उस्काबतान्मथोच्छजेदिच्यादिुसर्थयरत्वातगयद्दरत्तिवादिनमंणिस्वालतयायोश्ने) ।तदाविनिगोधायोकाकथय)] "नायि,करामत्तिकन्मनिरिक्तःसर्वेवितैथिकोमेोस्तमेगीकुर्वन ।योगिचप्तिपिनिसंवदिलमहतीति ॥आर्दतकाय्ालनोड्धने रेधिकनेः-यायिक्दोववैष्णच् णगक्त साख्य योगादिमोस्तश्एखयुग्रतिपाद्यअमेयस्यानानावि चलवेणिमेोस्तसाष्यनस्ययमनियमय्यषटोययोगस्थेक वि घात ^ तस्प्रादविसंबादेनस्वंसंमनोगोगीच्छरः सतदेवाभिनेसखव रिष्टा ह् यस्थेदे जन्म याच्या तम्श्चचमह्ाम्तेणविग्देलिविद्याविमसासुक्तावेखुभिवोत्तम ॥जआर्यत्ताहद्यलामेचीलेम्यलतामुक्तत्ताञ्दचागसम ।श्चयंतितंनित्यमेत्तःचुरमिवोगनाः ॥चिष्लाचारमयुरसवेवाोद्छत्तितंज नाः पचे णुमघुरनिच्वानेननेबनमुगाड्न धसुयुघनृत्प्र्गितभावदेत्तिनास्यि्तः स दाजाग्र+-.लियेनचेतस्मा"लान्वित्तेोवि ुरिव यःसद्टाु ये निवेष्यतेमुक्ततीदुस्पृतज्नि ५मातरीच्र्यां लिविषमानिस दूनिच । ।चिश्चासभिदश्रता निसर्बाणिष्ठमशलिनिएतयखिषुवदुन्तषुयाज `केुन्ध्येखुचाबलवत्छरुणाद्यषखु रुम वानेवर्जत्द्धलि0त्तदेवमवाधजैवन्युक्तेविरुबादच्देभःव सूसल्ट तीयंमयोजनंसिद्ध् ॥दु-खनाछसतुखाविभोवरूसेचचु्यपं चमेभ्रयोजन विद्यानदनामकेजह्यमानदगतेचलुय्याध्वायेनिरूरेषते) ॥त्तदभय मनन्तिप्योच्यते ।+आत्सानचेदिजानौयाच्ट्यमस्मीतियूरनाकिमिच्नसकरछकामायधरारैरमससंन्वेरेदिःमादिखुसयादुःखस्मेहि कस्यविनाश्फञक्तः ॥रुतंवावनयत्तिकिमद्ंसाघुनाकरवंकिमदंपायमकरबभिस्यादिखुत्तय गाजायुष्परिकद्देतुयुण्यषाचिं तास््सुस्यदुःरस्यनाःएभादुः सुरवाविर्भावस्त्ेचा । ।सर्व॑कामावा्िः .छत्तसचतव भारग ध्र व्यचेत्ति ॥सर्वकरामावाधिस्त्रेधाणसवैराश्ठिरवं "सर्वनाकामहत्तं स्ंभोकतृ रूपस्ं वेति ।हिरण्यगनीदिस्वरत वुदेरेचलुगनंसास्िचेतन्यरूषचज्लल्मतदेषाह्मस््मीतिजानत-स्वदेह हव यरदेेचपिकामसाच्तित्वमस्ति ॥तदेतदमभिन्रेत्य्ूयते ।से्ुनेसरवान्कामान्सदनरह्यणा विपश्चितेतति ॥लोकेभुक्ेषुभोगेषुज कामदहन मल्काममरा्चिरिसुच्यतेतआाय्र्व रोगददोष द्टिन स्तत्त्ववि दः स्वेता कामं तल र्स्लिरुवेतकामावाघचिः ॥अतरवसार्वृभोणोवकमेखुह्हिरण्यगर्भृवर्यंतेखुडत्तरे्रष्तयगे घान नदेख ात्नि यस्य चाकामदह तस्मेतिख्ले+सुदरधे णचिद्धषेणा नेद सूखेणरर्बत्र चाव्स्थितेस्वालान मनुस्दयतःस्वभोचृरवत्वम सती सभिनेसेवंशेखते"आह्नन महमन्नमदहेमन्न ५०७९१०४ दहमन्नाच्येह्मन्नादःदरत्ति ॥क्र तकूचखतुस्यते ।्नोशरनेनलचस्य करू्कसक्ययोगि न + नेकास्तिवििचि्कततय १ स्तिचेनने खत वि तणयस्त्वासम रिरे नस्पाच्छस-त्श्चुनानवजाकन्येचचरुतुर स्तस्य कार्य नविद्यते दनिजद्चभाच्यतानश्चनते ।\भयेवरजन कम्रा तरपखीति ¶ ॥नस्मानस्सर्वनमचेदिति त्रलनेदटनलयेवन वलोतिच ॥नचे्तो दुःख वि नास एल)निभौवोततानेनेनसिदत्वान्नजीवच्क्तिमयोज न ताम तः` ओचसरध्तितमोस्तयेारतवि चस्ति तत्वात्ःययाततन्ानपूर्वमेवोलन्नमपिङीव सुक्तयासुरतितभवति¶रबभतान षिसु रश्िनोमवतःनन्वेचेनोचद्मुक्तेपचघ्रायोजनत्वेसततिसुमाहि तयोग)रेलोकव्यवहार कर वं्तस्तत्वविदोधिन्रे टइतिवक्तव्य म् +रमवसिश्योाःमशचोत्तरभ्या निरुक्तं ।जरम: ॥भ ग वनूत भये-शकम्पिज्लातरूमाचि कमज ड ववि शरालेग्यवक्छरषरोषिरुन्जीतमुन्ष्ट्"कञ्चिदेकोतमाञ्नित्यसमाधिनियमे स्थितः+ तयोस्त कत्रः ओयानिनिमेभग चन्वद्+च सि द्मेगुणसमाह्!रसनासतवेनपश्यतः ॥अंत.ऋौतलतायाङसमाधिरितिकथ्यतेदनसेर्नममसंबघद्तिनिश्ि्यरशैतलः ॥कश्चि स्सेव्यवद्ारस्थः कच्वितध्यानषरः यणः ॥दवेतीरमसुखग्टावं तश्च सितो भअतःीततलत)यास्यातदनेतलयःकलमिति"नेष दोषः ।(अच कासनास्तयरूसञतः),प्रीतलत्वजनग्छुसंयाद्नीयमियेतावदेवप्रतिपद्यतेणनतुतद्टनंतर्भाविनोमनोनारस्मञरेत्वेनिवयं ते ॥तख ल्टव्णायाःप्रर्मनभिखेता रे रविवशोस्वयमे वस्य षटीचकार जनः प्तलतायोतु्ठन्धायो प्रौतलेजग (अतल णेवत्तञ्च नोदच्ाद्मयंज्ग. दितनि५ननुरुमाचिनिदाव्यचह्ार्ररसाचानीपसभ्यतेस्माचिस्यानकस्यस्यवेतच्चेद्धतिचंचलं ।'तत्तस्यतुसमा च्यलेखमसुन्मत्तोडवेः ॥उन्मत्ततोडनस्यस्यचेतश्चेतस्तीणवासनं ।\ तस्याम-चन्य्यछरूमनद्यसमाधिनेति मेचस्एजजदिसमाचिगराश्एस्त्ममेवागीकल्य वासना निच्यचेभद्यमज वचनव्यक्ति यद्य॒पिव्य वह्!रात्समाचििःप्र भ्सतयाप्यसोरवास नश्चे तद्यानि बोरुनातय्यवहार देधमछवेति ।यद्ासमाहितव्य बहतौराजुभावपिख्तलज्लेसवःसनोचेत्तरसमाघेरुनमलाकश्राचचिहे दडण्यच्वेनमराश ।.स्त्य +य द् दभो तननि शोनि वोस्नेचतव्यपि वास्नाश्यरूपंजी-बन्मुक्ति प्रिपालयुन्नयमनेानाशरूसःसूमावि-म शस्लह च तुयाचागीररस्यञ्र श्तवात्येचमये जनावेततःय जीवनमक्तेन्नं को पिविद्इननिखिडम) ॥दतिजैवस्युत्तिमरकरणस्वरूयममाणस्ष्यनमयेजनेजीवखुक्तिरनिरूषिता\ "ॐयन्ङ्यका रिणविद्न्सुन्यारंनिःरूखयामः ॥चिद्रततन्यारुखयरमहसोषनि व दििप्रतिपादि त" तचेपनि्द्मचव्यव्याख्यास्याम- ॥तचाच्येविद्धत्सेन्यासयेःन्मञ्चुमनत्पसत्तिणजययेोगिनोयरमहसा नो कोयेनाग॑सते वो का स्यिनिरिनि-नारद्सेनगचं तषययेवाचेति ॥य दय्ययन्दाये्ि त जानत्य-खततियेगीनक्तोव्यजमरत्तिभा त्ति" तथपि रव्योउवि दसनय ५जौन्मुर ८9. । ॥अस्सिञ्चविदित्तत्ततोत्तोकव्यवहरेविंक्षिष्यमाजमनेानि ज)तिसामयमानोधिकारिलत्स्ाटग धिकार सष स्मानतर््मम यश् |न्दाय ।केवतयोगिने केवल परस हं सचवारयिलुषद चेन उक्त म् ॥केव लयोगीत्तस्वसानाभावेन नि कालन्ताना काञ्गम् नारि)जनय॑ मत्वरेघासक्तः सयमविेयेस्न चो पयुक्ते्तत्तःपरसयुसबार्याद्धशेभवति"अजसिन्थख्म् ॥सूवेनेवोच्खतम्^ तेस-माचाचुयस गयु स्थानेसि<डय दि ॥केवल रमर तस्तुतखनिवेकेनैन्चर्ययजखरलोचुच्वाविरज्यति) तदःष्युव्यहतं५ चिव्छत्मनइमाद्स्यं ब्रस्फुरेली द् एक्तयः ॥इलस्याश्चंयंजालेखनाभ्युदेतिकुत्'हलमिति 1विरक्तोष्यसोव्रह्यविद्यामरेबिधिनिभेधा नुच्न च॒यति1तदुकतम्य निखेरव्यमयिविचरतौकोनिधिः कोनिषेधडति ॥च्याचश्रद्धलवःशि्टासूभेवनिदति ॥सर्वे्द्मवदिष्यनिसंमाहतुकलतोथगेणनाचुतरितिमैने यण्टि तोद रपस्यणा ।दति योगिनि |लुषरमदेसेयेक्तदेबद्धयना्लिजन्यो प्वस्यानिश्स्यः मन्रोतरभ्योटरिरित्तः ॥खर्म ॥र्वंस्थिननेषिभगवन् जीव ल्युक्तस्यसन्मते ॥जपूकोति्ष्यः कोरोभजल्ातम् विदोचर् ॥वसिष्टः भस्तस्यकस्सिच्ि रेवोगभवच्यक्तिशयेन धौः ।नि चत्व; मरशतात्मार्ञ्नाः्तन्विवत्तिर्ति ।मन सिंडस्लपःरि द स्तजसि दे शवभूरि ए छतमाकाच्एयानादितचकास्यादषूवैताभरुकरव् वि शेषोश्य नसममूड्ढ्िभिः ॥सर्वचास्यायरित्यागान्नीरए्यममस्लमनःर ता च्देवरवललिंगमलिगमूैः संशोतसं रूनिविरमनिदटे तस्य ॥त्त्दस्ययश्भदनकोणविषाद मोदल्तोभायरामद्दिनं निखुणत्-लखमिसखनेनाततिश्एयेनेचे तानष्टेष द्यरद्ितानोमागेस्थितीषटच्छ्य एविषभाषादिरूयोदिव्मवदहारेमागैः चि नो प॒रमर्ूय जातरेधनेःस्थिनिः ॥भगवौच्छतेसुखे ्रह्माययेक्त मनर वयरयनि तेमगवानाहेतिवस्यमाण मार्गश्च द्यनिष्यञखयादवितमगम्र्स्निभसोयेयरम हं मानां मागेख्िकेड्च्तैभतरेनतुवादुस्पगड्लियःछट-ोयमिनियेप्नना५उजगनिखुरं यचचजौ मुनछवमाणओआनाद्कद्टना दि स्वशरीरे नगेगेन लेको पकारेणचनिरपरेश्यासुख्येषमार्गःवरमृश्यत्ते+त्ताटृप्एस्यवसमका भा चस्छनेरग्याऽशचरत्वा्तस्यमार्गख्ङुलभसतव ॥नचेत्तावत्ताञत्मतानावःशकनौीयदूत्यमित्रेयवादत्पमेनमतिषेच तिन तुवाहल्यन इ निवक्तभ्येलिगग्यस्ययच्द.सः ॥ॐनयं मागीदुलभतरञ्चेन हि तददथंम यासन कंलैव्यःपतेनम्रयोजनाभानादि्याशक्यार् +य येकेषपिभचतिररवनिखयबूतस्य.सरवेद्ट्वरूबदूनिविदुंबोभन्येते इनि मङुभ्याणासदखेषकश्चिदलतनिसिच्येणयत्त्तामपि रिड्नाकचिन्मानेति त).न्व ः ॥इतिन्यायेन यतकापियद्टकद्टाचि्यो गीयरमदसोयदिकश्चिघ्नभ्यते ।त्त रि सर्वनिस्यग्रूतस्याभवति"निच्ययू तःपरभात्मा)-यञ्नात्मा जवहतवासतति्ुते- ॥रवकारेणकेवलये गीकेवलपर्महसव्यागस्य॑ते"केवलयेगीनित्सूतनानाति ।केबल्लयसह्सोजानन्नपिवित्तवि चालय भावाद हिर्सखो ज द्यु णिननि्ठत्ि^`वेच्थतियाच्यःसुरुषेवेद पुर् षः+निड् बे वि दरोनह्याचभवयचित्विज्रात्तिमनियादकथ्छसर षरगतांः योगिनः परखद्हंसुस्यनह्यनिख सर्वेजनामन्यते ॥ययेोक्त विद्ध सस्नुच दव्यसद् मानाब्रह्यलमेवमन्येते \तेथाच स्म् य्य॑ते ष्ट न\ रस्यं ने हिष्वास्व पके वदलरूस्-त"य्लिरत्तिसतुनरल्यननेह्यवित्स्व यमिति ॥उनतोनेमयेजनाभावष किलुमपिश््युने निसू त स्ये वेद् पुरुषस्तं च सुरतेनिष्एदयन्नथ्योतकास्िनिरििमज्ेषतररूलयति ॥मायुरषोयचित्तरस्सवेव्टामय्येवाचनिर्तेणतस्मादट्वतस्मिन्नेवा वस्थीयत्तदुनिभवेदिक पनकमौलिकारिखुसुरुषेखमध्येयोगिन-य्रमदस्स्यास्य न्यु्तमलानस ससयुरूषत्वम्"\ सुम हःयुरुषोय् चित्तस्वकोयः-चछदामय्येवाचस्याययनि ॥सुखारगे चरःणातव्येयचिनहतीना-अभ्यासवेरग्याभ्यानिर् इत्वातजलरूबगग वान् भ नापतिःस्रसिद्धयरमात्ानेस्वाखभवेन व रुशःएन्मयोनतिच्य यदिति 1)यस्माद्योगीमव्ये वचिनस्यावयत्ति-तस्माद् खविपरमात्मरवरू-येनत्तस्मिन्नेवयोगिन्या विभरलोवस्थिचे स्ति ४ने तरच रानि `जमीर >>खुतेषामवि द्ाषठतत्तवातभेतत्वविक्छ्वपि जयोगिषु वा्यचित्त ट` स्तिभिररुतत्वान्नास्याविभविः ॥इच्छनीकोयमार्गड़तिषष्टमार्गंसुपदिशति"जनरोस्वखुचमि कलने च्वादीनदिखायन्तयवीतेखाध्यायंचसवेकर्माणिसन्य स्यायन्योड्चहिताको पीनदडमाच्छदन च॑ सवरएररेषभोगायायचलोकं स्योपकारुथयचपरि्रहेदिति ।यागस्य -यर्वजन्सचिन युण्यवुजे परि केसतिमात्धिल्ाच्यादिनानिमित्तेन विविदिव)सृन्याररूपं परमहं सा+.आममस्वीरलिवखवरादि सचनान्ययु राय तवे सम्यगवेद्तिषलतोगारहुस्प्य प्रच लकिकवेदिकय्य हारसह् सश्चतविश्छित्े सति विशति रिय विद्दरसन्यासं चि कीषति^तेमिस्वयुत्रभिजदधत्यादयु पदेशः श्खमेवविवि दिषासंन्मासंक्छत््वा ततव` विद्िततवतेो िद्धतसन्य)रविकी्मोकरचयुतादिशरुगाभानात_ ॥नन्वयबिदन्ुन्यासःकिमितःसनय)रेगसषोचरणादिवि ।ध्युक्तम्रकरेणरेषाद्नीयः ।किवाजीणैवस्सोयद्रव योमखाग-वच्तो किकस्ागमाजरूखः+नाव्यः ॥तखविद करव राहियिनदिष्ि निवेचानधिक्)र९अतेर वन्मर्य॑तेज्ञानागृत्तेनतध्स्यरूतरुल्यस्छयोणिन-निव) सलि कि चित्त तेव्मम स्तिचेन्नस्लस्यविततएनदितीयः ॥कैवीनद्ङाद्याश्नमस्िगवि घाननच्व-ण्तशनेषदे)षःप्मननियत्निकमेवदुमय सस्य त्वा १५ तेमान्यो^तिरेमेदीस्तितस्यदौ छतोगनि यमाने कालैक इयित्तिषिष्य रूष्णविलोणा विदितायद्ध लेन कःङ्चत्तयाम नंभावु काःरजास्युरितियस््ये तनग्ने भाच क)ड्त्तिछेष्ण विषा+.: णयाकंङयतदूतिचतस्याश्च र्ण विषायाया-समाततेनियभेअयोजनोभावादोदुमःक्यलाचचसया गःसततशूबमा च तं चलागसप्रकारवेदेनिदधानि नीना. द्च्तिणार चात्वा ते ष्णनिष्ण भास्यत्तिषत दिदरतिय त्िकर्मलीकिकनबेदिकचेस्युभयस्यरवंविदसतन्यासष्छनयरूस नच तलवद्कर्वसालताभावस्येकनेपयव्विदात्मन्यारेवितस्पकललजीरमुञ ५ ५स्विद्ययाऽयोद्दितलेषिविनिच्ायेचेतेतःकरणोषायोविक्ति ॥-यासदखयुकतेस्वतः सिद्धस्य करं लस्ययावतद्व्यभावित याअनयोहितसातनचच्तानाम् तेनेघादि्ःनिविरेधः1 स्यपिताने विश्चातिरहि तस्यत्टच्ममावेन विचा तिसं षा दसस णकसव्य रे षसद्रवेन रतलदयताऽभावातततुतततसखविदेवि ध्य गीकृरेरतितेना घर्वैणदेःहोतरमारसे त? मेवम् १ तस्या रतस्यचिनवि ।ख्यातिभ्रतिने घवारणस्यररुफलसयसंभवेसति जद फलकलयनायाऽन्याग्य्वात्»अन्ययाख्रवणादिविधिघुपिनहयञ्ानोखतिभतिबं य निवारणरू्टशटफलयुपे श्यजन्मातरडहेवुच,.कच्यण्तस्याद्िध्वेगीकरेर्टोषाभावादि विरिखरिदविद्यापिगूदस्योनोदीखख्ादोयनासजागरणादिविधि मनुरेव सेन्यसै वण्यद्यग्यजचाद्यदिकंनोषदिश्तयाव्यस्यवि द्त्सन्यास्स्यविविदिषासन्यासवि्तित्वाच् ॥मररुतिवदिकछतिःकतेन्येनिन्यायेनतदीयाचम्मौः स्वैष्यचमाञ्चुवेत्ि ।यव्यानिषामस्यविः.छनिथनिरता 9सुवदापित्रैणमेनरेणयुजमिनादि्यागंर कस्ये!) व॑ध्वादनिखादिः श्देनभ्च्य पशग हश्येचादि सोकिकपरिन हादिविरेघाःसगद्यते"स्वाच्यायेचे निच कारेणत्तदःयंनिर्णयोवुयुक्तानियद्दवाक्यम्रमाणशद्ाणिचेदो पडेहकाणि इतिहारुषुरणामिस॒युच्चिनोतिणओोस्सुक्यनिरत्तिमातरेभेयोजनानाक्लाव्यनाटक्रादीनोयागःकेखुतिकन्या यसिद्धःधसर्वकम्प्रौणीनिसर्वशव्देन लोकिकवेदिकनिखनेमित्तिकनिविद्धकाम्यानिसगह्युतेयुनादिल्यागेनैहिकभोगःप् रि हट तः+ स्वकमे्यागेन चायु श्प्िकभोगारचित्तविश्षेयकारिणी रिहता जयमिति टस विभक्तिव्यस्ययनेद ब्रह्योडमितियोजनीय ॥