर ॥दश्यतेत्वग्ययाचुच्पारस्तमयारूस्मदशिभिरितिभन्खल्युवायुनाररे्यमानेनमरयेननणिमुक्तादिरछ्षणानिनिष्पौरयितु प्र कयते भनाचिस्यलेनःरनित्रेणस्व्यवरूस्त्मरपरस्यूत्ति-संभवति "तदी शेसवमेवयोगिणुत्तमोगुणसह्हितेनस्जोगुणेनोयशग्ध बहू विदे तसेकस्मेनचेतयमानेचित्तभवत्नितच्ित्तेतनोखणाचिच्येस साखरे संयखपचिन्वखीनेभवनि ५तव्यार्वस्सिःअननाल्छन्यालखभावेनदेखभावनयात्त्याभयुजदररे कट् बेश्चचेतोगच्छ ति यीनततो (र्ग्कारविकरारेणममामललीलया ।इष्देममेतिभाचेनचेतोगद्छछिप)नसो" -खनाधिव्याधि विलचखमाश्चासेनसेस्टतो ॥हेयादेयविभागेनवेततोगच्छनिपीनत्तोञश खेदेन यनल्तोमेनलामेनमण्येविस्तो+जजाषालरमणीयेनचेन्ो ४ दुख्ए्तीरपनिनमोगानिल नलेनच आस्यादानेन चारेणचित्ताहिर्यानियीनतो)५ ।आास्यानमुमरयेचेससयत्त्वुद्िस्नस्याजाद्टानमगीकारःसर्न चार्-गमना-गमनच्किसातयेनिभत्तदेवं विचायनीययेवोसनामनसे-स्वरू.यंनिर्त्यत्तेण<ज्यवासनाश्लयमनेनाशोकमेणनिरूस्येते । ॥तन-नासनास्यश्रकारमादह्"-वसिष्ट-ज योह्िवासनानं घोरःस्मषद्ासनाश्य-१ चक्सनास्त्वषरित्यज्यमोश्ला वयितत्वमयित्यज्))` मानसीर्वासिनाःपूर्वत्यतकाविषयवःसनाःमिन्यादिभा नाना +. ।ग्डोगुष्णषनल चासनाः गत्ताखच्यतः सरिस्यज्य नाभिच्यैवद्रन्नविभजतः समसखेदलभवचिन्माजवास्नाः-ताय्यत्त-षरि.-स्यज्यमनेवुद्धिखमन्वि्ताम्गपेएने स्थिरखम्माघ्यानेायेनस्यजसित्यजे त्तिउनमानस वाख न१ब्देन घरीक्ता स्तिसरोलोकश्छ,.सदे वग्सनाविवच्तिलाः विषयवासना शदे नदेभदवच्धि-जी ॐ सुर 9खुरतयद्धिवश्तिता ॥खद्लीन्सत्तदि वस्ताभे दकारण य द्र न्द् ^.स्यर्परूसस्सगं धनि वयासनषाकान्य मानत्वद्व्णजन्यसं स्कारेमा-नसवासनाभयुज्य मानदएए्जन्यः सं स्कारविवयु वासना) ज,च्मिन्पक्ियुर्वोत्तानाचल रणाम नयोरततभो वः ।\अनत्तर्बाह्यव्यतिरेकेणवासनोलरसंभ वाचभनेतेवासना परित्यागःकयघटने५नदि तःस मूनिरस्तिञजर्निचेतएयेनसंमाज नीससरहि तधलित्ष्णवद्धस्लेनेद्धसय वह्धिस्त्य स्यान भेवं ¶डयवास्जागरणबत्तदुयपक्तेस्वभाचग्राछयेथेजि क्छियानिद्धयोरमरेस्वेपिततायस्यागरूयेडषवासूजागरणेस्तवेरष्यजुरटीयेते्तदद्टवाप्यस्चु 1!आद्यस्यित्वानिराह्णरदखादि मचे णस कल्यं रुचवाराव घाचत्तेनाचस्यानत्तच्यागद्तिचेदचा पि नतददडनि वा रितंग्रेषमात्रेणसकर्व्यभमत्त्वेनाचस्याततु प्क्यवा त्तः वेदिकमचनधिकारिणोतुभाखयासं क ल्योस्नुए्यद्ितिचश्णकर्रसद नादिसिन्तियिलयगस्तल्यैनापिसक् चे दन वनित्तासनिचि परिस्यगेस्नु ग्ञयतच्रवुयुश्तानिद्रालस्यादिविस्मारकेःखुराणन्च णदेवपूजष्तत्यगीतबादिजादिभिश्चित्तखय्ाल्यते तद्यैचाविमेच्यादिभिस्नद्यल्ला्तयेत्त¶मे च्या दिभिश्युपतंजललिनार्स्नित्ता-पमेचीकरूणासुदिलोयेस्तेणोसुरवद्ःरसखण्यायुण्य विषयाणोभावं-नातस्चित्तप्रसादनमित्ति ॥चित्तेद्हिरगद्ेषयुण्य पषिःकत्नुबी +.क्रित्तेणरगद्धेवोयत्तंज लिःरूस्वयामास 'स्दखानु परए मीरग भाद,स्वाचुश्यैदेवङ्ति "से हास्स्वनाल ~रेह गिविशेषःसुखजात्तसवभेभूयादिनि' तच्च दशटश्साम् ।.य्यभावान्नरुकादयितु एएक्य"खन-रुरागच्चित्तं कलुवीकरेत्ति"न्दासुर्विपराणिषुञयेनेनीभानयेत सवेष्येतेसुरिविन-मदोयार्चिनदातच्सुखस्वकौयभेवसं वन्न नित्तिजावयत्तसत्ररागोनिवतेत्ेभसष्यास्वस्यरुज्याभावेविवुजादिरत्पमेवस्वकीयतद् त्५नि-छत्तेव रागव षोस्व ती ताड्दुबरल्सरिदिव चिन्ग्रसीद ति ¶तथादुःखमयंग्रेतेकश्धिसत्ययः ङ बरो-रद सर्वदटामेमाभूूद्दिनि त्च श्ण्वुजीर्सु> ९१व्याघ्राच्टिथुस्सुननिनारयिवुष्टक्ये नचरवैदु-खदेतबोदेलुष्कयते तत्तःसद्वेषःखहद्येदहतिणयद्स्स्येव परेषा सर्वेषाअतिद्लदु-खेनशरूयादिनि"अनेनम्रकारेणकर् णुः रिवणिषुभावयेत्तद्दायेर्यादिखदेषनिदृत्तो चितंमसीदत्तिणेखत्त-सम्संते ॥माणाययात्मनोभीष्ाश्रूलानामपिच्तेलया "जजाच्त्रोषम्येनभूानोद्योङवेतनाननादूनिलत्त्रकापेमतेदरेयत्तिभसचसुर्वविनः वुसवेसंदनिरमयागासतनेनद्रणिषस्यतुमाक्,चचिुखमाञुयान्ङ्नि"तयप्राणिन. सभाव रव्य नाद तिष्टत्तियांत्ननुनिष्ट ति तददु-धलुण्यस्य फल मि छ निखण्यनेत्तिमानवाःानपायकलमिद्धंलिषायंकु चं त्ियच्लतडतिणनेचसुण्यषयेखक्कियमाणन्ियभणिपच्ात्तपलनयतःसचचापःुस्ाजचचद्यते ।किमदंसावुनाकरवे ॥किम पथम करल मिति ॥यद्यसो॒ण्यपुरुषसखसुदिलंाबयेत्तदातद्यसन यास्व यम मत्त:खुन्येशुभवंचलष्लयापापिभूचेन्तषभावयन्त्वयमपिषपान्निनतं-ताजन्तः्ञ्चुायस्याभावेनचित्तेग्रसीदनिधसुखिषुमे चीमाबयनतोनकेवलरगनि तिः कित्वरूयेष्यो द मेःणिनि वत्तेतेणवरप्णानामसदनमोर्मायगलु दोबाविश्छरणमसस्याभय द्छभेतरोन)-उत्सर कषयं सुखस्वकोयमेवसंय द्यते द्रण कथमर्यादि कंभवे0स्वंदयोषौतरनिडत्तिरिययपयेः-्यसुन्नेयः १६:खिषुकरूणाभावयत.4एचुव चारि करेगे मयानि चततैते +तयादुःखलिलमतियोगिकस्वसर्िलम्रयु्तोषिदवोि निच च तेभचखःआासुस्सव्यहकोरेमस्तावेपूजंयु रटत धरे मदनोगीषसद्धेबलवाससुख)"जाल्यानिजनवानस्मिकेन्यो सिस +.ेमयेत्तिभनचुखुण्यात्मसखयुद्दितिभाब मत. युग्य त्तिश्छदलेनेक्तासाच योगिनोनसुक्तामल्िनग्योष्एा् वासनायायुण्यमं तभोव्यपूैसु टतत्वा्एमेवधवुनजैन्मकरस्यका्येाघूलोदेस्लन-मलिनत्त्रनोव्छहरणा्रहदयगभ्यःरजन्यम स्र ष्णमीनजन्म तापादकयुण्यकमंलिनस्तिते जस्र ष्या पंजजैीऽसु* ८२व्िःरूखयामास"कर्माशक्तरुष्णयो गिन स्ति विधमितेरेषामि,.त्तिकाभ्यकर्मविदित्तताच्छु छ्खोनिषिद्धेछष्णमि चसु ्करुष्ण ।-तदेतचयमित्तरेनामयेागिनौस यद्यतेधतचचचत्रिवि यजन्मग्रयखति ।तदाङ्विज्रूसाचायोःखभेर तेति वल्वेनिषिदध नीरगि" डमाभ्यःयुण्ययायाभ्योमादुव्येलमत्तिवर्दत्तिणनलुयोगस्यानिषिद्धारकूष्णलसेषिविहितत्वा्ु क्खनितिवेत्भेवं ।+जक्राम्यल्वाभिमायिणाखु ज्कखाभिधानस्वावश्जनेऽखु कर कष्ण युख्येग्रवृतियौगिनोऽचेस्सितापनन्वनेनन्यायेनयोगिनोषियये चितेयुण्याललखमुदिलोभवष्यिखायुण्येघेवश्ररृततेरन्नित्तिवे चणम वर्तेतो नामयमेन्यादिभिच्ितंग्रसस्सयनिक्तेषानेचयोगिसा्छमेच्यादिचनु टयडपलक्षणंगततेनाग कसत्यसंञुद्िरिस्यादिरेवीसे षच्टमानिमदभित्तमित्या ।.दिनारानसरयनानिजीनद्युक्त स्यिलमम्दादिव चनो यमोच्योपसस्यत्तेभसवेंषामेतेषास्पुभाखुभवांसनारूसत्वेनमलिनवासनानिवत्तंक्वातशनलुसंने चा-खभ वासतनाःनचेकेनता-सर्वाजिन्य सिलं शक्ये निरर्थ कच्चत्तर्भ्यास म्यासद्त्तिचेन्न तन्नि वद्यौना मनेत्तानोमरलिननासनानामेकस्यमनस्यसभवात्णन ह्याथुनेरोक्तानिसवोज्योधधानिरुकेनसेविलु ष्ट क्यलेषनाविनन्निवीःसर्वेरोगा कस्यदेहेरंभवत्ति"रवेना्हिसवचितत मयम तःपशेस्यतजयद्परखोमलिनवाशनाः तषवतीर्विरोधि नी-खुनवासनाजभ्यसेत्शमयाश्चजमिजकलवादिभिः-वीड्ख्पमानस्नतेविरक्तस्तन्नियततेकं पारिजाज्येगरल्लानि ॥तयाविद्यामदयनमदकुलाचारखव्दिभलिनवास्तनानिःयख्य मानस्तद्धिरोधिनं विवेकमम्यसे त्स च विवेकोजनकेन द्.ध्िलिः'उच्ययेमद मि तिदिनैनिपत य घ हेतचिचमहत्ताया्केषाचिचछस्ललातव्1क्रचनानिमहीवानोत्रह्यणः्ंजगनिवापमाक्तनानिमयातानिके यदिश्छस्त तातन ।कोट्योज्द्यणेयानाः्गत्ता-सर्गयरंषराः ॥मयानाःयोसुवड्् याः च्टत्तिमेमजीविनेष्ये वानिमेवणेन्भरेोजगतोत्रलयेदयो ।तादश्णययुरूषानषटमादश्यगणनेवकेत्तिभनन्वयमयपिविवेकस्लत्वन्तानोद यासांचीनःजोवं<सुू ७३निसानित्यवस्नु विचेकादिसघनव्यतिरेकेणज्यन्तानासेभवा\.च डइहनूत्यन्नन्रद्मसगश्तात्कारस्यजीवद्सुक्तये वासृनाश्षयादिि +~साधनंवकतुमुपकरात । ।उनतःकिमिदमकोडेतोडव भिनिचे्त नायंदोषःसाघनचतुटयसरुषन्नस्य यश्चा द्द्यज्तनमिसेषः सर्वयुरुषसौध्यारणःस्ुण्ण्ब्रोदारजमागीः ॥जनकस्मतुसुण्यसुजपरिषाकेनाकाशफलयात्तव दकस्मा्छिद्धगीतासखवणमात्रेणततच्वच्लनजुयन्नेत्ततश्ित्तविश्रोतये विवेकोये कियतङत्िकौदेवेदसुचितंतोडवं1\नन्वेवमयप्यस्मनिवेकस्यनच्लानसमनंलरभाविखेनमलिन-वासनालुख्यभावाच्ुद्धवासनायाभ्पासिनयष्तिततड तिचेन्न ॥जनकस्यत्तदद दसयभवे पियष्ठव ल्क्यभगीरथ्यदिेसलद रतिर्भ्नात्तजस्िहियाद्वरक्य.स्यतच्छतिवादनासुषसनक हालार)नूवान्वियाम रतैसवैरेधिविजिगीषुकथांयो व्ररत्तत्वात्तधनलुतेषोविद्यातरभेनास्तिनलु द्य विच्यतेतिचेन्नधच्छयागत्तयेाभखोत्तस्योःज्रह्यविक्यलात् ।नदुजह्यनिवयचेपित्तेवामया चचा-नमेवनलचुसम्यग्वेदनमितिचेन्नतयासयस्मराकमितित्त दीयवावैयेरुखन्नायाजह्यवि्ायाअसेम्यक्लगसूगातनखसम्यज् मयियेश्छलचमिनिचेन्नायत्सस्ादटपरख्ाद्र हयतिखुख्यायरेश्छविजयत्तथेवविरेषतः भो पलेभानणनन्वासमच्छनिनोनिष्यामद्आाचार्थेनोभ्युषगम्यतते "तयाचोषे पसा ख्यासुक्त ॥्रहयविलं-तथयामुज्कासजजात्मस्येन चेतर डति "नेकम्ये सिडःवयि ॥न चा.च्पाल्माभिमःनेचिविद्षेदयाखरत्वतः ॥विदुषोव्यासुरज्यस्स्यानिव्फलेन्रह्यदशशनमिनिनायदोबःजीयन्मुक्तिषयेसस त्वन्`नेस्यत्तचविवसितत्वात्ानखसदुक्यमपिजीवख्युक्तानो विद्यामद्स्मस्युवगद्धःमभाननुचिनिणिषोरात्मवोचय रखवनास्िगरगोलिगमवो चस्य वित्तन्यायामशूमिचु"कुलःचणड् लत्तात्त स्ययस्या,ग्निःकोटरेतरोरितत्ाचा्थैरेनश्डुयगमादितिचेन्न ॥रयाद्यःस्लुकोमेनतड्याबययच्यक्तेचखचतेरेवेरगाद्यथ्युयगमात न चात्रेयःरस्छरव्याहतिः१स्थितग्ररे्तानिमाये'च वच्नद््यस्यव्यवस्या१ जीन्सुर ड्द-यनीयत्लात ॥नलु निनोर गाद्यश्यु पगमे च मौघमेदररेणजन्मोत्तर `-सगड्तिचेन्ने वे ॥अनरखयनोजवदविच्यागूवैकाणमिचसुख्यरगादिचचनुनजन्म देखा च्" ्तनिनस्वुद्छग्यबीजवच्टाभासुषवगादयः तदेनाभि्रेचयोक्ते५उत्यव्यमानरागाच्यासिवे क्तानब द्िनागततच्य्रैवदल्येतेकुत्तसेकामरेदण निनिपतर्स्थिचम्रस्थापित्तेसंश्ि तिचे तन ॥चत्कालेयुख्यवदेवाजास्ानणचाल्कल्वात्एरज्जुरुचौपिसुर्यस् पेवदेवतव्टनीभीषयन्युललभ्यतेत ५इलएनलुञनाभासलाुसंष्यापनालुदृत्तोनकोपिनएघ द् तिचेलएचिर्जीवलुभवानियभेवल्यस्मद्मिमताजीवद्युक्ि-पयण्वरक्यस्तुचित्निगीखुदश््योन ताद श्ए"+जनतश्धित्तविश्ोत्तये विद्धस्सन्यास्स्यतेनकरिष्यमाणखात् ॥नकेवरलमस्यजिगीगारकिल्ु घनल्टष्णापिमह तीजातायततान् दूना त्र्यनि दोखुरत ःस्यापितं स्लंकारगेःसदस्त्रमपद्सस्वयमेवेद मोहशनमोचयं बद्ध ्टायङ्ुभोगेकामारुबन यस्म डति दङ् तरएच्चह्यविदेवस्दालु इयं कःचिद्धचेो ममौहिवि त ॥अ्नयमपितद्यौ यरोदो षः इ रेच ब्र ह्यवि द्द्. खकोय् घन-मनेनायह््तमित्तिम खा चुक्कु सयुः यच को ध परवश्एध्एकल्य शरअनमारयामासभ्नचास्यन्रह्य्नस्मनश्ताभावःछकनीयगयतभःकैषोतकिनःरमामनत्तिधनास्यकेनचच्कर्मणालेकोदहीयतेन मावधेननपिल्टवयेननस्येननभ्वू णदस्ययेत्निष्टेषेपिस्व रुत.यामार्ययेचा्ित्याभि दमाद् + हयंभघ णसु ₹खाण्य युरखघातलच्लाणि पयरमा्यं चिन्न घुज्येर्नचयययेःरूख्टश्स्यतेनिमसख इततिकिबड्नात्रह्यविदोयत्तवर्क्यादीनामस्मबमलिनिनासनाखदत्तिभभगोर्य तखंबिदित्वापिरज्यपासरयन्मलिनवासनाभिश्चित विच्योषयभवेखतिसखर्व षरिस्यज्यणच्छादिञ्ातनानितिव्सिेनाषाख्यायते५खनत्तसस्वकीये वतमान मलिन नासनाविशेवं-चरकयद्देषचत्सम्यरुच्स््यत्न्सतीकारमभ्यसेत् ।+जनेनेवाभि `मयेणस्मर्यतेणयन्यासुनिसुष्णःसम्यकूषरटदषे स्तणेर्तःपतयाचेन्नियुणःसवेख कोनयुच्येतजंघना दिनि पन् चखदे्ताब हि द्यामद्जी भमु- ष् ४# +स्यकःमन्तीकारदत्तचितत ।किंस्वनिरखमदस्पवरवि बयस्पकिवासखनिवयस्ममरनिटस्यञद्येभंगोवश्य कचिडनिष्यलीनिनिरंलर्भावयेत्त!तद्यया्चत्तकेचुविद्ययामत्तःप्रवाहणस्पराद्दःसभोगचात्तनयं चाग्निवि दयार ायोस्वेय म नानाने निरुच्तरोरच्वाचह्घाभद्स्तित्तःचिनु-समौपमागखस्वनिर्वेदसुच्नद्हारः पिताततुतन्निर्मदः्तमेवरुनानसुयसेयद्यतोविद्यालेगेणद ख बाल किच्च ।जातशचुणारन्भत्सितोदर्षसखयज्यरएजानयु चरु उनदेषलादयग्च मदेनकथयोकूतवापराजिलाःप्मद ।स्वविष्य-परनिदनददप्रवेलेलदामत्तसपरेमोनिंदतुभमवमन्यतवासचेयाविनहानिरिनिभावयेत्एजतरुवाुः)उआतमानेय दिनिद निर्वाछानेस्वयमेवतिणभ्एटैरेमदिनिदंलिसदायांस्तेजनप्यम निद]-जमानाचस्ेतूषणेयस्मयोिनग धीविच्तेषनकथेनस्प वाचायतामिहेनिनेकेन्पेरिधसपरकरेव चस्केदेनतच्धाच यारि.ततेशयदिदेषेवदेतसम किंनेचरिदभवेलतद्ससयूलेलयास्र+स्म स्यतविवेकलतगायदिः्टोष्ेवदेलाभ्मो किंतजविदुभोभवेतशेकदभमयकराधलोभनोरस्णाद््यगजेकारस्पदश्यतेजन्म्स॒च्छनातन ।>भनिदायपरुषणतज्तनाकुद्थिम्मन्निदयायदिजनःषरिजोषजेनिनन्वमेयल्लजनितोयम कुदे ॥ियोपयनहिषुराःपरतर्िहितोरदु्वालिलान्मपि चनानियरि |स्यजनिणरुतततसु्भदेन्येनिःसुखजीवलेकियदिममणरिव दादोनिमायानिकब्बितश्यरिवदतुमथेषटनल्सम्छेनिरेवा जगिहिदुदुपलङुलभःमरगियादनिणवमानस्यच्चप ण्मयचत्ाचरेलवेयोगोसूलौचर्ममदुवयन्वलनायय्यावमन्येरल्गद्धेखनेधसगलिभिति 7यान्तवच्तक्यागस्नादनोयोस्वनिष्टषर्निरोविद्यामदेत्योयेयाविवेकेनमततैषकम्ःतया यनाभिलाच्कराघ्योरष्यवगंलव्यभाजनव्यानिामाजेनेदकेषएस्लथेवपरिणालनेनासुःखंग्ययेडुःेधिग्ोलके एकाणः ।इति धननिणयोलिवेकःगको्ोषि दिद्धिविचनायरवगयःपरनिषटस्वावषयन्चजीन्मुर ध ।तिणत्तचस्वनिष्टभ्रसेचमुक्तोध्जपकःरिणिकोयश्चेस्वेकोपःकयन्तेघर्म्यकाममेश्छाणाप्रसदययरिपेथिनि फ स्तान्िचोधर्मयप्रोर्यनाश्नःस््चेदना्ष्यःस्वरशरतावन 11नचेद्नामु चित्यव्यसत्तमनो सिकेय-ससु पाश्चये्क्यमिनिणस्वविवयंप्रसयेवमीरित्ं¶नमेकरधःकिम कारणप््णेमद्यस्स्ये्यविनेव चित्येल् ॥जयक्छूताग्रागम वबेध नि.स्टततिसलक्तोयरुच-परमेचुचित्यलाम् ॥नमेस्नुकोचदेवायस्ताश्चयज्वाक्तिनेग्.एण कोव्यस्पममवेराम्यदयिनेव्रोणवोधिनेड्तिभयनाभिस्तासकरोधचय्यो वित्युचामिला-बाचणिविवेकेननिव्तेनीयोततचयोषिदिवेकोय किरेनदरसितः ॥सोस्त्रषोचालिकायास्नुयच्लाल्लेग जरे शस््राय्व स्यिगथि शश).लिन्यास्जियःकिमिचशेभनत्त्वड्यरास्स्तवाय्याञ्ुख यकूलाविलोचने५समालललोकयरभ्येचेक्वियुघायरिसुद्यसिग मरू गलटोच्न्रासिगगाजलय्योषमागद्शायस्मिन्स्नेशुक्ताहारःस्थाच्चासष्टालिन '्सश्णनेषुदिगतेलुसरुवललनासलन च्छ भिरुस्वाद्यततेकालेलघ्युयि डमिवोधसः केशकच्ल चारिण्योदुस्य शैरोचन मिया- ॥दुद्छत्ताग्निशिरखानयेब्दद्ेनित्दणवन्नरनफज्वस्वतामनिदृरेषिरूरसञयिनीरसा-पच्ियादिनरकाग्नीनामिघ-नंचारुदःरूणधकामना््राक्रिरातेनवि कीणोसुग्धचेत्तसं नार्योनरनिद्धेगानामं गनं चनवायुरः-+जन्प्रयल्त्र बमच््यानोचित्तकद्येमचारिणि षुखोदुबोसखनारज्जलु नोर) ब डि ष्टयि डिका" सवे षादोषर्लानासुखसुद्रीकोयानया"दुःखचछरलयानिचमलमस्तुमम्+स्तिया दतोमोसभितेर्तमि तोऽस्यीनीतिवारः१्रह्यन्कतिषभरव यातिस्त्रीविषचारूताभ्यस्यस्ञोत्तस्यभेगे च्चनिस््वी कटच्मेगभूःच्िययङ्काजग्क्तजगसज्कासुस्वीभवेत्ः्युचविषय विवेकाजद्यानरे दङ्धीतः ।+अलम्य सानस्तनयःवितरोङेप्ाभेच्चिरभलग्योधिगभं वति न मसनेनच नाचतेणजातस्यग्नहरेगाद मरस्य चमूरर्वला ॥पनीतेव्य विव्यत्वमयु द ह्श्चयेडितेन पर च्छएदि कण्द्यचकुटुषिन-धपितरोुःखस्यनास्त्यजोगमुर ९3चो यनिचेन््रियतेतदेत्तिगयथाविद्याधन करोष्ययोधिल्युनविष\.साणोमल्चिनवासनानोविवेकेनग्रतीकारःतथ्याऽन्ाकषमविमयायोगे्रा्तैःस्वयुकत्या चदोषेविविच्मयतीकारकु मोत ५रुतेचशततौकारेजीवलयुक्तिलक्तणयरमेयदलभ्यतेन दण्द वसिः देबासनासतबरिस्यागेयदियललैकरेष्य जे तारेष्थिसलतोयो तिस `वोधिव्याचयःच्तणा तचोस्षेणमयत््ेनन सात्सस्यज्य बोस्1 स््यिनिबध्नासिवित्तदिषदमासद्दयस्मलभिति) ।नन्वचपोशूषमयन्ञोनामयूेल्लिविबयदोलविवेकःःसचयुनःषु नः च्छियमाणोचिज बले द्वियव्यापरेणाभिभूयतेणतटुक्तभ गवक्तायतक्तोद्यमिकेोंतेययुरुषस्यनियश्धितः]इन्धियाणिमभाथोनि हुरतिमसभं)-मुन इूतिभद् द्धियागोद्दिचेरतोयन्ननदवि ौयतेणतेदस्य द्रतिश्र्तोनायुनीवमिवांभ सि दतिवेतन रवत् ल्त्यन्नविवेक र्सार्थन्दियाणिनिरोडधव्यानि ॥तदपि तनैनउत्तर् स्मोका*्या दरीतंतानिसर्वाणिसंयम्युक्तेजासीतमल्रःपाचरे दियस्ये द्वि]णितस्यप्रच्ताजतिटितागत्तस्माद्यस्यम हावाहानिगरु रीतानिसवेचाः द्ियाणीद्रिमार्थेभ्यस्लस्यमन्रामत्तिष्ितेति ॥खलतिः-नपाणियादचयनलाननेवचयलोयत्तिःनचवाक् पलच्चेवभितिदिष्स्यल्तणमितिगरुतदेवान्मचसंम्नद्निव्रणाभ्यास्यष्टौछतेएजजिन्ह्ःषंडकःचंयरधोनधिररूवच +खग्धच्चसुच्यतेमिखवुः्मद्रतेनसंपष्यः ॥दनि मिदनेतियोश्नन्नपिनसन्ज्ेत् ॥दिलं खत्ममितवन्तिलमनिन्दमचद्ठते अव्या तोययानारत्यायेोडघ्वाभि कीं प्एत्तच वाचये दानि विकारःस मडक)भिर्ता्थमटनेयस्यविण्मूचकरणाय चगयेाज नान्नपरवा तिसनव्यापयुरेवसः)तिषचोन्नजतोवापिय स्यचच्तुर्नदूरगं चतुगवसुक्कापप्ठिट्स यउच्यते५दितभितननारनवचद्रोकावह्चयत्त्ुल्लायेनेभूणो ती जवयिर.सग्रकोप्तितः ।सान्निष्येनिजयाण्ेचसमयोौऽविकलेद्रिम स् शव दलतेनिसभिस्तुरसुम्धःखडच्मते ।ननिदोनस्नुति कुर्यान्न किचि म मणिरुटडत्९नातिवाजीग्मुग्छरदभवेत्तद् त्सर्वनेवसभोमवेतत५स्तभायेष्छ्ियंका चित्यर्वदृ्ोचनस्मरेतक थं चच्जयेत्ान पग्येल्निखितामधीत्ति यया कच्िद्धतीनक्तेकथुकेषवासूमेनादिय्रतंसंक््यरान घान श्म॒छ्छल्वासुम्यकपालयत्तिप्रतथेनाजिन्हतवादि्ततेस्थितःरवघानोविवेकंप्ले तदेवे विवेके द्रियरेधाभ्यो दीष्वंकालेनैरंतय्यसत्कार रेवित्तभ्योमेन्यादिभावनासमरततिशितासासुरसपद्रयामलिन वासनः स्तयं ते ।ततोनिग्वरे चास बन्निभेषेन्मरेष चचखुरुषभयल्लमत्तरेणमरवर्तमानामिभेन्यादिषासुनानिन््केयवह् `रजपित्तदटोयसाकाल्यचैकल्याखुसंघानं चित्तिषरिप्यज्यनि द्रातेद्रौजमेरज्यादिरूया-समस्नचे शटाःग्रयद्धेन खाताः रत्वा चिन्मात्रवासन ।मभ्यसेत)स्वतस्वदि्टेजग च्िज्जडोभयात्म कंमासते५यद्यपिषन्दस्पग्टीदिजड्वस्भार्नयेनेंद्वियाणिरट्ानि "पय्चिरानिव्यत्टणच्स्वयंभूरिनिखुतेः+तयापिचेलन्यस्यो वादान `तयानर्जयितुमभ्क्य्वाचेतन्यसर्वकमेवजङंभःसतचते तमेवभोत्तमलुभात्तिखवेतस्यभासास्चभिर्दविभातीत्तिखुतेणत्ष्यासततिषच्छाद्ःरूमानस्यजङस्यमयमत्तेनारुमानमेवचैतन्यं वास्तवंरूयमिततिनि च्छि यजडखपेश्यचिन्प्ाजंचिततेनासूयेतगरुतचछ नलिखुक्रयोःप्र्चोत्तरभ्या विस्फुरखमचगम्यत्ते ॥किमि दा स्लिकियन्मा-जमिदकिन्मयमेवचकरूव कोक र्तेवाखोका इतिवद्दाखमे ॥विदित िचिन्माचमिदचिन्मयमेव च) चित्ति हुभेत्तेवलेका्चिदितिसंग्नदडनिगयथासुनर्णकार-कटकं विणन्नषिललयाकारस्यगुणच्छेषानुचेसत्यरुरु्वव्णेयेरेल मन णिधि ६त्छत्ति५्त्याचिन्मप्नेमनःभणिघालव्ये पयाचताकाालेनजडंसर्वथेवेपेश्त्यचिन्माचेमनसरू-मखतिर्निःसवरस्वाभानिकोसं यद्यतेधत्तावतंकापलं चिन्माचचासनायोभ्रयतेत णनन्वा व्टावेच चिन्मान्-व+सनाऽस्लत्तयेवम लिनवासनानिहृत्ते ॥किमनेनातर्गृड् जमेव्याद्यभ्यासेनेत्िचेतशनभवचिद्व् रुनप्याञ्नमत्तिडितवमरगात नग्याक्कुद्धिमद्ढ्यैव्यत्तिरेकेणक्रियमाणसतभङुञ्यात्मके गह् ^खनी श्ड्नुर ष्टःनम्रत्तितिषटत्तियथावाचिरेचनेनग्रवलदोवमनिःखा सेवि.तमव्योधचनासेग्यकरतद् तएननुतामप्यययरित्यज्यत्तिचि ।~न्म्राचदोसखनाया अधियरित्याज्यल्मवगम्यते तदयुक्तम् चिन्मा४ म यददेयस्याभावात्गनायदषः ॥हि.विधाचिन्मात्रयारुनामनोलुद्धिसमन्विता भतद्र्िताचेति करणमनभ्करेस्वोषाधिवुंद्धिगत्तयाचंसत्यम मत्तोट्मकोभ्रेणननसा)-चिन्दानेभविष्यामोिषरुनारषरेनकरकरणानुरधानेनसमन्विना मायमिकोयाचिन्ातरवाखनाच्यानएव्टामिचेयत्तषरिस्यजेत् ॥यालभ्यासपायेनकन्येलाद्युलुरघान मव घानरद्धितासमानिशव्टाभियेयःलासुयादच्यैतध्मा नसमा व्योस्नुलस््रणेपतंजल्तिःस्भ्जयामास लजग्रस्यथेकनान नाध्याने तदे वार्यमाचनिगोसंस्नरूसशरन्यभिवसमाधिरित्ति0लाद समा घोखर्थकालेनैरेतये स्करिःसेवितिस्वे यंलच्ध्यायच्वात्क त्टकरणानुरुघान यरिस्यायो यःप्रयलःतमयि परित्यजेत नन्वे चेसति तस्यागयच्रेपियरित्याज्य इलयनच स्यास्यातएमेव५कतकरजोन्यायेनस्व यरनि-वनतरुत्वातययाकलुषितेजलेमच्ति वंकत्त करजदतरर्नसदस्वाल्मानम पिलिनर्तय निभ्तयाखष्गःयोःप्रयल-कल्यैकरणाखसा्यनेनिवत्तयन््रस्त्मानमपिनिवतेचिव्यनि नि छततेतस्सिनेमलिनं 'वासनानोखुभवास्भ्नातत्तल वीस नानाम पिसौणच्वान्निवोसनमनोवति्तते४रतदेवानित्रेयव खि ख्जाद्५तस्ाद् सनयागद्य॒क्त निरवासनंमनःणसमनि चौखनीभावमा ह्रश्चचिवेकत्तफसुम्य रज्ञे चन)त्छयाद्या सनाप्र विससीयत्तेवाखन)वि-येचेतःप्रस्ममायात्तिद्टेपयदि तिच 0योजागततिसखु स्थायस्याजागरन्न वि यत्तेायस्यन्ि वस नेवो धःसुजोवल्मुक्तउच्यते-टूतिचसुषुदचिवल्ममितभाचछच्तिना स्थिन-खचटज्द्रतियेनचेतसाण्कलान्वि्नोविखुरिवयः-खब्टवु येनिेव्यतेसुक्त रतीसस्त्य्तङ्विचहदेातयरित्यज्यसर्वंमेव महाम निधय सिटत्तिगतव्यग्रःसयुक्तःयरमेश्वरसमाधिमयकमां णि माकरलुकजी ४५२.रेच दय नास्सवोगगुकरेचयवि्यन सविस्यस्यार्थंसतस्या्योस्लिनकमेभिःनरूमाघानजय्याभ्यो यस्य नियःसनेमनन ।विचारितमलेशस्त्रचिरसद्भा हिवं मि यगासंखक्तवासनन्य्ौनादृततेनास्युत मयद्टमिनिच५न च निवरूनमनस्कस्यीननेदेठव्यचद्टरलु नेति रक नीय किंचस्ुरदिष्यवारस्मलोप-किवामानसव्यवद्छर्स्यतनाच्ययुद्छोलकरः निर्च े ॥बाख्नारहीनमय्येतचचुरच्द्रियंस्व तः मरचततंतेन दिःस्वा्थवासनानाजकारणमिति दवितीय सि ानिराचे+जयचोषनते
