,transcriber's ,notes ,inconsistent punctuation has been silently corrected4 ,obvious misspellings have been silently corrected1 and the following corrections made to the text4 ,other spelling and hyphenation variations have not been modified4 ,page #ihe1 section #ba3 exhalted - exhaled ,page #ajah1 section #cf3 before blazing - blazing before ,page #ajfe1 section #aa3 you that - that you ,page #ajha1 section #cg3 guna - jnna ,page #aaaj1 section #bc3 breathing intends - breathing in1 tends ,page #aade1 section #cj3 cannot the living - cannot be the living ,page #aaed1 section #ab3 to found - to be found ,the spelling of ,sanskrit words are normalized to some extent1 including correct_/addition of accents where necessary4 ,note that the author uses 1 1 to indicate long vowels4 ,this notation has not been changed4 ,the ,,lpp edition 7#aiii7 which has been scanned for this ebook1 is of poor quality1 and in some cases text was missing4 ,where possible1 the missing_/unclear text has been supplied from another edition1 which has the same typographical basis 7both editions are photographical reprints of the same source1 or perhaps one is a copy of the other73 ,bharatiya ,publishing ,house1 ,delhi #aigh4 ,a third edition1 ,parimal ,publications1 ,delhi #aiih1 which is based on an ,,ocr scanning of the same typographical basis1 has also been consulted4 ,the term 8,gloss40 or 8,glossary0 probably refers to the extensive classical commentary to ,yoga ,vsishtha by ,ananda ,bodhendra ,saraswati 7only available in ,sanskrit74 ,these shortcomings of the ,,lpp ed4 were corrected3 ,page i3 page reference for ,quiescence of ,uddlaka was corrected from #iib to #ihc4 ,pages #ajce and #ajcg in the printed book were exchanged and have been transcribed in their correct places4 ,page #aabe3 verse #ai missing 7the printed book has a blank page here74 ,,the ,,yoga-,v,,sishtha-,,mah,r,m,,yana4 ,,vol4 ,,iii 7part #a7 ,,the ,,yoga-,v,,sishtha ,,mah,r,m,,yana ,,of ,v,,lm,,ki in #d vols4 in #g pts4 7,bound in #d47 ,vol4 #c 7,in #b pts47 ,bound in one4 ,containing ,upasama ,khanda and ,nirvna ,khanda ,translated from the original ,sanskrit ,by ,,vihari ,,lala ,,mitra ,,contents ,,of ,,the ,,third ,,volume4 ,,upasama ,,khanda4 ,,book ,v4 ,,chapter ,,liv4 ,,page4 ,quiescence of ,uddlaka #ihc ,,chapter ,,lv4 ,transcendentalism of ,uddlaka #iic ,,chapter ,,lvi4 ,investigation into ,meditation and ,contemplation #iig ,,chapter ,,lvii4 ,negation of ,dualism #ajjd ,,chapter ,,lviii4 ,legend of ,suraghu2 and ,admonition of ,mndavya #ajjh ,,chapter ,,lix4 ,tranquility of ,suraghu #ajad ,,chapter ,,lx4 ,extinction of ,suraghu #ajai ,,chapter ,,lxi4 ,meeting of ,suraghu and ,parigha #ajba ,,chapter ,,lxii4 ,on the nature of ,quietism and ,quietus #ajbf ,,chapter ,,lxiii4 ,the ,conclusion of the ,above #ajbi ,,chapter ,,lxiv4 ,sermon on ,self-,knowledge #ajca ,,chapter ,,lxv4 ,story of ,bhsa and ,vilsa #ajcg ,,chapter ,,lxvi4 ,the ,transitoriness of ,life and ,evanescence of worldly things #ajda ,,chapter ,,lxvii4 ,abandonment of ,intrinsic ,relations #ajdf ,,chapter ,,lxviii4 ,inquiry into the ,nature of ,internal and ,external ,relations #ajeb ,,chapter ,,lxix4 ,freedom from attachment--,the ,road to ,tranquility #ajeh ,,chapter ,,lxx4 ,perfect ,bliss of ,living ,liberation #ajfj ,,chapter ,,lxxi4 ,a discourse on the body1 ,mind and soul #ajfd ,,chapter ,,lxxii4 ,a ,lecture on the ,nature of ,liberation #ajgb ,,chapter ,,lxxiii4 ,inquiry into the ,nature of the ,soul #ajgh ,,chapter ,,lxxiv4 ,lecture on ,apathy or ,stoicism #ajhc ,,chapter ,,lxxv4 ,on ,mancipation and ,emancipation #ajic ,,chapter ,,lxxvi4 ,the ,world compared with the ,ocean #aajj ,,chapter ,,lxxvii4 ,on ,living ,liberation #aajc ,,chapter ,,lxxviii4 ,manner of conducting the ,yoga-,hypnotism #aajh ,,chapter ,,lxxix4 ,description of ,spiritual ,knowledge #aaad ,,chapter ,,lxxx4 ,investigation of ,phenomenals #aaag ,,chapter ,,lxxxi4 ,unsubstantiality of the mind #aabc ,,chapter ,,lxxxii4 ,investigation into the nature of the ,sensuous mind #aabf ,,chapter ,,lxxxiii4 ,on the necessity of avoiding all bodily and worldly cares1 and abiding in ,intellectual ,delights #aacf ,,chapter ,,lxxxiv4 ,the mental or ,imaginary world of the sage #aadb ,,chapter ,,lxxxv4 ,the sage's ,samdhi or absorption in the divine spirit #aadh ,,chapter ,,lxxxvi4 ,government of bodily organs #aaeb ,,chapter ,,lxxxvii4 ,terms4 ,the ,one in various ,term #aaei ,,chapter ,,lxxxviii4 ,a discourse on yoga meditation #aafe ,,chapter ,,lxxxix4 ,a ,lecture on ,rationalistic meditation #aafe ,,chapter ,,lxxxx4 ,admonition on the mind and its yoga meditation #aagc ,,chapter ,,lxxxxi4 ,on the origin of the ,human body and consciousness #aagg ,,chapter ,,lxxxxii4 ,means of obtaining the divine presence #aaia ,,chapter ,,lxxxxiii4 ,universal ,indifference or ,insouciance #aaih ,,chapter ,,liv4 ,,quiescence ,,of ,,udd,,laka4 ,argument4 ,uddlaka meditates on the form of ,vishnu1 and his quietus in and coalescence with it4 ,vasishtha continued3--,thinking himself to be raised to this state of his transcendency1 the saint sat in his posture of padmsana with his half shut eye-lids1 and began to meditate in his translucent mind4 #b4 ,he then thought that the syllable ,om1 is the true emblem of ,brahma2 and he rises to the highest state1 who utters this monosyllabic word4 #c4 ,then he uttered the word with an elevated voice and high note1 which rang with a resonance like the ringing of a bell4 #d4 ,the utterance of his ,omkra1 shook the seat of his intellect in the cranium2 and reached to the seat of the pure soul1 in the topmost part of his head4 #e4 ,the pranava or ,omkra1 consisting of three and half matrs or instants1 fills the whole body with the breath of inspiration2 by having its first part or the letter a1 uttered with an acute accent 7,udtta74 #f4 ,he let out the rechaka or the exhaling breath1 whereby the internal air was extracted from the whole body2 and it became as empty as the sea1 after it was sucked up by ,agastya4 #g4 ,his vital breath was filled with the sap of the intellect1 and rested in the outer air by leaving his body2 as when a bird leaves its snug nest2 and then mounts to and floats in the open air4 #h4 ,the burning fire of his heart1 burnt away his whole body2 and left it as dry as a forest1 scorched by the hot wind of a conflagration4 #i4 ,as he was in this state at the first step of his practice of ,yoga1 by the pranava or utterance of this syllable ,om2 he did not attend to the hatha ,yoga at all1 on account of its arduousness at first4 #aj4 ,he then attended to the other parts of the mystic syllable1 and remained unshaken by suppression of his breath by the kumbhaka breathing4 #aa4 ,his vital breaths were not suffered to pass out of his body1 nor were they allowed to circulate up and down in it2 but were shut up in the nostrils1 like the water pent up in the drain4 #ab4 ,the fire burning before burnt body1 was blown out in a moment like the flash of lightning2 and he left his whole frame consumed to ashes1 and lying cold and grey on the naked ground4 #ac4 ,here the white bones of his body1 seemed to be sleeping unmoved on the naked shore2 and lying in quiet rest on the bed of greyish ashes1 appearing as the powder of camphor strewn on the ground4 #ad4 ,these ashes and bones were borne aloft by the winds1 and were heaped at last on his body2 which looked like the person of ,siva besmeared with ashes1 and wearing the string of bones about it4 #ae4 ,afterwards the high winds of the air1 flying to the face of the upper sky1 bore aloft and scattered about those ashes and bones1 resembling an autumnal mist all about the air4 #af4 ,the saint attained to this state1 in the second or middle stage of his pranava ,yoga2 and it was by his kumbhaka breathing1 and not by hatha yoga 7which is difficult to practise71 that he effected it4 #ag4 ,he then came to the third stage1 of his pranava yoga1 by means of the praka or inhaling breathing1 which confers a quiet rest to the ,yogi1 and is called praka for its fulfilment of his object4 #ah4 ,in the process of this practice1 the vital breath is carried through the intellect to the region of vacuum2 where it is cooled by the coldness of its climate4 #ai4 ,from the region of vacuum1 the breathing ascended to that of the lunar sphere2 and there it became as cold as when the rising smoke1 turns to the watery cloud in the upper sky4 #bj4 ,then the breath rested in the orb of the full moon1 as in the ocean of ambrosial waters1 and there became as cool1 as in the meritorious samdhi meditation4 #ba4 ,the respiring breaths were then exhaled as cooling showers of rain2 and were brightened by the moon-beams to the form of fine wires of gold4 #bb4 ,the same fell as a dew drop on the remaining ashes1 as the stream of the heavenly ,gang fell on the crest of ,siva2 and this resuscitated the burnt body to its former form4 #bc4 ,it then became as bright as the orb of the moon1 and the body was bedecked with the four arms of ,vishnu4 ,it glistened like the prijta tree on the sea shore1 after it was churned out by the ,mandara mountain4 #bd4 ,the body of ,uddlaka1 stood confest as that of ,nryana to view2 and his bright eyes and lotus-like face1 shone with a celestial light4 #be4 ,the vital breaths filled his body with a humid juice1 as when the lake is filled with sweet water1 and the trees are supplied with moisture by the breath of spring4 #bf4 ,the internal airs filled the lungs1 and the cavity of the heart2 as when the waters of the sea1 run towards and roll into the whirlpool4 #bg4 ,his body was afterwards restored to and regained its natural state2 as when the earth regains its prior and purer state1 after it is washed by the waters of rain4 #bh4 ,he then sat in his posture of padmsana1 and kept his body fixed and firm in its straight and erect position4 ,the five organs of his sense1 were bound as fast1 as the feet of an elephant with strong chains4 #bi4 ,he strove to practise an unshaken hybernation 7samdhi71 and wanted to make himself appear as translucent1 as the clear autumnal sky and air4 #cj4 ,he restrained his breath 7by means of his prnyma or contraction of breathing71 and the fleet stag of his respiration from its flight to all sides2 and he restricted his heart from its inclinations1 and fixed it fast as by a rope to the post of his bosom4 #ca4 ,he stopped his heart forcibly1 from its running madly to the pits of its affection2 as they stop the course of over-flowing waters1 by means of embankments4 #cb4 ,his eyes were half hid under his closing eye-lids1 and his pupils remained as fixed and unmoved1 as the contracted petal of the lotus1 against the buzzing bees1 fluttering about and seeking to suck their honey4 #cc4 ,he employed himself to ,rja ,yoga1 at first1 by remaining silent with a graceful countenance4 #cd4 ,he abstracted his senses from their objects1 as they separate the oil from the sesamum seeds2 and he contracted the organs of sense within himself1 as the tortoise contracts his limbs under his hard covering4 #ce4 ,with his steady mind1 he cast off the external sensations afar from him2 as a rich and brilliant gem1 casts off its outer coating and rubbish1 and then scatters its rays to a distance4 #cf4 ,he compressed his external sensations1 without coming in contact with them within himself2 as the trees contract their juice in the cold season within their rind4 #cg4 ,he stopped the circulation of his respiration1 to the nine openings of his body1 and their passing through the mouth and anus2 and by means of his kumbhaka inspiration1 he compressed the winds in the internal cells of his body4 #ch4 ,he held his neck erect like the peak of mount ,meru1 in order to receive the light of the soul2 which irradiated in the form of flowers1 before the vision of his mind4 #ci4 ,he confined his subdued mind in the cavity of his heart1 as they imprison the big elephant in a cavern of the ,vindhya mountain2 when they have brought him under their subjection by some artifice4 #dj4 ,when his soul had gained its clearness1 resembling the serenity of the autumnal sky2 it forsook its unsteadiness like the calm ocean1 when it is full and unagitated by the winds4 #da4 ,the mist of doubts1 which sometimes gathered in his breast1 and obscured the light of his reason and truth2 now fled from before him1 like a flight of gnats driven by the wind4 #db4 ,as yet the crowds of doubt1 rose repeatedly in his breast1 and of their own accord2 he dispersed them boldly by the sword of his reason1 as a hero drives the enemy before him4 #dc4 ,upon the dispersion of the thick mists of doubts1 and all worldly desires from his mind2 he beheld the bright sun of reason rising in his breast1 from amidst the parting gloom of ignorance4 #dd4 ,he dispelled this darkness1 by the sun-beams of his full intelligence2 which rose in his mind as a blast of wind1 and dispersed the clouds of his doubts in the skies4 #de4 ,after dispersion of this darkness1 he saw a beautiful collection of light1 shining upon him like the morning twilight1 and alighting upon his lotus bed1 after dispersion of the shade of night4 7,this was his sttwikabhva or state of purity74 #df4 ,but this clear light of his soul1 was soon after removed by the raja or worldliness of his mind2 which devoured it as the young elephant feeds upon the red lotuses of the land 7sthala padma71 and as ,vetla goblins lick up the drops of blood4 #dg4 ,after the loss of this heavenly light1 his mind turned flighty from the giddiness of his passions 7or tama guna72 and he became as drowsy as the sleeping lotuses at night1 and as tipsy as a drunken sot over his cups4 #dh4 ,but his reason soon returned to him1 and made him shake off his sleepiness1 as the winds disperse the clouds1 and as the snake inhales the air2 and as the elephant devours the lotus bush1 and the sunlight dispels the darkness of night4 #di4 ,after removal of his drowsiness1 his mind beheld the broad expanse of the blue firmament1 filled with fancied forms of animals1 and flights of peacocks and other birds4 #ej4 ,when1 as the rain water washes off the blackness of tamla leaves1 and as a gust of wind drives away the morning mist1 and as the light of a lamp disperses the darkness2 so returned to him1 his spiritual light1 and removed the blue vacuum1 of his mind1 by filling it with its benign radiance4 #ea4 ,the idea of an empty vacuity 7vacuum71 being replaced by that of his self consciousness1 his idea of the mind was also absorbed in it2 as the drunken frenzy of a man is drowned in his sleep4 #eb4 ,his great soul1 then rubbed out the impressions of error from his vitiated mind2 as the luminous sun drives from the world1 the shades of darkness which had overspread it at night4 #ec4 ,in this manner his misty mind1 being freed from its shades of light and darkness1 and from the dross of its drowziness and error2 obtained its rest in that state of samdhi or trance1 which no language can describe4 #ed4 ,in this state of calm and quiet repose1 his limbs dropped down as in the drowziness of sleep2 and their powers were absorbed in the channel of his self consciousness1 as a flood recoils to its basin1 when it is bound by an embankment4 #ee4 ,it was then by means of his constant inquiry1 that he advanced to the state of his intellectuality1 from that of his consciousness of himself2 as the gold that is moulded to the form of a jewel1 is reduced afterwards to the pure metal only4 #ef4 ,then leaving his intellectuality1 he thought himself as the intellect of his intellect2 and then became of another form and figure1 as when the clay is converted to a pot4 #eg4 ,then leaving his nature of a thinkable being 7or objectivity71 he became the subjective thinking intellect itself2 and next to that1 as identic with the pure universal intellect2 just as the waves of the sea1 resolve their globules into the common air4 7,it is by the process of generalization1 that particulars are made to blend in one ultimate universal74 #eh4 ,losing the sight of particulars1 he saw the ,great ,one as the container of all2 and then he became as one with the sole vacuous intellect4 #ei4 ,he found his felicity in this extra phenomenal state of the noumenon2 which like the ocean1 is the reservoir of all moistures4 #fj4 ,he passed out of the confines of his body and then went to a certain spot1 where leaving his ordinary form1 he became as a sea of joy 7in the transport of his ecstacy74 #fa4 ,his intellect swam over that sea of joy like a floating swan1 and remained there for many years with as serene a lustre1 as the moon shines in her fulness in the clear firmament4 #fb4 ,it remained as still as a lamp in the breathless air1 and as the shadow of a picture in painting2 it was as calm as the clear lake without its waves1 and as the sea after a storm1 and as immovable as a cloud after it has poured out its waters4 #fc4 ,as ,uddlaka had been sitting in this full blaze of light1 he beheld the aerial ,siddhas and a group of gods 7advancing towards him74 #fd4 ,the groups of ,siddhas1 that were eager to confer the ranks of the ,sun and ,indra upon him1 assembled around him with groups of ,gandharvas and ,apsaras1 from all sides of heaven4 #fe4 ,but the saint took no notice of them1 nor gave them their due honour2 but remained in deep thought1 and in the continuance of his steady meditation4 #ff4 ,without paying any regard to the assemblage of the ,siddhas1 he remained still in that blissful abode of his bliss2 as the sun remains in the solstices1 or in the northern hemisphere for half of the year4 #fg4 ,while he continued in the enjoyment of his blessed state of living liberation1 the gods ,hari1 ,hara and ,brahm waited at his door1 together with bodies of ,siddhas1 ,sdhyas and other deities beside them4 #fh4 ,he now remained in his state of indifference1 which lies between the two opposites of sorrow and joy2 and neither of which is of long continuance1 except the middle state of insouciance which endureth for ever4 #fi4 ,when the mind is situated in its state of neutrality1 and whether it is for a moment or a thousand years2 it has no more any relish for pleasure1 by seeing its future joys of the next world1 as already begun in this4 #gj4 ,when holy men have gained that blissful state in this life1 they look no more on the outer world2 but turn aside from it1 as men avoid a thorny bush of brambles 7,lit41 catechu plants74 #ga4 ,the saints that attained to this state of transcendental bliss1 do not stoop to look upon the visible world2 and as one who is seated in the heavenly car of ,chitraratha1 never alights on the thorny bush of the ,khadira 7catechumemosa74 #gb4 ,they take no account of the visible world1 who enjoy this felicity of the invisible in them2 as the self-sufficient rich man1 takes into no account the condition of the miserable poor4 #gc4 ,the wise heart that has found its rest in that blissful state1 does either keep itself from the thoughts of this world1 or shrink from it with disgust and hatred4 #gd4 ,uddlaka thus remained in his holy seat for six months1 after which he awoke from his trance2 and removed from there to another place1 as the sun gets out of the mists of frost in the vernal season4 #ge4 ,he beheld before him1 the assemblage of the bright beings of enlightened minds2 and who with their countenances shining as the lightsome moon1 hailed the hermit with high veneration4 #gf4 ,they were fanned with chouries flapping about them1 like swarms of bees besmeared with white powders of mandra flowers2 and sitting on their heavenly cars1 decorated with flags waving in the sky4 #gg4 ,there were the great saints like ourselves sitting in them1 decorated with ringlets of the sacred grass in their fingers1 and accompanied by ,vidydharas and ,gandharvas1 with their damsels ministering unto them4 #gh4 ,they addressed the great-souled and saintly ,uddlaka with saying3--8,deign1 ,o venerable sir1 to look upon us1 that have been waiting here upon you with our greetings40 #gi4 8,vouchsafe to mount on one of these heavenly cars1 and repair to our celestial abode2 because heaven is the last abode1 where you shall have the full gratification of your desires after this life40 #hj4 8,there remain to enjoy your desired pleasures1 until the end of this kalpa age2 because it is pure heavenly bliss which is the inheritance of saints1 and the main aim and object of ascetic austerities on earth40 #ha4 8,behold here the damsels of ,vidydharas1 are waiting for you with fans and wreaths of flowers in their hands2 and they have been hailing and inviting you to them1 as the young elephantess1 entices the big elephant towards her40 #hb4 8,it is the desire of fruition only1 which is the main object of riches and meritorious acts2 and the greatest of our enjoyments is the company of fairy damsels2 as the flowers and fruits are the desired products of the vernal season40 #hc4 ,the hermit heard his heavenly guests1 speaking in this manner2 and then honoured them as he ought1 without being moved by aught they said unto him4 #hd4 ,he neither complemented them with his courtesy1 nor changed the tenor of his even and inexcitable mind2 but bidding them depart in peace1 he betook himself to his wonted devotion4 #he4 ,the ,siddhas honoured him for his devotedness to his pursuit1 and his abjuring the desire of carnal gratifications4 ,they then departed to their elysian abode from there1 after tarrying there in vain for some days1 to entice the hermit to their ,parnassian fields4 #hf4 ,afterwards the saint continued to wander about at pleasure1 in his character of a living liberated ,yogi2 and frequented the hermitages of the ascetics1 at the skirts of the woods and forests4 #hg4 ,he roved about freely over the mountains of ,meru1 ,mandara1 and ,kaylsa1 and on the table lands of the ,vindhyan and ,himalayan ranges2 and then travelled through woods and forests1 groves and deserts1 to distant islands on all sides4 #hh4 ,at last the saintly ,uddlaka chose his abode in a cavern1 lying at the foot of a mountain2 and there dedicated the remainder of his life1 to devotion and meditation in his seclusion4 #hi4 ,it was then in the course of a day1 and then of a month1 and sometimes after the lapse of a year or years1 that he rose once from his meditation4 #ij4 ,after his yoga was over1 he came out and mixed with the world2 and though he was sometimes engaged in the affairs of life1 yet he was quite reserved in his conduct1 and abstracted in his mind4 #ia4 ,being practiced to mental abstraction1 he became one with the divine mind2 and shone resplendent in all places1 like the broad day light in view4 #ib4 ,he was habituated to ponder on the community of the mind1 till he became one with the universal ,mind2 which spreads alike throughout the universe1 and neither rises nor sets any where like the solar light4 #ic4 ,he gained the state of perfect tranquility1 and his even mindedness in all places1 which released him from the snare of doubts1 and of the pain of repeated births and deaths4 ,his mind became as clear and quiet as the autumnal sky1 and his body shone as the sun at every place4 ,,formul ,,of ,,the ,,pranava ,,yoga4 #a4 ,acute or ,rechaka #b4 ,u4 ,grave or ,kumbhake #c4 ,m4 the ,circumflex yoga4 yoga4 or ,puraka yoga4 ,,chapter ,,lv4 ,,transcendentalism ,,of ,,udd,,laka4 ,argument4 ,meditation on the ,universality of the soul and ,intellect4 ,rma said3--,venerable ,sir6 you are the sun of the day of spiritual knowledge1 and the burning fire of the night of my doubts2 and you who are the cooling moon to the heat of my ignorance1 will deign to explain to me1 what is meant by--community of existence1 7that you said just now74 #b4 ,vasishtha answered3--,when the thinking principle or mind is wasted and weakened1 and appears to be extinct and null2 the intellect which remains in common in all beings1 is called the common intelligence 7or ,nous7 of all4 #c4 ,and this intellect when it is devoid of its intellection and is absorbed in itself1 and becomes as transparent as it is nothing of itself2 it is then called the common 7or ,samanga7 intellect4 #d4 ,and likewise1 when it ignores the knowledge of all its internal and external objects1 it remains as the common intellect and unconscious of any personality4 #e4 ,when all visible objects are considered to have a common existence1 and to be of the same nature with one's self1 it is designated the common intellect4 7,or compression of the whole in one1 like the contraction of the limbs of a tortoise74 #f4 ,when the phenomenas are all ingulphed of themselves1 in the one common spirit2 and there remains nothing as different from it1 it is then called the one common entity4 #g4 ,this common view of all things as one and the same1 is called transcendentalism2 and it becomes alike both to embodied and disembodied beings in both worlds4 ,it places the liberated being above the fourth stage of consummation4 #h4 ,it is the enlightened soul which is exalted by ecstacy 7,samdhi71 that can have this common view of all as one2 and not the ignorant 7who can not make this highest generalization74 #i4 ,this common view of all existence1 is entertained by all great and liberated beings2 as it is the same moisture and air1 that is spread through the whole earth and vacuum4 #aj4 ,sages like ourselves1 as ,nrada and others1 and the gods ,brahm1 ,vishnu and ,siva1 have this common view of all things in existence4 #aa4 ,the saintly ,uddlaka1 entertained this view of the community of all beings and things2 and having thereby attained to that state of perfection1 which is free from fear or fall2 he lived as long as he liked to live in this earthly sphere4 #ab4 ,after lapse of a long time1 he thought of enjoying the bliss of disembodied or spiritual liberation in the next world1 by quitting his frail mortal frame on earth4 #ac4 ,with this intention1 he went into the cave of a mountain1 and there made a seat for himself1 with the dried leaves of trees2 and then sat upon it in his posture of padmsana1 with his eyes half closed under his eyelids4 #ad4 ,he shut up the opening of the nine organs of sense1 and then having compressed their properties of touch and the like1 in the one single sense of perception1 he confined them all within it in his intellect4 #ae4 ,he compressed the vital airs in his body1 and kept his head erect on his neck2 and then by fixing the tip of his tongue to the roof of his palate1 he sat with his blooming countenance turned upwards to heaven4 #af4 ,he did not allow his breath1 to pass up or down or out of or inside his body1 or fly into the air2 nor let his mind and sight to be fixed on any object2 but compressed them all in himself with his teeth joined together 7in his struggle for compression74 #ag4 ,there was a total stop of the breathing of his vital airs1 and his countenance was composed and clear2 