ब्रह्मोडखायोनासतत्माचिदहेतोर्विराड्यासन ।स्पस्यागगाजद्योडवेतिचकारेणरहक्ातममराचहतो हिरण्यं गभेषिव तूलाश्रव णादटनोचससुवेयःस्वयुत्रादिदिर्ण्यगर्भोयिारनो्तमै हिकाञखच्िकचसर्वेमे षनाजेषचोरणनन रित्यजीऽयुर न # | |ज्य कोवीनादिकंपरिग ह) यात्जनाच्छद्छचेतिचकारेणपाङ्कादीनिरसुचिनोतितथाचसयतिः ॥कोपीनडग ल वास्ःकःथाशीतनिनारणीणयादुकेचापिग्रह्लीयात सु यन्नननस्यसंगह् मिनि धस्तस्र ओगोनामकेोवीनेनलज्ा गयाहतिः ॥देडे>गे सुपौदयुषद्रवेषरिक्तरः आरद नेनषीता दिप रिहार ॥चकारत्यादुकाभ्या उदधिदेशस्य दिरिषरसमु चिनोति लोकस्योपकरोरोनामदूादिलिगेनेनरीयमुततमाश्चमे ष रिव्छयतदुितामिवद्ननिश्छाभ्रदोनारिभ्रद्यासुरूतसि द्धिः चकारान्यासाश्रममयीद् मा.रि टाचार्ग्रा याःपालनेसस॒चचिनोति ।किपीनादिपरिग्रहस्याउ कर्य |मभित्रेयखस्यच्वमतिषे यतनि ॥तच्चनमुख्यास्नीति"यक्तोचीनादि,परिग्रहणम् सलितद्टप्यस्यये ।गिन॒भापरमहं सस्यसुख्यःक स्येष्नभव्{निकित्वुक स्यस्व विविदिषासेन्यासिनस्नुदेड गह णेसुख्यमितिदूखादेडवियोगस्यनिषे धः सखच्यैते ॥दरा तम नै४स्र योगसंदेवविधीयतेणनदंडेनविनागच्ेदिखु सेच यु चइति] यचितमिद् डनारेमराच्णयाम शतं र्यते देडयगेशएतचरेदित्तिया _निनःकसदंसखयुस्यैकस्यमनत्रातरप्योदग्येयति ।केयेसुख्यड्तिचेदयेखख्ये नदेडनशिखिोनयस्ोषवीतं नाच्छ द नं चरनि परमहंसृदरति ।नशिरवमि तिखदशोलिगव्यखयोदुरुचयः, [यथाविविदिखुःषरखहंसःतदखायन्शेषवी ताभ्योरहितेखुख्यस्तयायानीदडाचऋादनान्यारहितःसखयुख्योभवनि ॥द्उस्यवैणवनत््ा दिसेश्तणञानख कंथालादिलस्त्णचपरिध्तिवंदंजदिकस् पादयितुर्सि चचित्तेव्याएतेसत्तिविनटनिनिरेधलसणायोगोनसिथ्येदितितचनयुक्तं ॥न हि वरविघा्तायकन्वोद्धा ह्डनिन्यायात!-आखएदच दनावे शतादिवाचायाःक प्रतीकरडइया शेक्याह ॥नशीतेनकेष्णेनदुःखंनसुःखनमानावमानेचषड निवजंमितिनिर् शेषचितेतेमोगिनः -पशत्तनास्ति तस तीत्यनाचाद् । ॥यथालीलाया मासृक्तखखबालस्थआच्टनादििरितस्य मतसिश्िस्योःमातःकिष्ीेनास्ितथायरजाल्मनिजासुक्लस्खंपोजी १५ २०गिन-गीत्तायान-चम््ीकालेरव्णाभावश्च॒त्तयेवावगतव्यः ।वौभावस्मुच्छयाथं्कारःगपीरोष्णयेरअ्रतीतोतज्ज्ञन्ययेःसुखदःखकेसावडवपन्नः धनिदाचे शीतंसुखननकंदेमतेद-खञ ।.-नकं ।उक्तविपय॑यदष्णेद्र्टव्यः ॥मानःपुरुषातरेणसेषादितःस्ारः ॥+जवभानःतिरस्कारः यद्यय गिनः स्वाम व्यतिरिक्कंयुरुषौ-तरमेवनग्रतीयते१ तदामानावमान दृरदये तोणचकार्.श्यतुनिजररगेनादिदधवठभावं समुच्चिनोति? भेङमप्यःसूुप्ि पारेकमेहीजरुमरणमेवचतिषोजयाणो द नें कमे णम॒नोदेहध-मैखादात्मतखामिसुरस्ययागि नस्तद्.जननविर् च्यत्ते नद.स्तयवसमःध्यवस्यायाश्ीताद्यभाव- ॥व्युखानदग्णयातुनिदक्े).माषसुरवदःखनकाम्कोःधलतेनमे म हकारा दयश्चस निः 9भ्योध्धिकेाहचित्तततिर्ग्वःपविद्याचनादिभिःजन्यसृदेरेच बाम.हिजुद्िमेतसरःगणरेषामग्रेनवच्यानादि ष्क ठनेदटभ-+भत्छैनादिषुखडढवुदिरदपगधनाद्यमिरानच्ख् ।'एजुनध्या दि जुदधिदेवः ॥-अनुद्लब्व्यादिस्तामेननुद्िस्वास्थ्युखं^तद्धिवर्ययो दुःखम्येधिलाद्यमिलाषःकामःकाभित्तार्थविधानजन्येद्दिज्छोभःकोधःभलब्धखधनस्ययागास्ददिष्णुतत्तोभःदिते ख हि तखुदिरहितेषुदितबुदिग्बौहःधवित्तगत्ुरामि व्येनिका ससं वि का्एदिहिखचरत बेः ।यस्की यरुगलुदषचवारोषणन सस्या देहेद्ियादि घातेघात्मश्रमे ।हं कारञनादिएष्देन ओोम्यवस््तसुमम् कारस्मीचीनवादिड्येग्रद्यतेचकारेयये क्ति ददिवि षरौततस्के"सदिकंससुचिनोतिषरतानसर्वान्निदगनहित्वाघूवोक्तवु स्नायान्यषेनेयप्रियज्याव॒तिषेतेतिशेषः!ननुवि द्य मनि स्वदेदेतल्मः.रित्यागेनसंभवतीखाक्याह५स्तवयुःकणयम्िवदग्यतेयतसनसचैतन्याच्थ्यक्भूलत्वेनङुणपमिवावसक्यतेगसय्यान्नद्धाजीन्सुर ३.ल-खश्नभीलयाश्वदेदद्रस्यितोऽव जोकयति ॥त्तयाऽययोगीताचएल्यश्रोलु्यभीक्यासानधानेदहंविदतमनः रका शान्नर्तरंविविनक्तियतःकररणत्तद्रुचायोपदेश्गमालुभवेरयच्वस्तविद्ासनः सकाशान्न ततश्चे्तन्यवियुक्तस्यदे ह्सश्चनतुल्यततया्टश्यमानत्वात्सस्यपि चैतन्ये दे दे नि ददि!गेष्यरतद्लमिग्रायः ॥नदुरत्सन्नोदिग्धमःरू्यादयद् नेनचिनदोधियथ्याकदाविदववत्तते ।त्याचिदलमनिदे दातमत्तरसेशयाद्यवर्तीनिदादि देशः उनःयुनःप्रसज्येतेखाश्कयाह् ॥सष्रयविष रैतमिय्या्तानानयोहेठुस्लेननि खनि उत्त्ति ॥आालाकलैलादिधम्भौयेतस द्रदि तेवे्यादि कंस् एयन्छानं देसादिर्सएवजासिगिनिथरेतनरतदुभरंभो्तुिषन ॥मिथ्याच्ेनेलुमोग्यविभयम्जविनद्छितं ॥तचानरवि चसु कर्प्ममभवानकामानिखखयतस्य रीतं ॥तद्धतुश्चुतुनिंध+जनिष्याशएविदुः +.खानास्मसुनिल शुचिसुखातमस्या निरविदेनिस्सणात्^अ नसेगिरिनदीरुखु ग्र्योनिखल्वश्रः निरेकाअखुचोयुत्रभायौदि-शररशुविलभोति दितीया ॥स छूषिवाणिन्यारसुखत्वश्ना.निरूरतीया^नोणमिथ्या निखुजभायदखनन्तमय॒ा दि केडनाछनिसस्य्लभरोतिश्चद्यीगरतेमोरयाद न हेतुरदितीयज्र हयुतलावरकानज्लनं तहटनाच ॥तचा सनं चागिन स-खमदावाक्यायवोधेननिहतं ।वासनातयोनाभ्यारेननिदता) ३उदाह्नाया दिःधरतागन्तनेनिदनेणिवारनायाःसावा ्यापूरभ्रनियवद्ारःयोगिनस्तथोनिदेल दयरहिस्य तकत संश्.यारीन्मचुव्तेरएतमेवमचुदस्यभावममिग्रेयनेन देव ष)गीनिलनिलल न ६.६मतोतस्याःनि तेनिनाच्ाभावान्नियत्वद्रे्य मू0तेन्नित्सत्वेहेसुनादभतन्निसवोधडनिभसनंनामलाल रियं वा चीत दसवने दोतमसिक ड षर्वालनानमाचदेपतस्छिन्यरमारम निजायोयस्ययोगिनःखेयेनन्नि्लवोचः ॥चोगीहि नमेव धीरोविजीर्मुर रंतायमनज्लाङ्वौनेनिद्ुनि मलुरूलयचित्तविक्षेषा योगेन परित्यनैरल्यंणपरमास्मवि षयामे वमच्छकरेति"तोजोधस्यनित्यतात बो थनिनास्ययोरश्तानतद्ासनयेोर्निडतिनिखे्य थैवुध्वमा-नस्यय्रभासमनस्तार्तिकेश्च रजत रश्यत्वश को वारयतिधतत्सवयमे-वावस्थिनिरिति"यद्धेदोनवे च परजल्यास्तितस्वयनेवनटुस्वसाद्मदियेवेनिञिययेगिनोस्यितिभंचति ॥तस्ययोगिनोजह्यायुमवभरकारेष्ट्शैयनितेशततमचरम मानद विन घनषट वा,स्मितदेवममेपरमंचामेति ।तमियादियदचये दि तीयाप्रयमाेंद्रष्टवयापयःपरमासाशेतःकोधादिविस्सिथर हि तः+अच लगमनादिक्रियारहिनः ।स्वग तसजःतीयविजातीयद्धितूल्य-रचिदट्नेदेकरशेस्िररवाहमस्मितदेवब्रह्मरलंममयोगिचःयरमधामवाक्लवस्वरूसे"नचेत्तत्क स्वभोक्त चादियुक्तं 4 र्नस्यमायाकसितता त्थनन्वालनःवरन्रह्यलेजगनेदवाक्िरिष्लिनीकुतेनिचवानचवाक्धिःखटशटत्मुक्छाऽनियुक्तेःगगवोस॒षिःषशेरस्यनकरेच्यगपोषणे ।तदेवक मेरेचितषुनस्तस्थेवभेवजमण १४१ख्वसु वैश्रीरस्थःसनिवत्यरनेशचरविनाचोपासनोदेवोन करेति हितेन्टधिनि ॥ ।२५यदियागिन-चु वन्न ममरिदएजाचायोपित्स्नाचादयः कर्मिणः खडजडाशिष्खाय वी तसंप्यावंद्नरदियिनणाषडत्वमारेष्यव्यानोदयेखुस्तदाव्यामेहनित्येयोगिनेवतैमान निश्च यद्ययंति तदेवर्सिाच ।\तदेबोयवचौत्तेव रमात्माखनेोरेकल चानेनतभोभेदख्कविभग्नःरूष्म तियुदधदोततवे यस्य यरजरह्यणोश्ानंतदेवकमपरीगभ्रूत बद्यष्प्खायोमवोतस्थानीय +अन्नेचमवद्रव्यलस्ुणेकर्मोगनचत्तेचकार्तखमुचौयत्ते+षिप्खाद्येगसाध्येः-कमेभिरत्मन्न यरू्र्गादिखु खे तस्तर्व्रद्युष्दानेनैवलभ्यते ॥विषयानदस्ससवं स्यजद्यानेदलेत्वाचभरुतस्येवान दस्यान्यानि `भरूलानिमा्चाखयनीवं तीलिखत्तेः४रुतदेनाभिमेसयायर्वणिकानरल्मोनिषद्या ननि न = धपयद्सुरपर च लूयतच््त मि निधारय सस्व नात्छ्ख मिहः स्स्खं ।.जीन्ुर च्ष्नमनरंद््रण्तर््जविदिलेयेनसविग्रोवेद पारगः ।यिनसर्वभिदेप्रोन रूतरेमणिगणा डव तरू ञधाये च्योगो यो गवित्तत्त दवा१५नहि-रूज्सजेदि दानगखत्तम साध्ि्ः ॥तह्यभावमिर्रख्लंधारे्यःसचेतनः ॥धारणात्तस्यसूलस्यनाचिष्टोनाश्चविभंचेतत्! रूतमेनगेतेयेषान्रानयन्दोषयी नि नोभतेचैरूतविरोलेके).तेच य्तोपवीतिनः ॥तानशिखिनाच्ताननि्टातानयरोववीतिनःणय्तानमेवयरंतेषापनिजं रानसच्यते ॥अन्नेरिवस्प्िानान्मायस्यरानमयीशिरवा (सषिखीलयु्तेविद्ानेतेरकेष्टधारिणः ॥कर्मग्यधिक्छतयेतचेदिकेत्राह्यणादेयः ॥तेमिद्धौयंभिद्रूतेकम्मागं-चदधिवेख्रतं ।शिःखाखनम यीयस्योव बीते चापि तन्मये ।जाहयण्यसकालेतसयजतिन्यविदेषिुःद्गकोयवीतंचयरंयस श्कनःप्रिखायतोपवैने विष्येते ।सं च्यापिविद्यतेणय-शखगम्ब्ःपरमप्ायच्चोद देमस्यमगम्य जीवाम त येरेक्ठतानेनम्द्ावाक्यजन्यनश्रौनिग्रनीतोभेदोविरेषेणभग्नर्वयुनर्भरायलु-दयोभेगसखविरेवगायेयमेकच्छजुद्धिःरेयमुभयेोरतरनेःखुयोजायमानलाच्छेथ्मोच्यति,जदेराजयोःसं धावचेयाक्रियायथयासंच्यातदध त्¶ रवं चसत्ियोगोशडाजडेन्नैयमेर्यि तुर्यकोयंमागैदिगच्चसासोस्वुतरेस्यादिनोत्तस्खक्तं कास्थिनिरिल्येतस्यगद्ायुरुषद्भयादिनासंस्तिष्योनर्रासुटय विपरीतेयाद्दिनातदेवभयेच्येदानीयुषसेह् रति" सर्वान्कामान्यरियज्यऽ. दैतेजमरना स्थितिरिति ॥केः धलोभाव्ीनोकानपूवंकच्वाल््ामयरिखयागेनविनदोकाःरर्वेवरि्य ज्येतेलदेबाभिव्रेयवाजस्जेयिभिररात्त ॥जथोखस्त्वादुःकामनयरवा्ययुर्ष द् निजतोनिक्ामस्ययागिचितस्यषतेनिरविश्रास्थिनिरुयय यते गननुदंडग्रङ्णविधिवासनेोयेलःःचिविदि बधटन्मासिनेयागिनेद्डरहिनपरखहतनग्ुपगच् नीत्या शक्याह् ॥[हनद्दडोचलेषयेन |रकरदंडीतङच्यतेणकार्दंडोध्टतेयेनसर्वाशैच्छ्नन नितः:जी*मु 11 च्सूयालिनरकान चार नदरैरवसंन्िनान् ॥ततितिष््यम् नवेशमदिशुणवनितःभिश्षामात्रेणयोजीवेच्छपापीयत्तिरतिदहाणददमेत्तरंालासषरमहसस्मोयमेकदडःरुदिवि धः नेर्ड-का-श्देड्ेतियथयानिदेडिनोवाद्रडमनोदंड कायदेडश्चनिजैविध्यैसदूनभवाद्रेडच्स्योमलुनास्र्यने ॥वाद्रडायम नोदेडकरमदडस्तथेवेचयस्येतेनियताचुच्ै सचि दङीतति चोच्यते एतरिदडमेत्तनिस्तिष्यस्वदरतेषुमानवः"कामजोचोतुसंयम्यततःसिद्विलिगच तीनि"तेवास्वरूखंद स्त-स्परनिवाद्रडेयमनेद्ड कंमैदेडसथेवच"चस्यैतेनियतादेडास्िदङीति सउच्यते "चादरडेभोनमानिषटेत्कर्मदडेत्वनीड नोभमानसुस्यनलुद्डस्यग्राणाय]जेःविधीयतेतिकर्मद्डोल्यभोजनमितिख्टस्स तर पारः डशचिदं डित्वेणरम द् सुस्याय्यस्तिगतदेतच्टभिग्रेघयपित्तामद््ः स्मर¶्ति श्य तिःपरम हंसस्नुतुर्माख्य ऽखुतिचोदिलः ४्यभेश्छुनियमे्कोविष्णुरूसीनिदेड भरदितिणसूवंसतिमोनादीनौवायादिटिदिमनदहेदलाच्यथया देदक्येलथेवान्तान्त्कायंद मनहेतेन्तनस्यदडखअयंन्तानदडोये परम दं सेन च्टत-ररुवसुख्ण रुकी).स्युच्य्तेणमानसस्यज्टान देडस्थकदाचित्तविलविस्तिषेणविख्तिःमरस्ज्येतेतितन्निवारणार्थ॑स्मरारचःकाटदंरोन्ियत्ते ।तदत्.एस्जा्थैर हस्यमुध्वावेषमने णसुरषार्थ सिदिमनिमेखकछदडेयेनयरमह्सेनच्यतः सयुरुषाब दुवि ध सलायेोधेत्तलला-त चेर्परहारेरव संन्तिलाननरकानाव्रोनिगतच हे तुरुच्यत ॥-पसहंसवेष ट तानिखश्नास्यासवेजनाःस्वस्वगुेगाजयतितपस्वयंचनिद्धलेपटो चज्यीचज्येविवेकमृकछछच्स् वंमन्नम ।ऋातितेन्रस वाय प्राप्रोति .स्नोयानिलु नान्न सहेषेणम्+.स्करेत्नि"चानुवैण्यचे दै शत्यद्सयादिपतिव चनानिक्तनिविखयाणिजनयंचन्तानयजित्तद्निखुक्तास्यनरकःनततरवन्तानःी-नस्मयनेरमिद्तानिय मम्) चुः (नचोत्यातनिमित्तभ्यान नस्टनोगविव्ययानाचुष्णसनवाच्छभ्पाभिस्सालिप्तेतकदिवित्जोन्सु० रेञग्र कवेद्धेस्यनमसन्तेतनिस्तरेणभेस्यमसक्ताद्यनिरनिषये पिसुज्जुति इति ानाभ्यारिनेम्रततितु रवंस्मयेतेएकचारद्िारवायेजीतपरदसकःयिनकेनमरकारेणस्तानाभ्यािभवेच्छदेति षव चरुतिनच्छनद्ेडकाश्दडयेोयेदलर्डत्तम्वाघ-मच्वरूयतदिद्मवगचसरत्तमेन्ानदख्योचास्यान् ॥सुर्वसुरख्यः-यरमहेसद्लयश्यु वगंतव्यः ॥नन्वस्वभिन्तस्यपरभहस्स्च्तानच्डमाञूकाष्देडनिनेधःइतरयुचय्योसवौकी त्या क्याद् ° ॥जाजोबरेनमस्कारेनस्वघाकारे ननिदानस्तततियोटच्ि कोभहटिस्लुनोवाह ननविस्जनंनमेचेनच्यानं नपात वानलष््यनृट्खक्लनाणयगहंनचवनसर्वचानिकेतस्थितिरष रुनिस्सुःसोचणोदी |-जोनेवषपिेवनसेकंनावलोकंचेनि ॥जध्एदिएःतास्वा चर्वसरमाचए्दनेयस्यासावाश्टोवरः ॥यचस्मृनिवचने ॥जानेरूस्वंमखोनाभेश्परिघप्येकमंजरंणदि्तम्यसुत्तरवाखःपरिघायगृहानदेदितित्तदिद्छमयोगिषिमयम्-असवधयतनच् नयुस्येः्तोतयत्तशयन्यपिख्सलरःयोभवेसुर्न्वास)तुस्योवे धूमतोय दि ॥-तस्थिमणामः्कतेव्योनेत्तरायक दोचनेत्तिणतस्याव्ययूगिवियलातास्यनमस्करारःकरतव्योस्लि ॥जजनसवनाह्यणलस्सणनिनेमस्कारभस्लुत्तिमित्युद्ष्ल0गयाग्रया गदिख एजः ज्य मस्त चानिभिष्यतेधूवननिद्यागवैसादिवावेयनर् तयास्वनिदयाद्ै,पो लिवरिलःवलतसखकरैकेजन्यवियेनिरसुततिनि षिच्यते ॥