आविकविषयग्रत्तेदुः खवसत्वचाघेनतोमछत्तिषरि्यिज्यमनस्च्योरसुक्यमोत्रेणल्ब्णाजस्थापन रुके द्वि यत्वे ॥विरष्ण खेर्)+कारशतदिददमयरवेरग्यमटाङ्धयोगम्रवत्तंकतेनसंगरञ्तातस्यो-तरगाञसंमरखातस्ययदिरगतस्योतरगपरवेराग्यस्सजय तितत्र खुरुषरव्यातेयणयेचृष्ण्यमिनिसम्रखतरूमःचियोरवेनयुणत्रयात््मका्रघानादि विक्तस्ययुर्षस्य ख्माति-साश्तास्कारउ्यतेतस्माचसस्तास्कारदरेमयुणजचयव्यव हारेतेत्स्ण्यत्तत्यरवैरुग्ये ॥तस्यत्तारतम्यनसमाधेः शीघ्रता रत म्धर्॒वयति ।ततीव्ररुवेगनामासेन्न-समाधिलाभङ्ततिरुवेगोचेरा-ग्येत्तदधेदाचुयोगिनस्तरिविघाःमुद्सतवेगाम्च्यम्रुवेगाःतीननसवेगाश्चेनि ॥जसन्नेःसछेनैवकालिनसमा धिलभ्यतद्खथः) ॥ती्रसेकेगेवक््मा धितारलम्य रखयनिगेषदुमध्यनाधिमान,.त्वातततोधिविग्ेषदति५मृदु सीत्रोमध्यतीन्रोधिमाचनीव्रडूनिषनेष्छ{ख्युनरेनरससलस्था सिद्द या उत्तमालमाजनकशरल्ट्) द्] दयाऊधिभावतीन्राशमुहतेम ।त्र विचारणेनदेढ सु माधिलानात् ॥जघनाउदसकाट्यो म्रङ्खवे गाच्धिरप्रयासेनतस्वानात्तर्वमन्येपि व्राचोगसुन्ेयाःतदेवमधिमाचतीत्रस्यटटश्रूसावसं ग्र लातसूमाधोखन्धेसनियुनयर्यादुमश्क्यसन्मनोनश्यनिमनोना शेन वास्नाक्षेयेरक्सितेखनिजीचन्युक्तिःसुप्रतिशिताभव तिन चमनेनाशेविदे दमुकिरेवनटुजीवन्युक्तिः इनि शेकनी यसूममन्नेतरभ्यात्.निर्णयात् श्रीरामः ॥निवेकाभ्युदयाचिच्शवरूपे रितेयुनेभिज्याद्योयुणा-कुजजायंते योगिनो वद); उसि्टःदिनिधश्चिनना` शे्लिसस्सेऽल्यर्वच ॥जीवसघुकोस रूपः स्यादशूयाऽदेट्मुक्तिग प्राछतैयुणसंभारममेनिवडमन्यते ॥सुखदु-खायेवर्च्यचिद्यमानंमनोविदुभ॑चेतरःकथितासत्ताम यारघुकुलेादट्५जस्यनाशनिन्टानीख छ युप्रञ्नविदाचरसुलदुःखद एधीरसाम्याच्रग्रोदधरंनिये ।निश्चासादन शैलं द्रचिततस्य वृतेव दुः५जापक्काण्युरखालोनसतेमाद्यमहारवेषयेनयनिनवेरूवनश्वनद्टमनोजी°न्मु-७षविदुःचि्माशामि धानेदिय दानश्यततिर च व (मिन्यादिमि्गेुतदासखयुदेस्यलं"मूयोजन्मविनिमुकजोवशयुक्तस्यतनमृन स्रूयोसोममोनाशेजीवःुक्छस्य विद्यते" रूपस्नुमनोनाशेयोमयेकरोरश्दह"विदेहयक्तावेवासोवि द्यतेनिछलातमक ॥ ।रनाग्थयुणाधोरमषिसत्वमलीयते ॥विदेह युन्तावमल्ेयदेषरमयावनो ।सशोतङ्ःस्वम्जडात्मकमेकसूस मोनेव्टमथरमचेतरजसतमेयतूधजाकाष्टकेष्टलनवोऽलनवेमहोतरसिन्देगलि तख |लवावसंनीनिषजीवल्युक्ता नयुद्यनिखुखडु-खरस स्थितो मारतेना्थैकोरेणकिंविलकवोनिवानवागत्तस्परात्सस्षामनोना रोजीबल्॒क्तिसाधनमिनिस्थितं ॥ ॥दनिखीनीचसुक्निसाथनमनेनाःचन्रकरेणम् ॥ ॥केयजोवद्युक्तिः कि चातव ग्रमाणी#कथ वातिद्िरिनिरतस्यम्रश्चचयस्यानरनिरूयिलसधरसिद्पागाकिग्रयोज्न्भियस्यचलुर्यमश्चस्यात्तरददानोमभिधीयते एच्तानरस्तालयोविसंवाद्टामावङ्-खनाशसंखाविभोवाः वचग्रयोजनानिनवुम्रमाणोत्यस्यतल्तानस्यकानाम बाघग्रसगोयेनरस्तयेस्ते तिचे `च्यते ॥चिनविख्ोयभवेसंशयवि ययै यो भरसनज्जेयात तथाहितलविरेरघवस्वविच्रतिःयवंसए्यंनिचामित्रउ द् जहार नरायवतबासतयन्य त्ेयन्तानवतोवरस्वभेवेरूक्परयाुस्सातवानसिष्मगवदया सयुजस्यखंकस्येवमतिसवावि्ात्तिमाजमेवाचज्तालक्तेयाऽय्ययेश्सतद्नि१ख कसनुस्वयमे वाद्ेतखेविदिलातनसश्यानःपिचरं ष्ायिचातेथेवायुशिटः0ततचायिसेशयानोजनकखमसदाद्तेनापिनथेवाचर्ण्डखेशरसयेवुवाचभननीखक^स्वयमेचमयायुङमेव जलतेविवेकनः ॥रुत्रेवचश्ेनयिनाने `समुद त्तभव ताष्येषरुवायोकयितोवाग्वि रवर रुव रुव चवाक्पार्थःश स्त्रे यरि दश्यतेपयथयायस्वविकस्योखःस् विकस्यरिज्तवात्शस्सयतेद्ग्ध रुसार.असारइनिनिन्िततः ॥तत्तकिमित्न्मदानाहोसल्यश्चूहिममचल ॥लत्तीविजाममाओ तिचेतसाशम-ताजगतएजनक भना तःपरलरः कचिनिञ्धये स्य यरशुने लजी. ुर # |यमेवत्वयाज्लतंयुस्तच्च पुनः त ॥आययुन्धि न चिद् मेकयुनानसतीहनेतरत५स्कसेकसवेषणदधधोनिःसं क सपरन सच्यतते तेनेयास्फुटेलातंन््यस्वसमत्लत्मनःामेनेभ्ये्विरलिर्जातारश्याद्रूकसतादि र्शभाधरभाचव्यन सिसभवतारूणैचेतसानशय पत सितह्युगरखल्तस्लशनोनियुतटज् ॥अवुश्ि्ःरइत्यवंजनेकेनम्मनावि शश्रामस्छेकसष्यीस्वस्थपरमवस्तनि यौततेशेकभयाऽ्यासोनिरह द्ध ननसंष्टम ।ज गामर्णिखरभेरोःसमाध्य यैमनिदिते ।-तचवषेसद्लाणिनिविंकल्यसमाधिना ॥द्. स्थिता श्शमासु!वात्मन्यञेहेदीषव दिनिगलसमादिदितेषिरतवेविच्ौतिरहितेख"करु चयारिवसंश्यउ्यच्यते ॥साच)कनमिवमोक्ुस्यग्रतिवंधकपाजततस्वभगवतताक्तम्!\ज्लच्चाखदधानच्यसंशयातमानिन +कयतिषनायलोकोरिन वरे नसुरवसे््यात्म नः द्त्ति ॥श्रद्ध.वियेयः ।सुचातरजेदाद्रिष्यते ।अग्तान विषयैयो मोमा, पिरेधिनो" सेश्यसनुमोगमेश्षयेरूभयोरचि निरो चयोत्स्ययरस्यरविरुडधकाटिह मावलंदिलातश्यद् सारसु तायगररेतिसावतगेश्तमागलुद्धिस्ताविरूणद्ि ॥यदामेश्लाय प्रतिस द ससरिस्नाम्रनियश्नोननि ।नस्पासतःएय] तमनेन कि चि्सुस म स्तीनिमुसु+.खणास वेयारऽस्याचेलव्याःगअतरुकश्रूयतेप च्छिनेसर्वरुश्या-इतिदिचयैयस्यापिनिरुचञ दाह्रणक्रधुःयरकररणन नि^चखगुहमेयतबदुघ ।बोधयित्वानिजंगामलु-देषितद्षदि्टवसनिञ्यदधानेोनिव्याघुःकमोणियरम् खरूखा्थरेतुरिकिविपयेरवभा्यकमोयु्नेयथापूवेभट तेरिष्यस्ययरमयुरषायशनेशेमारट्- निरूप यागुरुःषुनेरगसयनोधयामास ॥तेद्टधिविययंयनजे ॥ल्रीयेनचकोधनेनेविमयेयं पीरेसयज्यविश्चानिभ लभत सं्श्यविप-ययाभ्यामसंभावनावियरी तभावनास्याभ्यातखानस्यकसम् तिबध्यतेषतदुक्तपरश्रेणगमणिमेनीमधेवह्िःसदीन्ेषि सथ्य-न ॥अदग्धुनैवरुक्तस्यान्सुतियदस्तथेवचगज्ोनागनिरपिरु जातःखदीधःसुच्डोपिच ॥मद्युनेवरुकस्या चसतिव दस कप सम् ॥जैौसु*9 4भावनाविपर्तरयायाचारूभावनासखुककरुतेग्रतिवे धसातत्वन्त-नेख्यनाष्रमितिभ्तस्मरादविश्ोत्तचितस्यसुशयविपयैय प्रसृगेनृतत्च्तानस्यफलप्रनिने धलस्तणात वाघादर श्ये स्यने५वि ोत्तचित्त.स्मलुमनेनारेनयव्लजगदेवेमविल्लैयते ॥तच्छसंश्यविपर्ययोःकःजसंगमाजगलमनिभासतरद्ितस्यत्रह्मविदोरे टय वहारेविनेवप्रयचेरमेग्धेरतरेरितेनभाणवोयुनानिष्य द्युते त्त वद्ध त्लेगा!ओम्नेनिनोयजन सरन्न दशररेरंसययाग्रयोज्यजाचसणयुक्तपूरवमेवायमस्सि चरि भ्राणेष्युक्तदरतिउय जनंजनानोसमोपे वर्तमानमिदंस्वशहेरमिनिनस्मरततिणप्रयोज्यः५रयश्हकटारि वदनेप्रयो्तुमहः ॥शिस्तितोज्छवकीवब्टीदिःसयथयासारथिनामागेस्याचरणेमरेरिलःखनन्युनन्सारथिप्रयस्रमनयेश््यस्वयमेवरष्यरकटा दिकं युरोवततियामनयतिरुवमेवायब्राणवायु-वरमे शश्रे णा समिन ररे नियुक्तःसयसतिवाजौवभ्रयन्तव्यवहारनि नंति भागवततेपिस्मयतेदेरचनश्चरमवस्यितखुलितंवासिच्लेनस्यनियनो< च्य गमत्सवरूयदेषाद्येत्तमथ देषचरदयेत्तन ।सोयया ।यरिक तेमदििरमरोधइनिशवरशिग्या्^ पाशशैस्यवोधिता-सं तःय वचारक्रमागतम् ॥नाचारमाचरसयेयसः खलुद्वदश्तादति ॥सिद्धिनयस्यतिजाचर्माचरेस्युभयो.ःयरस्यरविरे घङ्तिचेन्न्! विखानितारतम्येनव्ययस्थोययत्तेत्तदेवत्ारलम्यममिभ्रेखशूयते ।ना्मकरीडजातमेरनिपकियावानेष्रह्युविदवरिशडति ॥नचचन्वारःप्रतीयने जह्मविचयमभाजल््यनिद्रेदितीयः ॥वरीयारूरतीयः नरि टखदुर्य-त्खनेसघसमेगश्रमिखचवेर्यायोगमरूभिमारण्य कमेणभरूमिचुषटयमाश्चुस्यवगंतन्यभूमयश्युवसि श्टेनदशिताःतानभूभिःखुमे+चछ्एस्याचमयमासामुच्टाद्टता ॥विचार णादितीयास्पात्य्तीयातचुमानेसा+१ ॥सत्वायत्निश्चलुथोँ स्पा त्तनोऽसंसक्तिनामिकाधयरार्थभाविनीष टोसचमोतुर्यगाख्यता ति)! >+ स्थिलेकि मूढ रबास्मिनेश्त णस्वसज्खनेः ।विरग्ययूवेमिदधेनियुमेदतयुच्यतेषुधेः । ३"'त्स्च्जञ7रयकुदेर"्याम्यास पूव कंगसद्िचारपदियोमेष्यजी नु रे रैःत्ेसाविचोरयष्यो ॥७ निचारणास्युभेद्रएन्याडब्दियायैषसरुक्ततता ॥य चसतसुनामेत्तिमोच्यतेत्तच मध्नेसा ॥भ ।अूभिकानि तयाभ्यारू चित्तयेविरतेर्येऽतरुत्रात्मनिस्थितेखुदधेसत्वायत्तिरुदद्ना ददएचुयाभ्यासान्रसगेकलातेया ।