his body was erect with the consciousness of his intellect1 and his hairs stood on their ends like thorns4 #ah4 ,his habitual consciousness of intellection1 taught him the community of the intellect2 and it was by his constant communion with the intellect1 that he perceived a flood of internal bliss stirring in himself4 #ai4 ,this feeling of his internal bliss1 resulting from his consciousness of intellectual community2 led him to think himself as identic with the entity of the infinite soul1 and supporting the universal whole4 #bj4 ,he remained with an even composure1 in his state of transcendent quietness2 and enjoyed an even rapture in himself1 with a placid countenance4 #ba4 ,being unruffled by the transport of his spiritual bliss1 and attaining the state of divine holiness2 he remained for a long time in his abstract meditation1 by abstracting his mind1 from all thoughts and errors of the world4-- #bb4 ,his great body remained as fixed as an image in painting1 and shone as bright as the autumnal sky1 illumined by the beams of the full moon4 #bc4 ,in course of some days1 his soul gradually forgot its mortal state1 and it found its rest in his pure spiritual bliss2 as the moisture of trees is deposited in the rays of the sun1 at the end of autumn 7in the cold season74 #bd4 ,being devoid of all desires1 doubts and levity of his mind2 and freed from all foul and of pleasurable inclinations of his body2 he attained to that supreme bliss on the loss of his former joys1 before which the prosperity of ,indra appeared as a straw1 floating on the vast expanse of the ocean4 #be4 ,the ,brhman then attained to that state of his summum bonum which is unmeasurable1 and pervades through all space of the measureless vacuum2 and which fills the universe and is felt by the enraptured yogi alone4 ,it is what is called the supreme and infinite bliss1 having neither its beginning nor end1 and being a reality1 without any property assignable to itself4 #bf4 ,while the ,brhman attained to this first state of his consummation1 and had the clearness of his understanding1 during the first six months of his devotion2 his body became emaciated by the sun beams1 and the winds of heaven whistled over his dry frame1 with the sound of lute strings4 #bg4 ,after a long time had elapsed in this manner1 the daughter of the mountain king--,prvat1 came to that spot1 accompanied by the ,mtris1 and shining like flames of fire with the grey locks of hair on their heads1 as if to confer the boon of his austere devotion4 #bh4 ,among them was the goddess ,chmund1 who is adored by the gods4 ,she took up the living skeleton of the ,brhman1 and placed it on her crown1 which added a new lustre to her frame at night4 #bi4 ,thus was the disgusting and dead like body of ,uddlaka1 set and placed over the many ornaments on the body of the goddess2 and it was only for her valuing it as more precious than all other jewels1 on account of its intrinsic merit of spiritual knowledge4 #cj4 ,whoever plants this plant of the life and conduct 7i4e41 the biography7 of ,uddlaka in the garden of his heart1 will find it always flourishing with the flowers of knowledge and the fruit of divine bliss within himself4 ,and whoso walks under the shadow of this growing arbor1 he is never to be subject to death1 but will reap the fruit of his higher progress in the path of liberation4 ,,chapter ,,lvi4 ,,investigation ,,into ,,meditation ,,and ,,contemplation4 ,argument4 ,that a man in secular life1 is not barred from spiritual contemplation4 ,nor is the spiritualist debarred from engaging in secular duties4 ,vasishtha continued3--,proceed in this manner to know the universal soul in your own soul1 and thereby obtain your rest in that holy state4 #b4 ,you must consider all things by the light of the sstras1 and dive into their true meaning2 you will also benefit yourselves by the lectures of your preceptor1 and by pondering on them in your own mind2 as also by your constant practice of ignoring the visibles1 until you come to know the invisible ,one4 #c4 ,it is by means of your habitual dispassionateness1 your acquaintance with the sstras and their meanings1 and your hearing the lectures of the spiritual teachers2 as well as your own conviction that you can gain the holy state 7for it is your confidence only71 whereby you can come to it4 #d4 ,it is also by your enlightened understanding too1 when it is acute and unbiased1 that you can attain to that everlasting state of felicity1 without the medium of anything else4 #e4 ,rma said3--,tell me sir1 that art acquainted with the past and future2 whether one who is employed in the affairs of life1 and at the same time is enlightened and situated in his quietude2-- #f4 ,and another who remains in his solitary devotion1 apart from worldly connections2 which of these two has greater merit 7i4e41 whether the social or solitary devotee74 #g4 ,vasishtha replied3---,he who views the association of properties and qualities of things 7which constitute all bodies in general71 as quite distinct from the soul2 enjoys a cool tranquility within himself1 which is designated by the name of ,samdhi4 #h4 ,he who is certain that the visibles bear relation to his mind only1 and have no connection with his soul2 and remains calm and cool in himself1 may be either engaged in business1 or sit quietly in his meditation4 #i4 ,both of these are happy souls1 as long as they enjoy a cool calmness within themselves2 because it is this internal coolness of the soul only1 which is the result of great and austere devotion4 #aj4 ,when a man in his habit of quietude1 feels the fickleness of his mind1 his habitude then1 turns to the reeling of a giddy or mad man4 #aa4 ,when the sprawling mad man is devoid of desires in his mind2 his foolish frolic is then said to resemble the rapturous emotions1 and gesticulations of ,buddhist mendicants4 #ab4 ,the worldly man who is enlightened in his mind1 and the enlightened sage who is sitting in his hermitage2 are both of them alike in their spiritual coolness1 and have undoubtedly reached the state of their blessedness4 #ac4 ,the man who is unrelated with the actions which he does1 but bears a mind which is free from desires1 such as the mind of a man engrossed with other thoughts2 he is sensible of what he hears and sees1 with his organs only1 without being affected by them4 #ad4 ,a man becomes the agent of an act1 even without his doing it actually1 who is fully intent upon the action2 as the unmoving man thinks himself to be moving about1 and falling down in a ditch 7startles even at the thought1 as if it were in actuality74 #ae4 ,know the inaction of the mind1 to be the best state of anaesthesia2 and solity or singleness1 as the best means to your insouciance4 #af4 ,it is the activity and inactivity of the mind1 which are said to be the sole causes1 of the restlessness and quietness of men1 as also of their fixed meditation and want of its fixity3 therefore destroy the germs of thy rising desires4 #ag4 ,want of desire is called the neutrality of the mind1 and it is this that constitutes its steadiness and meditation2 this gives solity to the soul1 and contributes to its everlasting tranquility4 #ah4 ,the diminishing of desires leads the man to the highest station of inappetency and innocence 7i4e4 from the fourth to the seventh pthik74 #ai4 ,the thick gathering desires1 serve to fill the mind with the vanity of its agency1 which is the cause of all its woes2 7because it wakens them1 only to labour under their throes72 therefore try to weaken your desires at all times4 #bj4 ,when the mind is tranquil1 after it is freed from its fears1 griefs and desires2 and the soul is set at its rest and quiet1 in want of its passions2 it is then called the state of its samdhi or non-chalance4 #ba4 ,relinquish the thoughts of all things from thy mind1 and live wherever thou livest1 whether on a mount or in a forest1 as calmly as thou dost at thy home4 #bb4 ,the houses of house-holders of well governed minds1 and of those who are devoid of the sense of their egoism1 are as solitary forests to them 7without any stir or disturbance to annoy them74 #bc4 ,dwelling in one's own house or in a forest1 is taken in one and the same light by cool-minded men1 as they view all visible objects1 in the light of an empty vacuum only4 #bd4 ,men of pacified minds1 view the bright and beautiful buildings of cities1 in the same indifferent light1 as they behold the woods in the forest4 #be4 ,it is the nature of ungoverned minds1 to view even the solitary woods1 to be as full of people as large towns and cities 7i4e41 they have no peace of mind anywhere74 #bf4 ,the restless mind falls asleep1 after it gets rid of its labour2 but the quiet mind has its quietus afterwards 7its nirvna extinction7 7i4e41 the one sleeps and rises again1 but the other one is wholly extinct74 ,therefore do as you like3 7either sleep to rise again1 or sleep to wake no more74 #bg4 ,whether one gets rid of worldly things or not1 it is his sight of the infinite spirit1 that makes him meek and quiet4 7,the worldly and the recluse are equally holy1 with their divine knowledge only74 #bh4 ,he whose mind is expanded by his like indifference1 to both the objects of his desire and disgust also2 and to whom all things are alike insignificant everywhere1 he is called the staid and stoic1 and the cool and meek4 #bi4 ,he who sees the world in ,god in his inmost soul1 and never as without the ,divine ,spirit2 and whose mind sees everything in waking as in his sleep1 is verily the lord of mankind4 #cj4 ,as the market people1 whether coming in or going out1 are strangers to and unrelated with one another2 so the wise man looks upon the concourse of men with unconcern1 and thinks his own town a wilderness4 #ca4 ,the mind which is fixed to its inward vision1 and is inattentive to external objects2 thinks the populous city as a wilderness before it1 both when it is awake or asleep1 and active or inactive4 #cb4 ,those who are attentive to the inward mind1 sees the outer world as a vacuous space to him2 and the populous world appears as a desert desolate to him1 owing to its unworthiness of his attention4 #cc4 ,the world is all cool and calm to the cold hearted1 as the system of the body is quiet cool to one without his fit of fever-heat4 #cd4 ,those that are parched with their internal thirst1 find the world as a burning conflagration to them2 because everybody sees the same without him1 as he sees within himself4 #ce4 ,the external world with all its earthly1 watery and airy bodies1 and with all its rocks1 rivers and quarters1 is the counterpart of the inner mind1 and is situated without it1 as it is contained within itself4 #cf4 ,the big banian tree and the little barley plants1 are exact ectypes of their antitypes in the eternal mind2 and they are exhibited out of it1 as they are within it1 like the fragrance of flowers diffused in the air4 #cg4 ,there is nothing situated in the inside or the outside of this world1 but they are the casts and copies1 as displayed by their patterns in the great mind of ,god4 #ch4 ,the external world is a display of the essence1 contained in the universal soul2 and appears without it from within its concealment1 like the smell of camphor coming out of its casket4 #ci4 ,it is the divine soul1 which manifests itself in the form of the ego and the world also 7the subjective and the objective72 and all what we see externally or think internally1 either in and out of us is unreal1 except the real images which are imprinted in the soul4 #dj4 ,the soul which is conscious of its innate images1 sees the same in their intellectual appearances within the mind1 and in their external manifestations in the visible creation4 #da4 ,he who has his internal and external tranquility1 and enjoys his peace of mind1 and views the world inseparable from the soul1 enjoys his quiet samdhi everywhere2 but he who perceives their difference1 and differentiates his egoism from all others 7that is1 who sees his distinction from other beings71 he is ever subject to be tossed about1 as by the rolling waves of the sea4 #db4 ,the soul that is infested by the maladies of this world1 sees the earth1 sky1 air and water1 together with the hills and all things in them1 burning before it as in the conflagration1 of the last day of dissolution 7pralaya74 #dc4 ,he who performs his work with his organs of action1 and has his soul fixed in its internal meditation2 and is not moved by any joy or grief1 is called the dispassionate yogi4 #dd4 ,he who beholds the all pervading soul in his own self1 and by remaining unruffled in his mind1 doth never grieve at nor thinks about any thing2 is styled the unimpassioned yogi4 #de4 ,who looks calmly into the course of the world1 as it has passed or is present before him1 and sits still smiling at its vicissitudes1 that man is named the unpassionate yogi4 #df4 ,because these changing phenomena do not appertain to unchanging spirit of ,god1 nor do they participate with my own egoism 7i4e4 they are no parts1 of ,god or myself72 they but resemble the glittering atoms of gold in the bright sun-shine which do not exist in the sky4 #dg4 ,he who has no sense of egoism or tuism in himself1 nor the distinction of things in his mind1 as of the sensible and insensible ones2 is the one that truly exists1 and not the other who thinks otherwise4 7,so says the ,sruti3--,the one alike in all