In plain words
CHAPTER II. ON THE DESTRUCTION OF LATENT DESIRE. We shall now address ourselves to the means which lead to ' Liberation in this Life.' These are knowledge, ' dissolution of inind,'t and ' destruction of latent desire.' Hence, in the * The liberated that is to say liberated in this life, is liberated over again that is to say at death. In this text are hinted both J-ieanmukti and VicLeli»- mukti. The word Vidvhamukti will, however, have its meaning slightly modified in the next Chapter. f This word should be understood hot in the sense of that which is opposed to matter, viz., spirit, but in the sense of the intelligent or thinking principle. The inner sense- — antahlcarann — has four functions (1) simple thinking, sensation; (2) localising ideas in external objects, perception; (3) connecting the thinking ego with all thoughts and acts, will; (4) the last act which decides the will one way or other, reason. The action then passes into the outer — physical — plane. The first of these four is what is meant by 'mind' in the present instance. It may conveniently be mentioned here that the other three processes are, in Sanskrit, called chitta, a/w»wkdra, and buddbi. Vasishtha say?, while dealing with * The body of the jīvanmukta' at the end of the Chapter on Supreme Pacification: — "Oh best of intellects! destruction of latent desire, knowledge "and dissolution of mind, attended to simultaneously "for sufficient length of time, bear the desired fruit." Having thus shown the concomitance of these and the result, the sage points out also the concomitance of the absence of these means with the absence of the result: — *' Till these three are not well attended to with sufficient and "repeated trials, the Condition can never be realized, "even at the end of a hundred years." The defect in not carrying out these three processes at the same time is thus hinted at: — *' If, even for a long time, these should be attended to, one "after another, they bear no fruit, like incantations "invariably joined to one another." The ' besprinkling ' which is a part of the ' Twilight-adoration'-ceremony, must be accompanied with repetition of the three Rchdh beginning with ' apo hi shthd? etc. If one of these three be repeated, day after day, the ceremony, as laid down by scripture, will not have been accomplished at all. Again, if one incantation after another were recited, at intervals, from those incantations which always go in hexads, no result will follow. Or lastly, if even in our temporal affairs, vegetable, soup, rice, and the like were served out one every day, a dinner will certainly not have been given. The simultaneous study of the aforesaid three means must therefore be understood after these illustrations. The object of long study is thus set forth: — "These three attended to for a long time, untie the knots "which bind themselves fast about the heart, leaving "no trace of doubt behind, even like the breaking of "the threads on the cutting up of a lotus-stock into "two." The contrary relation, too, is thus described: — "The experience of this world acquired in hundreds of "previous incarnations, is never dissolved without long "study." Not only does isolation of these in study lead to no result, but it prevents even the proper realization of the character of each: — *' Knowledge, dissolution of mind, and destruction of latent "desire, being causes one of the other, are difficult to "accomplish." Two and two formed out of these three give three pairs. The reciprocal causal relation between the pair made of 'destruction of latent desire ' and ' dissolution of mind,' is thus get forth, by way of the concomitance of their absence; — "Latent desire is not destroyed till the mind is not dissolved, "and the mind is never at rest till latent desire is not « killed out." The internal sense (antahkarana) passing out into various transformations, each as continuous as the jet of a lamp, is called mind, on account of its performing mental action. The dissolution of this mind means its giving up all connection with these transformations and remaining in a state of supreme control. Says Patanjali in his Yoga-Sutras: "The being held in supreme control is the obtaining of the moment of control on the mind, when impressions impelling it to transform being neutralized, other impressions holding it in position gain ascendency."Impressions propelling to transformation being neutralized, and impressions holding the mind in control manifest themselves; and the moment of control gains power over the mind. This is all that is meant by 'dissolution of mind.' That mental impression which is the cause of transformations of the mind into functions such as anger and the like, all of a euddeu, and without any thought of past or future, is called vāsanā (latent desire), for, it is something that saturates thes mind with vāsanā ( lit-smell or fragrance ) from every experience it receives. The destruction of this latent desire means the impossibility of the rise of auger and the like, even in the presence of appropriate causes, on good vāsanās such as contentment, self-control, and the like being firmly fixed in the mind. If mind is not dissolved and it continues to function through transformations, some accidental external cause may excite anger and the like; — which being so, there can be no destruction of vāsanā. On the other hand, as long as vasand is not destroyed, transformation of mind continues as before and there is no dissolution of mind. The reciprocal causual relation of knowledge and dissolution of mind is thus set forth by way of the concomitance of their absence: — "Whence could there be rest of mind till there is no knowledge; "and knowledge too is impossible as long as the mind is "not entirely at rest." Forms and tastes and all that makes up experience is a world of illusion, it has no reality whatever; all is self; — conviction such as this is real knowledge. This knowledge being unaccomplished, objects do exist as the substratum of form and taste and other properties, and nothing can prevent the mind from transforming itself into a number of functions in relation to these objects, even like the flame of fire which cannot be stopped as long as we continue to feed it with fuel. Forms and the like being experienced through transformations of the mind, not prevented on account of its not being yet laid at rest, knowledge cannot dawn upon realisation of the meaning of such texts as ' There verily is here no distinction whatever '; for, the import of the text running counter to experience, even like the import of the words "the worshipper is a clump of the Ku'sagrass "will ever suggest that doubt which prevents conviction of the unity of everything in one eternal Brahman* t The reciprocal causal relation of 'destrnction of latent desire* and knowledge is thus set forth by way of the concomitance of their absence: — "Where could there be access to knowledge as long as latent "desire is not killed out; latent desire can never be "destroyed till full knowledge is not realized." Knowledge never conies about, for want of the means consisting of self-control and the like, on account of the latent power of anger and the rest not being laid entirely at rest. Till unity of the All is not fully realized that false knowledge which invests the causes of anger and its brood with a semblance of reality are not done away with, and latent desire is not killed out. I proceed, now, to show the reciprocal causal relation of the said three pairs by way of their constant concomitance. The mind being dissolved, and there being no consciousness of any external cause which can develop mental impression into full presentation, latent desire fades away of itself;, latent desire having died out, there remains no cause for that functioning of the mind which we call anger and the like,, and the mind is at once dissolved. This is the pair of ' dissolution of mind ' and ' destruction of latent desire.' It is inferible from the śruti: "It is seen with the pointed intellect*,"that as that mind alone which has all its functioning attuned solely to the oneness of Self, can see, the destruction of all other functions is plainly the only cause of proper knowledge. Knowledge having arisen,, the whole world of experience reduces itself to naught, and the mind ceases from thinking of it as from thinking of the ' horns of a man' and similar impossibilities; and moreover thinking in any form is no more of use after dtman has been fully seen; the mind, thus, dies out like fire not fed with fuel. This is the pair of knowledge and ' dissolution of * From the Kathopaniskad: "This is tke concealed Self of every being, never mainfest; It is seen with the pointed intellect by those who are accustomed to minute observation," mind.' The author of the Vdrtika shows the part of knowledge in the destruction of vāsanāk such as of auger and the like: — "That man of discrimination who sees even oneness of "Self in friends and foes as well as in his own Self, "can find no cause of being angry with any one, as he "certainly finds no cause of being angry with the "parts of his body." Self-control and the like consisting in destruction of the latent sense of anger and the like are well known as the proper means of knowledge. Says Vasishtha also: — "Virtues such as self-control and the like derive nourish- "ment from knowledge, and knowledge ripens into full de- "velopment through these virtues; — these conduce to ** the well-being of each other like the lotus and "the pond wherein it grows." This is the pair of knowledge and ' destruction of latent desire.* The means for accomplishing all these three beginning with knowledge are thus described: — "Therefore, oh Raghava! with free personal effort accom- "panied by right discrimination, avoid at a distance *' all desire for enjoyment, and well betake thyself "to these three." ' Personal effort ' consists of that energetic resolve which sets about anyhow accomplishing a thing without fail. ' Discrimination' means proper discernment and conviction after due analysis and observation. S'ravana and the rest* are means to knowledge; Yoga is the means to dissolution of mind; and setting up an opposite current (of vāsanā) the means to destruction of vāsanā. Avoid desire for enjoyment 'at a distance] because the smallest desire being admitted, there will be nothing to prevent it from going to any excess, even * Study, contemplation, and assimilation: S'ravaiM, 3Ta/uina, and Nidid* liyasana. like "fire continually increasing on being constantly fed with fuel." A doubt occurs at this point. It has before been shown that knowledge follows renunciation-of-the-seeker and that Jīvanmukti follows renunciation-of-the-accomplished. It would appear from this that one having acquired knowledge should go into rennnciation-of-the-accomplished, and should, while living in that condition, try to break the bonds which hold him, viz., latent desire and the functioning of mind. At the point we have reached, you ask us to carry on knowledge, destruction of latent desire, and dissolution of mind, all there, at the same time. Does this not contradict what has been said before? It does not; for, by taking one as principal and the rest as subordinate, we can easily reconcile the two statements. To the seeker, knowledge is principal, and dissolution of mind and destruction of latent desire are subordinate. The reverse is true of the accomplished. Whence it would appear that simultaneous attention to these three does not, either way, contradict what goes before. Nor should it be suspected that subsequent study is of little use to him who has accomplished everything in accomplishing knowledge; for, the usefulness of this ' subsequent study ' will be found in the object of Jīvanmukti, to be touched upon. If, however, it be asked what may become ' subsequent study ' to the accomplished who has no use of the means of knowledge such as S'ravana and the rest, and who has nothing to do for knowledge which once accomplished cannot be taken on or given away at pleasure; — we reply: frequent remembrance of the Essence, through any means whatever, is all that should make up this ' subsequent study ' in his case. Such study has been pointed out in the episode about Lila.* "Think of That, speak of That, enlighten each other in "That; — this indeed is being ever in the One; the "wise call this the study of knowledge. The objective "was never in existence from the beginning, the whole * In the Yogavasishtha. 