सू<सत्वचमत्कारप्रोक्ताऽसुसक्तिनाभिकागजभूमिकायंचकाभ्यासतास्वालार्मचयाभर श "जध्यं तराणोनाह्यानोयद्छायौनामभासुनात्त प रप्रयुक्तेन चिरव्रयखेनायनेघ्नेापच्ट्यीभाचनीनामषष्टीभवतिभ्रूभिका सेचूमिषट् चिरुभ्यासाददटस्या्ुनलेभनात्तएयच्छभावेकनि र्लं साज्स्यालुयगागतिरिनि ॥१०पज्रभ्रूमिकावितयब्रह्यविचयाया-साघनमेवनलुविद्याकाटावैतमेवनिभेदःसत्वनुद्धेरनिनारस्वाते५अक्रबेतस्ज्नागरगामितिव्ययदिश्यने५तदुक्तम्?भूमिकातित्तयंसेत द्रामजाग्रदिनिस्थितम् +यथावद द लुद्योदजगज्जाग्यतिदश्यत्तेडनिष्चतुयेभरमेसृ्वेजगदुवाद्दानस्यव्रह्यगावास्वम द्वि्तीयसत्तास्वभावनिच्िखनह्य)-ण्यारेचियेजगद्ञ ल्ट भियेययोनौमरूसयेोभि्यात्तमवगदतिसुमुश्ायबोक्तजागरप्पनेश् वेच भूमिःस्वघःतद् ग अद्ेतेखये ममाय॒तिद्धेतेचन्नश् मंगते ॥पभ्यनिस्वभ्रवस्नोकचनुयौभरनिकामिता ॥विचित्नएण्दश्रोश्विसयंग्रविलीमतेशस््स्तत्तरचसन्प्ावयच्जोधाद्षासंतेण्येणिनःस वैभूनेखसद्ुन्नोभि त दरिणसत्तावरेअरुवसिचतुथौभूमिकामितडनिरेयचेलुथीनिमि माञ्चीयो नीतहयविदिदयु्तेभ्चम्यादयस्लिखेभूमयाजीवन्यक्तेरनत्तरमेदाः(तिचलिविकसय समाध्यभ्यास् वलेन विश्ोतितारलम्येनसयद्येते¦ येचमभूमोनिविकसर्पकाससमायेर्तच्तद्स्वयमेन निने ॥सोययोगी ब्रह्मविच भ्शरूमोपाच्ंस्थबेरधितेयुतिटनि सेयंब्रह्यविद्दश्यानणतदेतड् भिद्येसुयुचि गदसुबुश्वरभि धौयदे॑ १नससद्" ॥पंचनीभरूभिकानेखेखुल्िवदनमिक+ छतकपो श्य)मोस्िषटयदेलमात्रकेभन्र्ुखलतयानिख नं रिदक्निवरेषिखच । ॥यर्ोलततयानिस्यनिद्रालुरिवलस्यने ॥खंवेनन्यारुमेत्तस्साचभिकायोविवासन नाषष्टोगादसुषु चख्योक मास त्निभूमिकाष्यजेनाजैमुः ॥~ |स॒न्नखदु वनाद् नाष्यन हर नि केवसतेस्तीणमुननजनात्ितेक्यलिर्गत्तः ॥अनद्ेतंके चिदिद्देतिददैतमिखतिके चन॒ ॥समब्रह्यनजानतिददैताद्ेतनिव भितं १अन-छन्यायरिःन्यःखन्य कुंभडव वरअतन्पूगीन हि््णःयु्णकुभद्वाणेवे धमान विकस्पसमाधिभर तस्यसंर्कारमाजशेषस्यव्वित्तस्यमनोरज्यकलतबाह्यु पद्यौनयीतुवासामय्योभावाव्लकाप्ावस्यि्तङंभवद तने हिरत"यग्रकाभ्स्सचिदनदैकरसेन्रह्यणिनिमग्नत्वेनरूखुद्रमध्यस्याचि ॥्णंकुभवदेलनेहिःणेलंपरयाभिचास चमीधूमि माघस्यगिनःस्वतःष्रतेवाययुखानभे च रस्तीति" ददष्टमेवोदिभ्यदेरहवि-नेश्ठरमवस्थितसुसितचेखाद्िागव तवाक्येग्रत्तप जस्र तःसमानिग्रतनियादकानियोागग्णस्राण्यन्चै वयर्मव सितानिसेय मीःदरेयोागीधवोव्छडतसचुतीनह्विद्रि्टद त्युच्यते प तदेंयाश्स्यनेचित्तःसिद्धोनयश्यतीत्यनयेभरूभिदयेव्यंवस्स्यितच्तवान्नकेोपि विरोधःपयेचम्या दिदरूनभिजयरूखायाजीयन्युक्तसयाद्यमानायंददेतशरततिनासामावे नसंश्छ्यवियय्येयम्रसुगाभावादुल्यन्नेत्तत्व ञ्शनंअजनाघेनुर `दिि्ंभव तिगसेयं्लनरस्तालीवल्युतेःजयमंग्रयोनन त्तव दितसंप्रयोजनमणयोगमरूनोनदेवस्वादिणदभाचिे लुतयाततयन्तव द्रशयत्तद्धेतुसेवालुंनभगवतेाः ओऋीरमवसिख्येच्छुमच्रात्तरभ्याम-वगम्पत्तेच्नजुन : ॥अनयतिः्द्धयेपेतायोगाच्छ त्वित मानस +अ-आच्ययोगसृलिद्धिकागतिंङष्णगच्ति" कचिन्नेण्युविश्र रुचि चश्रभिवनश्यति ॥जमनिषमकनाराविमूडोनरद्य णय सि (छष्णड-या्येनेबेदनासुजविनास्तस्यवि द्त्े ॥नद्टिकस्याणहत्कचचिदुतितानगच्ति"उनजुनञउवाचख्लन्धे सेष्एये कछष्णद्देलु मरहस्यदेमःलगात्वदन्यःसषयस्यास्यचेता ना्युष्य द्यत्ते ॥भगवानड वाच् =मच्ययुण्यकूनोलेकानुवित्वरगन्छ तीसमा खु चीन सोम तोगेदेयोगचर शेभिजायंत्तेपजयवायोगिन)ने वकुलेभवनिधीमताम9त्दधि दुरोभलरंलेकेजन्मयदीर ।'नवतजुद्धियोगंखभतेवोयेदे!दिकाएयलनेचतले्यःस सिदुर नंदनेनि ॥जमः 11रकाजोऽमुर ट्ष्मञ्यद्ितीयावातीयोभूमिकासुत्त आरूढस्य मृ त्तस्याषयकीदआीभगवनात्तिःवसिष्ट"येगभूमिकये्करोतजोवितस्यप्ररौरि'णःभभरूमिकोश्लुसारेणस्तोयततेपू वदु छषतम् ।ततःसुरवि मानेषुलोाकयालयघुरेखु च!भिरूववनकुंजेखुरभतेरमणीस रवः१ ततः सुछत्तसेभरेदुःछत्तेचयुरारूने । ।भोग्तयपरि्छरीणजासेततेयोगिनेभुवि ॥सखचिनोश्ीमत्तोगेहेघेयणवतं'सू तातनग्राक्भान्नाभ्यसतयोगभरूमिकरमदु्यःास्रद्धेपरितनान्य॒चरुल्भूमिका!कमंदतनिजस्त्यवं योगभूनौनोदेवलेकम्राधिदे वुत््व ॥ताचलात्पर््वैकुःतङतिचेत घतेरिनिन्रम ॥लयाचततैतिरोया जानतितयसादेवादेव्तामयञनायाचलपसार्बयःसुवरन्वविदन्निति ॥तस्वन्ानातमयोनस्यभूमिकाचरयस्यततयस्त्वेसनितत्वनानस्या+--रकाललीनस्यनिविंकल्मसमाचिरूखस्ययंचम्यादिभूमि का! ~स्छत्तथस्त्व कैमुक्तिकन्यायसिद्धे"तरवस्मर्यते मनस्द्विमागोचरेकाग्येवरमतवगातज््यायःसवं धमेभ्यःसधमेन्वरउच्यत्तङनि ।यद्यप्यनेनन्ययेनतवसागराप्येजन्मात्तर नास्ति त-याधिलकसे््िदेनयडच्यते ॥जतरुकभगवा ना ट् साकदमेवािसं यश्यन्का तुमरहरोति "सग्राद्युश्चले कप्खिविधः ॥ ४शिव्याभक्तस्तटस्यचेनि+तनिष्मस्या त्ख नोगिनियुरेमायाक नुध्यातिशभेननदवदिेतचेपरमवि चासनाच्यचितत-सदहसादिच्राभ्यति0जतरुवश्चयतेयस्यदेवेषरभ क्तिवष्या |देवेतयारुरेषत्येनेकथिनाद्ययांः रकारेतेमद्ालनद्नि ॥स्मर्य्तेच् ॥च्रदधएवानूलभतेने्तत्यरः संयते द्वियःगज्तानेलब्ध्यारशं तिमचिरेणाधिगच्तिद्तिजन्नग्रदाननिवासस्थानकल्पनादिनायेगिनेसेवमानेभक्तस रीयत्तयः स्वयमाद्ेः तथाचश्रूयतेतस्ययुत्राद्य मु यंनि ॥सुटदनतयुरुचयाष्दियत्ः+पायल यामितिगत्र्स्योषिधिनि धः आजान्लिवोनारलिकञुतिःतजाक्ूिकोयोगिनःसन्मागोष्वरणेद्रस नमवि स नरेननेतेधतथाचर्यनिः एयद्यद्छचरति त्रस तदेवे नरेजन-५सुयजीष्सु- ८२.त्पमाणेकर्तेलोकरदतुवत्ततेदतिभनास्तिकोषियोगिनादृष्टःयाषामुच्मते"्तङ्क्ते ।यस्यालुभव पयैतात्तचेच् दधिः भ्रयत्तैते ॥तदृगोचरःस्वेखच्यतेसवंगातके पिनि गञ्नेनव्रकारेणसर्वमाण्युयकारिखेविवसित्वापसम्य ते ॥स्तनंतेनस् मस्ती सुलिलेसेनांणिद्त्ताञवनिर्यन्दानोचस्द खमि रटमचिलादेवाश्वसृपूजिता-धरेरख्वसखदनाःसखपितरसैलक्य श्ल्याप्यसे यस्यन्रह्मविचार्ग्णमपिस्येर्यमनःमराघुयातण्लुलेपविचेजननौरू ता्थाविश्चभृरुषुण्यवतीचनेन ॥जषारसषिसस सगरेस्िच्वीनपरेचह्म४ तडतिषनकेवलेयोगिनःएखैीपयव्यवदहारयये वत्तयस्किलुसर्वस्येवलौकिकव्यवह्ारस्याधि ॥तप्यःवततिरय.स्व् ॥.सायायप्ननखंनिमेनादुवाकेनवि्द्षोपिमददिमानमाननिपतशिभविदुषायजसथात्मायजमानःअद्धापलीषएररनिष्य युरवेदिलेमानि हदिवेद- ष्वा दथेयथःकामआान्यमय्ुःचर्रस्तयो गिनःदेभःशमयित्तादस्सिणावा च्थाताग्राणउद्याताचस्रव्वयुमेने).त्रह्याच्ोजमग्नि ध्रः इति ।उनच् च रनद श्तिणेत्ति ष द मध्याय,र जययत्तवोदुन माजीवमरि सस वचनमिति चास्पर्िणेति छर्दगेर्नातलात्उक्तालुवाकरमध्य॒भागेनयेगिव्यवहर्` स्तज्न्ीचन कालाच्च ज्यात्तिशेमावय करि यारूपलेनोत्तरसवैयन्ता-बयवक्रि यषरूपखेनचाग्राताः ।याचभियत्ते खारीश्ता यदश्नाति ।सद्रविर्यंसिनत्ति्तदस्यसेम पानमित्रियद्र मतेतड् यस् दायततेच्युयविशत्युतिषतेच सप्रवम्यीयन्ुखे तच्याहवनेप्यः यात्यापिरद तियेस्यविन्राने तज्जुहोति यत्साय्रात्तरत्ि तत्सम यत्पर-नमेच्मदिनि सामं चानि सुबनानिये जरते दूर्णमासोयेअदेमाशश्वमासा्वते वातु मोस्यानियच्लवसे पशव चा येसुवत्छरःऋ परिवत्रञ्चते हगेणा-रुव वेद् संवारतत्सन सन्मरणेत द्वभृत इति उवेयेदसस् वंदस्तिणा क ॥अतरत छ्रदेन मरु ताद्ोरण्दिपरिवत्छरत्त सवेकारसम्युपलक्षिति यागिन जयुर्विविष्त तेजीर्सुर , +यदायुस्तत्सवेस्वदस्तिणोयेत्तसजमित्ययं गउत्तरदुनाकेचरमभागेनसरवैयस्शत्मकंयो गिनमुयासीत्तस्म क ममुक्तिरूय र्खसोचद्रभरेकायेकारणन्रह्यणारादास्यलस्तणकलमास्नामतिषरलद्िज.खमयंमनिहात्र शसत्रमरचं विद्धाखदगयनेश्रमीयते दे ।बानामेवम् हिमानेगलादिचयस्यसायुज्यसलाकनोगच्छनि ।