is the ,all1 and not the other1 who is unlike every thing74 #dh4 ,he who conducts all his affairs with ease1 by his remaining as the intangible and translucent air about him1 and who remains as insensible of his joy and sorrow1 as a block of wood or stone1 is the man that is called the sedate and quiet4 #di4 ,he who of his own nature and not through fear1 looks on all beings as himself1 and accounts the goods of others as worthless stones2 is the man that sees them in their true light4 #ej4 ,no object whether great or small1 is slighted as a trifle by the polished or foolish2 they value all things1 but do not perceive in their hearts1 the ,reality that abides in them like the wise4 7,fools look into the forms of things1 but the wise look in their in being74 #ea4 ,one possessed of such indifference and equality of his mind1 attains to his highest perfection2 and is quite unconcerned with regard to his rise and fall1 and about his life and death4 #eb4 ,he is quite unconcerned with any thing1 whether he is situated amidst the luxuries at his home1 and the superfluities of the world1 or when he is bereft of all his possessions and enjoyments1 and is exposed in a dreary and deep solitude3 #ec4 ,whether indulging in voluptuousness or bacchanal revelry1 or remaining retired from society and observing his taciturnity 7it is all equal to him1 if he is but indifferent about them74 #ed4 ,whether he anoints his body with sandal paste or agalo chum1 or besmears it with powdered camphor2 or whether he rubs his person with ashes1 or casts himself into the flames 7it is all the same to him1 with his non-chalance of them74 #ee4 ,whether drowned in sinfulness1 or marked by his meritoriousness2 whether he dies this day or lives for a kalpa-age 7it is all the same to the indifferent74 #ef4 ,the man of indifference is nothing in himself1 and therefore his doings are no acts of his own4 ,he is not polluted by impurity1 as the pure gold is not sullied by dirt or dust4 #eg4 ,it is the wrong application of the words consciousness--samvit1 and soul 7purusha71 to ,i and thou 7or the subjective and objective71 which has led the ignorant to the blunder 7of duality71 as the silvery shell of cockles1 misleads men to the error of silver4 #eh4 ,the knowledge of the extinction of all existence 7in the ,supreme ,spirit71 is the only cure for this blunder of one's entity1 and the only means to the peace of his mind4 #ei4 ,the error of egoism and tuism of the conscious soul1 which is the source of its vain desires1 causes the variety of the weal and woe of mankind in their repeated births4 7,selfishness grows our desires1 and these again produce our woes74 #fj4 ,as the removal of the fallacy of the snake in the rope1 gives peace to the mind of there being no snake therein2 so the subsidence of egoism in the soul1 brings peace and tranquility to the mind4 #fa4 ,he that is conscious of his inward soul1 and unconscious of all he does1 eats1 drinks2 and of his going to others1 and offering his sacrifice2 is free from the results of his acts3 and it is the same to him1 whether he does them or not4 #fb4 ,he who slides from outward nature1 and abides in his inward soul2 is released from all external actions1 and the good and evil resulting therefrom4 #fc4 ,no wish stirs in such unruffled soul1 in the same manner as no germ sprouts forth from the bosom of a stone2 and such desires as ever rise in it1 are as the waves of the sea1 rising and falling in the same element4 #fd4 ,all this is ,himself1 and ,he is the whole of this universe1 without any partition or duality in ,him4 ,he is one with the holy and ,supreme soul1 and the only entity called the ,idest1 tatsat4 7,he is no unreality1 but as real as the true ,reality74 ,,chapter ,,lvii4 ,,negation ,,of ,,dualism4 ,argument4 ,one ,supreme ,intellect pervades the whole1 and is one with itself4 ,vasishtha continued3--,the intellect residing in the soul1 is felt by all like the poignancy inherent in pepper2 and it is this1 whereby we have the intellection of the ego and non-ego1 and of the distinctions of the undivided dimension of infinite duration and space4 #b4 ,the soul is as the ,universal ocean of salt1 and the intellect is the saltishness inherent in it2 it is this which gives us the knowledge of the ego and non-ego1 and appears in the forms of infinite space and time 7which are no other than its attributes74 #c4 ,the intellect of which we have the knowledge as inherent in the soul itself2 is as the sweetness of the sugarcane of the soul1 and spreads itself in the different forms of the ego and the non-ego of worldly objects4 #d4 ,the intellect which is known as the hardness inhering in the stonelike soul1 diffuses itself in the shapes of the compact ego and the unsolid non-ego of the world4 #e4 ,the knowledge that we have of the solidity of our rock-like soul1 the same solidifies itself in the forms of ,i and thou1 and the diversities of the world all about us4 #f4 ,the soul which like the great body of water1 presents its fluidity in the form of the intellect2 the same assumes the forms of the whirlpools of the ego1 and the varieties of non-ego in the world4 #g4 ,the great arbor of the soul1 stretches itself in the exuberant branches of the intellect2 producing the fruits of ego and the various forms of non-ego in the world4 #h4 ,the intellect which is but a gap in the great vacuum of the soul1 produces the ideas of ,i and thou and of the universe besides4 #i4 ,the intellect is as vain as vanity itself in the vacuity of the soul2 and gives rise to the ideas of ego and tu1 and of the world besides4 #aj4 ,the intellect situated within the environs of the soul1 has its egoism and non-egoism situated without it4 7i4e4 ,the soul contains the intellect1 which deals with ideas lying beyond it74 #aa4 ,when the intellect is known1 to be of the same essence with that of the soul2 then the difference of the ego and non-ego1 proves to be but acts of intellection and no reality4 #ab4 ,it is the reflexion of the inward soul which is understood to be the ego 1 the mind and anima or animated soul 4 7,the two souls are respectively called the nafs natigue and the nafs ,jesmia in sufism1 the former is ,meram and ,shaffat--luminous and transparent1 and the latter nafs amera ,jesmani--or bodily senses1 and quate uhshi--or outrageous passions74 #ac4 ,when the luminous and moon like soul1 entertains and enjoys the ambrosial beams of the intellect within itself2 it then forgets its egoism1 which rises no more in its bright sphere4 #ad4 ,when the sweetness of the intellect1 is felt within the molasses of the soul2 it is relished by the mind with a zest1 which makes it forget its egoism in itself4 #ae4 ,when the bright gem of the soul1 shines with the radiance of the intellect in itself2 it finds its egoism to be lost altogether1 under the brightness of its intellectual light4 #af4 ,the soul perceives nothing in itself1 for the total want of the perceptibles in it2 nor does it taste anything in itself1 for want of anything gustable therein4 7,the objective is altogether lost in it74 #ag4 ,it thinks of nothing in itself1 for want of the thinkables therein2 nor does it know of aught in itself1 for want of the knowables there4 7,the soul being absorbed in itself1 is unconscious both of the subjective as well as objective74 #ah4 ,the soul remains blank of all impressions of the subjective and objective1 and also of the infinite plenum in itself2 it remains in the form of a firm and solid rock by itself4 #ai4 ,it is by way of common speech or verbiage1 we use the words ,i and thou1 and of the objective world1 though they are nothing whatever in reality4 #bj4 ,there is no seat nor agent of thought1 nor fallacy of the world in the soul 7all which are acts of the mind only73 while the soul remains as a mute and pellucid cloud1 in one sphere of the autumnal sky4 #ba4 ,as the waters by cause of their fluidity1 take the forms of vortices in the sea2 so the intelligent soul assumes its errors of ,i and thou in its undivided self2 owing to its delusion 7my7 of the knower and known 7or the subjective and objective74 #bb4 ,as fluidity is inherent in water1 and motion in air1 so is egoism innate in the subjective knower1 and objectively connate with the known world4 7,this is said of the intelligent or animated soul1 and not of the supreme soul1 which is both the subject and object in itself74 #bc4 ,the more doth the knowledge of a man1 increase in its verity1 the clearer does the knowing man come to find1 that his very knowledge of the known objects1 is the display of ,divine ,omniscience itself4 ,but should he come to know his egoism or subjectivity1 owing to his vitality and activity2 and conceive the ,idison or objectivity of all others 7beside himself72 in this case the learned or knowing man is no better than an ,egoist1 and knowing the ,living ,god or ,jva ,brahm only4#a #bd4 ,in as much as the intelligent soul 7jva71 derives its pleasure from its knowledge of objects2 in like manner is it identified with the knowledge1 of its sameness with or difference from that object4 7i4e4 ,it is according to the thought or belief of the thinker1 that he is identified or differentiated from the object thought of74 #be4 ,living1 knowing and the knowledge of things1 are properties of the animated or concrete soul--the jva3 but there is no difference of these in the discrete1 or ,universal and intellectual soul 7which is one in all74 #bf4 ,as there is no difference between the intelligent and the living soul 7jva71 so there is no diversity between the intelligent soul and ,siva 7,ziv or ,jove71 the ,lord of animated nature who is the undivided whole4 #bg4 ,know the all quiescent1 and the unborn ,one1 who is without beginning1 middle and end2 who is self manifest and felicity itself2 and who is inconceivable and beyond all assignable property or quality4 ,he is all quiescent1 and all verbal and ocular indications of him are entirely false4 ,yet for the sake of our comprehension1 he is represented as the ,holy one1 on or om4 ,,chapter ,,lviii4 ,,legend ,,of ,,suraghu2 ,,and ,,admonition ,,of ,m,,ndavya4 ,argument4 ,self-dejectedness of ,suraghu2 and ,mndavya's ,admonitions to him4 ,vasishtha said3--,hear me relate to you ,rma1 an old legend1 in illustration of this subject2 and it is the account of the ,kirta ,chief ,suraghu1 which is marvelous in its nature4 #b4 ,there is a tract of land in the regions on the north1 which was hoary as a heap of camphor with its snowfalls1 and which seemed to smile as the clear night1 under the moon-beams of the bright fortnight4 #c4 ,it was situated on the summit of ,himlaya1 and called the peak of ,kailsa2 it was free from mountainous elephants1 and was the chief of all other peaks 7owing to its being the seat of ,siva74 #d4 ,it was as milk-white1 as the bed of ,vishnu in the milky ocean1 and as bright as the empyrean of ,indra in heaven2 it was as fair as the seat of ,brahm1 in the pericarp of the lotus2 and as snow-white as the snowy peak of ,kedra1 the favourite seat of ,siva4 #e4 ,it was owing to the waving of the ,rudrksha trees over it1 and the parade of the ,apsara fairies about it1 as also by the pencils of rays of its various gems1 that it appeared as the undulating sea 7of milk or curd74 #f4 ,the playful ,pramathas1 and other classes of demigods 7ganadevats7 frolicked here as gaily as blossoms of ,asoka plants1 when tossed about by the feet of their wanton damsels4 7,it is said that the ,asoka jonesia flowers blossom1 better1 when they are kicked by and trodden under the feet of females74 ,see ,sir ,w4 ,jones' ,indian plants4 #g4 ,here the god ,siva wanders about1 and sees the water falls proceeding from and receding into the caves of the mountain1 by dilution of the moon-stones contained in them 7the thick ice and snows here1 are taken for moon-stones74 #h4 ,there was a spot of ground here enclosed by trees1 and by plants and creepers and shrubs of various kinds2 and which is intersected by lakes1 hills and rivers1 and interspersed by herds of deer and does of various species4 #i4 ,there dwelt a race of the ,kirtas called ,himajtas at this spot1 who were as numerous as the ants living at the foot by a big banian tree4 #aj4 ,they lived like owls in the shades and hollows of the trees1 and subsisted upon the fruits and flowers and herbage of the nearest forests1 and by felling and selling the ,rudrksha woods of the ,kailsa mountain4 #aa4 ,they had a chief among them1 who was as nobleminded1 as he was brave to baffle his enemies2 he was as the arm of the goddess of victory1 and stretched it for the protection of his people4 #ab4 ,he had the name of ,suraghu1 and was mighty in quelling his brave and dreadful enemies2 he was powerful as the sun1 and as strong as the god of wind in his figure4 #ac4 ,he surpassed the lord of the ,guhyakas--,kuvera1 in the extent of his kingdom1 his dignity and riches2 he was greater than the guru of the lord of gods in his wisdom1 and excelled the preceptor of the ,asuras in learning4 #ad4 ,he discharged his kingly duties1 by giving rewards and punishments of the deserts of his men as they appeared to him2 and was as firm in the acquittal of these duties1 as the sun in making the day and his daily course4 #ae4 ,he considered in himself the pain and pleasure1 that his punishments and rewards caused his people2 and to which they were like birds caught in nets from their