49J "world of experience, made up of subject and object, "is for ever all naught; — this is the best form of "study." Application to dissolution of mind and destruction of latent desire is also set forth in the same place: — "They are the students proper who try, through books and "skilful devices, to realize the absolute non-existence "of subject and object." The knowledge that the distinction of subject and object is all futile, is knowledge of their non-existence; and the absence even of their experience, is the realization of their * absolute non-existence.' ' Skilful devices ' refer to Yoga. This, therefore, implies application to dissolution of mind. "Love and hate having been reduced to the most trans- "parent thinness, through realization of the non- "existence of the objective, there arises a kind of "novel sense of pleasure; — this is called study of •* Brakman." This is application to destruction of latent desire. If it be doubted which of these three, thus set forth as equal one to the other, is principal and which subordinate? we say there need be no such doubt whatever; for, the division is easy to make according to the object one has in view. To one desirous of liberation, the two objects are Jīvanmukti and Videkamukti; and it is said also in the śruti with the same in view: ' the liberated is liberated over again,' Life of the Higher Self (ctaiviprakrti) leads the living man to liberation; Life of the Lower Self (asuriprakrtf), to bondage. This has been mentioned by the Lord in the sixteenth chapter (of the Bhagavadgita):— "Life of the Higher Self leads to mohskct,; life of the Lower "Self puts into bondage." These two '•lives'' are also thus described in the same place: — "Fearlessness, pnrity of heart, constant application to "ffnosis, charity, self-control, sacrifice, observance of "the duties of his order, proper austerity, straight- "forwardness, universal love, truthfulness, freedom "from anger, renunciation, internal peace, freedom "from jealousy, compassion for all beings, indifference to "objects of sense, softness of heart, modesty, serenity, "brightness ( of intellect ), forbearance, fortitude, "purity, kindness to all, absence of self-pride; "— these oh Bharata! are seen in those who are "born to Life of the Higher Self. Vain glorious- "ness, impudence, self-conceit, anger, harshness, and "ignorance are seen, oh child of Prtha! in those "who are born to Life of the Lower Self." And this ' Life of the Lower Self is described in the same strain to the end of the chapter. The point is that evil vāsanāh born of Life of the Lower Self inherent in one from birth, and running counter to the teachings of sacred texts, may be put out by good vāsanāh brought about from Life of the Higher Self, accomplished by personal effort, and carried on in accord with the word of scripture. This being done, Jīvanmukti is easily accomplished. Dissolution of mind too is mentioned as a cause of Jīvanmukti, like the destruction of latent desire: — "Mind alone is to man the cause of bondage or libera- "tion; lost in enjoyment it leads to bondage, emptied "of the objective it leads to liberation. As mind "emptied of the objective leads to liberation, one "desirous of liberation must always try to wipe off the "objective from the plane of his mind. The mind "severed from all connection with sensual objects, and "prevented from functioning out, awakes into the ** light of the heart, and finds the highest condition. *' The mind should be prevented from functioning, till "it dissolves itself in the heart; this is knowledge, this "is Concentration, the rest is all mere concoction of "untruth." Bondage is of two kinds: fast and loose. Life of the Lower Self being direct cause of misery makes up the former kind of bondage. The mere sense of duality being in itself entirely harmless is the other kind of bondage, inasmuch as it leads.only to Life of the Lower Self. Destruction of latent desire destroys the former, dissolution of mind dissolves both. It should, however, not be supposed that dissolution of mind alone will do, and that destruction of latent desire is a mere superfluity; for, the mind being called again into being, by the force of Necessity about to apportion out some fruition or other, destruction of latent desire would stand in good stead as preventing the faster kind of bondage from being generated in the process. And fruition such as this may fulfil itself even with the other kind of loose bondage also. Transformation of the mind related to the property of grossness constitutes 'fast bondage'; transformation of the mind under the sway of energy and placidity makes ' loose bondage.' This has been explained when it is said: — "Undisturbed under misery, in happiness unswayed by desire." Even thus, it should not be supposed that the loose kind of bondage being unobjectionable, and that the other kind of bondage being destroyed with the destruction of latent desire, dissolution of mind need not be insisted upon; for it is necessary for warding off the effect of guch fruition as may necessarily be brought about by feeble Necessity, as it is called. And it has been said, with the possibility of warding off the results of feeble Necessity in mind, as follows: — "If things happening through unavoidable necessity were "at all possible to prevent, Nala, Rama and Yndhish- "thira, would never have been dragged into misery." Thus * destruction of latent desire,' and * dissolution of mind,' being direct means of 'liberation in this life,' are the principal; whereas gnosis is subordinate, being only a mediate cause through the first two which it produces. The śruti frequently mentions gnosis as the cause of Vdaanctkahaya (destruction of latent desire):— *' Knowledge of the Divine dissolves all bonds, and gives ** freedom from every kind of misery, including birth "and death. The wise realizing the effulgent one, "through the Yoga of Ātman, gain freedom from all "joy and all sorrow."Also "The knower of Ātman "rises above misery;""What delusion, what sorrow can "come to him who realizes oneness;""He is freed from "all bonds whatever on knowing the effulgent," That gnosis conduces to ' dissolution of mind ' is also seen from the śruti, It is said with the condition of the informed in view; "Where all is one self to him, who can see what with what? who can smell what with what?"S'ri Gaudacharya, too, says;— "When from proper realization of the truth of Ātman, he "ceases from all imagining, he reaches the condition "wherein there is no mind, for, it then dies out for "want of having anything to relate itself to." As * destruction of latent desire ' and * dissolution of mind/ are the principal causes of Jīvanmukti;knowledge, being the direct, is also the principal cause of Videhamukti (liberation after death). Says the Smrti: — "Gnosis alone- conduces to Kaivalya which leads to liberation." Kaivalya is the condition of Self, alone-ness, so to speak, being without the appendage of body and the like. This Kaivalya is attainable by knowledge alone; for, the condition of materiality in the form of body, etc., comes of ignorance, and is capable of being dissolved only through knowledge. The words atom and only added to qualify knowledge and knowledge, are meant to exclude formal religion {Karma), for, the śruti also has it: "neither by Karma nor by progeny."He wliOj without properly studying the philosophy of knowledge, brings about ' dissolution of mind ' and * destruction of latent desire' through some means or other, and devotes himself to Brahman with character, never realizes Kaivalya, for, his subtile body is not destroyed. Thus alone and only exclude this devotion also. The words ' which leads to liberation ' mean that Kaivalya being brought about by knowledge, frees the individual from all bonds and conditions whatever. Such bonds are of various kinds. The knot of Avidya, the conviction * I am not Brahman* the tie which binds egoism to the heart, doubt. Karma, desire for things, death, re-birth, these and many others are all the different forms of this bond. Bondage comes of ignorance, and can be dessolved by knowledge. Say the S'rutayah: "oh good one! he cuts asunder the knot of Avidya, who finds It ever present in the cavity (of the heart)"; "He becomes Brahman who knows Brahman"; "A sight of that which transcends all having been obtained the tie which binds the heart to egoism is at once dissolved, all doubts disappear, all Karma vanish into nothing"; "He knows It fixed in the cavity (of the heart) in the highest Akdsa"; "He enjoys all desires (with the all-seeing Brahman)"', "Knowing him thus he transcends death;""He finds that condition whence there is no return who full of knowledge is without mind and ever pure"; M Who knows ' I am Brahman? becomes the All."These and many other texts bearing on all-knowingness, etc., may here be cited. This condition of liberation-after-death comes about in the moment in which knowledge appears; for, these and similar bonds falsely imagined in Brahman being destroyed by knowledge, can never again come into being nor be ever again experienced as such. This simultaneity of 'knowledge and liberation is mentioned by the Bhdshyakara under the aphorism "On its attainment past and future sins are kept off and destroyed, it being so explained.*"Several put it that Videhamukti comes after the dissolution of this body; the śruti also says: "He delays only as long as he is not free, for, on being free he is one with the All."In the Vakyavrtti, too, it is said: — "When through the force of previous Karma one attains "the condition of the jīvanmukta, he continues for a "time to enjoy out the remainder of that Karma which "has been the cause of his present embodiment. This "being done he finds that supreme condition of the "all-pervading, called Kaivalya, full of that bliss "which knows no degree, and whence there is no return "at any time." Even the author of the Vedanta-Sutra says: "He becomes It having spent these two up through fruition,"meaning by ' these two ' the good or evil attending the fulfilment of previous Karma. So also Vasishtha: — "Leaving the condition of the jīvanmukta, he enters, like "the wind coming to a standstill, the condition of "disembodied liberation, on his body being dissolved "by death." This, however, does not matter; for, both opinions are possible, without one contradicting the other, in accord with the standpoint taken by the speaker. The word deha (body) in the word Videhamukti being referred by many to all kinds of bodies, they have described Videhamukti in their own fashion. We have been using the word only in the limited sense of 'future body,' (i. e. embodiment after the decease of the present body), and we think knowledge is acquired to the end of preventing this future embodiment. This present body has been formed from before, and even knowledge cannot undo it; nor is the dissolution of this body a result of knowledge, for, even the ignorant find that dissolution when the causes forming the present body have all worked themselves out. If it be suggested let dissolution of the present subtile body be the result of knowledge, for, nothing but * Yedanta-Sutras, IV. I. 13. knowledge can dissolve it, we do not admit the suggestion, because that hody too continues to survive knowledge, as witness in the jīvanmukta. One might here say knowledge stands powerless, for a time, being, as it were, neutralized by the force of previous Karma, but it does accomplish dissolution of the subtile body on the neutralizing force being removed. We do not admit even this, for, the author of the Panchapadika has plainly said: "knowledge dispels ignorance only."If it be asked what can be the means of dissolving the subtile body, we say the destruction of the conditions which make up that body. An effect is destroyed in one of two ways: by the presence of its opposite, or by destroying the conditions of its being. The lamp is put out by its opposite viz., the strong blast of wind, or by removing the conditions of the lamp, viz., the wick, oil, etc. We do not see any direct opposite of the subtile body. As to its conditions they are of two kinds: active and inactive. In the case of the ignorant, both these conditions conduce to the existence of the subtile body in this world and the next. In the case of the informed, inactive conditions are destroyed by knowledge, active conditions are destroyed by living them out; and their subtile body comes to be destroyed like the lamp put out on the removal of the wick, oil, etc. Hence it is plain dissolution of this body is not the result of knowledge. If it be said, prevention of future embodiment also may, on this showing, be set down to knowledge, we ask whether knowledge has prevention of embodiment for result, or the mere preparation of the conditions of such prevention? The first is not possible, for, future embodiment being as yet under the category of antecedent non-existence stands prevented from the very beginning of time; nor is the second alternative worth considering, for, we can easily keep up the antecedant non-existence of future embodiment simply by destroying the inactive conditions of such embodiment. If it be suggested total doing away with future embodiment cannot be the result of knowledge, for, knowledge destroys ignorance alone, we say no, for, prevention of future embodiment, etc., have been mentioned as results of knowledge by competent authorities. The S'rutayah beginning "with "whence there is no return "quoted before, bear testimony of this. Nor should it be supposed that this result of knowledge is in any way opposed to the destruction of ignorance already mentioned as result; for, the author of the Panchapadika takes the word ' ignorance 'in the sense of * all that exists away from Brahman"by a kind of constant concomitant relation with ignorance. If this sense were not read into the word, the text will evidently contradict experience; for, in actual experience we find that * all that exists away from Brahman ' is dissolved with the ignorance which knowledge destroys. Thus, therefore, Videhamukti in the sense of preclusion of future embodiment is simultaneous with the rise of knowledge. Yajnavalkya is heard to say*: "Oh Janaka! thou hast reached the condition of supreme fearlessness,"and also "This verily is real immortality. Another śruti also says: "Who knows thus becomes immortal even heref."If Videhamukti, the result of knowledge, should not immediately follow upon the rise of knowledge, but should come about after some time, it will be necessary to imagine something ultm-knowledge, in the middle, to accomplish Videhamukti in course of time, just as it is usual to imagine something ultra-mundane between heaven and the sacrifice which is prescribed as the means leading to heaven. It being so, the whole of the philosophy of knowledge (Jndna-Sastra) will refuse to stand without the province of * In the Brhaddranyalcopanishad. •f It will be observed, at the conclusion of this argument, that the author has altered the sense of the word Videhanwlcti from ' liberation* o/ier-death' to * liberation-/ro»u-f uture-embodiment.' I have rendered the word with the first expression up to this, purposely with the view of bringing out this peculiar second rendering which the author puts upon the word. It will be agreeable to the author's gist of argument if henceforth we use the word as it is, without giving any equivalent rendering. The reader may be left to gather the sense from the context. formal religion (Karma-S1 astro). If you suggest a way out of this difficulty by saying that knowledge being, as it were, neutralised by previous Karma, even like fire rendered powerless through some incantation, will bear fruit in time (i. e. on the removal of the neutralizing cause), the argument is only pointless, for, we do not grant the opposition between knowledge and previous Karma on which you base the reasoning. The Videhamukti we speak of, precludes all possibility of future embodiment, and has nothing to do with that previous Karma which rules only the present embodiment of the man. There being no relation between the two, previous Karma cannot neutralize knowledge. Moreover, you will thus make knowledge only a momentary condition; and such knowledge not being present at the time to which you would postpone Videhamukti, how would this mukti take place at all? If you say knowledge will produce another knowledge of the form of ' final realization,' we deny the supposition, there being no means to produce this other knowledge. What would you point to as the means of wiping away the whole of the phenomenal world consisting of teachers, books, bodies, senses, and the like, along with the suspension of the neutralising power of previous Karma? If thus pressed you