अअयेोरद्िणेमरमीयते पिल्टणामे चमद्िमानेगखा चच्रमसासयुउ्येरुलकतामाग्नाति"रलोवेस््यो चंद्र मसतार्मदिमने ब्राह्यणोविद्धानभिजयति तस्मा्रद्यणोमहिमानमाघ्नोति तस्मराद्रह्यणामह्िमानमित्युणनिलदित्ति0जरमरणाव चिकंयद्यागिचरितेमस्तितददव्येत्ताग्निहेनसंवक्छ रसचोतक मेस्वरूसभिसवस पासनभावनानिश्ययेन रूर्साचद्रमसेः सायुज्यता दत्यमराग्राति भष्वनामोचेनरुमानलकंमप्य ्स्सिचलोकेोरूसं चर भसेोविभूति मुतनरव्वस्यराकेचदमुखस्यन्रह्यणाम ००५८ त्तरत-ननतत्लानस्लतजध्वेरुसच्छनानेदेस्वरूसस्सन्रह्मणोमहिमाने के-बस्यप्राघ्रोति दलयुयनिषरिव्यनेनमयोक्तवि व्यायास्लत्मतिषाद कंगंयस्यचोसदारः कियते ॥तदेवं जोव समक्तेस्तयोरूयद्दिलोय ग्रयो-जनेखिद्धभपविसेनादाभावास्तस्याः त्तोय॑श्रयोजनम्परनखस्वेतसखेवाद्युव्यवदषरमयस्सनिये गोष्लरेो किकस्तेथिको वाक).श्थिदिसंचव्टलेविसेवाद्दोद्धिवि धःकलद्स्पोनिदारूपश्च तच.ऋध्या दिरहितेन्योगिनासङ् कथेनामैकिकःकल हायते ॥ ९तेद्धहिष्यचस्मयेतेधककुष्येतनमति्ष्मेदाज्कुरःकुएसंबदेत् । ॥अन्नियादोस्ितिरेत्तन\वमन्यितकंचनेत्तिभनवु-जीवच्मक्तेः मचीनेाबिद्धससन्यासस्ततोप्राचीनेतत्व्तानंतसमादपिश्रष्चौ ना निवि र,षासन्यासः तजैतेकरोधादिरद्िखाद्द्याचम्मौःखनजकथंस्मतरनिचित बाढम् जतरुबजीचुद ्खक्रोधाद्योशेकि त भगक्याःआजस्यवाचीनेयदेनिविदिषारुन्यास्तिय्याकराचा दयानसंनि त्स्यमपदेतत्तवस्रनेकुतस्तस्यु गङ् नरूगकेविद्धत्तेन्यासेकुनस्तमाच-जीवदयुक्तोजतेयो गिनासहचलोकिकस्य कलहसम्भवतिना'जनन ८४भिनिन्दरूयाविश्त॑वादः पोकनीभयोनिचस्यानिश्ितत्वावग्दथाचसमयते यन्नसलनचासंतं नाखुततनचद् खुम्" नस्तं नदतेचेद क श्धिच्छवेय (००6 तनीचिकिष्टारश्रमेयेविसं दते किंवायोगिचरिते"जाच्येनतावदयो-गीवर्ा्प्रभेयंदूष णयतिगतमेवेकंजन्जजा्मानमन्यावाचेनिखंचयानादुध्यायो्९चरूनष्एव्टा वाचोनिग्ल नं हितद्दित्य वशेधाच!नामिस्वष्णेखभमेयेप्रनिवादिनेगनसमर्ययते # ॥वलालमिवघान्या यीजेद्धयमशेषतःगयरमन्रह्यविच्छय
In plain words
CHAPTER IV.. THE AIM OF SELF-REALIZATION IN THIS LIFE. The three questions: (1) What is Jīvanmukti? (2) What is the authority on which it rests? (3) What are the means that lead to it? have been Disposed of in the preceding chapters. Here is attempted an ans\ver to the fourth question What is the aim of Jīvanmukti even if it could be realized? The aims are five in number: (I) Preservation of Knowledge, (2) Practice of Tapas> (3) Universal love, (4) Destruction of pain and misery, (5) Experience of supreme bliss and joy. It may be asked where is the chance of putting,qut Knowledge brought about by proper instruments of knowledge? and, it being so, where is the use of Jīvanmukti for ' preservation of Knowledge"? The answer is -doubt and false knowledge crop up in the mind if it lose its condition of peaceful equilibrium. Visvamitra has well illustrated this possibility of doubt, before he attained the condition of peaceful tranquility, even in Raghava who was well initiated in Knowledge — "Oh child of the Raghus!• the best of knowers'! there is "nothing that remains for thee to know, thou hast "known, through thy sharp intellect, all that is to be •* known. The mind, though well enlightened in "regard to all that is worth knowing, requires, even *' like that of S'nka, the sou of the revered Vyasa, to be •"put into the condition of peaceful equilibrium." As to S'uka, he having himself found the Knowledge and not stilt being free from doubt applied himself to his father who taught him only what he already knew. Not being satisfied even with that he submitted himself to Janaka who also repeated what his father had already said. Hereupon, said S'uka to Janaka: —. "I knew this of myself even before.through proper discri- "mination, and my father too taught me the very "same thing on being asked about it. Oh best of the "knowers of the Word! Yon also say the same; "the same again is in perfect accord with what is "fonnd in books on the subject. This world called "into being by qne's own imagination disappears, "even as if it were rednced to ashes, on the suspension "of imagination; it is verily.all an empty chimera;— "this is the absolute truth. Explain this to me, oh "valiant sire 1 Tell me the real truth of the matter; "for, my mind wandering through the universe finds "rest and peace in your revered presence." Janaka'. — "The truth is none other than what you say; "you have known it of yourself and have heard it from "your teacher also. All this is one sole Purusha, all "unbroken consciousness, there is nothing else besides; "bondage comes of one's his own imagination, from sus- "pension of imagination comes liberation. Thus have "you already known all that is to be known about the "glorious Self; you have learnt to dislike objects, nay "you have diverted your vision from the whole of the "objective (into the real subject). Yon, with mind "full to its extreme, have acquired all that is worth "acquisition, you put forth no effort towards the "objective,— oh Brahman \ thou art ever liberated, "give up the opposite belief that troubles thee. "Thus advised by this great Soul— Janaka — S'uka "rested himself in the complete silence and peace of "the Thing. Free from sorrow, fear, effort, desire and "doubt, he went to the top of the Meru for raising "himself into the spotless-condition of ecstatic trance. "Having there spent a thousand years in such trance, • "he dissolved himself in the Self even like the flame "of a lamp going into itself for want of oil to feed it." It is thns plain that doubt crops up as in S'uka and Raghava even after knowledge of the Truth, from want -of propei rest and peace. The Lord too says with the same in view: — "The ignorant, the faithless and the sceptic meets with "destruction; neither this world nor the next belongs • "to him; — he who is all doubt can find no happiness "whatever." "Ignorance ** means false knowledge; this, will be explained farther on. Whereas ignorance- and false knowledge stand in the way of liberation alone, doubt prevents both liberation as well as ordinary happiness coming of worldly enjoyments? for, doubt always hangs itself between top opposite extremes. Thus when one desire* worldly enjoyments doubt draws him towards liberation and prevents enjoyment; and vice versa when he desires liberation doubt drags him to worldly enjoyments and stands in the way of liberation. Hence it has beeD said "he who is all doubt can find no happiness whatever."One desirous of liberation should, therefore, get himself rid of all doubt whatever. The śruti also says: "All donbts disappear."The story of Nidagha is illustrative of false knowledge. Rbhu repaired, out of pity, to the house of Nidagha and having enlightened him by