याडचिकनिवेधरदिस्य"नकविदयिव्यचरारनवेधङ्योन्पयस्देवपूजायोनिनंःस्र्यते ॥भिष्ठारटनजपन्योचंस्तानेघ्या. नं खर्चे ॥कचैयानिमडेतानिसवेयाननदं डनदिति तस्या)च्ययोगिविवयच्छमभित्रेखनावाह्नमिच्यान्नरा्" सकुत्समरणल्यानेष्नैरेलर्येणाचुस्मरणखुयासन मितित्तयोभेदःपययायोगिनस्न्. लिनिदादिेकिकव्यवदराभरावम्मयावादिचधजाद्िधर्म स्चव्यवृल्लराभावः तथालस्यलालस्यत्वादिष्ठान*एखव्य ह्ारेपिनास्तिगयच्छाद्तिविलन्ममस्तितदिदतत्वमसोनिकाक्येत्चपदेनसजीऽमुः 2 ¬श्यदेहादिविश्टिेवेत्तन्यस्तस्यनभवत्ति ।कि तुदशन्यम वाच्यतत्पदायीत एयक लश्यत्व टथङ्स्वदे हनि टोवाच्येोथीदमितिव्यवहार्थेःशयरदेहनिष्टःखमिनिव्ये वाररैःलश्यवाच्यमिस्युभयविधचेतन्योषेतभन्यज्जञङजगच््तर्यमितिपच्यवद्हारा रै भिये-तास्शेविकल्यानकोधियोागिनो रि ल दौयचि्तस्यन्रह्यणिविशची° तत्त्वान् अनत्तर्वसमिश्छुरनिके च स्थिनिरेचयदिनियतनिवासा` येक चिन्मरसेपाच्टयेततच्यनींतल्िन्ममलेसत्तितदीयद््एनि +,दधाशिनविष्िप्यततदेवामिग्रेगेःड याद्टाचाया आदुः निस्ततिर्निनमस्कारोनिःस्वचाकारख्वच ।चलाचलनिकेनश्च यतियोदच्दिकोभवेदिनिणयथामडोन परिद्रीततव्यः ॥तथासोवणेरजताछेनभिस्ा चमनादियाजाणानेकमपिनगरस्लैष्यात्लद्ह्येयगाहिरण्मयानियाच्णिरूष्णायसमयानिचभयनीनोनान्ययाजणिवर्जयेत्तानिभिश्छुकडत्तिणमदुरपि"अततेजसालिषाजाणि-तस्यस्यनिन्रेणानिच ।तिषोमृ दधिःस्मुतं शोच चमसान\मिवाध्वर ॥साचुच्खरुयाचा वामुन्मयवेणव तथ्या1तानियत्ियाजाणिमनुःस्वायभुवोजवीदिनिभवोधायनेपि ॥स्वयमाह त पणैसुस्वयं भभषुवायुनः ॥सुजीतनवटाञ्चस्थकरेजानोचवर्णं को ष ॥जायद्यनि-नकोस्ेखुमलाशौकोस्यभोजन-सोवर्गेसजनेत्तामरेमुण्मयेचयुसीर्योरिनिभत्तयास्तेकंननरिव्यवगेनगुह्धीयाच्छतच्य॒मनुः ॥रुकस्बचरेननिस्येसिद््येमस्हायक- ॥सिद्धिमेकस्ययस्यन्हितन्जहानिनरद\्यत्तद्निण्मेधात्तिथिरणि जनान प्चलायधसं उयःदरिष्यसंगर्"'दिवास्वायोख्या लायोयतेरनधकरणिखट्ास्कादाखयरतग्रामेयचाात्यरलः्ुरेषवषोम्योन्यचयस्था-नमासनृ्तङ्व्याद्टलम्एञकालौव्वादिवानाणामेकस्य्टिनसं यहः)भिस्ते समभुजश्योषियाचलो्यस्उच्यनेभगृदीनसखतव्टडदर्ितीयस्यपरिश्वहुकालोतरेणभोगार्यंरंचयःरिकी्तितःखश्रालामचजर्ध्ययरेर्यवायरिग्रहःगचिषष्याणामदु कार्वयाच्छस्यःशिष्यस्यह् विच्यादि नं भकाणरत्वारविष्याराजिरच्यते" विभ्यासेमरमाजीन्मुः ष ४-देय-एदिवास्वा\उव्यतेजाध्यात्मिकक योमुक्कामेस्त चया सुरस +तिगअचुग्रहषयिग्रननचयालायःसुउच्यते क्तो कंश्िव्यजनरूयनगु ल्लीयाद्यितावदेवनभवतिकिंतुलस्यलोकस्मावलोकंद रनमचिनङुयोौच्ण"तस्यनं घरे तुतात्"एनचेखनेनान्यद्चि सतिनिषिददनङुयी ` दिस्यमितरेतंगेत्तवनिषिद्धभेधानिथिदे गय ति स्यावरजगमबीजततेजसेनिगमासुघ) ।षडेनानिनयगरल्लीयाद्यतिमूत्रषुरमवत्णर सायन कियावादज्योतिषंक्र विक्रयम्) ।विवि धानिचशिल्यानिवजयेत्यरद्यारव्त् इतियेगिनोलोकिकुवेदिकव्यवहार्-गतानिनाधकानिभानिसंतितेषोवर्जनमभि दिते जथयम्रच्रात्तरभ्पाजयंतवाधकंग्रदयतद्जंनमाहभआवाधकः कड तिचेत् ।आजाधकरोसतयव ।यस्मादिसुिरण्येरसेन द र्चेचस नह्यलभवन् ॥यस्माद्धघ्यदिण्यरसेनसयटवेस्सवोर्कसेभवे गरण्यरसेन्रादयेेत्सजाल्सहाभेतभतस्मराद्धिस्ु रण्यरसेननदटेनस्पर्चनयाद्योचेति ॥आकारेभिन्या्य यं: प४जाङीबदयौभियादचाविलभिदिततान्शजाबाधकालयनवाधकःतस्पसद्ाव निन्तयहिरण्यसयततयाविधनाचकलुच्यनरतेनानिलागय्तेनाद्रेणदिरण्मयदिदटश्सात्त्टनीसद्रशमिसु हयहाभवेत द्रण्मीत्चवातससंयाच्र्षणयोःसवेदाभयतमानेसदैयर््ययरिाराव्यमरपचमिथ्मालग्रतियादकानवेच्टोतानद् ष यित्वा तत्सत्यत्वमवसलेबतेधततः्एस््रसिद्धमदितीयं्रह्मतिनभिश्ुणाहुतनिनभयतिलस्माद्सो्रद्यहाभवेचएत्याचस्खरयेतेणन्रस्नास्तीनिनेन्रूभा-तडेष्ितरद्यविदबेयःजयलत्रह्यवादीचत्रय्ते न ह्यघालकारतिभज्ह्यहसलतुविरेयःसबेन नरि त ।[जभिलाषपू नेकं हिरण्यसस्चैतलदाततस्य्टाभिस्तुःपतितत्वालयो लकसोन्तेच्छंसशेभचेतवन्निसंचस्सरय्तोपतस्य लोशयुवमिष्रयस्पनि्हेयभेतशचोभूवरेलउच्सगोद्यसग्नहखवृचेति जनमि लागयुर- सरिरण्यनगरोद्युगृहीतेचेनयसभिस्तुदेहिद्रियदि सास्तिणम्रंगविदामानं हतवान्भवे्शअसंगलमगे द्स्वासनेहिरण्यादिन्ष्यजोर १९० क.अत्तिभक्ततिनमरततिषन्न्तात्एतस्याच्चान्य्यामतिपरे, - 4 पायरूसलेस्पर्यतेयोन्ययासेतमात्पानयोन्य्यामत्तिषय्यत्तेकितेनन छतेषायचेरेणात्माषनारिणेति" किंचात्मघानिन.्धखलस्ेनाधि रदित्ता हूविधयङु-खनाहताःलाकाः येते गुरूखौनामतेललो #.काअंयेनतमसत्ताः ॥त्तस्तेनेयाभिगश्छेनियेकेचात्महनेज्नाति रवे्यनेन चकारेण तवेततिससुजीयत्तेणसपृचेपयने-नकयिततचेतिससु चयः ॥ग्राह्यचेखनेनेव्यवदतवेतिसभथुचय-दशेनस्पसंनय॒हणवदभिलापपर्वकाद्िरघ्यहत्तीनश्चवणततद्भणकंयनतदौय्रयादिव्यवद्हारजपिमसयवायदेलवड्कसयेः0स्मारखाभिलाविरण्यद्शेनाटयोष्येषकारिणसतस्यादिद्खुगादिरण्यददय॑नादयोवजनीयाद्सयथेः द्र्य वजेनसख फलमाद्स्ंकामामनेगताःव्यावतेतेङ्-खेनेदिग्नःखखिनिरूटद्चयणिरागेसर्वचथुभाश्चभयेस्तमिसखेरोनद्ेषटिणनमेोव्टतेचसुवे षामि नियाणोगतिरुषरमत्तेयञनासमन्येनाव् स्थीयत्तडतिगरखजभायोगरहछतेवादिकमानोसुर्वैषाहिरण्यमूसत्वष्डिण्ये पिस्यते सतिते का-मामनेोगत्ताःमनस्यवस्यानाद्या यर्तेतेपव्यारत्ताभनेत्तिकामनिछचीरू्याकमेतराशचये दैःखसुखयोरदेगस्पहेनभव तः खु्तच् +.स्थि्तमन्दस्तावेभरपेचिन्एरेदिकयोःसुख दूःखयोरधिश्षेषकचससायुष्परिकतिवयरगेपियागोभवति गरहदिकसुखसूय ह+ख॒न्तोद्दितडृदटातेनादमितजायुष्परकेङ्खेरुगवान्भवति तसमादे दिकेनिर्णटस्यायु प्पिकेरागानावोयुज्यत्तेधरवंसतरिसर्वच \-लेके पियोखनासखुभावयुच्ूलपनिक्ललपिषथोतयोरलनिखेद्-खुचदधेष र हत्यस्याय्युपलेस्तणम् भ ताद्ष्योविद्धाननछ `भकारिणेकंविदयियुरुषनदेडि ॥खुभकारिणिचमोद्नन्रामोनिण्डेवमेग्सहनोयःदुनानात्मन्येचसुनेदावतिदत् बेतस्यरुवेंकामिन्च्स्यि ।णागत्तिः अदनिरुषरमत्तेाडन्रियोयरलोनका विदयपिनिविकल्यकसनाये्विोभवतति ते षाकास्थितिरिनिग्रञ्रसरुल्तेपविस्तराभ्यात्रपूर्वखक्तम्0तदेनाज पु# ।( जीरमुर १०१ |नरप.ण्यनिषधपरसंगेनसदारत ॥अयीनहलन्यार्रःयसं्रति ।यलूणोनदेकबोधस्त द्र, सानिभवततीततिपयतज्न (र बोचः यरमालेत्तिनिरू.` पितेपतद्रह्यादमस्मीयिवेसवेदानभवन्नययागीपरम सः+., छतसदलयभवतीत्ति ॥तव्याचस्मर्यते 1 ज्ञानाग्टतेन त्यस्य-तदछछयस्ययोगिनगानिवास्तिकिचित्क सेव्य म स्लिचिन्नस॒तत्वविदितिगजीवसयुक्तिविवेकेनवेधंहा्टनिवारयनूगषुमरथ॑म् रिवलिनाधिचातीय मतर ॥४ से "डतिीविद्यारण्यविरविनोजैषवेलयुक्तिविवेकः समाः) खुभ ५.९७ ५. खीरस्त ॥५८.००५ व मेेोश्स्यमधिगतोनदसदेदरो्तःषएदातैपतेचिशुणरदितंभ्राय्यतसाववे घ्निखयण्येणधिविचरलोकोविधिःकोानिवेधः ॥१ तीथोनिततोय्ना त्लानव५ हदिदेवत)\ग्रततिमाडीनोसरवनविदिलालमन" डेशसवैनेब स्थित एल नम्सनं दनन्चलु प ४ । ॥# पवारणसीमसादस्यनियगेनभयलतः ।कष्णेरस्छतसुद्रायामह तयर्लास्तरः 14 जीकाशेःजीमे जाननापीके यूवैास्कपर रीनिःछनायजीकोयास् महारज शि५-०४ बेजीके मकानमे कागसंर्तत मुद्ायय्मेखवीनिनकोलेनलोय् उनकादूस काकं संपादक जवान्वारणसी मसदेगीके पार् भाकचैरे गरीमे भाद्ेरतायति-हजीके दुकानपर भिलेगै ॥ ॥सन्द १२३७ 1 के ॥} १८०२ ॥ ॥खुभभरूयाच ।रस्तन | 848{2 <¬ 9^©. १४9. ४ध (सप पिष1.9.11
In plain words
CHAPTER V. « RENUNCIATION-OF-THE-ACCOMPLISHED. Henceforth Renunciation-of-the-accomplished, as being largely beneficial to Jīvanmukti. This renunciation has been described at length' in the Paramahamsopanishad. The plan here adopted is to quote this Upanishad and explain it as it proceeds. "Now Na'rada approached the Lord and asked "which is the path of tliose ascetics who are "Paramahaṃsa'h? what is their condition?" There is apparently nothing here which can be implied to precede this question and the word ' now' would evidently appear to be merely redundant; still we should not forget that the question here refers to Renunciation-of-the-accomplished, and that therefore one knowing the real Essence arid being yet troubled with worldly distractions of all sorts, seeks naturally to find mental peace in this kind of Renunciation. Hence the word 'now* implies that knowledge of the Essence must have been thoroughly acquired before one has the right to propound the question under consideration. That a mere 'ascetic* or a mere * Paramahaṃsa,' has nothing to do with such inquiry is suggested by coupling the two words together. The mere ascetic having no glimpse of the Essence attaches himself to such powers as clairvoyance, floating in the air, and other occult wonders of the same kind and devotes himself, through various means beginning with contemplation and the rest, to gain such powers. Thus he.swerves away from the real aim of existence. The aphorism touching on this has been quoted before "These are obstacles in the way of Samādhi; and are powers in moments of suspension."* The mere Paramahaṃsa, on the other hand, having full realization of the Essence, looks down upon such -• - ""• •.-* * Yoga-Sutra Ch. Ill Aph. XXXVII, tras h and contents himself in the bliss of supreme renunciation, It has been said: — "These powers thus shine out of the self that is all "consciousness, the knower feels not the least touch "of curiosity for all this panorama of change and "wonder." Being thus fall of renunciation, he disregards injunctions and prohibitions, through excess of satisfaction in the bliss of Brahman. It has been said "What means injunction or prohibition to one who walks the way transcending the gundk."Good men having faith in injunctions and prohibitions thus censure such conduct: — "The cycle of strife and struggle will place Brahman "in the mouth of all; none, oh Maitreya! will show "it in the act, being really intent on the pleasures of "sex and stomach." In one who is an ' ascetic ' as well as a ' Paramahaṃsa ' none of these faults occur. The excellence of such a one is also otherwise set forth in the following dialogue. Rama: — "Oh revered sire! even then what extraordinary "excellence is seen in the jīvanmukta full of pure "intellect and firm in the realization of self? " Vasistha: — "The mind of the kuower, Oh my dear! attaches "itself mainly to any one thing, for he, all content "and at peace, ever rests himself in dtman. Many are "those who perform such wonders as floating in the "air and the like, — the mantrikdh^ the tdntrikd/i, the "practitioners of severe penance; in this there cer- "tainly is nothing extraordinary. A very thin parti-- "tion divides ecstacy from madness, for in the former "the mind having lost all faith is quite clear of every "tinge of attachment. Of the knower of the Thing, "all content, on the absolute disappearance of the be- "ginningless illusion of the circle of birth and death, "and having a form without parts and magnitude, this "alone is the characteristic sign that passion, anger, "sorrow, desire, avarice, calamity all grow daily attenu- "ated into imperceptible thinness/' Thus then it is proposed to inquire after the 'path' and 'condition' of those who are free from both the above mentioned