ask what can be the meaning of such texts as "And in the end comes the dissolution of the illusion — this world"? we reply the whole of the effects consisting of body, senses, and the like, is destroyed on the cause — previous Karma — having exhausted itself out This is the only meaning of the text under reference. If, notwithstanding all we can say, you still have liking for your idea of Videhamukti of the form of ' liberation-after-death (of the present body)' you are welcome to have it after dissolution of the present body; but you would allow us our idea of Videhamukti as liberation (from future embodiment) simultaneous with the rise of knowledge. The Lord S'esha, too, says with this very idea in mind: — "Whether in some holy place or in the house of a Chdndala, "whether conscious or unconscious, he, with all cause "of sorrow entirely destroyed, and liberated in the "very moment of the rise of knowledge, finds Kaiwdya ort "giving up the body." Thus knowledge is, no doubt, the true principal means of Videhamukti; ' destruction of latent desire' and 'dissolution of mind* are only subordinate means (of Videhamukti) being mediated by knowledge. śruti and Smrti alike bear testimony to this. Life of the higher Self is spoken of as producing knowledge through destruction of the impressions of Life of the Lower Self. Says the śruti: "The self-restrained, self-controlled, indifferent, and forbearing one should acquire pacification, and find Self in himself."The Smrti (Bhagavadgita) also says: — "Simplicity of disposition, plainness of conduct, universal "compassion, forbearance, straightforwardness, devo- '• tion to the teacher, parity, steadiness, self-control, "dispassion to objects of sense, absence of "egoism, having the eye constantly on the misery and "evil concomitant with birth, death, age, and decay, no "clinging to wife, child or property, nor any painful "attachment to them, constant evenness of mind under "agreeable as well as disagreeable circumstances, one "sole devotion to Me in complete identification with "myself, love of solitude, no liking for the company "of men, unswerving conviction of the absolute truth "of self-knowledge, looking at things through knowledge; "— this is all that it meant by knowledge, the rest is all "ignorance." By painful "attachment"is meant the identification of one's ego with the ego of another. The word "knowledge"at the end, means, by a kind of metaphor*, ' the means of knowledge.'' That "dissolution of mind' also, conduces to §nosis is mentioned alike by śruti and Smrti. The śruti says: "The contemplator then sees Him the characterless;""The wise one rises above joy and sorrow finding the (Self-)effulgent Lord through the Yoga of self-knowledge."The latter text implies that he * The word used in Sanskrit is Jndna and it is derived by the author grammatically, as that which leads to knowledge (Jndyate anena)." realizes the effulgent one, through that Yoga, which consists of meditation on the subjective self. The Smrti also says: —."Bow to that self, all knowledge, the light which is fully seen "by those ascetics who, all awake, with the breath held "under full sway, all control, and exercising supreme "check over the senses, devote themselves to It through "Yoga." Thus is established the principal and subordinate relation, one to the other, of the three beginning with knowledge, from the stand-point of Jīvanmukti and Videhamukti. It may, at this stage, be asked whether, if these three are already accomplished in the condition of renmiciation-ofthe-seeker, they continue as automatic result of previous habit in the condition of renunciation-of-the-accomplished, or whether any fresh effort is necessary, even in this second condition, to accompalish these three over again? The first alternative is not possible, for, the other two being accomplished like knowledge without any effort, there would remain no room for any effort coming up from liking generated by looking upon (any of these three) as principal. The second alternative also will not do. Knowledge too will depend upon effort like the other two; the indifference resulting from knowledge of its subordination will be impossible. This need be no difficulty, for, we do admit the mere automatic survival of knowledge and the necessity of effort to encompass the other two. To explain. The student fit to receive the last word of knowledge is of two kinds: he who has passed through the course of devotion, and he who has not yet finished it. If he enters upon knowledge having gone through devotion to the extent of actually realising the object of devotion, destruction of vāsanā and dissolution of mind being fully accomplished, renunciation-of-theaccomplished as well&sjivanmukti will immediately follow upon knowledge. Such student is the real student spoken of in the S'dstra; for, the Sdstra lays it down that (liberation and knowledge} are simultaneous in the case of such a one. Renunciation -of -the -accomplished and Renunciation- of - the-seeker though sufficiently distinct each from the other, appear as if they were mixed up in chacracter. Men in the present times are found generally to turn to knowledge out of mere curiosity, without having passed through the preliminary stage of devotion, Updsand. Still they do get themselves rid of vāsanā and manas immediately (on the rise of knowledge.) This being done, study, contemplation, and assimilation (of the Vedanta) are also fully accomplished; and these three demolish ignorance, doubt, false perception, and lead to real knowledge. Knowledge once realized never fades or totters, inasmuch as there is nothing which can destroy it, and as there is no cause whatever which can resuscitate ignorance from the void it has been reduced to. Destruction of latent desire and dissolution of mind come about easily of themselves in consequence of there being no experience which can keep up mind and vdsa?id, and also in consequence of these two being put out, even like the lamp exposed to the breeze, by previous Karma apportioning out its proper fruition from time to time. Says Vasishtha: — "Effort in this direction is more difficult than that men- "tioned before, for, destruction of latent desire is very "hard to accomplish, harder than uprooting the "mountain Meru from his base."Arjuna, too, observes: — "Oh Krshna! restless and overpowering, this mind is over- "whelmingly strong; I think we might as easily gain "control over the wind as over this." Thus, therefore, the accomplished of the present day have knowledge as automatic survival; but it remains to bring about destruction of latent desire and dissolution of mind by personal effort. If it be asked what is meant by this 'latent desire' (vāsanā), destruction of which is so often prescribed as the object of personal effort, we proceed to describe its nature. Says Vasishtha: — "Latent desire may be described as that indiscriminate "hankering after things which is forgetful of autece- "dence and consequence on account of the overpower "ing impression they produce. He becomes that "which he identifies himself with, by force of strong "and deep attachment, and loses, oh strong-armed "one! all other memory in the act. The man thus "subdued by vāsanā, fixing his eye on anything what- "ever, is deluded into believing it as the best of its *' class; and the perceiver being entirely under the "impulse of vasand, the object thus perceived is not "cognized in its real form. Thus does he, with be- "clouded eye, perceive everything like one under the "power of strong intoxication, quite in this deluded "fashion." One universal instance of this may be seen in the likes an^ dislikes men have for words (accidently) endowed with import polite or impolite, through circumstances such as country, manners, family, religion, language, and the like. Particular instances will be noticed after treating of the divisions of vāsanā. The Brhadaranyaka, too, has it, with the said vasna in view: — "He has such ideas as accord with his desires, he does such "acts as fulfil his idea, he becomes that which he does."The kinds of Vāsanāh are mentioned by Valmiki: — •*' Vāsanā is of two kinds: pure, and impure; the former "leads to frequent incarnation, the latter puts an end "to all incarnation whatever. The wise describe the "second kind of Vāsanā as of the form of thick igno- "ranee, made up of immovable self-assertion, ever "dragging to one incarnation after another. The "other, like seeds sown after being baked on fire, "bears not the sprout of re-incarnation, and having "known the Thing to be known, continues only as long "as the body continues to exist." ' Ignorance ' is that which veils the distinction of the three bodies, the five sheaths, and the transcendent witness of them all. Being ' of the form of thick ignorance' means being darkly built of this ignorance. As milk becomes coagulated on being mixed with whey, or as liquid clarified butter being exposed to cold turns to thickness, so does this Vāsanā become thick (through ignorance). Thickness in this instance refers to the depth of delusion brought about by Vāsanā. The Lord refers to this msana while explaining Life of the Lower Self. "Men born to Life of the Lower Self do not understand,"etc.; — the three verses beginning with these words should be before the rnind,* and the following verses should be read in connection with them: — "They (i. e. those born to Life of the Lower Self) indulge "themselves in desires never to be satisfied, betake "themselves to hypocrisy, self-assertion and pride, and "being addicted to acts entirely impure, they keep them- "selves fastened to evil resolves through delusion. *' With unlimited anxiety even up to the end of the "great deluge, with desire and enjoyment as the only "standard of life, with faith in nothing more than "what is thus assured to them, held fast in the net of "innumerable hopes, ever prone to desire and anger, "they do not grudge to grasp wealth and means even "with injustice, for enjoyment up to the last limit "of their desire." Egoism, too, is touched upon in the same place: — "This I have accomplished in the course of to-day, that "desire of mine I shall satisfy later on; I possess "this much, and so much of wealth I may safely count "upon; I have done up with that adversary of "mine, I shall attend to the rest of them in time; * Vide, Chapter XVI BhagvadgitS. The three verses may be thus rendered: "Men born to Life of the Lower Self do not understand the distinction between action and inaction, nor do they know purity, politeness, or truth. They maintain that there is no truth, no foundation of things, that the world rests not upon any divine Intelligence, that it is the result of sexual intercourse brought about by the sexes seeking each its own satisfaction. Laying hold of this philosophy these small-minded men commit self -suicide, and being always evilly inclined and fond of outrageous deeds, act with might and main, in a manner inconsistent with the peace or well-being of the universe." "I am the lord, the real enjoyer of life, nay I am "possessed of all power, I am the strong, I am the "happy one; I have no lack of means, there is no "flaw in my birth-right, there is none equal to me; I "shall celebrate sacrifices, I shall give, I shall please "myself as I like; — thus deluded through ignorance, « "distracted by multifarious mental activity, and en- "trapped into the net of illusion, these, bound to desires "and enjoyments, find their way to the unholiness of "hell." This explains also the cause of re-incarnation; this, however, is again touched upon, thus: — "Confirmed in the pride of self, full of conceit, puffed up "with the vanity of wealth and honour, they worship "with nominal sacrifices merely for show and without "any proper ceremony whatever. Ever full of self- "assertion, conceit, vanity, desire, anger, and being at "the height of jealousy and hate, these disregard Me in. "themselves and others. These cruel, hating, inauspi- "cious, low animals, I ever consign in this world to "Life of the Lower Self. Being there, oh son of Kunti "these fools not gaining sight of Me, in life after life, "descend lower and lower in the scale of incarnation." The pure kind of Vāsanā has "known the Thing."The form of the Thing to be known is thus set forth by the Lord in Chapter XIII (of the Bhagvadgitd): — "I explain to thee that real Thing knowledge whereof "confers immortal enjoyment; — It is supreme Brah- "man without beginning, beyond being as well as non- "being. It is all hands, all feet, all eyes, all heads, "all mouths, all ears. It stands embracing the whole "universe within its ample folds. It illumines all "sensible objects though void of every sense, It sus- "tains all though void of all relation, It reaps the "fruition of all activity though void of every property; "— -It is within and without all beings, It is immova- "ble and yet ever moving, It is minutely unknowable, "and yet constantly near though ever afar. Though "ever unpartitioned It stands as if divided in all be- "ings; It is the sustainer, master and destroyer of all." Herein are set forth both forms (of Brahman), with and without character, in order to explain Its nature by description as well as definition. That is a description which describes the Thing in relation to a particular portion of time; as the house of Devaclatta (in describing Devadatta). That is a definition which defines the Thing in relation to all time whatever; as the moon is that which is possessed of the best luminosity. It may here be asked: Vāsanā has been described as that which is 'forgetful of antecedence and consequence' (that is to say which is void of all proper reflection); knowledge of the Thing (which is set down to pure Vāsanā) cannot be acquired without reflection; ivant of reflection being the form of Vāsanā, how can an act of reflection be made part of Vāsanā? This need not be so, for, in the description of Vāsanā, the words 'on account of the overpowering impression they produce' have been added. As on account of the overpowering force of habit in numerous previous incarnations, impure Vāsanāh of the form of egoism, meum, teum, desire, anger, and the rest come to us in, this life, without any instruction whatever, so the Thing ever stands before the mind, like jars etc., directly cognisable by the senses, without the help of any words, explanation or reasoning, in consequence of entire identification with It, by long continuous and ardent* application, after obtaining first sight thereof through reflection. Pure Vāsanā is that activity of the senses which is still pervaded with an under-current of this reflection; it is of use only in the preservation of the body; it leads neither to Life of the Lower Self consisting of hypocrisy, vanity, and the rest, nor to production of Dharma and Adkarma (religious merit and demerit) * These words refer to a well-known Sutra of Patanjali: Dirghakdla-nairantaryfrsatkdrasevito-drdhabhumih: Ecstacy is confirmed when carried on with long continuous and ardent application. tending to future incarnation. Seeds baked on fire may become of use only to fill a grainary, they can be of no use either for fdod or for producing any fresh corn. Impure Vāsanā is of three kinds: world, learning, and life are the three sources of its rise. Loka-vāsanā (concern for the opinion of the world) consists in that strong desire of the mind which leads it to think and act in a manner to court the praise or avoid the censure of the world. This desire is impure inasmuch as it is impossible to accomplish. Valmiki asked io many ways: "Who, at the present day, in this world is virtuous and great?"and Narada said in reply "He verily is Rama, the child of the Ikshvakus, known to all the world."And yet the world spared not Sita, the wife of this Rama, the crest-jewel of chastity, the mother of the whole world, and attached an unheard-of stigma to her name. If such spotless beings fared thus at the hands of the world, what can be said in regard to the treatment of ordinary beings? Moreover, people are found to scandalize one another in pride of the country they belong to; the southern Brahmanas upbraid their northern fellows, well versed in Vedic lore, as flesh-eaters; northern Brdhamanas retaliate by finding fault with the southern custom of marrying the daughter of a maternal uncle, and of carrying earthen wares in travel. The Bakvrchah look upon the Asvalaijana-S'akha as superior to the Kanva-S'akhd; the Vdjasaneyinah think otherwise. Thus from the learned down to women and ignorant herdsmen is found this general tendency to praise one's own family, section, relatives, gods, and so on, and to censure those of others. It has been said with this in mind: — "Purity is laid down as the black art, cleverness as pre- "sumption, forbearance as weakness, power as cruelty, "absence of mind as thievishness, beauty as lewdness; "— who can please the world! "Also: "There is no "remedy within knowledge which can satisfy each "and all. Attend, every way, to thy own good, what «' can the many-tongued world do to thee? " Looking, therefore, npon this Vasand of pnblic opinion as entirely impure, books treating of liberation advise the lord of ascetics to be above censure and above praise. Pride of learning (S'astra-camna) is of three kinds. Addiction to study, addiction to many subjects, and addiction to the observance of injunctions laid down in religious books. The first kind of this vice is seen in Bharadvaja who, though he applied himself to the Veda in three successive lives, began, on being incited by Indra, to study the remainder of Vedic lore even in the fourth. As this kind of study has no end, and is, therefore, impossible to accomplish, it is set down among impure VāsanāL Indra, of course, cured Bharadvaja of this vice by enlightening him into the knowledge of Brahman with character. This has been described in the Taittiriya-Brdhmana. Addiction to many subjects of study is similarly of the nature of impure Vāsanā, inasmuch as it is not the last aim of existence. This is seen in the Kavasheya-G%a. A sage by name Durvasas came with a cart-load of S'astra-books to pay his respects to the god Mahadeva. In the learned assembly of that god, Narada aimed a joke at him in the parable of the ass carrying a load on his back;* whereupon he was fired with such anger as led him to throw away all his books in the ocean. The god Mahadeva thereafter initiated him into the mystery of Self-knowledge; for, Self-knowledge never comes from the study of books, to him who has not acquired the faculty of intro-vision nor the favour of a competent teacher. The śruti, too, has it: "This self is not realizable by study, nay, not even by intelligence or much learning."Elsewhere too, it has been said: — "What is the good of vainly chewing the dirty rag of talk "about many Sastrani? Those who desire to know * Vide Vttara-Oitd: "As the ass carrying a load of sandal-wood is conscious only of the burden, not of the fragrant wood, so, indeed, does he carry them about like a mere burden who having studied the S'astras knows not their real import and essence."' "the essence must by all means try to catch a glimpse "of the Light within.""He knows not the true essence "of Brahman, even like the laddie that knows not "the flavour of the food it helps to cook though he "should have stndied all the four Vedah and all the "Dharma-S'astrani in the world." Narada though well versed in all the sixty-four subjects of real education was still ignorant of self; and feeling remorse submitted himself to Sanatkumara as his teacher. This has been described in the Chhandogyopanishad. Addiction to the observance of religious injuctions is seen in Nidagha as described in the Vishnu-Purana. It is said in the Yogavasistha: "Nidagha of the Dasuras, though frequently enlightened by Rbhu, was not cured of the ignorance that gave him blind faith in the observance of religious injunctions; moreover, through this blindness of stnpid faith he was not able to select any pure place, throughout the world, for the performance of his religious ceremonies."This mad desire for Karma, being the cause of re-incarnation, is set down among impure Vasandh. Says the Mundaka(- Upanishad of the Atharvaveda): — "The sacrifice which the eighteen* partake in, is all in- "ferior Karma, it drowns itself and those who betake "themselves to it. Those fools who imagine any good "in this, are led again and again into the wheel of "decay and death. Groping about in the night of "Amdya, fools flatter themselves with wisdom and "learning, and continue to tumble about, without end, "like the blind led by the blind. Children think "themselves all happy though ever stumbling this "way and that in the maze of ignorance; men ad- "dieted to Karma do not see this in consequence of "the haze of desire over their mind; but being led to "heaven they necessarily return, on their merit being * Sixteen priests, the master of the house and his wife, make up the eighteen. "exhausted, Those men of stupid intellect who ima- "gine S'rauta and Smarta Karma as the height of "religion, and know no good besides, attain to heaven, "and having lived out their good Karma, return again "into this world or even into a lower one." The Lord also has said (in the Bhagvadgita): — "Men not having the eye to see, bound to the ritual of the "Veda, maintaining that there is nothing beside, "carried hither and thither by numerous desires, "looking forword to heaven alone as the goal of "existence, maintain this flowery speech (setting forth "the usefulness of Karma — formal religion), sure to "lead to rebirth and fruition, through enjoyment, "power, and the like, being replete with numerous "forms of Karma to this end. These with their "hearts set upon enjoyment and power, and their "inner sense blinded by the said speech, can never "gain that true insight which leads to the peace of "blissful trance. The Veddh deal with the three "gundh', oh Arjuna! rise above the gunah, shake off all "duality, be ever centred in supreme peace, abandon "all anxiety for acquisition or protection, and above "all know thy Self. A small reservoir might serve "the same purpose as a large collection of water; the "knowing Brahmana understands the whole of the Veda "in the same manner (through the simple knowledge of "Brahman )." Inasmuch as pride of learning (S'astra-vāsanā) is a cause of vanity it is impure. It is mentioned in the sixth chapter of the Chhandogya that S'vetaketu having mastered all the Vedah in a short time, was so much puffed up as to be rude even to his father. So also the Kaushitaki-Brahmana and the Brhaddrnyakopanishad speak of Balaki who, vain with his knowledge of a few forms of devotion (Upasana), went the round of many countries beginning with Usiaara, everywhere asserting his omniscience and dealing insolent]y even with the best of Brtihmanas; and who lastly had the impudence to go to Ktisi and offer to instruct Ajatsatru, the crest-jewel of all knowers of Brahman. Desire for body (De/ia-vasand) divides itself into three kinds: — False identification with Self; false edifying; and false convalescence. Identification of the physical body with Self has been thus set forth by the Bhdshyakara: "The body with consciousness is the Self, thus do understand the Lokayatikah (i.e. the Charvdkdh) and men of vulgar intelligence."The Taittiriyopanishad explains this same idea of the vulgar when beginning with "This purusha is all food and water "it ends with saying "-therefore It is food."The Chhandogya, also mentions how Virochana, though enlightened by Prajapati, understood the teaching after the perverse bent of his mind and deriving confirmation therefrom of his false conviction that the body is the Self, taught the same to his people— the Asurah. Edifying of the body may be twofold: by the ordinary ways of the world, or by means such as are set forth in religious books. The acquisition of a good polite tone of voice may be set down in the first kind. People are seen striving to bring about, by drinking oil or swallowing pepper and similar things, a mild soft voice such as may be of use in vocal performances of every kind. Men use really nutritious food and medicine to get a soft fair skin; they use fragrant anointings, powders, fine clothes, rich, delicate, ornaments, to impart grace to the form; they use sandal and flowers and the like for perfume. The second kind of ' edifying ' they bring about by a dip in the waters of the holy stream-the Ganges —, by a visit to the S'aligrama and other places of pilgrimage, and so on. The convalescence referred to as the third kind of ' desire for life ' may consist in removing disease with the use of such medicines as may be prescribed by some doctor, and also in daily rinsing the mouth, and the like. This is all ordinary convalescence. The extraordinary may consist of washing, swallowing holy water (Achamana) and the like prescribed by the Veda. The impurity of all this Deha-vāsanā will just be explained. Identification of Self with the body being unsupported by any evidence, and being the source of much misery, is certainly most ' impure.' All former teachers have written against this with might and main. The ' edifying ' too does not, in our eye, accomplish itself in any manner. Well-known musicians and teachers fail to acquire a good voice notwithstanding unremitted effort in that direction. Soft skin or healthy body is not a necessary consequence of human effort. Grace and fragrance are all in flowers and things which produce them, not in the body which is meant to possess them. Says the Vishnu-Purana:— "If the deluded fool loves the body, a mere heap of flesh, "blood, muscles, fat, bones, and other offensive things, "what prevents him from being similarly in love with "the very hell itself! That bluntness of feeling which "receives no shock at the nasty smell from one's "own body can hardly be taught any better argument "for dispassion." The ' edifying ' that comes of observing religious injunctions is easy to nullify by other injunctions more powerful than the first. The injunction "Kill no being whatever "is rendered powerless in presence of the stronger injunction "The victim must be sacrificed in the Agnishtoma"Also: — "That man who sees Self in the carcass which is a mere "collection of the three humours, who regards wife, "child and the rest as really his, who offers worship to "the gross and the material, who sees the holiness of a "place of pilgrimage in the water that is found there, "and who has no relation whatever with the wise and "the informed; — such a one is verily the ass that u serves only to carry the fodder for cows and oxen. "The body is all impurity; the Self is all purity; "knowing the difference of the two, what remains to "purify?" Though these verses appear to discourage attempts at relieving the body of inherent evil, not the attempt to 'edify,' still the point is only to discourage all attempts at edifying which is thus shown to be absolutely impossible on account of the presence of snch irremediable native impurity in the very nature of the body. The supreme impurity of the body is set forth in the Maittrayani-S1 dkha: — "What is the use oh Lord! of desires and enjoyments for "this body, an impure heap of bones, skin, muscles, fat, "flesh, semen, blood, bile, tears, a very dung-hill of "urine, fosces, and the well-known three humours. "This body produced by mere sexual intercourse, void "of conscious thought, put as it were into the veriest "hell, comes out of the urinary orifice, gains structure "from bones, becomes filled with flesh and covered "with skin, turns, as it were, into a store-house of such "wealth as fceces, urine, bile, cough, fat, chyle, and "numerous humours of the same kind." Whence, it is not always certain that medical treatment will relieve the evil one may be suffering from. Disease once allayed may re-appear. How is it possible to cleanse this nasty make with as many as nine orifices continually oozing out the dirtiest filth, and numerous pores ever pouring out the most stinking perspiration? Former teachers have well said: — "Bodies with nine holes bored in them continue to ooze *' like earthen pots; no amount of external washing "can purify them; and purifying within is simply of "no use." Hence Deka-vāsanā is all impure. Vasishtha, too, has the same in mind when he says: — '"The conviction ' I am only this form made by father and "mother ' is oh Rama! all false know-ledge, and "leads to bondage. That is the way into the web "of destruction, that is the net dragging into the "overwhelming waves of illusion, that is the forest "of swords, — the thought: ' I am this body.' This "way of thought must, by all means, be given up; "one desirous of his own good should not bring him- "self even in contact with it, as with the Pnlkasa "carrying the flesh of dogs." These three Vāsanāk then, world, learning, and life though apparently thought agreeable by the uninformed should entirely be given up by those who have acquired discrimination; for, they obstruct the rise of knowledge, in those who are seekers of knowledge, and interfere with the condition of knowledge acquired by the accomplished. Hence the Smrti: — "The light of knowledge breaks not in full force upon that "puny thing which is all beclouded with fear of the "world, with pride of learning, and with love of "life." Vāsanā of the form of hypocrisy, vanity, and the like, making up Life of the Lower Self, is all mental, and is too well known as the way to perdition. These four kinds of Vasandh should, therefore, be destroyed, by one means or another. Mind, too, must be dissolved like Vāsanā. The Vaidika accepts not the definition of mind given by the Tdrkika that the mind is an eternal substance of atomic dimension. Destruction of mind is, therefore, not impossible to them; for, the mind, is, to them, that substance which has parts, which is not eternal, which is ever capable of transforming itself, like wax and gold and such things, into any form whatever. The Vajasaneyinah (Brhadaranyakopanishad) thus describe its nature and use as instrument of knowledge: "Love, thought, doubt, belief, unbelief, patience, impatience, intelligence, shame, fear, all make up the mind."These transformations beginning with love and coming about on occasions, are clearly perceived in the light of the Witness, like earthernwares, etc., in the light of the eye. The material cause of all these percepts is, therefore, the mind. This explains the nature of the mind. Its use as instrument of knowledge is thus set forth in the same place: "My mind was occupied elsewhere, and I did not see; my mind was occupied elsewhere, ancL I did not hear;""He sees through the niiud, through the mind he hears."Pots, etc., exposed to full light and in direct contact with the eye, are seen or not seen, Vedic mantrdh and the like loudly repeated in the most proximate vicinity of the ear are heard or not heard, according as the mind attends to them or not. That which is thus proved by concomitant relation, both of its presence and absence, to be the cause of all perception whatever is the mind. The texts just quoted imply this meaning. The mind being thus defined and shown to be an instrument of knowledge, the illustration that one, though touched on the back, perceives the.touch through mind, stands to reason. Devadatta, /or example, though touched upon his back by some one feels the touch particularly as of the hand, the fingers, and so on.