a number of means returned to his abode. Though thus informed, Nidagha having no faith in what he heard, got the false conviction that ritual worship was the be-all and end-all of existence, and applied himself to ceremonial worship as before. The teacher anxious lest his pupil should be misled from the true aim of existence returned in full compassion to Nidagha and advised him again. Even then his false conviction was not shaken. The teacher repeated his visit a third time, when, on proper expostulation, the pupil gave up his false knowledge., Doubt and false knowledge of the nature respectively of having no grasp of the truth and having only a perverted glimpse of the same, — prevent knowledge from bearing its real fruit. Says Parasara: — "Fire though well lighted is powerless to burn any fuel, its "power being neutralised by the strength of certain "jewels, incantations or herbs. The fire of knowledge* "though produced and fanned into a splendid blaze, is "powerless to destroy sin and sorrow if its power is "neutralised by the strength of doubt and false know- "ledge. Having perverted glimpse of the trnth rfs "well as having no grasp, of it both stand alike, oh "S'aka I in the way of knowledge and its resnlt." Thus in the case of one whose mind is not at rest there is possibility of knowledge being rendered powerless, from doubt and false knowledge, to bear its proper fruit. Hence Preservation of knowledge, that is to say, doing away with what prevents it from bearing its proper fruit, is no doubt a proved and real necessity. In the case of one whose mind is at rest, in other words whose mind is so far dissolved as not to make him conscious of the world and the whole panorama of the objective, — in the case of such a one there certainly is no possibility of doubt or false knowledge. The knower of Brahman unconscious of the objective is able to sustain his body and everything connected with it, without any conscious effort; for the vital breath in the body acting under tho guidance of God* is of itself sufficient to the end. Hence is it said in the Chhandogya:— "He remembers not what otters see viz. his body; the "vital breath doe's uH even like 'an animal appointed "to his task." That which "others see "is what is most near tlhe eyes of men viz., the body of the liberated; the knower of Brahman acts as if completely oblivious of his body. Those near him see his body, whereas he himself being void of mind never remembers it as belonging to him. "An animal appointed to his task"refers to a broken horse or ox yoked to a vehicle who being often driven on the road by the driver, takes the same course whether thus guided or not, and reaches the carriage to the appointed place. The vital breath does, * The word God is here used in the sense of that reflection of Supreme consciousness in Mdyd, which as the sum total (Samashti) of all conscious units is in charge, so to speak, of the world and all individual beings below itself in the order of development. See Panchadasi— Ch. II. similarly, accomplish all that is necessary for life, thongh acted npon or not by individual effort, being under control of the Snprerae Lord of all. The same is given in the Bhagavata also: — "This mortal habitant brought about or carried off by "chance — the accomplished, inasmuch as he has "found him-Self, recks not whether it stands or falls; "even like the drunkard blind with intoxication who "recks not whether the cloth he wears remains or falls "away." So also Vasishtha: — "They share in such intercourse as come to them in the "current of general activity on being led into it by "persons standing by, even like one awakened from "sleep; and yet they are always unaffected with the "act." 'It may be said it is a contradiction in terms to say "the accomplished recks not "and "they share in such intercourse as comes to them."This is no contradiction, for, both these conditions are possible in consideration of the various degrees of rest. The śruti says with these ' degrees of rest ' in view: "this the highest knower of Brahman acts to the end of playing with Self, pleasing Self with Self."These degrees are four in nnmber. The knower of Brahman of the first, second, third, and fourth degree belonging respectively to the fourth, fifth, sixth and seventh of the seven stages of Yoga. These stages are thus described by Vasishtha: — "The first stage is Ardour, the second Contemplation, the "third Attenuation, the fourth Pacification, the fifth "Indifference, the sixth Oblivion and the seventh "Transcendence. The desire accompanied with deep "sense of dispassion, coming from repentence "for one's ignorance and leading to study of philosophy "and company of the wise is the first stage called "Ardour. The second — Contemplation — consists of "that constant flow of good thoughts born of philoso- "phy, company of the wise, dispassion and "repeated application. The daily wearing away, to "almost imperceptible thinness, of the deep attach- "ment to objects of sense, under force of Ardour and "Contemplation, leads to the third stage called "Attenuation. When from constant application to> "these three stages the mind, being emptied of all that "belongs to the objective, finds complete rest in the "pure bliss of saitva, the fourth stage called Pacifica- <: tion dawns upon the ascetic. That condition which "results from carefully going over these four stages "and which being void of all contact with the object- "ive is all wondrous sattva is called Indifference. "The total absence of all objects, external as well a* "internal, from sight, in consequence of accomplishing "the five preceding stages, and the resulting fusion "of the objective in the subjective, as also the state of "being called to action from the desire of others, is all "collectively described as the sixth stage called "Oblivion. When these six stages are passed, and "when all sense of separateness is at end, the "condition of Self-realisation which results is the "seventh stage called Transcendence." The first three stages mentioned here are only the means of knowledge and are therefore not included in Brakma-mdycS proper; for in them a sense even