freedom of flight4 #af4 8,why do ,i perforce pierce the hearts of my people10 he said1 as they bruise the sesamum seeds for oil2 it is plain that all persons are susceptible of pain and affliction like myself8 #ag4 ,yes1 they are all capable of pain1 and therefore ,i will cease to inflict them any more2 but give them riches and please all persons4 #ah4 ,but if ,i refrain to punish the tormentors of the good1 they are sure to be extirpated by the wicked1 as the bed of the channel is dried up for want of rain4 #ai4 ,oh6 the painful dilemma in which ,i am placed1 wherein my punishment and mercy to men are both grievous to me1 or pleasing and unpleasing to me by turns4 #bj4 ,being in this manner much troubled in his mind1 his thoughts disturbed his spirit like the waters in the whirlpools4 #ba4 ,it happened at one time the sage ,mndavya met him at his house1 as the divine sage ,nrada 7the ,mercury or messenger of gods71 meets ,indra in his celestial abode1 in his journey through the regions of the sky4 #bb4 ,the king honoured him with reverence1 and then asked that great sage to remove his doubt1 as they cut down a poisonous tree in the garden1 with the stroke of the axe at its roots4 #bc4 ,suraghu said3--,i am supremely blest1 ,o sage1 at this call of thine at mine1 which has made me as joyous as the visit of the spring on the surface of the earth1 and gives a fresh bloom to the fading forest4 #bd4 ,thy visit1 ,o sage6 has really made me more blest than the blessed1 and gives my heart to bloom1 as the rising sun opens the closed petals of the lotus4 #be4 ,thou oh lord6 art acquainted with all truths and art quite at rest in thy spirit2 deign1 therefore to remove this doubt from my mind1 as the sun displaces the darkness of night by his orient beams4 #bf4 ,a doubt festering in the heart is said to be the greatest pain of man1 and this pain is healed only in the society of the good and wise4 #bg4 ,the thoughts of my rewards and punishments to my dependents1 have been incessantly tormenting my heart1 as the scratches inflicted by the nails of a lion1 are always afflicting to the bruised body of the elephant4 #bh4 ,deign1 therefore1 ,o sage1 to remove this pain of mine1 and cause the sunshine of peace and equanimity to brighten the gloom of my mind4 #bi4 ,mndavya replied3--,it is ,o prince2 by means of one's self-exertion1 self-dependence and self-help that the doubts of the mind1 are melted down like snows under the sunshine4 #cj4 ,it is by self-discrimination also1 that all mental anguish is quickly put to an end2 as the thick mists and clouds are dispersed in autumn4 #ca4 ,it must be in one's own mind1 that he should consider the nature and powers of his internal and external organs1 and the faculties of his body and mind4 #cb4 ,consider in thy mind 7such things as these72 as what am ,i1 what and whence are all these things2 and what means this our life1 and what is this death that waits upon it8 ,these inquiries will surely set thee to eminence4 #cc4 ,as you come to know your true nature by your introspection into the state of your mind1 you will remain unchanged by your joys and griefs1 as a firm rock 7stands against the force of winds and waves1 to shake or move it74 #cd4 ,and as the mind is freed from its habitual fickleness and feverish heat1 it regains its former tranquility2 as the rolling wave returns to the state of the still water from which it rose4 #ce4 ,and as the mind remains in the impassability of living liberated men 7,jvan-mukta71 all its imageries are wiped off from it2 as its impressions or reminiscences of past lives1 are lost and effaced upon its regeneration 7in each succeeding manwantara74 #cf4 ,the unimpassioned are honoured as the most fortunate among mankind on earth2 and the man knowing this truth and remaining with his self-contentment is regarded as venerable father by every body4 #cg4 ,when you come to see the greatness of your soul by the light of reason1 you will find yourself to be of greater magnitude1 than the extent of the sky and ocean put together2 and the rational comprehensiveness of the mind1 bears more meaning in it1 than the irrational comprehension of the spheres4 #ch4 ,when you attain to such greatness1 your mind will no more dive into worldly affairs2 as the big elephant will not be engulfed in the hole made by the bullock's hoof4 #ci4 ,but the base and debased mind1 will plunge itself in mean and vile matters of the world2 as the contemptible gnat is drowned in a drop of water in a little hole4 #dj4 ,little minds are led by their greediness1 to dive in to dirty affairs1 like insects moving about in the dirt2 and their miserliness makes them covet all out-ward things 7without seeking their inward good74 #da4 ,but great minds avoid to take notice of outward things1 in order that they may behold the pure light of supreme soul shining in themselves4 #db4 ,the ore is cleared and washed1 until pure gold is obtained from it2 and so long is spiritual knowledge to be cultivated by men1 until spiritual light fills their souls4 #dc4 ,see always all things of all sorts with an ecumenical view in all places2 and with an utter indifference to the varieties of their outward forms and figures2 behold all with the eye of thy soul fixed to one universal soul pervading the whole4 #dd4 ,until thou art freed from thy view of all particular specialities1 thou canst have no sight of the universal spirit1 it is after the disappearance of all particularities1 that there remains the catholicity of the transcendental spirit4 #de4 ,until thou gettest rid of all individualities1 it is impossible for thee to come to the knowledge of universality2 and much more so1 to comprehend the all-comprehending soul of all4 #df4 ,when one endeavours to know the supreme soul1 with all his heart and soul1 and sacrifices all other objects to that end2 it is then only possible for him1 to know the ,divine soul in its fulness1 and not otherwise4 #dg4 ,therefore forsake to seek aught for thy own soul2 and it is only by thy leaving all other things1 that thou comest to the sight of the best of things4 #dh4 ,all these visible objects which appear to be linked together1 by the concatenation of causes and their effects1 are the creation of the mind2 which combines them together1 as the string doth a necklace of pearls4 ,that which remains after expunging the mind and its created bodies1 is the sole soul1 and this is that soul ,divine2--the paramtm4 ,,chapter ,,lix4 ,,tranquility ,,of ,,suraghu4 ,argument4 ,the loss and oblivion of all things and thoughts1 leading to the security and ,tranquility of spirit4 ,vasishtha continued3--,o progeny of ,raghu6 after the sage ,mndavya had advised the ,kirta king in the said manner1 he retired to his solitary abode1 suited for holy saints and sages4 #b4 ,after the sage had gone1 the prince also retired to a lonely place2 and there began to reflect on the nature of his soul1 and the manner of his existence 7in this world and the next74 #c4 ,he said3--,i am not in this mountain 7nor in any visible thing71 nor are they mine 7or any part of myself72 ,i am not the cosmos1 nor is this world myself4 7,i am no hill1 nor do the hills appertain to my soul2 ,i am not of this earth1 nor is the earth any part of mine unearthly spirit1 ,gloss74 ,so says the ,sufi poets3 n azarsham c4 #d4 ,this habitation of the ,kirtas1 does not belong to me nor do ,i belong to it2 it is the consent of the people that has made me the ruler of the place4 #e4 ,without this election ,i am no body here1 nor is this place any thing to me2 though this city and this place are to last for ever4 #f4 ,the city so magnificent with its highflying flags1 its groves and gardens and groups of my servants1 and the long train of horse1 elephants and soldiers1 is1 alas6 nothing to myself4 #g4 ,all this was nothing to me before my election1 and will not be mine after my disposal2 and all these possessions1 enjoyments and consorts1 do neither appertain to me nor ,i to them4 #h4 ,thus this ,government with all its force and officers in the city1 is naught to me1 nor am ,i aught to it in reality1 except mere adscititious compliments to one another4 #i4 ,i think myself to be this body of mine1 composed of my legs1 hands1 and feet1 and believe myself to be placed in the midst of these 7i4e41 in the heart47 #aj4 ,but ,i perceive my body to be composed of flesh and bones2 and not constituting my rational self2 which like the lotus flower rises amidst the waters1 without bearing any relation with that element4 #aa4 ,i find the flesh of my body1 to be dull and gross matter which do not make my soul2 and ,i find too my rational part to be not this gross flesh at all4 ,so do ,i find my bones likewise to be insensible substances1 and consequently forming no part of my sentient soul4 #ab4 ,i am none of the organs of action1 nor do these organs compose myself4 ,all organic bodies are composed of gross matter1 and do not consequently constitute the animated soul4 #ac4 ,i am not the nourishment1 which nourishes the body and not the soul which makes myself2 nor am ,i any organs of sense1 which perceives the material impressions1 and have no sensibility without the intellect4 #ad4 ,i am not the mind which is a passive agent1 and minds whatever is felt by it4 ,it is called the understanding 7buddhi7 from its standing under all its external and internal perceptions and conceptions 7bodha71 and is the root of all worldly evils caused by its egoistic feelings4 #ae4 ,thus ,i am neither the mind nor understanding1 nor the internal senses nor the external organs of action4 ,i am not the inward subtile body1 nor its outward material and self locomotive form1 but am something besides all of these which ,i want to know4 #af4 ,i see at last my intelligent living soul1 reflecting on the intelligibles1 thence called its intelligence4 ,but this intelligent principle being roused 7to its action of thinking7 by others 7the intelligibles71 does not come under the category 7padrtha7 of the soul--tm 7which is independent1 and self-consciousness only74 #ag4 ,thus ,i renounce the knowable 7living soul71 and do not acknowledge the intelligible intelligence as myself4 ,it is at the end of all the immutable and pure ,intellect1 which remains to be owned as myself4 #ah4 ,ah6 it is wonderful at last1 that ,i have come to know the soul after so long a time1 and find it to be myself the infinite soul1 and the ,supreme ,spirit which has no end4 #ai4 ,as ,indra and the gods reside and are resolved in ,brahma1 so the spirit of ,god pervades through all material bodies1 as the string of the necklace1 passes through the poles of all the pearls of which it is composed4 7,this all pervasive soul is known as strtm1 one of the ten hypostases of the ,divinity74 #bj4 ,the power of the soul known as intellect1 is pure and unsullied in its nature2 it is devoid of the dirt of thinkable objects1 and fills the infinite space with its immense and stupendous figure4 7,the omniscience of ,god comprehends the whole universe in itself1 and pervades all through it as the subtile air74 #ba4 ,the intellect is devoid of all attributes1 and pervades all existences in its subtile form2 stretches itself from the highest empyrean of heaven to the lowest deep1 and is the reservoir of all power4 #bb4 ,it is replete with all beauty1 and is the light that enlightens all objects unto us2 it is the connecting chain to which all the worlds are linked together like pearls in the necklace4 #bc4 ,it is formless but capable of all forms and mutations2 being connected with all matters1 and conversant with all subjects at all times4 7,the intellect embraces all subjects and its subjective knowledge comprehends all objects74 ,it has no particular name nor form1 but is taken as varied into different forms1 according to the operations of the intellect4 #bd4 ,it assumes fourteen forms in its cognition of so many sorts of beings contained in the two wombs of the world2 it is varied in all these forms1 in order to take cognizance of all things composing the whole body of the natural world4 7,the intellect comprises the fourteen sciences of ,sanskrit literature over which it bears its command4 ,another gloss means by it the fourteen worlds1 which are under the cognizance and dominion of the intellect74 #be4 ,the course of human happiness and misery1 is a false representation of the understanding2 and the varieties of representations in the mind1 are mere operations of the soul and its attribute of the ,intellect4 7,here the mental sciences are meant to be subordinate to the intellectual1 and that again under the psychological74 #bf4 ,thus this soul of mine is the same with the ,all pervading spirit2 and this understanding in me1 is no other than that ,all knowing intellect4 ,it is the same mind1 that represents these imaginary images in the sensory of my mind1 and causes the error of my kingship in me4 #bg4 ,it is by good grace of the ,intellect1 that the mind is seated in the vehicle of the body2 and ranges with joy amidst the sports and diversions of the diversified scenes of this world4 #bh4 ,but this mind and this body and all diversities are nothing in reality2 they are all destroyed by the cruel hand of death1 and not a vestige of them remains behind4 7,but the soul and its intellect are indestructible74 #bi4 ,this world is a stage1 stretched out by the mind its chief actor1 and the soul sits silent as a spectator