- The eye cannot see the spot, even the skin can cognize but the hardness or softness of the touch and nothing more; whence it would follow, by the law of residual survival, so to speak, that mind alone is the cause of such particular knowledge. It is called Manas from its function of simple thinking or sensation; it is called Chitta, when. it localizes the sensation, in other words, performs an act of perception. Chitta shows intelligence, action andfalse perception. Whence it is inferred that it possesses the three forms: Light (Satva), energy (Rajas), and grossness (Tamas). Intelligence and the rest are pointed out as results of these forms in the description of the Gundtita (in the Bkagvadgitft); for, it is said "Oh son of Pandu! Light, energy, and also material grossness."So also the Sankhya: "Light, energy and material grossness are mentioned as principal headings."Light here means intelligence, knowledge, not the form white and shining, for, it has been said: "Satm leads to knowledge, Rajas to ambition and desire, and Tamas produces careless indifference, idle delusion and stupid ignorance."Bliss too, is, like knowledge, a result of Satva, for, we have it: "Satea predominates in bliss, Rajas in action, and Tamas, serving as a thick cover over intelligence, predominates in careless Indifference.."The gunah constantly chasing one form after another in a series, like the waves of the ocean, allow any one of themselves to gain mastery over the rest which stand neutralized for the time. It has been said: — "Satva, oh son of Bharata! predominates over. Rajas and "Tamas which stand neutralized for the time; "Rajas, predominates over Satva and Tamas which "stand neutralized in their turn; and Tamas predominates over the rest whom it holds powerless "for the moment."Also "They destroy and become "destroyed like waves on the ocean." Supremacy of Tamas leads to Life of the Lower Self; predominance of Rajas gives sway to the three Vāsanāh of world, learning, and life; mastery of Satta establishes Life of the Higher Self. It has been said with this in view: — "When in this, body, light flashes in through all avenues, "bringing knowledge in its train it should be known "that Satva is on the increase." Though the ' inner sense ' (mind) appears with all three properties, its principal material cause is nothing but Satva alone. Those that subserve the material cause are accessories, and Rajas and Tamas are only accessories of the mind. Hence it is that Satva is the residual native form of the man of knowledge who has done away with Rajas and Tamas through application to Yoga. It has been said with this in mind: "The mind of the knower is no mind at all, for, his mind is called Satva.*' This Satva being void of all Rajas, the cause of activity and change, is always self-centred. It is, also very fine in consequence of its bein£ void of Tamas, the cause of the gross forms of non-self, the child of false imagination. Being so, this Satva is fit to receive the light of Ātman. Says the śruti: "It is seen with the pointed intellect by those who are accustomed to minute observation,'' It is not possible to examine jewels, pearls, and the like, with a view to determine their value, in the light of a lamp flickering under the breeze; nor can a large ploughshare help to sew a piece of cloth, like a fine needle. \ This Sati'a, then, being invisibly held, as it were, in suspension, in Rajas mixed with Tamas, -becomes the mind of the Yogin, being variously fired into consciousness by numerous imaginings proceeding from the sense of duality. This mind gathers to itself elements making up Life of the Lower Self, when ruled by the property of Tamas. Says Vasishtha:— "The mind finds the elements of fattening itself from "imagining Self in non-self, from taking the body for "Self, and also from attachment to child, wife, "relatives, and the like. The mind certainly regales "itself in the various dishes of egoism, and fattens "itself upon thoughts of meum and teum, upon the "pleasure it derives from the fantastic whirl of the "dust of ' mine-ness ' it creates. The various forms of "disease — mental and physical —, the numerous ways "in which the world is looked upon as a source of "unmixed good, the conventionality which divides "things into good and bad, affection, greed, the "apparently alluring and gratifying possession of "jewels, wealth, women, — all tend to nourish and "fatten the mind. The serpent of the mind grows up "on draughts of the milk of hope, it derives strength "from inhaling the wind* of enjoyment, and it exer- "cises itself on the field of faith.'* "Faith"here refers to the false faith one has in the permanence of things which are really illusory. Thus is set forth the nature of vāsanā and manas the couple to be got rid of. * Serpents are supposed to live at times upon air_alone, Now we turn to destruction of vasand and dissolution of manas. Yasishtha refers to the method of bringing about the former in the following: — "Bondage is none other than the bond of vasand, liberation "is only the destruction of this msana; give up rasana "and with it the desire for liberation as well. Before "giving up mental v&san&k, detach thyself from such "v&sandk.as relate themselves to objects and enjoy- "ment; set up then the current of such pure vāsanāh "as friendship and the like.* Give up even these from "within, though acting upon them without, and with "all internal attachment whatever laid entirely at "rest, live only in the full vāsanā of simple being. "Give up even this as conceived through mind and. "intellect. Give up the instruments whereby this may "be accomplished, and remain in the continual peace "of supreme pacification in the residuum" The words "mental vāsanāh "(manasa-vasand) refer to the three vāsanāh mentioned before: world, learning, and life. "Such vāsanāh as relate themselves to objects and enjoyment " (visJiaya-msund) refer to Life of the Lower Self consisting in hypocrisy, impudence, and the like. The weakness or strength of vāsanā is the point where these two become divided each from the other. Vāsanāh relating themselves to objects may refer to the more familiar meaning of the 'expression. By "objects"are m^eant sound, touch, form, taste, smell and substances which these imply. Mental vāsanā is that impression which is born of desire for these; vāsanāh relating themselves to objects are impressions born of actual enjoyment of desired things. With this rendering before the mind, We may consider the fourf kinds of vasandh, just referred to, as included in these two; for, there can be no vāsanā beyond the mind within and objects without. * This refers to a well-known Sutra of Patanjali referred to at length later on. f Life, learning, world, and_mental vdsan&h. It may be asked how is it possible to 'give up' vasdna-; for, vasand has no form such as can be pushed.out with the hand like dust straw and the like which can be removed with a brush. This need not trouble you; for this giving up is as much possible as the 'giving up' implied in- fasts and vigils. Eating and sleep, the natural course of beings, have no form whatever, and yet all keep fasts and vigils which consist only in giving these up. The same may apply in.the present instance. If you say the vow we take in the prescribed form ' I shall pass this day without food,' and the care we take thereafter to avoid all nourishment, make all the ' giving up ' implied in fasts; we reply there stands nothing, no one with a club, to prevent you from entering on the same line of argument with regard to the ' giving up ' in this instance also. For, the vow here consists in uttering the formula of renunciation (praiska),* after which you may keep the vow with all possible care. Those who cannot pronounce the Vedic formula, may take the vow in their own vernacular. If you say, in the first instance we do not touch vegetables, rice, soup, and the like, here too you must avoid all contact with flowers, ointments, women, and the like. Whereas you have, in the first instance, pastimes provided of the form of hearing the Purdnas explained, of worshipping different gods or of religious dance, music, and the like, which all tend to draw the mind away from hunger, sleep, or sloth; you have here good or even better pastime for the mind in "Friendship and the rest."Patanjali speaks of ' Friendship and the rest' in his aphorisms: "The mind is cleared of impurity from the exercise of Friendship, Compassion, Rejoicing, and Indifference, with regard respectively to happiness, misery, holiness, and sin." The mind is muddled by love, hate, holiness and sin. Patanjali thus defines love and hate: "Love is that (modification of mind) which follows happiness; hate that which follows misery."Some peculiar modification of mind, some strong feeling of the form "may all this happiness be mine," * See foot-note page, 2. follows upon any and every deep, loving, enjoyment of happiness. This happiness may be within reach or beyond, and may, therefore, be easy or difficult to obtain for want of proper means. The attachment to or- love of that happiness thus born, blights the transparent clearness of the mind. If, however, such a one should feel supreme friendship for all, should consider in himself possession of the happiness he covets and should so far identify himself with those who are happy as to feel that they are all his, he will at once feel himself in full enjoyment of that happiness and the attachment or love lurking in his heart will at once disappear. This may be understood after the illustration of a retired sovereign, still believing himself ruling in the rule of his son or some other relative. Attachment being thus put out, the mind settles into calm purity like the waters of some river becoming limpid and transparent during the S'arat-season* following the rainy one. Just as the mind transforms itself into the feeling of attachment, it transforms itself into one of hate or dislike of the form "let such evil never be mine."This feeling of hate or dislike is, however, not easy to put out as long as enemies, tigers, and the like continue to exist; and it certainly is entirely impossible to do away with each and every cause of evil. Thus, then, the feeling of hate or dislike continues to parch up the heaTt into a desert. The mind becomes all peace on the disappearance of hostility, dislike and the like, when, through the exercise of compassion for every miserable being, one feels that none, even like himself, should ever experience whatever is disliked by them. It has been said with this in view:— "Life is as dear to all beings as it is to oneself; feel compas- "sion for every being, taking thy own Self as the "measure," The Great show how this can be done: — "Let all be happy; let all enjoy perfect health; let all find "the good of their heart, let no one come to grief." * The season between autumn and winter. Moreover, all beings do, by nature, never carry out what is good and holy, they do act towards the sinful. It is said: — "Men love the benefit of holiness not holiness itself, and "though not wishing for the fruit of sin, they bind "themselves to sin itself." These acts, holr and sinful, produce consequent heart-burning— the form of which the śruti describes thus: "Ah! I never did good, I indulged myself in sin."If one fill the mind with the sense of rejoicing at all persons of holy merit, he himself would be careful to approach what he rejoices at. If, in the same manner,he shows supreme indifference towards the sinful, he easily keeps himself off from sin. Thus there being no cause for heart-burning, the mind settles down into undisturbed calm. From the feeling of friendliness for those who are happy there follows not only absence of attachment but also the disappearance of jealousy, malice, and the like. Jealousy is impatience of the superiority or virtue of another; malice is attributing vice to virtue. "When friendliness makes the happiness of others inseparable from our own, how can jealousy and malice ever find place in the heart? Freedom from other vices of the same kind may be accomplished in the same manner. As hate propelling to destruction of an enemy cools down from continual application to the idea of compassion for the miserable, so also disappears, from the same cause, that impudence which comes of imagining oneself in the condition of that which is opposed to misery, viz., happiness. This impudence has been touched upon before, while speaking of egoism, under Life of the Lower Self: — "I am the lord, the real enjoyer of life, nay I am possessed "of all power. I am the strong, I am the happy one; "I have no lack of means, there is no flaw in my birth- "rightj there is none equal"to me." It may here be -asked acquisition of holy merit which is shown as the result of filling ' the mind with the idea of rejoicing in the holy merit of others, is of no use to the real Yogin, for, it has before been said that all religions or holy merit is only part of the impure vāsanā of learning. This neednot.be so, for, only those religions acts which are done with desire, and are of the form of S'rauta and Smdrta ceremonies, etc., are implied nnder that impure vasand, as being causes of re-embodiment. The holiness here implied is that result of Toga which, being neither black nor white, does not lead to re-embodiment. Being neither black nor white, is thns explained by Patanjali: "Karma neither white nor black is only in the case of Yoginah, it is threefold for the rest."Karma with desire, being, enjoined (by scripture) is white, Karma prohibited by scripture is black, and that which partakes of both is mixfcd Karma. All these three are found in ' the rest,' i.e., ' those who devote themselves to activitiesother than Yoga.'' These three lead to three kinds of reembodiment. Says Visvarnpacharya: — "Good Karma gxhalts to heaven, bad degrades to hell; "mixture. of holiness* and sin leads forcibly to the "condition of man." If yon say though Yoga is not black Karma inasmuch as it is not prohibited, there is nothing to prevent it from being white, it being enjoined (by scripture), we say no. For, Yoga is described as not-white with a view to point out its being free from desire. Hence the Yogin avoids all