of pseudo-reality attachesitself to separateness. These three are therefore assigned to. the waking condition. It has been said:— "These three stages oh Rama! belong to the waking con- "dition, for the world is seen as it is, through the "sense of separateness, only in that condition." Then comes undoubted direct realization of the unity of Self and Brahman, from contemplation of the sense of the Great Texts of the Vedantaj this is the fourth stage, the result of the first three, called Pacification. One in the fourth stage having gained firm conviction of the real essence 04* the Unit — Brahman — the material cause of the phenomenal world, clearly realizes the illusory nature of all name and form which go to make up what is known as the world imagined in Brahman. This stage may correspond to dream, in consideration of the preceding stage which answers to waking. "Duality having disappeared from before and unity being "realized, those in the fourth stage look upon the "world like a dream. Bow to that Hari who appears "to the Yog in as the residual being of all, whose "knowledge dissolves everything beside himself even "like clouds in. the autumn. Oae thus carried into "the fourth stage stands all full of the sense of "Being alone, and nothing besides." The ascetic in this fourth stage is said to be the knower of Brahman belonging to the first degree. The three stages beginning from the fifth are only degrees of the condition of Jīvanmukti; they arise from differenc} in the degree of peacefulness coming from constant practice of unconscious-trance. Unconscious-trance in the fifth stage may be broken of itself. The ascetic in this stage is the knower of Brahman belonging to the second degree. These two stages are said to correspond to sleep, and deep sleep respectively. It has been said: — "Having approached the fifth stage called sleep, the ascetic "stands in the sole consciousness of the Unit, all "difference being laid entirely at rest. Though "pursuing mental images projecting themselves with- "out, he is ever centered in himself within, and appears "as if all sleepy being wearied of the external — con- "stant practice in this sta^e leads the Yogin by "degrees into the sixth stage corresponding to deep "sleep. There he is free of all meum and tuumt he is "neither being nor not-being, — he is above all mental "imaginings, he stands beyond unity as well as duaulity. Some attach themselves to duality, others to "unity, few know BraJiman which is beyond.duality "and unity, the equilibrium wherein neither appea**. "He is empty within as well as without even like the "jar standing empty in the wide dkd'sa; he is full "within and full without like the jar in the surging "ocean." One who has gained the condition of unconscious-trance tas the mind existing only in the state of hazy potential impressions of mental experience; it has, therefore, no power to call up castles-in-the-air or create external objects of any kind whatever. Such a mind is * empty ' within and without like the jar lying in space. It is all ''full ' within and without like the jar filled with water and placed in the ocean, because it is immersed in the uniform ones-ness of Brahman, all self-illumined thought and bliss. The ascetic •in the seventh.stage of Transcendence knows -no break (of his ecstatic trance) either of himself or from the desire of any one else. It has been said "this mortal habitat etc.",in the Bhagavata Qnly with referenee.to the condition of such a Yogin. Tljis indeed is the end, of all Yoga, and books on Yoga, — this, realization of unconscious — or ecstatic trance. The Yogin in this condition is the knower of Brahman belonging to the third and last degree. Thus the ' contradiction in terms' apparently involved in,the two statements «.the accomplished recks not' and ' they:share in such intercourse as. comes to tfrem' which was the,cause of starting this controversy is.easily explained. This, However, is the substance of the- whole: the three stages.beginning.with the fifth having been reached, that is to say Jīvanmukti of that kind having been realized, there is no possibility of doubt and false knowledge on account of the, absence of all duality in those conditions;,and knowledge once.brought.about is fully presevered and protected thereafter.,So then, this ^Preservation of Gam* is the first aim of Jivanrnu/tti. N The second aim is Practice of Tapas. The stages of Yoga may be said to make up this ' Practice of Tapas ' on account of their being the cause of exalting the ascetic to the condition of gods and other higher beings. This is fairly illustrated by the dialogue between Arjima and the Lord or that between Rama and Vasishtha: — Arjuna: — "Tell me oh Krshna! what is the course of that "aspirant who, not yet a full Yogin, but having faith "in Yoga (passes away) without reaching the Goal? "Does he not meet with destruction like some "piece of cloud separated from between two adjacent "clouds; — being yet without any firm hold, oh power- "ful-armed one! on the path of Brahman?" The Lord: — "Oh son of Prtha! destruction meets him not "either here or elsewhere, for, know my dear! no one "who is devoted to the path of goodness ever meets "with evil fate." Arjnna: — "Solve this my doubt oh Krshna! to its utter "limit, for, there is none besides you who can address "himself to the proper solution of this question.'