faults. ' Path' refers to external appearance, speech, and the like; 'Condition' to the internal peace consequent on cessation of mental activity. The four-faced ' Lord' proceeds to answer the question thus propounded, in the words which follow. Then is extolled the said ' path ' with the object of confirming the questioner's faith: — "This path of the paramahaṃsa is very difficult "in this world; it is not at all common." That is to say the path about which the inquirer is anxious to know. The word 'this' refers to the path about to be described in the part that follows; it consists of covering etc. for the body, being the absolute principal ' path* necessary for living out the present life in a manner to make it useful by supreme benevolence. This path is ' very difficult' because renunciation of that extreme degree is not met with in the world. But this does not imply that this path is impossible: and with this in mind the Lord modifies his opinion in the words 'it is not at all common'. [The change of termination in the Sanskrit word for ' common' is a grammati-; cal license allowed to Vedic texts.] Even then, if this path were really so very difficult it is useless to strive towards that end. The Upaniskad proceeds to show the object as well as the possibility of gaining the ' Path:'— "Even if there be only One ( who has found the "path ) he alone is always in the ever Holy, "he is the Veda-pur usha; thus say those who "know.""Few of thousands endeavour to gain the End, and of the "accomplished that so endeavour few know my real "Essence." -1G7 IQ accord with the argument shown in this verse of the Bhagvadgita, it goes without.saying that any single Paramahamsa found anywhere is really the one who is "always in the ever Holy "vi ~., Paramdtman, for the śruti describes at man in the words "the ātman, above all sin."The word ' alone' excludes those who are mere ascetics or mere Paramahamsdk from those implied in the text. The first knows not the "ever Holy;"the second, though knowing, runs after the objective, having no internal peace, and rests not in Brahman. ' Veda-pur mho1 means the purusha shown in the Veda. ' Those who know' are persons well versed in that science which brings realization of Brahman accompanied with mental peace. All men regard the ascetic paramahaṃsa as being in Brahman; but the said ' knowers,' not content with this, look upon him as Brahman itself. Says the sruti: — "He who stands centred entirely in him-Self, taking no "heed of perception or no-perception is not simply a "kuower of Brahman but Brahman itself." Hence there is no room to doubt the object of such renunciation. The Lord proceeds to explain the being "always in 'the ever Holy"and being the "Veda-pur usha"and thus replies to the question about the Paramahamsa's ' condition': — "The great being has his mind ever centred in • "me, and in consequence I manifest myself "always in him." The ascetic Paramahaṃsa being at the top of men entitled to the performance of vedic rites and ceremonies is justly called 'the great being.' This great being (mahdtm'an) always keeps his mind absorbed in me, for, all mental functions connected with the world and its intercourse are in his case entirely suspended by 'practice and dispassion.' It being so, the Lord Prajapati speaks of himself as Brahman spoken of in philosophic treatises, for, he, having acquired complete self-realisation, can hardly think of Brahman as apart from himself. Thus it is that he says ' his mind is ever centred in me.* Aud because he is so centred, the Lord says he too always 'mainfests himself in him,' not in others bound tip in ignorance, for they are as yet under the spell of amdyA. The Lord manifests himself not even in such knowers of the Essence as are not real ascetics, for, their mind is constantly occupied with activity tending to the objective. Henceforth is described the < Path' which Narada wanted to know at the beginning: — "He should give up wife, children, relatives, "friends and the rest along with the tuft of "hair on his head, the sacred thread round "his trunk, and the study of the Veda, all "ceremonial worship of every description, "nay even the whole universe, and should "betake himself to a mere rag, a bamboo- "stick, and a small covering simply to keep "life and body together for its natural term "and thus to do good to the world at large." This is addressed to that householder who, from the results of past good Karma, addresses himself to 'study, contemplation and assimilation/ without taking on formal rennnciation-ofthe-seeker, on' account of responsibilities growing upon him from relations such as mother, father and the like; — and even thus finds the Essence to his entire satisfaction. Such a one feels distracted with the thousand and one forms of temporal and spiritual activities which make so many calls on his attention while he is a householder, and he naturally desires for rest in the condition of renunciation peculiar to the ' accomplished.' The above is obviously addressed to one in this condition; for, there is no possibility of ' wife, children, relatives, friends' etc. in the case of one who having found the Essence after Renunciation-of-the-seeker desires to take on the condition of Rennnciation-of-the-accoinplished. It may here be asked whether this Renunciation-of-the accomplished has to be brought about like the other renunciation (w*., renunciation-of-the-seeker) by way of the forms prescribed for it, tiz., the saying of the Praisha* and the rest, of \^hether it consists in ordinarily abstaining from the world like keeping away from an infected town or like giving up a worn oat cloth? The first is not obviously possible, for, the accomplished knower of the Essence cannot relate himself to any action whatever and can not therefore address himself ' to ceremonies by formal injunctions and prohibitions. Says 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 any thing "remain he must be just so many removes behind "Knowledge." Nor will the second alternative do, for we hear of the rag, the stick and other insignis of the order. This is no difficulty, for, this renunciation has a dual aspect like what is known as the Prati^atti-Karma,. To explain. In the sacrifice called the Jyotishthoma the worshipper having taken the vow is, for the time, not allowed to scratch his body directly with the hand, but with the small horn of a black antelope; for, if the faithful should scratch with the hand he would have children affected with itches, it being said: the faithful should be as if uncovered; whence the horn of a black antelope should be used. Now this horn being no longer of use at the end of the vow and being also inconvenient to carry about, has of course to be given up. This giving up, with the form peculiar to it, is spoken of in the Veda where it is enjoined: the prize-money being distributed to the priests the horn may be thrown away in a part of the sacrificial ground near the altar. This is called Pratipatti-Karma, and it is spiritual as well as temporal. Similarly Renunciation-of-the-seeker is of two kinds. It is not proper to allege that the knower of the Essence is entirely free from all active relation whatever. Though the ignorance which ascribed this action to pure consciousness is laid at ^ I ' I \ * Seo foot-note page 4, rest by gnoais, once for all, it is impossible to think that the natural activity of the accident which makes the internal sense (mind) and which is full of a thousand activities of various kinds, can ever come to a stand-still, while it yet continues to exist as such. Nor should it be supposed that thus we shall be -arguing agaiust the verse just quoted: "regaling all content "etc.; for, though gnoai* has been gained, there is no contentment from want of peace, and consequently there can be no 'supreme fulfilment of every duty,' there evidently remaining the duty of establishing the mind in perfect rest and peace. It may again be asked if thus the Knower were to obey formal injunctions, he would, of course, lay by that unseen store (of Karma, called Dharma by the Mimdnwk&K) which would necessarily relate him to future birth. But this need not be so; for, that « unseen store ' having spent itself out on something tangibly present even here cz>., the doing away with what stands in the way of mental peace, there remains no logical necessity to imagine an unseen future effect for this unseen cause. For, if that were logic, even * study, contemplation, and assimilation ' which do way with what stands in the way of realization of Brahman will be supposed to lead to future birth* Thus, therefore, there being no objection in obeying formal Vedic injunctions, the housholder who has already accomplished knowledge may, like one who as yet seeks knowledge, take up renunciation with such formal ceremonies as the Ndndi-srdddka,* * The offering of oblations to the maaes of the ancestors on occasions of joy— especially when a son is about to be born, or is about to be initiated into that sanctum passing through which he becomes a ' twice* born ' and gains the right of continuing the line by offering such oblations in time to come. The occasion of formal sannyāsa (renunciation) is one of highest joy in the family, for its efficacy extends up to relieving even the manes of all the ancestors from the bondage of their peculiar exis* tenoe and place them within easy reach of final liberation. * Taking up renunciation ' is perhaps awkword English, but the importance attached to renunciation which is a distinct stage in life with duties peculiar to its kind is best expressed by that awkword phrase corresponding to one's taking