action tending, to white or black merit. If you still ask, on this showing, even Yoginah having filled their mind with the idea of rejoicing will try to accomplish religious and holy acts, we say let them so try, for, those only are real Yoginah who pacify the mind with Friendship and the rest. Whence this implies also Life of the Higher Self set forth under "Fearlessness, purity of heart, "etc., the means of knowledge mentioned nnder "Humility, simplicity,"etc., and the characteristic of the jīvanmukta, Sthitaprajna, and the rest. All these being of the form of pure or indifferent vdsa?idk tend to destroy all impure vāsanāh whatever. If yon say there is no end of pure vāsanāk, no one can afford to exercise himself in all of them, and it wonld appear that effort for such exercise is all vain; we reply it is not so. For, evil vāsanāh to be put down by pure vāsanāh are also innumerable, and no one man has all of them in him. It is not possible for one man to try on himself all the medicines given in the Ayurveda-, nor is it at all likely that all the diseases for which these medicines are prescribed should appear in one and the same person. It being so, one should examine his own mind, and should apply himself to the study of such good vāsanāh as are thought necessary, in proportion, to the time and number of evil vāsanāh. As one harassed by children, friends, wife, and the like, feels much disgust for them all and betakes himself to renunciation, so should one afflicted with the intoxicating pride of learning, riches, family, politeness, and the like, apply himself to 'discrimination.' Discrimination has been pointed out by Jauaka: — "Those who, to-day, are at the head of the great, sink, in "course of time, to the lowest depth; oh mind I how "canst thou trust to this kind of greatness? "Where has "gone the old splendour of riches in which rolled kings "and emperors? Where the innumerable creations of "Brahma? What means this foolish faith of thine? "Millions of Brahmdnah have come and gone, numerous '• series of creations have been and not been, potentates "have passed away like the lightest dust, what confid- "ence is there in this life? Personages in a sight or "wink of whose eye lay the sustenance or destruction of "worlds have passed out of memory; who cares what "becomes of a petty thing like me." It may here be asked: this discrimination precedes the rise ofknowledge, for, knowledge of Brahman is not possible without the means beginning with discrimination of the eternal from the non-eternal. Means leading to destruction of vāsanāk are in this place meant to be described with the object of bringing the knower of Brahman to enjoy the bliss of Jīvanmukti; whence this talk about discrimination wonlcl appear entirely out of place. This is no fault. Knowledge of Brahman follows mastery of the four means; this has been the high royal road trod alike by all men on their way to Raja-yoga. Janaka's is an exceptional case; through force of previous holy merit, knowledge dawned upon him all of a sudden, from his having heard the Siddha-Gita, even like the fall of a fruit from heaven. Whence he has to undertake discrimination as above for peace of mind; and what has been said is, therefore, quite in its proper place. If it still be said: discrimination thus adjusted in its place appears to follow immediately upon knowledge, but there being no impure vāsanāk at the time, such application to pure vas.andh is practically of no use whatever; we say it has its use, for, though Janaka had nothing surviving in him of the form of impure vāsanāk, Yajnavalkya, Bhagiratha, and others showed enough of them. In Yajnavalkya and in his opponents Ushasta, Kahola, and others, there appears considerable pride of learning, for, they are all seen to take part in disputation with the object of silencing each his opponent. If you say they were learned in some lore other than Brahma-vidya, we say no; for, questions and answers exchanged in the progress of the debate refer distinctly to Brahman. We cannot accept also the sugges-^ tion that though referring to Brahman, these men had only superficial and not real knowledge of the same; for, that line of argument would make all unreal even the knowledge we have had from their words and instructions. Nor is the idea worth entertaining that though real, their knowledge must, at least, be indirect; for, we find questions principally referring to direct cognition (of Brahman) in words such as ' that which, is directly cognised ' aud so on. You may yet say: the Acharya* does not tolerate pride of learning in the knowers of Self, as witness what he says in the Upades'asahasri: "He alone is the knower of Self and no one else, who has in the same manner given up the idea that he knows Brahman"and also * S'ankara. what is said in the Naishkarmyasiddhi: "The knower has no pride of spiritual knowledge, for pride belongs to life of the Lower Stlf; if this life of the Lower Self should impart its colour to the Knower^ knowledge of Brahman remains of no use whatever."But this need not matter, for, the ' knowledge ' implied in these quotations is knowledge which ends in Jīvanmukti; and we too do not countenance pride of learning in the jīvanmukta. If you say there can be no light of Ātman in those who engage themselves in disputation with a view to gain the better of some one',4 argument,;for, even the Acharya has said: — "Attachment to any one of the many fields which the "mind visits for exercise, is the surest sign of ignorance; "and greenness is certainly impossible in the tree "that conceals a consuming fire in its hollow;" we say you have misread the lord's meaning, for he himself has allowed these very things in the words: — • * "Let love and its kind by all means remain; their mere "existence can certainly give no offence; for, avidyd, "the she-serpent now deprived of her- poisonous fangs "is powerless to do any harm." Moreover, this is no contradiction, for, it is possible to understand both these opinions wtth reference respectively to the ascetic of well-poised intellect (sthita-prajna) and the man agnosi>s. Even thus, admitting love, hate and the like in the men of knowledge will lead to his future embodiment through holy or unholy merit. This need not be so; for, true love and hate are those which are initiated by ignorance, as they alone can lead to future birth like unbaked seeds. In the man of knowledge there is mere apparition of love and its likes, like (the mere 'name of seed used with regard to) seeds already baked on fire. It has been said with this in view: — "Love and the like are burnt up by the fire of dis- "crimination as soon as they are born, there can be no "chance of their growing up (into any further develop- "ment.)" If you say, on the"same showing, what would prevent us from allowing love and the like even to the ascetic of wellpoised intellect, we reply much. Even apparitions are, fdr the time, as potent as realities; the rope-snake is seen, for the time, to cause as much fear as a real snake. If you urge there is no harm in acting to the tune of a mere apparition (known as such), we say ' long life to you,' for this very idea Is the one we have been trying to set up as Jīvanmukti. (To revert then to the point at issue) Yajnavalkya, while engaged in disputation, was surely not in this condition, and for the same reason, he was about to enter upon renunciation-ofthe-accomplished, with a view to obtain peace of mind. He shows not only desire to refute, but also greed of gold, for, carrying away the prize of a thousand cows adorned with costly ornaments offered to all the knowers of Brahman there assembled, he says "We salute all knowers of Brahman, we have a desire for these cows."If it be thought that this was only a clever turn of expression, covering insult thus given to the assembly, this, indeed, will be another vice in him; for, other knowers of Brahman, finding themselves deprived of the prize, flew into anger, and he — Yajnavalkya — quite beside himself with anger cursed S'akalya to death. But all the same, it should not be supposed that such heinous sin would bar his liberation; for, say the KaushitaJtinah: "He loses not that condition by any act whatever, whether it be matricide, patricide, or foeticide."S'esha, too, says in his Aryd-Panchashiti: — "The knower of the Absolute, being ever pure, is never "touched with holiness or nnholiness, from the per- "formance of a million horse-sacrifices or even from an "equal number of.Bra/mana-murders." It is no use dwelling longer on the theme; it is plain that knowers of Brahman, like Yajnavalkya and others, were acting under some impure vasand at the time. Vasishtha has put it, in an episode of his great work Yoga- Vasishtha, that Bhagiratha, though he knew the Essence, derived not mental peace while engaged in the exercise of sovereignty, and renounced everything to obtain it. Hence it follows that the present form of impure t'dsand found in ourselves should be carefully diagnosed, even like the faults we carp at in others, and that we should at once apply ourselves to the remedy of the disease. With this in view the Smrti has it: — "If the wise man of world who carefully picks holes in "the character of others, expends the same skill on "himself, what would prevent him from breaking "through the bonds (of ignorance)." In the first place, then, it may be asked, what is the remedy for 'pride of learning'? It should be known whether the question refers to such pride in oneself as tends to make others feel their inferiority, or to such as being in others tends to make one feel his own inferiority. If it is the first, you must constantly have before your mind the idea that such pride will somewhere be crushed out under superior power. For instance, S'vetaketu went to the court of king Pravahana, in all the pride of learning, but was silenced by the prince with a question about the Panchdgnindya of which he (S'vetaketu) was ignorant. Whereupon the king took him to task, and he, returning crest-fallen to his father, expressed great sorrow at his defeat. The father, having no pride of the kind in him, went hereupon to the prince, and obtained that vidya, of him. Impetuous Balaki also, being taken to task by king Ajatas'atru, turned his pupil; Us'asta, Kahola, and others entering in dispute, through pride, were all ousted in argument. If this pride be of the second kind, that is to say, if it appears in some one other than ourselves and tends to make us feel our inferiority at every step, the best course will be to think ' the other man is simply beside himself, let him slander or insult me either way, I cannot come to grief.' Hence it has been said: — "If they slander the Self, they slander themselves of "themselves, if they slander my body, they are more "my friends than my foes. That ascetic whom slander "and insult verily serve for ornament, can never have "his intellect moved even an inch by the babble of "idle prattlers." In the Naishkai'imjasiddhi also it has been said: — "What can be said to him who finds fault even with him who "values, at its proper worth, all rubbish and its "belongings! In the same manner the gross and "the subtile being both given up through discrimiua- "tion, if one should find fault with either of them, "what recks the kuower for such slander? Grief, joy, "fear, anger, ambition, illusion, desire, birth, death, "and the like belong to egoism, not to the Self." Slander is spoken of as an ornament in the Jnanankusa: — "When men desirous of doing good, give up even wealth "acquired with considerable pains, for the pleasure of "others, I Would consider it an unmixed good, brought "about without any trouble, if men should find satis- "faction in speaking ill of me. In this world where "we stumble upon poverty of spirit at every step, and "which is devoid of every kind of happiness, if any "being should find pleasure in speaking ill of me, let "him by all means indulge himself in the feeling, either "in my presence or behind;my back, for, in this world "all misery, it is very hard to come across even a single "moment of such pleasure." The Smrti enjoins insult as an ornament: — =• "The ascetic should so conduct himself, without leaving "the path of wisdom, as men, feeling repelled, should "not seek his company." The pride of learning, pertaining to themselves as also to others, which is seen in Yajnavalkya, Ushasta and others has to be done away with by proper discrimination. Love of wealth, also anger, are to be allayed in the same manner. Discrimination, as applied to the former, may run thus: — "Misery attends the acquisition of wealth, and misery "attends the protection of wealth acquired; there is "misery in its coming; there is misery in its going • — • "oh fie upon wealth, the abode of misery out and out." Anger again is of two kinds: anger in oneself pertaining to others, and anger in others pertaining to oneself. With regard to the first it has been said: — ''If thou feelest anger at him who does by thee the smallest, -"evil, why dost thou not feel anger at the passion, "itself which entirely spoils all the four cheif aims of "existence: — Religion, Property, Enjoyment, Libera- "tion. Bearing as fruit the destruction of holy merit, "name, and wealth, consuming the whole body, doing "no good either here or in the next world; — if anger "is this evil thing, how should it find place within the "miad of the good!" With reference to the second kind of anger it has been said: — "Give no place even to the thought: ' I have given no "offence, why should people be jealous of me'; consider "that as the gravest offence which lies in so much as "thou hast not yet secured freedom from future incarna- "tion. Bow to the God of anger, the merciless "consumer of its own seat, the producer of the sense "of renunciation in me-^the object of its action — the "teacher of the evil of existence," Love of wife and child should also be cleared away, like love of wealth and like anger, by proper discrimination, Vasishtha refers to discrimination as applied to women thus: — "This doll of flesh, held together by some arrangement of "bones and muscles; — what good can there be in the "skeleton of her body moving like a machine! Open "your eyes, and see if there is any thing of beauty "in the heap of skin, flesh, blood, air and water; — "why this vain silliness! Muktah* are seen rolling here in "a row upon the breasts, enjoying as it were the lofti- "est heights of the Mern and showing swiftness of the '* (white) waters of the Ganges. The same sweet breast "of woman is, however, devoured, on occasion, by "dogs in some out-of-the-way spot or on the burning- "ground, even like a ball of rice. Bearing the soot "of her hair and therefore best untouched though "attractive to the eye, the female is the veriest lamp "of sin, consuming men like so much straw; for, "females are the most terrible fuel of the fire of hell, "burning at a distance, they being entirely dry though "appearing all juicy and green. They are verily "traps laid to catch the birds, all men of deluded "heart, by the bird-catcher cupid. To the fishes, these "men, in the pond of birth and death, wallowing in "the slough of the mind, bad latent desires serve "for the line to which