* The Lord: — One fallen from Yoga passes on to the world "he has merited by his acts, remains there for several "long ages, and returns ultimately to life in the house "of some pious man of riches, or is born in the family *• of some highly developed Yogin; — this, however, is "difficult that one should be born in conditions like "these. He invariably finds that wealth of wisdom "which he has amassed in previous births, and finds "the way, oh son of the Kurus! prepared for farther "advance along his favourite line towards the goal." Rama: — "Tell me oh revered sire! what coarse awaits "one who passes away from the first or the second or "third stage?" Vasishtha: — "The evil tendencies of that being who passes "away from any one of the stages of Yoga melt away 44 in proportion to the development he has acquired "in that stage. He enjoys in company of his beloved "the groves in the gardens extending on the Mern or "wanders about for pleasure in celestial balloons or in "the towns and cities of the gods. His previous "works good as well as bad being thus enjoyed out in "course of time, the ascetic comes to life on this earth "again. He is born in the house of some pious rich "man, adorned with all the best virtues.. Having. "then rapidly passed through the three stages he has "already gone over, he goes on to the higher stages "and resumes his progress as before." In this manner do the ' stages ' lead to the life of gods. If it be still asked what makes for Practise of Tapas in all that? the answer is given in the S'ry,ti "Penance exhalts to the condition of the gods, the Rshis came to be gods through penance, choosing that condition gained it."The three stages preceding Knowledge being of the nature of this kind of Penance the three stages coming after rise of Knowledge and beginning with the fifth which corresponds to ecstatic trance are of necessity implied to be much more so. Hence has it been said: — "The highest penance consists in steadying the mind and "senses to a point; this is the best of all religious "practices, it is the highest religion." Though this penance leads not to re-birth, still it is useful in that it does good to the world. Says the Lord:— "It behoves thee to carry this out even with regard to the "good thou wilt do to the world at large." The ' world ' to be thus obliged may be divided into three kinds of men: pupils, devotees, neutrals. The first has the highest faith in the truthfulness of the teacher who is a real Yogin ever centred within; he grasps the truth taught by his master, in full trust and confidence, and is able to attain mental peace iu a very short spaca of time. Hence is it sa.id: — "He who is absolutely- devoted to God and looks npon his "teacher as his God; — to that great soul is revealed "the truth of what is given him by the master." The Smrti also says: — "The faithful finds the truth, being absolutely devoted to it, "with senses held in proper check; having found the "truth he acquires supreme tranquility in no timV" The second kind of men, devotees, share in the penance practised by the Yogin, merely from the circumstance of their being helpful to him by way of accommodating him in the matter of food, habitation, and the like. Says the śruti "Sons share the patrimony, friends his good deeds, enemies his sins." •Neutrals again are of two kinds: Believers and Unbelievers. The first imitate the Yogin and try to follow in his footsteps. The Smrti has it: — "The world follows the lead of great souls in what they "do; whatever they sanction, men accept." Even the unbeliever is rid of his sins on being graced with a sight of the Yogin. It has been said: — "He whose intellect has grasped the Truth to the extent "of proper self-realisation; — Every one of those on "whom falls the eye of such a Yogin, is delivered "from all his sins/' In the same manner does he do good to all; this is set forth thus: — w He has had a dip in the holy waters of all sacred "rivers; he has given the whole earth in pious "gift; he has offered a thousand sacrifices; he has "satisfied all the Gods in heaven; he has lifted his "ancesters out of the circle of birth and death; he "deserves worship of all the three worlds; — the "man whose raiud has, even for a moment, tasted "of peace in the absorbing idea of Brahman? "From him is reflected all holiness on the whole of his "family, of him is the highest.fulfilment of his "mother's disire, the earth is fall of all pions merit "through him; — the man whose mind is dissolved in "that Supreme Brahman which is the infinite ocean "of thought and bliss." It is not only such intercourse of the Yogin as is sanctioned by religious works that constitutes penance, but all his activity whatever is of that nature. The followers of the Taittiriya-iakkd speak of the glory of the knower, in the first anuvaka of their book. In the first part of that anuwka they speak of the members of the Yogin as the several parts and adjuncts of the sacrifice: "Of the knower, all sacrifice, soul "is the sacrificer, faith is the wife, the body is the sacred fuel, "the breast is the sacrificial altar, the hair on the body is the "exterior Veda, his heart is the sikhd, desires make the "sacrificial post, anger is clarified butter, penance is the "victim, cor.trol is the fire, charity is the gift given to "priests, speech is the Hotd, vital breath is the Udgata, the "eye is Adhvaryuh, the mind is Brahma, the ear is the "Agnit"* In this description the words ' charity is the gift given to the priests ' must be understood, say the Chhandogyah, to mean "Penance, charity, straightforwardness, universal love, truthfulness,—these are the gifts he gives."Again, in the middle of the said Anuvdka, all activity of the Yogin, nay the very * The five names from Hotd onword are names of five different officers in a sacrifice. The first belongs to the. Rgueda, the second to the Yajash, the third to the Sdma— and the fourth to the Atharvana. The first offers obtations, the second superintends the operations, the third invokes the gods, the fourth presides over the whole. The fifth Agnit may not belong to any special Veda though he is generally a Rgvedin and his office is to praise the fire on the altar. natural functions of life, are identified with parts of the Jyotis/tthoma-sficTifi.ce, as also with the concluding part of every sacrifice, whatever, thus: "Whatever he takes is his "vow, whatever he eats is the oblation, what he drinks is his "sotna-drink, what he plays is the upasada-koma* what he "goes about sits or stands is the Pravargya-homa, his mouth "is the Akavanit/a-fire, what he speaks is offering, his "knowledge is the oblation, what he eats in the morning, at "noon and in the evening is the sacred fuel, what is morning "mid-day and evening are the three savandni, day and night "are the Da.rta- and Puniamdsa- sacrifices, months arid fort- "nights are the Chdturmdsya-s&crifice, the seasons are the "ties that hold the