of this scene1 under the light of the intellect4 #cj4 ,alas1 ,i find these painful thoughts of mine for the punishment1 retribution and well being of my people1 to be all for nothing2 since whatever is done for the body1 perishes with the body also4 #ca4 ,o1 that ,i am awakened to truth at present1 and released from the mirage of my false views long before2 ,i have come to see what is worth seeing1 and have found all that is worthy to be had4 #cb4 ,all these visibles which are seen to be wide spread throughout this universe1 are no more than false phantoms1 presented or produced by the vibrations of the intellect2 and do not last for long4 #cc4 ,what is the good then of these my punishments and rewards to my people1 which produce their pain and pleasure for a short time1 and do not lead to the lasting welfare of their souls4 #cd4 ,what mean these pains and pleasures to us1 when they both proceed from ourselves1 and are alike in the sight of ,god8 ,i had been all along ignorant of this truth1 which has fortunately now dawned upon me4 #ce4 ,what shall ,i now do under the influence of this light2 shall ,i now be sorry or joyous for it2 what have ,i now to look at and do1 as to whether ,i shall now remain in this place or go away from here8 #cf4 ,i behold this wondrous sphere of the intellect1 now shining upon me in its full splendour2 and ,i hail thee1 ,o holy light6 which ,i see blazing before me1 but of which ,i can predicate nothing4 #cg4 ,ah6 that ,i am now so awakened and enlightened and come to know the whole truth in me2 ,i hail1 therefore1 myself now instinct with infinity and ,omniscience4 #ch4 ,being freed from the paintings of my mind1 and cleared from the dross of the sensible objects1 and also released from the errors of this world2 ,i rest myself1 in the lap of my tranquil soul1 as in a state of sound sleep1 and in utter oblivion of all my internal and external impressions4 ,,chapter ,,lx4 ,,extinction ,,of ,,suraghu4 ,argument4 ,seclusion of ,suraghu until his last moment1 and his liberation in his lifetime4 ,vasishtha continued3--,thus the lord of ,hemajata1 attained the state of his perfect felicity2 and it was by means of his ratiocination1 that he found his liberation in ,brahma like the ,son of ,gdhi4 #b4 ,he was no longer employed in the discharge of his painful daily rituals1 which are attended with repeated misery to their practicers2 but remained like the unchanging sun1 amidst the rotation of ever changing days and nights4 #c4 ,he remained thence forward without any care or anxiety2 and continued as firm and unmoved1 amidst the righteous and wrongful acts of his subjects1 as a rock stands in the midst of the boisterous waves1 playing about and dashing against it4 #d4 ,he was not susceptible of gladness or anger1 at the conduct of others in the discharge of their daily duties2 but remained as grave as the deep ocean1 under the heaving waves of his clamourous people4 #e4 ,he subdued his mental actions and passions as a man does in his sound sleep2 and shone with an unshaken lustre1 as the flame of a lamp in the still air4 #f4 ,he was neither unkind nor ever kind to any body1 nor of was he envious or inimical to any one4 ,he was neither too wise or unwise1 nor was he a seeker nor despiser of fortune4 #g4 ,he looked upon all with an even eye and in an equal light4 ,he conducted himself with unwaving steadiness1 and was as cool and gentle in his mind1 as the calm ocean and the gentle moonlight4 #h4 ,knowing all things in the world to be but workings of the mind1 he remained quiet in every state of pleasure and pain1 with the soundness of his understanding4 #i4 ,his mind was enlightened1 and his entranced soul enjoyed its anaesthesia in every state of his life2 and was full in itself both when he sat and slept1 as also when he moved about or did any thing4 #aj4 ,he continued for a full century to reign over his realm with his mind unattached to state affairs2 and with his unimpaired body and intellect4 #aa4 ,he at last quitted his habitation of the frail body of his own accord2 as the dew drops itself down1 by being impregnated with the sun beams4 #ab4 ,his soul then fled on the wings of his intelligence1 to the primary and final cause of causes2 as the current of the stream runs to the main ocean1 by breaking down its bounds of the banks on its way4 #ac4 ,the intelligent soul being freed from its remorse 7of leaving the body71 and released from the conditions of its transmigration1 became one with the immaculate spirit2 and was then absorbed in the ,supreme ,one2 as the air contained in a pot1 mixes with the all-encompassing firmament after the pot is broken4 ,,chapter ,,lxi4 ,,meeting ,,of ,,suraghu ,,and ,,parigha4 ,argument4 ,the praiseworthy deeds of good ,princes4 ,vasishtha said3--,o lotus-eyed ,rghava6 do you likewise act in the manner as ,suraghu1 and rely yourself in the sole existence of the ,supreme one1 for cleansing your iniquities1 and for your getting rid of all sorrow in this world4 #b4 ,the mind will no longer pant or sorrow1 when it comes to have this ecumenical sight in itself2 as a child is no more afraid of dark1 when it gets the light of a lamp in the room4 #c4 ,the discriminating mind of ,suraghu found its rest in perfect tranquility2 as a fool finds his security by laying hold of a big bundle of straws4 #d4 ,having this holy sight in your view1 and by your preaching this light to others1 do you continue to enjoy this uniform insouciance 7,samdhi7 in yourself1 and shine forth as a bright gem before the world4 #e4 ,rma said3--,tell me ,o chief of sages1 what is this uniform insouciance1 and set my mind at rest1 which is now fluttering like the plumes of a peacock discomposed by the winds4 #f4 ,vasishtha replied3--,attend therefore1 ,o ,rma6 to the marvelous story of that enlightened and sagely prince ,suraghu1 and how he conducted himself by subsisting on the leaves of trees4 #g4 ,i will relate to you also the communication which went on between two princes1 both of whom were equally enlightened in their souls1 and situated in the same sort of uniform quietism4 #h4 ,there was a mighty king of the ,plahvas 7,persians7 known by the name of ,parigha2 who was a victor of his enemies1 and also the support of his realm1 as the axle is the support of a carriage4 #i4 ,he was joined in true friendship with ,suraghu1 and was as closely allied to him as the god of love with the vernal spring4 #aj4 ,it happened at one time1 that a great drought occurred in the land of ,suraghu1 and it was attended by a famine1 resembling the final desolation of the earth1 brought on by the sins of men4 #aa4 ,it destroyed a great number of his people1 who were exhausted by hunger and debility2 as a conflagration destroys the unnumbered living animals of the forest4 #ab4 ,seeing this great disaster of his people1 ,parigha was overwhelmed in grief2 and he left his capital in despair1 as a traveller leaves a city burnt down to the ground4 #ac4 ,he was so sorely soul-sick at his inability to remove this unavertible calamity of his subjects1 that he went to a forest to devote himself to devotion like ,jva the chief of devote4 7,jva is another name of ,buddha1 who betook himself to the forest on seeing the woes of human kind74 #ad4 ,he entered a deep wood unseen by and unknown to his people1 and there passed his time in his disgust with the world1 and afar and away from mankind4 #ae4 ,he employed himself in his austere devotion in the cavern of a mountain1 and remained sober-minded1 with his subsistence upon dry and withered leaves of trees4 #af4 ,it was by his subsisting on dry leaves for a long time1 as fire devours them always1 that he obtained the surname of the leaf-eater among the assembled devotees on that spot4 #ag4 ,it was thenceforward that the good and royal sage passed under his title of the leaf-eater among the holy sages in all parts of ,jambdvpa 7,asia74 #ah4 ,having thus conducted himself with his most rigid austerities for many years1 he attained the divine knowledge by his long practice of self-purification1 and by grace of the supreme soul4 #ai4 ,he obtained his self-liberation by his avoidance of enmity and the passions and affections of anger1 pity and other feelings and desires2 and by his attainment of mental calmness and an enlightened understanding4 #bj4 ,he wandered ad libitum all about the temple of the triple world 7composed of earth1 heaven and the nether regions72 and mixed in the company of the siddhas and sdhyas1 as the bees mix with the company of swans about the lotus beds4 #ba4 ,his peregrination led him at one time1 to visit the city of ,hema-jata1 which was built with gemming stones1 and shone as brightly as a peak of the mount ,meru 7which is represented to be composed of gold and resplendent stones74 #bb4 ,here he met with his old friend the king of that city1 and saluted each other with mutual fondness4 ,they were both delivered from the darkness of ignorance1 and were perfect in their knowledge of the knowable4 #bc4 ,they accosted mutually with saying1 8,o6 ,it is by virtue of our good fortune that we come to meet one another04 #bd4 ,they embraced each other in their arms and with joyous countenances1 and then sat on the one and same seat1 as when the sun and moon are in conjunction4 #be4 ,parigha said3--,my heart rejoices to see you with full satisfaction2 and my mind receives a coolness as if it immerged in the cooling orb of the moon4 #bf4 ,unfeigned friendship like true love1 shoots forth in a hundred branches in our separation from each other2 as a tree growing by the side of a pool1 stretches its boughs all around1 until it is washed away with its roots by the current4 #bg4 ,the remembrance of the confidential talks1 merry sports and idle plays of our early days awakes in me1 ,o my good friend6 those innocent joys afresh in me4 #bh4 ,i know well1 ,o sinless friend1 that the divine knowledge which ,i have gained by my long and painful devotion and by the grace of ,god1 is already known to you from the preachings of the sapient sage ,mndavya to you4 #bi4 ,but let me ask1 are you not placed beyond the reach of sorrow1 and set in your rest and tranquility2 and are you situated in the supreme cause of all1 and as firmly as if you were seated upon the unshaken rock of ,meru8 #cj4 ,do you ever feel that auspicious self gratifying grace in your soul1 which purifies the fountain of your mind1 as the autumnal sky clears the springs of water on earth8 #ca4 ,do you1 ,o ruler of your people1 perform all your acts1 with a complacent air and steady mind1 as you were discharging your duties for the good of mankind8 #cb4 ,do the people in your realm live in safety1 to enjoy their prosperity and competence1 and are they all free from disease1 danger and anxieties of life8 #cc4 ,is this land plentiful in its harvests1 and are the trees here bending down with their fruitage2 and do the people here enjoy the fruit of their labour and the objects of their desire8 #cd4 ,is your good fame spread about in all quarters1 like the clear and cooling beams of the full moon2 and does it cover the face of this land1 like a sheet of snowfall on the ground8 #ce4 ,is the space of all quarters of the sky1 filled with the renown of your virtues1 as to leave no gap in it2 and as the roots and stalks of lotus bushes overspread the tank1 and choke and check the course of its waters8 #cf4 ,do the young minds and virgins of your villages1 street and walk about pleasantly over the plains and fields here abouts2 and do they loudly laud forth your heart cheering applause 7or their merry songs78 #cg4 ,does all welfare attend on you1 with respect to your prosperity1 wealth and possessions and the produce of your fields2 and do your family1 children and dependents fare well in this city8 #ch4 ,do you enjoy your health free from all disease and complaint2 and reap the reward of your meritorious acts done for this life and the next 7such as sacrifices made for future rewards74 #ci4 ,are you indifferent in your mind with regard to temporary enjoyments1 which appear pleasant for a moment1 but prove to be our deadly enemies at last4 #dj4 ,o6 it is after a very long separation1 that we come to meet again2 it is my good fortune that rejoins me to you1 as the spring revisits the dales with verdure4 #da4 ,there are no such joys here1 nor such woes even in this world3 which do not happen to the lot of the living in their union with1 and separation from one another4 #db4 ,we are quite altered in our circumstances1 during our long separation2 and yet how we happened to meet each other in the same unchanged state of our minds1 by a wonderful accident of destiny4 #dc4 ,suraghu replied3--,yes1 sir1 the course of destiny is as crooked as that of a serpent2 nor is there any man that can penetrate into the depth of the mysterious nature of destiny4 #dd4 ,there is nothing impossible to destiny1 which has after the lapse of so long a time1 has reunited us in one place1 from the vast distance of the two countries asunder4 #de4 ,o great sir6 we are all in good health and prosperity in this place1 and have been supremely blest by your graciousness unto us4 #df4 ,behold us purified and cleansed of our sins1 by your holy presence among us2 and the arbor of our merits has borne the fruit of our peace and satisfaction at your sight4 #dg4 ,o royal sage6 we enjoy all prosperity in this our native city2 and your presence here