up a responsible office, keeping fasts, vigils, and the like. Though the sr&ddha spoken of is not distinctly enjoined preliminary to taking np renuncia~ tton-of-the-AccornpUshed still this renunciation' being only another more advanced form of renunciation-of-the-Seeker must follow the rules of its original, This follows even from the analogy of the agniahthomct sacrifice, the type of the atiratra and other sacrifices which therefore follow the rules of their original, Thus therefore even this renunciation-of-the-acoomplished should be done like the other renunciation with reciting the Praisha etc., and giving up "wife, children "and the rest spoken of in the text. The words * and the rest ' put after wife, children, relatives, friends, refer to servants, animals, houses, fields, and all other temporal goods. The word 'and' before 'the study of the Veda* creates a kind of syntactical hiatus which has the object of implying that even those things should be given up which are of use in uuderstauding and applying the Veda, viz., grammar, logic, the Epics, the Purdnas and the like. The giving up of poetry, drama and light literature of kinds which conduces only to temporary relief of mental strain caused by artificial curiosity and excitement, goes without saying. ' All ceremonial worship of every description ' refers to all Karma whatever: spiritual, temporal, constant, occasional prohibited, propitiatory and the like. Giving up ' children ' and the rest implies the giving up of every temporal good; giving up 'all ceremonial worship of every description' implies the giving up of the hope of enjoyment in the next would, — hope which acts as a strongly distractive cause. Giving np the ' whole universe' means giving up that devotional worship of the Virat which has mastery over the whole universe as its fruit. The word 'even' suggests abandonment of devotion to the Hiranyagarbka which leads to mastery over the plane of the Sutrdtman; as also of "study"and the rest conducing to realization of the Essence. He should give up all that tends to happiness in this world or the next, beginning with wife, children and the rest and ending with devotion to the Hiranyagarbha, This is done by reciting the formula called Praisfut, The renonncer should then keep only the rag etc., with him. The word 'and' before 'a small covering* implies that he may take wooden shoes etc., for use. Say's the mrti: — "Two rags, a cloth, a covering to word off cold, and wooden "shoes, these he may keep; nothing besides." The * use' suggested in the words ' keep life and body together/ consists in concealing the secret parts under the rag, in keeping away animals and venomous reptiles with the bamboo-stick, in providing against cold with the covering, and in keeping away from contact with unclean spots on the way by moving in the wooden shoes implied by the word ' and.' The doing ' good to the world at large' consists in enabling people to aquire good Karma by offering proper salutation, food etc. to the sannyāsin recognised by the insignis of his order, viz., the bamboo-stick and the rest. This also implies that the sannyāsin should attend to such conduct as is proper to the station he belongs to and is seen to be proper from similar conduct in others in the same line. It is further said with the view of suggesting that the adopting of the rag etc., for use is not a necessary injunction, but a convenient arrangement only: — "And this is not necessary."^ That the Paramahamsa should take up the 'rag' and the rest is no necessary injunction, it is only a contingent or convenient suggestion. This and the bamboo-stick in particular, is however necessary in the case of one who is only in the order- styled Rennnciation-of-the-Seeker. Parting with the stick is thus upbraided in the smrti: — "The contact of the body with the stick is enjoined as "constant; never go without the stick even over space "covered by thrice the length an arrow flies off the "bow." The penance for this breach is spoken of in the snfrti and is set down at a hundred Pr&n&yAmM: "He must do a hundred on parting frota the stick.*' The text proceeds to explain the * necessary condition ' of the paramahamsa in the following question and answer: — "What is then 'necessary?' only this: 'no stick "no tuft of hair on the head, no sacred thread "no covering-/— the Paramahamsa goes about "(as he likes)." As one in Reuunciation-of-the-Seeker has absence of the tuft of hair and the sacred thread necessarily enjoined to him, so is absence of stick and covering a necessary character of the true ascetic; for, otherwise the mind being distracted with thoughts about the preservation or obtaining of the bamboo-stick and the covering, will never find that yoga which consists in "suppression of transformations of the thinking principle."This is not good, for, as the rule has it, "the bride is never espoused at the cost of the bridegroom's life."The text adds by way of suggesting an answer to the doubt how he should manage on occasions of cold etc.:— "Neither heat nor cold, neither pleasure nor pain, "neither respect nor rebuff,— he is above all "the six (conditions)." The ascetic with his mind entirely suspended from action knows no cold, for, he does not feel it. As a child engaged in play feels no cold even on a winter morning though all uncovered, so does the ascetic engrossed • in the supreme Self know no cold whatever. The absence of the feeling of heat in the hot season may be similarly explained. So also the absence of all feeling for the downpour of rain on his body in the rainy season. Since he feels neither cold nor heat it goes without saying that he knows not "pleasure or pain "coming of these two sources. Cold produces pleasurable sensations in the hot season and heat in the cold season. "Respect "refers to the reception and general wamth of feeling showed by others; "Rebuff"refers to the coldness shown by others. When the ascetic has none beside himself in the whole universe there is no room for "respect or rebuff."The at> Bence of "respect or rebuff"refers also to the absence of all the pairs of likes and dislikes for friends and enemies etc. The "six conditions "are Jiunger and thirst, grief and delusion, decay and death. These three pairs belong respectively to the vital breath, the mind, and the body, and as the ascetic, one with the Self, knows none of these, there is nothing improper in his transcending the "six conditions. "It may still be doubted, all this may be possible in the condition of trance, how can distraction coming of scandal and the like be kept off from the ascetic during moments of break? It has been said with this in mind; — "He lias given up scandal, pride, rivalry, self- "praise, self-assertion, desire, revenge, pleasure, pain, passion, anger, avarioe, per- "verseness, Joy, jealousy, egoism and the "like." "Scandal "is the attributing of evil to any one by others. "Pride "consists in the feeling of one's superiority over others. "Rivalry "is the desire to equal others in learning, wealth etc. "Self-praise "consists in declaring one's spiritual (or other) performances before others. "Self-assertion "expresses itself in suppressing or awing others for one's benefit. "Desire "is greed of wealth and chattel. "Revenge"is burning desire for the destruction of one's foes. "Pleasure "comes of fulfilment of some desire or the happening of something agreeable. "Pain "is the opposite of pleasure. "Passion "is desire for the company of women. "Anger "is the excitement of feeling born of interrupted desire. "Avarice "manifests itself in the pain one feels on parting with wealth. "Perverseness"refers to perverseness of intellect such as is seen in those attached to things not really good, taking them to be good and vice versa. "Joy "is that feeling which is indicative of mental pleasure, and is also conducive to the increase of that pleasure. "Jealousy "is that which views even merits is the opposite light. "Egoism "is mistaking the body senses and the like for the real ' ego. ' The words "and the like "refer to the feeling of possession, goodness, etc., in personal objects and belongings. It is meant that the ascetic gives up the things enumerated in the text as also their opposites viz., praise, humility, etc. The point is that he should give up all these, and stand above all, haying got himself rid of all vāsanā in the manner prescribed before. The text proceeds to reply to the question how, while the body yet exists, could it be possible to give it up. "One's body is looked upon as if it were dead, "inasmuch as it has already been separated." That body which at first belonged to him is now looked upon by the ascetic as dead, because it has been shown to be other than that consciousness which is his real Self. As a religious person holds himself aloof from a dead body and looks at it only from a distance lest its touch might pollute him, so does the ascetic always look upon his body as apart from his real self, all consciousness; and this he does with all possible care lest any confusion should lead to the sense of false identification of the two (body and self). The reason for this is that "it has already been separated; "it has been shown to be other than Self, by the teacher's explanations, by the word of holy Scripture, and by personal self-experience. The meaning is that it is possible to cease slander and censure by looking upon the body as upon a carcass, it being quite void of consciousness. Confusion as to points of the compass of though dispelled with the rise of the sun, may possibly arise at some future time; similarly on doubt etc., arising to create confusion of body