victim, years and half years are the "ahargandh; — in short this is a Sacrifice in which everything "becomes the gifts he gives away, his death being the Ava- "bhrtha"] The word 'this' in the last line refers to the whole life-period of a Yogin as made np of days, nights, months and years just referred to in the text quoted. In other words, it is implied that his whole life is a Sacrifice attended with the giving of varions gifts all the time. "In the latter part of the last Anuvdka is mentioned the fruit viz., liberation by gradual stages, as characterised by identification with Brahman the cause, as well as Brahman the effect, in the form of the Moon and the Sun. This fruit is reaped by one who devotes himself to such a Yogin, all Sacrifice from end to end. "This is the immortal Agnihotra-S&crifLce, he who thus know- "ing passes off in the Uttardyana attains to the glory of the "gods and becomes one with the Sun; he who passes off in the "Dakshindyana attains to the glory of t\\&pitarah and becomes "one with the Moon, resides in the regions of the moon; the "knower of Brahman understanding this secret of the sun and * A particular form of oblation with specified mantrdni; see S'raufapaddrtha-Nirvachana page 297 &o. 137. The Pravargya is also a particular form of offering with particular mantrdni. See, idem. P. 281 No. 85. •j- It is the bath taken at the conclusion of a Sacrifice. It is supposed to be very holv. '• the moon is master of everything: — he -thus gains the glory "of.Bra^wa^hedoes indeed gain it. Thussays the Upanishad"The whole life of the Yogin up to decay and death is one continuous Affin-kotra-Sa.criG.ee spoken of in the Veda, ending with the yearly Sacrifice there mentioned. He who thus devotes himself to the Yogin becomes identified with the snn or the moon, from the strength of his faithful resolve. If his faith is anyhow less fervid he gains some world equal to his own and having then experienced the favour of the sun and the moon, he rises further to the world of truth and acquires the glory of the four-faced Bra/imd. Having gained knowledge up to full realization, while in that sphere, he gains the glory of Brahman, all being, thought and bliss; in other words finds Kaivalya. The words ' Thus says the Upanishad ' indicate the conclusion of the argument in behalf of the truth revealed as also of the text treating of that truth. Thus is established the second aim of Jīvanmukti viz., the practice of Tapas. The third aim of Jivajimukti is Universal Love. The Yogin being all centred within and detached from all external intercourse, no one whether informed or uninformed, ever thinks anything against him. This ' thinking against him r is of two kinds; dispute and censure. The ascetic being ever beyond anger and the rest, the uninformed can ever find cause for dispute with him. It has been said: — "Return not anger for anger, wish him well who menaces "evil, put up with all scandal whatver, displease no "one.0 It may here be questioned rennnciation-of-the-accomplished is anterior to Jīvanmukti, -realization of knowledge is anterior even to that renunciation, and remuneration-of-the^seeker is anterior again to knowledge; — how then is it possible to preach absence of anger and similar virtues at this stage? This is true; and it is because of this that there is not even so much as a shadow of anger and the like, in the jīvanmukta. If anger and the rest are not found in renunciation-of-theseeker, much less could they be present in ytwsis, not at all in renunciation-of-the-accomplished, and least of all in Jtvanmukti. Hence no man of the world (the uninformed) can ever find cause to quarrel with the ascetic. Nor is there possibility of the second kind of adverse thinking viz., scandal; for, it is not possible to attach scandal to any particular individual. It has been said: — "Who knows not being or non-being, ignorance or learu- "ing, character or no-character — He alone is the true "ascetic." 'Being or non-being' refer to high or low birth. Even as to the ' informed/ what is it he would make ground of dispute with the Yogin? Whether the meaning and import of philosophic treatises? or the asctie's life as a Yogin? As to the first, the Yogin never meddles with what may be taught in other views of life; the injunction runs: ''know the one self alone, have nothing whatever to do with other words; be n ot deluded by words, it is all waste of breath."Nor does he care to establish the position of the philosophy he follows, before such as dispute it: — "Leave aside all books whatever after knowing the supreme "Brahman, even like so much straw after taking away "the corn from it; — nay, touch not books as if they "were so many fire-brands." When he looks even upon a disputant as part of himself where is the room for desire of victory? Nor is it possible that believers of whatever school, except materialists, having faith in the reality of liberation, will ever take exception to the Yogin and his ways. For, though the Jaina, the Buddha, the Vaiseshika, the Naiyayika, the Saiva, the Vaishnava, the S'akta, the Sdnkhya, the Yoga — all disagree as to the nature of liberation, they are unanimous in respect of Yama, Niyama, and the rest of Yoga as being the means to liberation. Thna is the Yogin an object of universal favour. Says Vasishtha with this in mind: — "Oh best of intellects! in him specially enters the most "spotless knowledge whose present life is but the last, "even as pearls seek the bamboo of ages' growth.. "Goodness, placability, friendliness, quiet, freedom, "knowledge — all constantly repair to him as do women "into the 'interior of the house. Sweet with polished "open conduct, he is sought by all men, like "the sweet lute, saught after by the deer in a forest. "He is the liberated one who on account of the sup- "reme quiet of his mind, ever remains as it were in a > "kind of sleep though mentally wide awake, who is "ever sought after by the wise like the moon full of "all the Kaldk."