this day1 has made it shoot forth1 in a hundred off-shoots of joy and happiness4 #dh4 ,o noble minded sir6 your appearance and speech1 have sprinkled this place with sweet nectarine drops1 joy and holiness2 because the company of the virtuous1 is reckoned to equal the supreme felicity of man4 ,,chapter ,,lxii4 ,,on ,,the ,,nature ,,of ,,quietism ,,and ,,quietus4 ,argument4 ,a discussion about ,active and ,inactive ,devotion and ,godliness4 ,vasishtha related3--,the prince ,parigha then resumed his confidential speech1 expressive of the affection he formerly bore to ,suraghu and added3-- #b4 ,parigha said3--,whatever acts of goodness are done by men of well governed minds1 in this earth of strife1 they all redound to their happiness2 but the evil deeds of ungoverned minds are not so1 but lead to their misery4 #c4 ,do you rely1 sir1 in that state of perfect rest which is free from desire2 and do you rest in that state of supineness--samdhi1 which is styled transcendental ,coma or trance 7paramopsama78 #d4 ,suraghu replied3--,tell me sir1 what you mean by the abandonment of all desires2 and what is meant by that perfect lethargy1 which they call as transcendental coma or trance4 #e4 ,tell me1 ,o high minded ,sir1 how can that man be called unentranced1 who is enrapt in his supreme intelligence 7or knowledge of the supreme71 and at the same time is attendant to his worldly concerns4 #f4 ,men of enlightened understandings1 however1 they are employed in the observance of their usual worldly affairs1 are yet said to be enraptured with their knowledge of the solity of the supreme soul4 #g4 ,but how can one be said to be beatified1 whose mind is unsubdued and whose nature is indomitable2 although he may keep his position in the posture of padmsana with his folded palms4 #h4 ,the knowledge of truth which burns away all worldly desires as straws1 is termed the true catalepsy 7samdhi7 of the soul2 rather than the sedentariness and taciturnity observed by secluded devotees4 #i4 ,the knowledge which is attended with continued rest and self-content1 and gives an insight into the nature of things1 is called the paragoge 7paraprajn71 and repose 7samdhi7 of the soul by the wise4 7,paragogies or palpable knowledge1 is opposed to anagogies or hidden knowledge74 #aj4 ,immobility of the mind by pride and enmity1 is known by the term samdhi or quietness to the wise2 when the mind is as unmoved as the fixed rock against the howling winds of the passions4 7i4e4 ,the mind which is unshaken and unmoved by passions and desires74 #aa4 ,the mind is also said to have its stillness samdhi1 when it is devoid of anxious thoughts and cares1 and is acquainted with the natures of its wished for objects2 and yet freed from its choice of and aversion to the objects of its liking or dislike4 ,this is also said to be the fulness or perfection of the mind4 #ab4 ,again the mind of the magnanimous1 is said to stand in its stillness of samdhi or quietism1 ever since it is joined with its understanding1 and acts conjointly with the same4 #ac4 ,but this pause of samdhi being stretched too far to a dead lock1 is liable to break down by itself2 as the fibre of a lotus-stalk upon its being drawn too long by the hand of a boy4 ,dead and dormant quiescence is the opposite extreme of sensible quietism4 #ad4 ,as the sun does not cease from giving his light to the other hemisphere1 after he sets from dispensing the day over this part1 so doth our intelligence continue to glow1 even after it has run its course in this life4 7,so there is no dead stop called the entire pause--prna samdhi1 or utter extinction of the soul at any time74 #ae4 ,as the course of a stream is never at a stop1 notwithstanding the incessant gliding of its currents2 so the course of our thoughts hath no suspension from its knowing of further truths4 7,the mind is ever progressive in its acquisition of knowledge1 which proves the impossibility of its cessation74 #af4 ,as the ever continuous duration1 never loses the sight of the fleeting moments of time2 so the sempiternal soul is never in abeyance1 to mark the flitting thoughts of its mind4 #ag4 ,as the ever current time1 never forgets to run its wonted course2 so the intelligent understanding is never remiss1 to scan the nature of the mysterious ,intellect1 which guides its course4 #ah4 ,the thoughts of an intelligent being1 run in as quick a succession2 as the continued rotation of the parts of time2 and this is when the mind wanders at random1 and is not settled in the sole object of its meditation4 #ai4 ,as the lifeless soul has no perception of any external object2 so the soul unconscious of itself1 has no knowledge of the course of time2 as in the state of sleep1 delirium and insensibility4 #bj4 ,as there is no skilful man1 without some skill or other in the world2 so there is no intelligent being1 without the knowledge of his soul and self-consciousness here4 #ba4 ,i find myself to be enlightened and wakeful1 and pure and holy at all times2 and that my mind is tranquil1 and my soul at its rest on all occasions4 #bb4 ,i find nothing to intercept the sweet repose of my soul1 which has found its anchorage in my uninterrupted communion with the holy spirit4 #bc4 ,hence my mind is never without its quiescence at any time1 nor is it unquiet at any moment1 its being solely resigned to spiritual meditation4 #bd4 ,i see the all pervading and everlasting soul1 in every thing and in every manner2 and know not whether it be the rest or unrest on my soul1 which has found both its quiet and employment1 in its perpetual meditation of the ,divine ,spirit4 #be4 ,great men of quiescent spirits1 continue always in an even and uniform tone and tenor of their minds with themselves2 therefore the difference betwixt the rest and restlessness of the soul1 is a mere verbal distinction1 and bear no shade of difference and in their signification4 ,,chapter ,,lxiii4 ,,the ,,conclusion ,,of ,,the ,,above4 ,argument4 ,the ,best means of self-contented happiness4 ,parigha said3--,prince1 ,i find you to be truly wise and enlightened in your beatitude2 and dost shine as the fullmoon with your inward coolness4 #b4 ,i see in you the fulness of sweet delight1 and the shadow of prosperity resting upon you2 and you appear as graceful as the water lily1 with your pleasing and cooling countenance4 #c4 ,the clearness1 extent1 the fullness and depth of your understanding1 give you the appearance of the deep1 clear and extensive ocean1 when it ceases to be perturbed by the loud winds and waves4 #d4 ,the pure and full delight of your inward soul1 which is free from the cloud of egotism1 gives it the grace of the clear expanse of the autumnal sky4 #e4 ,i see you composed in your mind in all places1 and find you contented at all times2 you are moreover devoid of passions1 and all these combine to add to you an unutterable grace4 #f4 ,you have got over the bounds1 of knowing whatever is good and evil in this world2 and your great understanding1 has made you acquainted with every thing in its entirety4 #g4 ,your mind is cheered with the knowledge of all existence and non-existence1 and your body is freed from the evil of repeated birth and death--the common lot of all beings4 #h4 ,you have gleaned the truth from whatever is untrue1 and are as satiate with your true knowledge1 as the gods were satisfied with drinking the water of immortality which they churned out of the brackish water of the ocean4 #i4 ,suraghu replied3 ,there is nothing in this world1 ,o royal sage6 which we may choose as inestimable to us2 for all that shines and glitters here1 are nothing in reality and have no intrinsic value4 #aj4 ,in this manner there being nothing desirable here to us1 there is nothing disgusting to us neither2 because the want of a thing intimates the want of its contrary also4 #aa4 ,the idea of the meanness of the most part of worldly things1 and that of the greatness of others on particular occasions1 are both weakened and obliterated from my mind4 7i4e4 ,the best thing that is of service at some time1 and the very best thing that is useless at others1 are all indifferent to the wise74 #ab4 ,it is time and place that give importance to the object1 and lower the best ones in our estimation2 therefore it behooves the intelligent1 neither to be lavish in the praise or dispraise of one or the other4 #ac4 ,it is according to our estimation of another1 that we praise or dispraise the same2 and we esteem whatever is desirable to us2 but they are the most intelligent1 that give their preference to what is the best1 and of the greatest good is to us4 #ad4 ,but the world abounding in its woods and seas1 and mountains and living animals1 presents us nothing that is to be desired for our lasting and substantial good4 #ae4 ,what is there that we should desire1 when there is nothing worth desiring in this world2 save bodies composed of flesh and bones1 and wood and stones1 all of which are worthless and frail4 #af4 ,as we cease to desire1 so we get rid of our fawning and hatred also2 as the setting of the sun is attended with the loss of both light and heat4 #ag4 ,it is useless verbiage to expatiate on the subject2 it is enough to know this truth for our happiness here1 i4e4 to have our desires under subjection1 and an evenness of our minds under all conditions1 attended with inward placidity and universal regard for all4 ,,chapter ,,lxiv4 ,,sermon ,,on ,,self-,,knowledge4 ,argument4 ,the way to guard the mind from faults1 and deliver the soul from misery4 ,vasishtha resumed3--,after ,suraghu and ,parigha had ended their discussion on the errors of this world1 they honoured one another with due respect1 and retired gladly to their respective duties of the day4 #b4 ,now ,rma1 as you have heard the whole of this instructive dialogue between them1 do you try to profit thereby by a mature consideration of the same4 #c4 ,it is by reasoning with the learned1 that the wits are sharpened with intelligence2 and the egotism of men melts down in their minds1 like the raining of a thick black cloud in the sky4 #d4 ,it spreads a clear and calm composure over the mind1 as the revisit of cloudless ,autumn does1 over the spacious firmament to the delight of mankind1 and by its diffusion of bounteous plenty on earth4 #e4 ,after the region of the intellect1 is cleared of its darkness1 the light of the supreme soul which is the object of meditation and our sole refuge1 becomes visible in it4 #f4 ,the man that is always spiritual and insighted within himself1 who is always delighted with his intellectual investigations1 has his mind always free from sorrow and regret4 #g4 ,though the spiritual man is engaged in worldly affairs1 and is subject to passions and affections2 yet he is unstained by them in his heart1 as the lotus bud is unsullied by the water under which it is sub-merged4 #h4 ,the silent sage that is all-knowing1 holy1 and calm and quiet in himself1 is never disturbed by his ungoverned mind2 but remains as firm as the dauntless lion1 against the rage of the unruly elephant4 #i4 ,the heart of the wise man is never affected by the mean pleasures of the world2 but it stands as the lofty arbor of paradise1 above the encircling bushes of thorny brambles and poisonous plants4 #aj4 ,as the religious recluse who is disgusted with the world1 has no care for his life1 nor fear of death2 so the man whose mind is fraught with full knowledge1 is never elated nor depressed by his good or bad fortune4 #aa4 ,the man that knows the erroneousness of the mind and the panorama of the world in the soul1 is never soiled by the stain of sin1 as the clear sky is nowhere daubed by any dirt or dust4 #ab4 ,it is the knowledge of one's ignorance1 that is the best safe guard against his falling into greater ignorance1 and it is the only remedy for his malady of ignorance1 as the light of the lamp is the only remedial of nocturnal gloom4 #ac4 ,the knowledge of our ignorance is the best healer of ignorance1 as the knowledge of one's dreaming removes his trust in the objects of his dream4 7,a dream known as a dream to the dreamer1 can not lead him to delusion74 #ad4 ,a wise man engaged in business1 with his mind disengaged from it1 and fixed on one object1 is not obstructed by it in his view of spiritual light2 as the eye-sight of fishes1 is not hindered by the surrounding water4 #ae4 ,as the light of intellectual day1 appears over the horizon of the mind1 the darkness of the night of ignorance is put to flight2 and then the mind enjoys its supreme bliss of knowledge1 as in the full blaze of day4 #af4 ,after the sleep of ignorance is over1 the mind is awakened by its intelligence1 to the bright beams of the rising sun of knowledge2 and then the mind is ever awake to reason1 which no dulness can overpower4 #ag4 ,a man is said to live so long1 as he sees the moon of his soul1 and the moon beams of his intellect1 shining in the sphere of his mind2 and he is said to have lived only for those few days1 that he has discharged his duties with joy4 #ah4 ,a man passing over the pool of his ignorance1 and betaking himself to the contemplation of his soul2 enjoys a coolness within him1 as the cooling moon enjoys by the cold nectarious juice contained in her orb4 #ai4 ,there are our true friends1 and those are the best sstras2 and those days are well spent1 which have passed with them 7the sstras71 in discourse on dispassionateness1 and when we felt