the woman stands attached as "the treacherous bait. Enough with woman, — the "gilded box of all the best jewels of sin, the eternal "chain of torturing misery. Flesh here, blood there "and bones in a third place; though thus formed, the "poison, this female form, assumes, oh Brahman I "the enticing form of beauty through habitual attach- "ment even of a few days. He feels desire for enjoyment "who has woman about him; there can be no place of "enjoyment to the woman-less. Abandon woman, and "you abandon the whole world; abandoning the "whole world, you find supreme happiness." Discrimination as applied to the love of children is thus set forth in the part devoted to Brahmdnanda: — "The son as long as he is not obtained remains a cause of "serious anxiety to the parents; even after he is * There is obviously a double entendre on this word; it means pearls, and the liberated. "hope of obtaining one there is every danger of abor- "tion, or of some trouble at the moment of birth. * "Planets or maladies pursue him as soon as he is "born, the fear of his remaining a fool is a fruitful "source of trouble in childhood; he may while away "his time in ignorance even under charge of the "teacher, he may not find a good wife though he "should pick up all the learning in the world. Youth "lays him open to the temptations of vice, becoming a "family-man he is in constant danger of poverty, even1 "if he should fare well with all these, death ceases not "to pursue him. There is no end of the father's misery!" As impure vāsanāh pertaining to learning, wealth, anger, woman, son, are done away with by proper discrimination, so also should be allayed other similar vāsanāh by skillfully discriminating the evil attendant on each of them. This being done, the highesc condition, called Jīvanmukti, is within eaSy reach. Says Vasishtha with this in view: — "If thou shalt put forth effort sufficient to destroy all "vāsanāh, all thy ills, physical and mental, will "dissolve of themselves in a moment. Forcibly tear "thyself away from vāsanāh, by strong personal effort, "stand in the condition (of harmonious evenness); "thou shalt immediately gain access to the highest "place of rest." * Personal effort ' here means discrimination of the evils attendant on objects; and this has been described before, this discrimination though often exercised is as often baffled by the activity of the senses which are, by nature, overwhelmingly powerful. Says the Lord:— "Oh son of Kunti! even in the wise, ever on the alert, "the senses prove themselves overwhelmingly power- "ful, and draw off his mind. Of the senses, acting "each in its own sphere, that whereto the mind "attaches ^itself carries off the intellect, like wind a "boat on the ocean." It being so, the senses should be held under proper control to preserve discrimination once acquired. Even this has been hinted at, in the same place, in the verses that follow:— "Holding all these (senses) in proper control, the ascetic "should sit all intent on Me, for, the intellect of him "alone is said to be firm who has his senses under full "control. Therefore, oh strong-armed one! he is firm "in the Light (of Self) who has all his senses properly "turned off from their respective objects and held every- "way under strong control." In another Smrti also it is said: — "He is not an ascetic whose hands and feet are not free "from activity, whose eyes are not at rest, and he also "is not an ascetic whose tongue is not under control. "Due attention to these makes up the true ascetic." The same has been explained in brief and at length,;thus: — "Tongue-less, emasculated, lame, blind, deaf, and mad; — "the mendicant with these six characteristics finds "certain liberation. He is tongue-less who even while "eating does not attach himself to the food regarding "it as agreeable or disagreeable, and who above all '*' speaks moderately and always tells the truth with a "view to do good. He is emasculated who remains as "nnaifected in the presence of a full-blown woman of "sixteen as in the presence of a girl born this moment "or of a dame bent low with the load of a hundred "years. He who walks not beyond a yojana (nearly "five miles) whether for begging alms or for answering "calls of nature is every way lame though with the "right use of his feet. He, the ken of whose eye, *' whether standing or walking, does not extend far, is "the really blind Sannydsin who has renounced "the whole earth in all the four Yugas. Though hear- "ing beneficial, moderate, pleasing, exhilirating words "lie, as it were, hears not; — such a one is ever deaf. "That mendicant who even in the close proximity of • "objects of enjoyment retains self-possession, and "keeping his senses under full control, ever acts, as if "in sleep, is always mad though all wise and waking. "Never indulge yourself in censure or praise, never hit "any one on a touchy point, never use your tongue too "much, be equal in all conditions. Never sit tete-a-tete "with any woman, never remember any one of the other "sex seen before, leave aside all talk about her, never "consider her even in a picture." As some one should carefully carry out, without break, the vow he has taken, such as eating only at night, or once in twenty-five hours, or not eating at all, or keeping silence, and, so on, so the ascetic firm in the vows of tongue-less-ness and the rest referred to above should take care to carry out thevow of proper discrimination. Thus through discrimination arid control of sense, carried on for a sufficient length of time, without break and with, ardent application, comes about the destruction of impure impressions. Then even like the coming in and going out of the breath or like the twinklings of the eye arises constant flow of "Friendship amd the rest "without any conscious effort. Though acting in the ways of the world, he, being all full of the ideas of "friendship "and the rest, relates himself not with the success or otherwise of his efforts, and lays to rest all acts whatever looking upon them as sleep, dream, or mere imagination. This being accomplished, he should apply himself to study of the vāsanā of "simple being"* Then the whole universe appears of itself, made up of conscious and unconscious things. Though the senses have as the very reason of their being, the cognition of material (unconscious) things, such as words, touch and the like, as mentioned in the text "The self-existent laid a curse upon the senses inasmuch as he endowed them with, the * Vide page 76 and verses quoted there. All up to this and what still follows is in explanation of those verses. tendencey to objectivise,"still, inasmuch as consciousness as the material cause of all being whatever is not possible to overlook, all cognition even of the material (unconscious) must presuppose that of the ground if its existence, viz., consciousness or being. Even the śruti has it: "everything shines in "the shining of Its lustre, all this is illumined with Its light."Having thus resolved that the noumenon, the transcendent consciousness underlying all phenomena which appear in and after it, is the natural and real form of everything, he should acquire the firm ' vasand of pure being.' This is rendered further plain from the questions and answers of Bali and S'ukra: — "What is there here in all this? What is it made of? "What is it in itself? Who are you? Who am I? "What are these worlds? Pray explain this to me. •' All this is chit (thought, simple being), all this is "made of chit, thou art chit and so am I, nay these "worlds too are all chit. This in short is the whole "truth." As a goldsmith buying a bracelet of gold fixes his mind only on the weight and colour of the thing, not at all on the beauty or otherwise of its form, just in the same manner should the mind be fixed entirely in chit (simple being) alone. Till the material is entirely obliterated and consciousness of simple being becomes as unconsciously natural as the coming in and going out of breath, effort to keep up the ' vasand of simple being ' should not be discontinued. It may here be said, let the ' vāsanā of simple being ' which alone is sufficient to do away with impure vāsanā, be attended to from the beginning, where is the use of this crooked method of passing to it through "friendship and the rest "? We say this doubt is of no value, inasmuch as the ' vāsanā of pure being ' will then have nothing to rest upon. The house with walls and pillars does not stand without a secure foundation; medicine conduces not to health if taken without clearing the stomach by proper purgatives, etc. If you still argue that inasmuch as you say ' give up even this ' (i. e. the vāsanā of simple being), it would appear that ' vāsanā of simple being' has also to be given up like the rest; but this is not possible, for there is nothing else in whose favour the mind can afford to give up this vāsanā; we reply this is not so. ' Vāsanā of simple being ' is of two kinds: one conceived through mind and intellect, the other subsisting without them. The ' mind ' (manas) is the instrument; the condition which connects the doer with the act is ' intellect ' (buddhi). ' I shall, with concentrated mind, fix myself on the idea of simple being ' — this first form of the ' vāsanā of simple being ' arising from co-ordination of doer and instrument is called concentration (dhyana), and it is this that has to be given up (in favour of the higher process called samadhi — trance). This co-ordination of doer and instrument goes out of attention, when constant practice confirms the vāsanā into a habit; this is called ecstasy or trance (samadhi), and this has to be taken up (as the next and last step). Patanjali thus defines dhyana and samadhi: "The continuity of the mind on that (idea) is dhyana; the same, conscious only of the object, and, as it were, emptied of itself, is samadhi"Having been firm in such ecstasy with long continuous and arduous application, he should give up even the effort which has to be put forth for escaping the said co-ordination of doer and instrument, You may still argue: this being so, the effort to give up this must be given up and so on and on up to a regressus in infinitiim; we say no. For, the last effort we have just mentioned puts down what is desired to put down and also itself like the powder of Kataka. As Kataka dust put into turbid water settles down with the mud in the water, so would the effort (for doing away with the co-ordination of doer and instrument) put down the consciousness of doer and instrument as also itself. This being accomplished, the mind stands emptied of all vāsanā whatever, for pure vāsanāh also would thus have disappeared like the impure vasandk sought to put out. Vasishtha says with this very thing in view: — "The mind, therefore, experiences bondage through vāsanā, "void of vāsanā it is ever liberated. Oh Rama! try as "soon as possible to acquire the condition free from *' vasand. Vāsanā melts away on acquiring proper "vision through Truth, the mind attains the condition* "of supreme tranquil ity on the dissolution of vāsanā. "He is the real jīvanmukta who is wide awake though "in sleep, who does not even know waking, and whose "knowledge is ever free from all vasand"Also, "With mind ever wiped clear of all existence, though still "waking even as in sleep, sought after by the wise "like the moon full of all the Kalas*: — such a one is ~"here called the truly liberated (mukta). He is the "liberated, great Isvara, who, renouncing all and every- "thing from off his heart, stands ever free from all "misery and evil. He may or may not attend to "Samddhi and the Karma prescribed to his order, - ** he is still liberated, having acquired limitless •"expansion of heart by giving up all attachment from •"within. He, with mind cleared of all vāsanā, has ** nothing whatever to do with the performance or non— "performance of Karma, nor has he any concern with "efforts to pacify the mind into harmony or with •"methods such as telling the beads of a rosary while "mentally repeating particular formulae. I have •** studied enough of philosophy, nay I have talked and "taught it to my full; I am convinced there is no con- *' dition higher than that Silence which comes of the "abandonment of all 'latent desire.'" It should not be thought that intercourse (with the world) •which is the prime cause of keeping body and soul together * Kola, means learning and art, as also the digits of the moonwill thus be put out. Is it intercourse through eyes and the •senses that is thus thought of? Or is it intercourse through imiud? The first is thus explained by Uddalaka: — "The senses beginning with the eye tend of themselves to "their objects without, even in the absence of any "vāsanā to put them in activity; — whence it appears "vāsanā is not the cause." Vasishtha explains the second thus: — "As the eye perceives space and things presented in space, "in the course of nature, and feels no attachment what- "ever, so should the wise man of firm intellect engage "himsef in all action whatever." The same sage argues in favour of enjoying out with such "* intellect,' all such experience as may come from previous Karma: — "Enjoyment well enjoyed, through knowledge, conduces to su- "preme contentment; the thief, admitted into com- "pany, with knowledge of him as thief, becomes more "a friend than a foe. As wayfarers coming upon a "village-scene, without having at all expected it, see "and enjoy the bustle, so do those who know look upon "and enjoy all the glory of wealth and pleasure." He puts the difference between one with vāsanā and one without vāsanā, even at the moment of actual enjoyment, •thus: — "He feels no dejection in calamity like the gold-lotus in the "night, he attends to nothing but the actual present, "joyfully treading the way of the wise. Internal full- "ness (of heart), unruffled evenness, peaceful pleasant "beauty such as of the moonlight; — this they never "forsake even in calamity, like the moon her native "coolness. Constantly remaining within limits like the "ocean, they, with all desires of the heart entirely put "out, never swerve from the path of necessity even "like the Sun." Even Janaka is described to act in the same manner in moments when he is oat of trance: — "Having remained long in the condition of (ecstatic) silence, "Janaka on regaining ordinary consciousness be- "thought himself, with mind all at peace, of the life "and ways of men. He considered what was worth "being taken up, what awaited effort to accomplish, "what were the imaginings in this consciousness, self- "sustained and ever pure. I desire not what I have "not, I care not to part from what I have, I stand in "the immovable eternal Self, let that be mine which "has been mine. T?hns taking thought, Janaka "addressed himself, without the least attachment (to "results), to whatever came up in the course of duty, "even like the Sun running his diurnal course. He "relates himself not with the future, nor with what has "gone by; he lives the present out with smiling heart."Thus it is plain that on the destruction of vāsanā in ths manner described, Jīvanmukti of the kind explained herein, immediately follows. End of the second Chapter on ' destruction of vāsanā.'