* Also, "In him, all peace, do confide and become calm all beings "whatever — whether cruel or docile — even as in their "own mother. The man of peace stands above all — "men of penance, men of learning, men of religious "piety, nay even kings and potentates, or men of "great character and virtue." Thus is clearly made out the third aim of Jīvanmukti — Universal love. The fourth and fifth objects viz., Destruction of misery and Gaining of Bliss, which consist respectively in Knowledge and supreme joy, are described in the fourth chapter speaking of Srakmdnanda. An abstract is here set forth. Says the śruti:— K If he knows his self as the Self, what desire, what object, "should burn his body in the fever of care and anxiety." This is said to imply that all temporal evil is destroyed, * There is a double entendre on the word. As to the moon it means digits, an to the liberated it means the fine arta and learning. in the knower. The śruti: "He never regrets he did not do good, he erred or sinned so and so,"speaks of the entire absence of that religious merit or demerit which is the cause of connecting beings with the next world. The ' gaming of bliss ' is threefold: the fulfilment of all desires, accomplishment of everything, gaining the supreme end. The second again is threefold: being the witness of all, being unaffected with desire at any place or time, being the enjoyer of all enjoyments whatever. He who knows ' I am Brahman which is the witness in all beings whatever from Hiranyagarbha to the beings of the lower material plane ' is necessarily the witness of all even as he is the witness of his own beingi The śruti says to the same effect: "He enjoys all desires whatever with Brahman, the witness of all."The 'being unaffected with desire ' for the enjoyments seen in the world is called ' fulfilment of all desires'; and this is confirmed in the knower of the Essence perceiving evil under every good set up as such by the world. Hence has the Strati laid particular stress on the "knower of the Veda above all desires whatever "while speaking of the degrees of bliss increasing a hundredfold at every stage up to the Hiranyagarbha, in the section on * Universal Empire.' He who has gained selfrealization through Being, Thought and Bliss as the essential being of all things is necessarily the ' enjoyer of all enjoyments whatever.' Hence has it been said in the śruti: "I am all food, I am all food; I am the eater, I am the eater." ' Accomplishment of every thing ' is thus set forth in the Smrti; — "Regaling all content in the nectar of knowledge, fully satis* "fied in supreme fulfilment of every duty, there re- "mains nothing for the Yogin to do; if anything re- "main, he must be just so many removes behind knowledge. "He who is harmonised in self, who finds full bliss in "Self and who is all content in self, has no call of "duty to disturb him." The ' gaining the supreme end ' is thus touched upon in the Sfruti: — "Thou, oh Janaka! hast realized entire fearlessness;""Hence he is the All;""The knower of Brahman becomes Brahman" It may be asked these' two ' destruction of misery ' and the ' gaining of bliss ' go with knowledge, and ought not to be set down as the end of Jīvanmukti. This however is not correct; for, all that is here meant in regard to these two is their safe preservation. That is to say knowledge though produced even before Jīvanmukti becomes confirmed after it, and through knowledge are more firmly preserved the two in question. Thus Jīvanmukti having been shown to have these five ends in view, it is plain the Yogin centred in the ecstacy of Jīvanmukti is superior to the knower yet in the world. This is rendered clear in a dialogue between Rama and Vasishtha. Rama: — "Oh Lord 1 the best of beings! Tell me which of. "the two is better than the other: he who is ever at ""rest, though mixing in the world, even like one "awakened from a prolonged trance, and he who rises "to and remains in trance in some solitary corner." Vasishtha:— "Trance is only that internal calm which "comes of looking upon this world and the Gunas ** which.create it, as all not-self. Having gained this "pleasant calm within from the conviction ' I have "no touch with the objective ' the Yogin may remain "in the world or shut himself up in meditation, "Both, oh Rama! are equally good if the fire of "desire is entirely cooled down within, for this "internal calm is the result of endless penance." This, however, need not mislead, for the point here is to emphasize the necessity for utter * destruction of Vāsanā ' implied by * internal calm.' It by no means follows that therefore, ' dissolution of mind ' which is the next stage is not superior to this. For, Vasishtha himself has amplified his meaning in farther explaining this ' internal calm ' by ' destruction of desire ': — "Internal calm having been gained the whole world "becomes cool and calm; to persons burning in the "fire of internal desires the world is one whole "conflagration." It may still be pointed out that the following passage places the ' being in the world ' above ' solitary trance ': — "If the mind of the Yogin sitting for trance is distracted "with various desireS, such effort is nothing better "than a kind of mad acting. But if the mind were "all at peace though in the midst of a mad tumult, - "even such devil-dance will be equal to the best "trance." This, however, is not correct; for it is not meant to place Samadhi above vāsanā. The words may be explained in this manner. Though trance is superior to intercourse with the world, still if such trance were affected with any the -slightest tinge of vāsanā, intercourse without Vāsanā would of course be far superior to such trance. It is in fact no Samadhi whatever. Where the man in trance as well as the man of the world are both ignorant of knowledge and with Vāsanā, trance is of course better than intercourse with the world, on account of its being such religious merit as exhalts to heaven. When both are fully initiated in knowledge and • entirely above all vāsanā, trance of the form of ' dissolution of mind ' is better as a strong protection of Jīvanmukti which is absence of all vāsanā. It is plain the Yogin is the best. Thus it is clear that Jīvanmukti with its five ends has everything to support it. End of the Fourth Chapter on "The end of Jīvanmukti."