and consciousness, censure and the rest may possibly give pain. It has been further said with this in mind: — "He is oonstantly free from the cause of doubt, "false knowledge and illusion." "Doubt "is the thought whether Ātman is doer and sufferer or not? * False knowledge ' is knowledge that the body is the self. Both these refer to the doer; the ' illusion ' here referred to has connection with objects of enjoyment, and this illusions manifold as explained in that verse of the Bhagvad-Gitd which sa^s "give up all imaginings "etc. The cause of this illusion viz.. Ignorance, is fourfold: "Ignorance ( avidya ) is taking the non-eternal, impure,. evil and non-dtma?i, to be eternal, pure, good and dtman "says an aphorism* of Patanjali. The first is believing mountains, streams, and the like which are impermanent, to be permanent; the second consists in mistaking for quite pure the impure body of wife, child and the like; the third arises from regarding husbandry, commerce, and the like as good though they are really all evil; the fourth is taking the body of wife child and the rest which is only subordinate to self and entirely false, to be one's real self from confounding the physical sheath (of food) with the self beyond it. The cause of these »/#., 'doubt* and the rest, is ignorance and impressions born of ignorance which cover the essence of the Unit — Brahman, This ignorance of the Paramakamsa-SiSCQkic is destroyed with knowledge of the import of the great Texts; and impressions of ignorance are done away with by the practice of Yoga. In the confusion about points of the compass just referred to by way of illustration, there is possibility of its repetition because, though the original cause is removed, impressions born of that cause have not been demolished. In the case of the (Paramakamsa whois an ) ascetic both these causes of illusion having been laid at rest, there is no possibility of * doubt ' and its accompaniments. Considering, therefore, the impossibility of a return of doubt and the rest, it has been well said that the ascetic is "constantly free "from those causes. This destruction of the causes of"doubtetc,"is "constant "inasmuch as this destruction of ignorance and its impressions can never be undone after it is once accomplished. The text further refers to the cause of this destruction being * constant ': — "He is permanently enlightened in It."The pronoun ' It ' refers to that well-known supreme Ātman * Oh. IL Aph, V. which is the one object of all the Upaniskads. This ascetic is for ever awake in the light of this supreme Ātman. For, it is only the ascetic who, bearing in mind the text: "The patient Brdhmana having known It should harmonise himself in the Self, he should not be deluded away by words; it is mere waste of breath;"gets over all mental destruction with the force of Yoga, and acquires "harmony in the Se'lf^'. Thus this "enlightenment "being permanent and eternal, the destruction of ignorance and its impressions which must disappear with the light of this knowledge, is bound to be equally permanent and eternal. The text then proceeds to distinguish this supreme Ātman, thus revealed, from the personal Creator of the logicians: — "And this is mere harmony in the Self." f Brahman, the object of all Upaniskad-tesichmg, is none other than one's Self; the Yogin gains conviction of theis truth and rests himself in peace and harmony. Next is described the nature of the Illumination thus breaking upon the ascetic: — "I am that cloud of thought— all peace, im- "moveable, one, all bliss;— that is my highest "glory". The ascetic gains the conviction: I am that Supreme Being, all peace; free from all distraction beginning with anger and the like; immoveable from having no action whatever; above all distinction of like and unlike, ofpart and whole; one uniform essence of existence, thought and bliss. This essential Brahman is the real "glory, "the real form or nature of the Yogin. This has no relation with doing or suffering; for, all doing and suffering is of illusion. It may be asked if pure bliss were the nature of Brak man and if the self within is nothing but this Brahman, how is it that we do not feel this native bliss in this our present 'condition? This realization of bliss is therefore thus explained with illustration bv those who know: — "Bntter, though present in every limb of the^eow conduces "naught to her nourishment; it serves as the best "medicine to its producer on being worked out into ife "proper form. In the same manner, the highest effulgent Lord, present in all beings, even like the said "butter, is never of any practical use to them till pro- "perly realized through the force of devotion." If teacher, father, brother and others who stood in that relation to the ascetic in his previous station of life, shonld, being themselves yet devoted to the path of action and being full of ignorant faith, try to unsettle his mind by upbraiding him for having given up the tuft of hair, the sacred thread, the three daily adorations and the like, he should presently seek satisfaction in the following conviction: —,"That is the tuft, That the thread,— the adoration "consists in the destruction of all sense of "separateness from the knowledge of supreme "Ātman as the only one unit." 'That' refers to the knowledge of Brahaman set forth in and attainable from the Upanishads; this itself now serves the purpose of all external marks such as the tuft and the thread and all external forms of worship like the three adorations, etc. That heaven which is the promised result of all worship and its forms such as the tuft, etc., is not beyond the reach of Brahman; for all objective happiness is nothing but a mere particle of the bliss of Brahman-, "The rest of beings live only by a particle of this bliss."* The dtharvanikdh have this very idea in mind when they say in the Brahmopanishad: — "The enlightened having shorn his head clear of the tnft *' of hair shonld give up also that external sign, the "sacred thread; he should henceforword bind himself "to that thread which is the immutable supreme "Brahman. It is a thread inasmuch as it binds, * BrhaddranyaJu*. «* holds together; and this thread is no donbt the *' highest essence; that Brdhmana who understands J *' this thread has entered into the inner secret of the "whole of the Veda* The thread on which hangs the *' whole of the phenominal even like so many jewels *' on a string, — that the ascetic who understands yoga, "and has seen the light, should wear about him. The *' knower, firm in the highest Yoga,, should cast away "the objective thread he wears, the living conscious "intellegence must find its place on the thread of "Brahman. Having found that place nothing pollutes "him, nothing makes him unholy — such is the power "of that thread of knowledge thus running within. Those •"indeed are the true knowers of the thread, the true "•bearers of the sacrificial badge,* who have knowledge for "the tuft of hair on the head, knowledge for their ground ** of faith, knowledge for the thread which gives title "to formal sacrifice. Knowledge indeed is the highest "aim of their life, for knowledge is all pure and holy. "He who has no other tuft of hair but the flame "of knowledge going out of him even like the up- "rising flame of fire is the true knower keeping "the necessary tuft over his head, not those who "wear the hair in any prescribed or beautiful form. "Such Brdhmanak and others as are entitled to ** certain religious rites prescribed in the Veda should *' bear this thread alone, for, that is the real mark of *' having got the right to perform the said rites. He is "said by the knowers of Brahman to be the whole "Brdhmana who wears the tuft as well as the thread "Q? knowledge and knowledge alone. This sacrificial thread is *' the highest resort, the supreme step; the knower "should wear this thread; he is the real worshipper, "say those who know." * For, that thread is supposed to give the necessary spiritual capacity to perform sacrifices etc. Before the thread is formally given no ono can perform any.religious rites. Thns it is plain the ascetic has got both tUe ' tuft ' and the 'thread.' So also the 'twilight-worship.' Knowledge of the oneness of Paramdtma spoken of in the idstram, and Jivdtmd present as the egoistic subject of all conscious acts, brought about from knowledge of the sense of the great Text, demolishes the whole of that sense of separateness which is born of illusion.^ The impossibility of the rise of this illusion again, is the peculiar merit of this demolishion thus accomplished. This direct conviction of the one-ness of the two — soul and supreme soul — is brought about at the point where the two fuse, so to speak, into each other; and this is the real twilight-worship* which the Veda assigns to the time when day and night meet together. It being so, the blind devotees of faith will never be able to move the ascetic in any manner. Thus is -answered the question "which is the path"in the words beginning with "He should give up wife children"etc. The question "what is their condition"is answered in th'e words "what is then necessary etc.;"and this is further amplified in the words "He is constantly free from etc."The text now proceeds to sum up and finish the subject thus: — "Having given up all desire lie is centred in the "highest Unit." Anger, avarice, and the like spring from desire; desire being given up all such faults of the mind disappear. The Vajasaneyinah say with this in mind: "It has been said this * The word is Sandhyi which means « a joint.' Ordinarily the joint is placed at the beginning and end of day when ' night joins with day.' This is the moment of twilight-worship. Raja-yoga interprets it to mean tho point where the individual soul merges into the supreme soul and onenoss is realized. Hatha-yoga also has its own interpretation of Sandhyd. The fusion of the Ida, and Pingala, — the sun- and moon- breaths in the SushumnA when both flow together, is the real point of all formal twilight-worship and, true enough, such fusion does take place at both the twilights and at midday and midnight. puruska is all desire."The mind of the yogin freed from desire rests uninterruptedly in the Unit. ' It may here be considered such Sanny&sinah as have not yet been able to give up the vāsanā of carrying out Vedic injunctions and therefore go about with the prescribed stick in hand, — these Sannydsinah who are only 'seekers,' do not respect the Paramakamsa carrying no prescribed stick, like them. It has been said with the view of answering this doubt: — "He is called the bearer of one stick ( Ekadandin ) who '; bears the true stick ofknowledge; the bearer of the wooden "stick is bound to hope andr desire, he is void of all "true knowledge. He who is void of the virtues, forbear- "ance, knowledge, renunciation, self-control and the "like finds his place in the most terrible hell called "Raurava. He who lives only for alms is the sinner "violating the vow of the real Sannyāsin" This difference will make it clear who is the real Paramahamsa. The 'one stick' which the Paramahamsa bears is of two kinds: spiritual and physical, just as much as the * three sticks ' of a Tridandin truly consist of vocal, mental, corporeal.* These three are thus described by Manu. "Restraint (danda) of speech, restraint of mind, restraint "of act, — he who carries these three firmly in his "intellect is the real Tridandin. Having controlled "himself with these three in his relations to all beings ' "whatever and having controlled all desire and anger, "he finds the highest bliss possible.5' The nature of these is thus described by Daksha: — "Restraint of speech, restraint of mind, restraint of act, — "he who carries these three firmly about him is the * That is to say the word danda which means * stick ' as well as ' restraint ' is made to mean restraint of speech, restraint of mind, restraint of body; — these are the three sticks ordained as the mark of an ordinary Sannydsin. "real Tridandin. The first consists in silence, the "third in absence of desire, the second comes about "from the practice of Prdndydma."• Another Smrti explains "Restraint of act"by "moderation in diet."These marks of the Tridandin are found in the Paramahamsa also. Says Pitamaha: — "The bscetic-Paramahamsa is the one belonging to the "fourth order spoken of in the Veda; he is bound "by all observance and forbearance, he is the tri- "dandin, the form of Vishnu incarnate. It being so, as silence "and others are considered to be each a danda in consequence of its being useful in restraint of speech, etc., just so should knowledge which destroys ignorance and its effects be looked qj3on as a danda. He is the real Ekadandi, the real Paramahamsa who carries the danda of pure knowledge. It may some time happen that this spiritual danda might escape the mind for a moment in consequence of some distraction; it is therefore that its opposite — the physical stick—is mentioned side by side with it to preclude, as it were by association, the chance of this trick of memory. He who not knowing this essential truth of the Veda should delude himself into the belief that he has gained the end of existence by the simple change of dress which sannyasa enforces, and thus goes about with a wooden stick in hand, finds his place in the most terrible hell called Raurava; for, a variety of ills continue to oppress his mind. The reason is obvious. Seeing that one is clad in the garb of a Paramahamsa people invite him, as in duty bound, for a meal at their house. This fellow being desirous of satisfying the palate makes no distinction as to what he should take and what he should not take, and thus gathers sin through ignorance. "Pollution touches not the sannyāsin through food"; "Take of all the four varndh";— these and similar texts from the Smrti refer to the real knower alone. The one under consideration is an ignoramus and must deserve hell. It is be- •183 cause of this distinction that Mann prescribes the rule abont alms to ignorant sannyāsinah: — "Never obtain alms by telling fortune or interpreting "signs, by astrology or medicine, or by teaching gram- "mar and logic. Go about for alms but once, never "be attached to any form, for, the ascetic attached to "aims becomes easily attached to objects." As to the sannyāsin who is the true knower, it has been said: — "The Paramahamsa may eat once or twice as he likes, he "should, by all means, keep up the flow of knowledge "within." It being so, there is obvious difference between the spiritual stick and the wooden stick, the former being superior to the latter. Bearing this in mind it must plainly follow that he alone who carries the spiritual danda is the true Paramahamsa. Let the knower have this spiritual danda alone; no particular emphasis be laid on the wooden danda; but then the qnestion arises how should the Paramahamsa regulate himself with respect to the rest of his conduct? The text proceeds to answer -this: "Clad only in the cloth of the directions, above "all salutation, all ceremonies of the dead, "beyond praise or blame, he should become "the mendicant of mere chance. No invoca- "tion, no dismissal, no form, no meditation, "no devotion, no objects, no void, no separa- "tion, no union, no meum, no tuum, nothing "at all — he has not even the place where "to rest. He should never touch gold etc., "he should never look at the world." What the Smrti lays down in; — » "Above the ktiees and below the naval should he wear one 184' "piece of cloth aud keep another for the upper part of "the body. Thus should he go about for alms;" refers to such as are not Yoginah. It is with this difference in mind that it has been said before: he is not the real sannyāsin. And what has been said in yet another S?nrti: — "He who has been a sannyāsin from before and is equal in "all other respects, to him might salutation be made, "and to no one else;" refers to such as are no ascetics; for the Paramahamsa has no salutation to make. Hence has it been said while defining a Brahmana "he is above praise, beyond salutation/' Being above "'all ceremonies of the dead "refers to the absence of all duty in the Paramahamsa for offering oblations to anscesters at holy places like the Gay a, through excess of ignorat faith. The reference to "praise and blame"made before was meant to prevent any vexation from praise aud blame coming from others. The reference in this place is meant to show that the Paramahamsa himself gives no graise or blame. The words ' he should become the mendicant of mere chance' refer to his being bound by no particular resolve as to ordinary things. The resolve about 'worship of God' spoken of in the Smrti: — "Going about for alms, telling the beads of the rosary, "cleanliness, bath, meditation, worship of- God:— "these six should always be attended to as invariably "as some penal order of the ruler;" relates only to one who is not yet a full asectic. It has been said with this in mind "no invocation etc."The difference between ' meditation ' and ' devotion ' lies in the former being limited to a short time and the latter to all time. As the ascetic has no temporal intercourse whatever of the form of praise, blame and the like, or as he has no spiritual duties of the form of worship and the like, so he has nothing to do with the philosophy of knowledge consisting of discussions about the sense of words and texts and the like That form of consciousness which is the Witness of all, is the implied meaning of the term 'Thou* in the great text "Thou art That:"The plain sense of the term is that form of consciousness which is encased in the body. This, however, is not the implied sense."In its plain sense the term is other than the "That"spoken of as one with it in the said text; the sense of meum connected with all acts of any individual whatever is part of this plain sense which refers to his body and is other than the implied sense; the same referring to the body of another causes the sense of tuum with regard to others;—All else besides this implied and plain form of consiousness is the unconscious^ and is known as the * world.' These and similar thoughts never enter the ascetic's mind, inasmuch as his mind is for ever lost in Brahman. Hence he "has nob even the place where to rest "for, if he acquires any place such as a monastary or the like as his permanent residence, he would become attached to the sense of meum and tuum and his mind will feel the force of distraction in moments when this object of meum and tuum should suffer or prosper. Says Gaudapadacharya with this in view: — "He is above praise or salutation, beyond the duty of "offering oblations to the manes of his ancesters; his "place is neither fixed nor moving — he is the pet of «'mere chance." He should not keep any utensils of silver, gold, or any other metal either for alms or for use in worship just as much as he should not bind himself to any place whatever. Says Yama: — "The ascetic should keep no ntensils, not of gold nor of iron "he should have nothing to do with any of them." Also Mann: — "He may keep hole-less pots other than those of metals:— "these may be purified with mere clay like the laddie.24 "in a sacrifice. The pot may be made of wild cucumbers "wood, clay or bamboo; for, these alone are the polj, "allowed to the ascetic by Manu the son of Prajapati." And Baudhayana too: — "He should eat of leaves plucked and brought with his "own hands. But never use the leaf of the Batayan or "the Peepal or the Karanja. Even under the narrow* "est straits should he never eat off a bronze-plate, for "one eating off a bronze-plate eats nothing but dirt "and filth; nor should he use gold, silver, copper, tin, "lead or clay for his pots." He should further receive no pupils. Says Manu: — "He should go about all alone with mind intent on the "goal to be attained. Spiritual power finding only "one to attach itself to, does never leave him, does "never decline." Also Medhatithi i — "Fixed abode, desire of fine pots, etc., for use, laying by a "store, the taking of pupils, sleeping by day, vain "talk, — these six degrade the ascetic into bondage. "Fixed abode refers to staying over one day in a "village, and over five in a city, at any time other "than the rainy season. Desire of fine pots, etc., for "use has reference to the collection of pots made of "wild cucumber and the like; not one of these should be "preserved though it be of use for eating or collecting "alms. Laying by a store refers to laying by some "stick or the like for use at some future time when "the present stick may have to be abandoned as worn "out or useless. Taking of pupils refers to accepting "pupils for service, wages, worship, notoriety or.even "through compassion. Day is knowledge ' both being "all light; night is ignorance, indifference towards..-.! "gnbsis is sleeping by day. Vain talk consists of.... "such prattle as refers not to spiritual matters but "to alms or praise of gods and the like, or even to "answering questions out of compassion, while going 'k by the road side." Not only should he take no pupils, but he should not even so much as see them, for, even such seeing creates bondage. The text further implies that the ascetic should not concern himself with other things prohibited in the Smrti. These are pointed out by Medhatithi: — "The ascetic should never take, even as he does not touch "urine or foeces, these'<six: moveables, immoveables, "seeds, metals, poisons and arms. He should avoid at 'Sa distance, like the wife of another, chemical opera- "tions, grammar, astrology, bargains, and the like." Thus are described all those spiritual or temporal things.that stand in the way of the ascetic. Naw the text proceeds to j)oint out, by way of question and answer, the greatest obstacle in his way, and insists on avoiding it altogether: — "If asked is there any strong obstacle in the "way? and what? the answer is there are "obstacles. These consist in that interest "with which if the mendicant looks at gold, "he becomes the killer of Brahman, with "which if he touches gold he becomes a "Paulkasa, with which if he takes gold he "becomes the killer of his Self. Hence,•..-;.."...".should the free mendicant never look at, "touch, or take gold with interest." The Sanskrit word for 'strong obstacle' (dbddha) consists of a particle (a) attached to the word obstacle (bddka); and this particle adds to the word * obstacle ' the sense of 'strong' in accordance with the rule of PAnini "the particle (a) limits or expands the meaning."An obstacle that covers a large ground is of course a ' strong obstacle.' Having said that there is 'strong obstacle,' gold is instanced as such obstacle. If gold is looked at with 'interest* that is to say with sense of greed accompanied with strong desire, then the mendicant becomes the killer of Brahman. His mind being intent on gold, he constantly strives to obtain and preserve it; not only so bat with a view to establish the reality of such trash he sets himself against the teaching of the Vedanta which declares all things to be mere illusion. Thus he consoles himself with the reality of his desired object — gold. In this manner does the mendicant, as it were, kill or destroy that Brahman whose truth is proved and proclaimed in the sdstram. He is, thus the killer of Brahman. Says the Smrti:— "He who says there is no Brahman, he who sets "himself against the Knower of Brahman, and he who "professes to know Brahman without having become "It, are all killers of Brahman. Know him the killer "of Brahman, he is beyond the pale of all religion "and intercourse." If the mendicant touches, gold, with interest, he falls into sin and becomes a Paulka&a- a zemi-Mlechhcha. The sin is thus set forth in the Smrti: — "That medicant falls in no time who consciously parts "with his semen and who begins to lay by a store of "wealth." Nor should gold be taken with interest. If he still takes it, the mendicant by this his act, puts the self; al!l consciousness, the witness of body and senses, ever free>— into contact and bondage;for, he thus disbelieves in the freedom of self and makes it the enjoyer of gold and the like. This delusion is the root of all sin. Says the Smrti: — 14 Who understands self to be otherwise than what ifc really "is— what sin does that thief not commit in thus "stealing his own Self," And moreover the killer of Self has in store thai worfd which is void of the least • tinge of happiness and which is full of a thousand forms of dire pain and misery. "Those who destroy Self go, after death, to the "sphere called asurya (without the sun) ail enveloped "in thick darkness." In the looking at and the touching of gold spoken in the text is implied also talking or hearing of gold. In the taking of gold is similarly implied dealing in gold. The meaning is that all intercourse in gold — whether hearing about it or its benefits or dealing in it — with internal interest, is as much sin as the looking at, touching and taking spoken of in the text. As looking at gold with interest is cause of sin the mendicant should not look at gold or touch it or take it. The good of this keeping aloof from gold is thus set forth r— - "All desires turn away from his mind; lie wavers "not under pain, lie is indifferent to pleasure; "renunciation or attachment he is not "attached to; having no attachment for "anything good or bad he neither hates nor "loves; all activity of his senses is easily put "out; he is then centred in the Self." Children, wife, hoase> property and the like are objects, of desire dependent on gold (i. e. wealth); whence gold being abandoned all desire of every kind turns away from the mind, doe* not stay in the mind. Even after cessation of desire, pain or pleasure might come from previous Karma* but even these cause no sorrow or desire. This has been fully explained in connection with the sthitaprajna. Temporal pain and pleasure being thus ignored even spiritual bliss and desire for such bliss is easily put out, for, one feels desire for the bliss of heaven only by inference from the pleasure he experiences in this world; — and it is but proper that he having become indifferent to temporal pleasure must grow indifferent to the pleasure that might await him in the life after death. It \ being so, he becomes void of all attachment whatever to anything good or bad, that is to say agreeable or disagreeable in thisworld as well as the next. This implies that he feels no hate, for, such a knower hates not even his direst enemy. Nor does he love any one doing good to him. The person who, thus aftove love and hate, stands ever in dtman has the activity of all his senses at an end. This.being accomplished ecstatic trance is never interrupted. The question "what is their condition "has been answered before in brief and at length; the same has been enlarged upon in this place in connection with the advisability of avoiding all contact whatever with gold and the like. The text then proceeds to conclude the subject ©fRenun-r ciation^of-the-accomplished: — • "He becomes delightfully satisfied in theful- „ ft '_' fllment of #11 duties by the.knowledge -' I am."Brahman' the permanent source of alltfans- "cendent; bliss, the one fountain, of all light." Th{sParama-kamsa-a,scetic acquires the delightful "condition of Mfiling all duties whatever On gaining the conviction?'!' am Brahman' described in the Upaniskads as that supreme self which is all joy and all light. Says the Snirti: — - '. _,^. '.... ' * •.••:-. "Regaling all content in the nectar of knowledge, fully gatis- "fied in supreme fulfilment of every; dotty, there "remains nothing for the Yogin to do, if anything ".remain,'' he must be just "so many removes behind "knowledge" • - ' -;...•-::-;.!'i May the Lord Vidyatirtha thus destroying the tie of bondage from the heart, give us the whole of the last and supreme end of existence. End of the fifth Chapter on "Renuciationof-the-accomplished." Separateness and' non-separateness have fallen~away in a moment, holiness and sin have melted away, illusion and false knowledge are destroyed in no time, all doubt is put out in the twinkling of the eye, — oh I what means (Vedic) injunction or prohibition to the sage walking the way transcending the three properties, after having found that essence of light which is beyond all speech, beyond all that comes of the three properties. Ascetics firm in the knowledge of self repair not to sacred streams all nothing but mere water, nor to Gods and their images, all stone and mortar. The God of the twice-born is Fire, the God of the Silent one is his heart; poor intelects find their God in Idols; — the even-eyed enlightened one sees God everywhere. Those who have not the eye for knowledge perceive not the swayer of men pervading every nook and corner of the universe, alt quiet and peace; like the blind who cannot see the fall blaze of the Sun. End of "The Path of Liberation in this life."