the rise of the intellect within us4 #bj4 ,how lamentable is their case1 who are born to perish like ferns in their native forests2 and who are immerged in their sinfulness1 by their neglect to look into their souls4 #ba4 ,our lives are interwoven with a hundred threads of hopes and fears1 and we are as greedy as bulls of their fodder of straws4 ,we are at last over taken by old age and decrepitude1 and are carried away with sorrow and sighs4 #bb4 ,the dullheaded are made to bear1 like heavy laden bullocks1 great loads of distress on their backs in their native soil4 #bc4 ,they are bitten and disturbed by the gnats of their passions1 and are made to plough the ground under the halter of their avarice2 they are shut in the cribs of their masters1 and are bound by the bonds of their kindred4 #bd4 ,thus we are harassed in the supportance of our wives and children1 and weakened by age and infirmity1 and like beasts of burden we have to wade in dirt and mire1 and to be dragged to long journeys1 and be broken under heavy loads1 without halting a while under the toil and fatigue4 #be4 ,bending under our heavy loads1 we are tired with our long journeys across the deserts1 where we are burnt under the burning sunbeams1 without having a cool shade1 to shelter our heads for a while4 #bf4 ,we are big bodied like bulls with poor souls in us2 we are oppressed at every limb1 and labour under our destiny by being tied as the ringing bell1 about the necks of bullocks2 and the scourge of our sins lashing us on both sides4 #bg4 ,we toil like bulls labouring under the poles of the carts which they draw along2 and traverse through dreary deserts1 without laying down our bodies to rest for a moment4 #bh4 ,we are always prone to and plunged in our own evils1 and move on like heavy laden bullocks with trolling and groaning all the way long4 #bi4 ,rma6 try your best to redeem by all means1 this bullock of your living soul1 from the pool of this world2 and take the best measures1 to restore it to its form of pristine purity4 #cj4 ,the animal soul that is released from the ocean of this world1 and becomes purified in its mind by the light of truth1 is no more liable to roll in the mud1 like some beasts after they are cleansed4 #ca4 ,it is in the society of highminded men1 that the living soul receives the instruction1 for its salvation in this ocean of the world2 just as a passenger easily gets a boat from the ferry-man to go across a river4 #cb4 ,that country is a desert where there are not learned and good people1 resembling the verdant trees of the land4 ,the wise must not dwell in the land1 where the trees yield neither fruits nor afford cooling shades4 #cc4 ,good men are as the flowering ,champa trees of the land2 their cooling words resemble the shady leaves of the tree1 and their gentle smiles its blooming flowers4 ,let men therefore resort to the umbrage of such champaka bowers4 #cd4 ,for want of such men1 the world is a desert1 burning under the darkening heat of ignorance1 where no wise man should allow himself to rest in peace and quiet4 #ce4 ,it is the self that is the true friend to one's self1 therefore support thyself upon thy self only2 nor obscure the brightness of thy soul1 under thy darkness of the bodily pride1 to bury thy life in the slough of ignorance4 #cf4 ,let the learned ponder in themselves1 8what is this body and how came it to existence1 what is its origin and to what is it reduced80 ,thus let the wise consider with diligence1 the miseries to which this body is subject4 #cg4 ,neither riches nor friends1 nor learning nor relatives1 serve to redeem the drowning soul4 ,it must be one's own mind to buy its own redemption1 by resigning itself to its source and cause4 #ch4 ,the mind is the constant companion and true friend to the soul2 and therefore it is by consultation with the mind1 that one should seek to redeem himself4 #ci4 ,it is by a constant habit of dispassionateness and self deliberation1 that one can ford the ocean of this world1 riding on the raft of true knowledge 7or the knowledge of truth74 #dj4 ,it is pitiable to see the inward torments of the evil minded1 that neglect to release their souls from all worldly vexations4 #da4 ,release the elephant of your living soul--jva1 from the fetters of its egoism1 its bonds of avarice and the ebriety of its mind2 and deliver it from the muddy pit of its birth place1 and retire to your solitude4 #db4 ,it is by these means1 ,o ,rma1 that the soul has its salvation2 therefore cast away your ignorance1 and wipe off your egoism4 #dc4 ,this is the best way that leaves the soul to its purity1 that makes you disentangle your self from the snare of your mind1 and disengage your soul from the trap of egoism4 #dd4 ,it is by this means1 that the lord of gods1 the supreme soul is beheld by us2 and the corporeal body is regarded as a clod of earth1 or a block of wood1 and not better than these4 #de4 ,the sunlight of the intellect comes to view1 after dispersion of the cloud of egoism by which it is obscured2 and it is after this that you attain the state of supreme felicity4 #df4 ,as the light of the day is seen1 after withdrawal of the dark veil of night2 so you come to see the light of the soul1 after removal of the curtain of your egoism4 #dg4 ,that felicitous state of the soul1 which remains after dispersion of the darkness of egoism2 the same is the state of divine fullness1 and is to be adored with all diligence4 #dh4 ,this state of the vast oceanlike and perfect fulness of soul1 which no words can express nor any eye can behold1 is beyond all comparison1 and every colour of human attribution4 #di4 ,it is but a particle of the pure intellectual light1 which gains its stability in the devout spirit1 and is then comparable with naught beside the light of the ,divinity1 which shines before the internal sight of the holy4 #ej4 ,though it is beyond all comparison1 yet it is beheld by us to be in the state of our sound sleep--susupta 7hypnotism71 it is the state of immensity1 and is as extended as the vast extent of the firmament4 #ea4 ,after extinction of egoism and the mental powers1 and subsidence of all the feelings in oneself2 there arises a transcendent ecstasy in the soul1 which is styled the form of the divine or perfect joy and blissness 7pariprnamnandam74 #eb4 ,this blissful is attainable only by yoga meditation1 and in the hypnotism of sound sleep4 ,it is not utterable by speech1 ,o ,rma1 but to be perceived only in the heart4 #ec4 ,the totality of the ,divinity is perceived only by the percipience of the mind1 and by no categorial distinction of the divine essence2 without this intuitive percipience1 we can have no conception of the soul4 #ed4 ,the knowledge of the soul1 comprehends in itself the whole totality and infinity together2 and resides in the invariable steadiness of the mind4 ,it is by the shutting out the internal and external from the senses and the mind1 that the lord of lords1 the divine soul appears to our intelligence4 #ee4 ,hence follows the extinction of our desire of sensible objects1 and hence we derive the light of our supreme felicity2 that we have an even minded composure in all circumstances2 which leads the souls of the magnanimous1 to revert to that inscrutable identity 7which has no convertibility in it74 ,,chapter ,,lxv4 ,,story ,,of ,,bh,,sa ,,and ,,vil,,sa4 ,argument4 ,account the ,lives and ,actions of ,bhsa and ,vilsa or the ,sahya pupils4 ,vasishtha continued3--,as long as one does not come to perceive his soul1 by breaking down his mind of his own accord2 and so long1 lotuseyed ,rma1 one does not get rid of his egoism and meism 7i4e41 selfishness74 #b4 ,there is no end of his worldly misery1 as there is no setting of the painted sun2 and his adversity becomes as extended1 as the vast ocean itself4 #c4 ,his misfortunes are as interminable1 as the succession of the waves in the sea2 and the appearance of the world is as gloomy to him1 as the face of the sky1 covered by the dark clouds of the rainy season4 #d4 ,here will ,i recite an old story1 containing a discourse between two friends ,bhsa and ,vilsa1 in some region of the ,sahya mountain4 #e4 ,now this is a mountain mightier than the three worlds in his superior strength4 ,in his height he surmounted the sky1 and in his extent he got the better of the ground1 and with his foot he reached the infernal region4 #f4 ,it was fraught with various flowers1 and furnished with innumberable water falls2 its precious stones were watched over by the ,guhya mountaineers1 and named as ,sahya or moderate being situated in the temperate zone2 yet it was intolerable as a tropic mountain 7by the intense heat on its top74 #g4 ,its girdle of sun-stones1 seemed to studded with pearls1 by the sloping beams of the sun falling upon them2 and its base with its pavement of gold1 looked as the gold island 7of ,lank74 #h4 ,here a hill was full of flowers1 and there another filled with minerals2 there were lakes with flowering water plants on one side1 and gemming stones lying on another4 #i4 ,here the cascades were hurling and gurgling in foaming froths1 and there the old bamboos were blowing through their hollow pipes2 on one side the winds were howling in the mountain caves1 and on another the bees were buzzing on the clustering flowers4 #aj4 ,the ,apsaras were singing in concert on the mountain tops1 and the wild beasts were growling in the forests2 there the birds were chirping in the groves1 and the clouds were roaring on the peaks of mountains1 while the birds of the air crying and flying about the sky4 #aa4 ,the vidydharas rested in the mountain grottos1 and the black bees were humming on the lotus beds2 the border lands resounded with the chorus of ,kerats1 and the woodlands were resonant with the melodies of singing birds4 #ab4 ,it appeared as the abode of the triple world1 having the seats of the gods on its top1 the residence of men at its foot1 and the holes of snakes under its bottom4 #ac4 ,there were the siddhas dwelling in its caverns1 and precious metals lying hid in its bosom2 its sandal woods were the resort of snakes1 and its peaks were the haunts of lions4 #ad4 ,it was crowned with wreaths of flowers hanging on high over its head2 and its body was besmeared with the dust and pollen of flowers2 it was fanned by the fragrant breeze of flowers1 and was all flowery with the fallen flowers4 #ae4 ,it was daubed with the grey dust of its metallic ores1 and stood on its footstool of precious stones2 it was often resorted to by heavenly damsels1 frequenting its bowers to cull the ,mandra flowers4 #af4 ,its peaks were veiled by the blue mantle of clouds1 and decorated with the gems hidden under them2 they appeared as beauties beaming with the golden beams of the sun1 and rising to meet their loving gods in heaven4 #ag4 ,there was a table land on the northern edge of that mountain1 which was overhung by trees loaded with bunches of fruits1 and also a gemming lake1 formed by the waters of cataracts falling from high4 #ah4 ,the ground was strewn over with florets scattered by the waving stalks of amra trees2 and its borders were decorated with the blossoming kolkara and punnaga plants1 shining as cerulean lotuses about a lake4 #ai4 ,the sun beams were shut out by the embowering alcoves of creepers1 and the ground sparkled with its gems like the floor of heaven2 the ,jambu fruits distilled their juice like the cooling moon beams1 and all these made this spot as delightful as the moon light sky4 #bj4 ,it was as delightful as the heaven of ,brahm and the celestial seat of ,siva2 and here the sage ,atri held his hermitage which blotted away the austerities of ,siddhas4 #ba4 ,in this hermitage there dwelt two hermits1 both of whom were as wise and knowing as ,vrihaspati and ,sukra--the preceptors of gods and demigods4 #bb4 ,they were both as of one flesh and soul1 and brought forth in time two boys1 like two buds of lotuses growing in the same bed1 and having their bodies as pure as the limpid lake from which they sprang4 #bc4 ,they were named ,bhsa and ,vilsa1 who grew up in time like two orchids1 upon the branching arms of their parents4 #bd4 ,they had one soul and mind in two bodies1 which were united to one another as those of two loving brothers1 and intimate friends4 ,they remained in mutual union like the oil and seeds of sesamum1 and as the flower and its fragrance4 #be4 ,the fond parents were much more mutually attached in their hearts and minds1 owing to their joint care and affection for their lads1 and seemed as they were the one and same person in two different bodies4 #bf4 ,the two boys of graceful forms1 remained also pleased with one another in the same hermitage2 and moved about as two bees1 over the same bed of lotuses in the same lake4 #bg4 ,they attained their youth after passing their boyhood and shone forth in a short time1 as the two luminaries of the sun and moon rising together4 #bh4 ,the aged parents then left their infirm bodies1 and went to heaven like a pair of birds quitting their broken nest4 7,nest is in sanskrit nidas1 ,lat4 nidus4 ,plato compares the departing soul1 to the flight of a bird from its nest47 #bi4 ,the demise of the parents made the youths as dejected as the drooping lotus in a dried-up channel2 and the vigour of their bodies now gave way to their want of energy4 #cj4 ,they discharged the funeral rites1 and remained long in their mourning2 under the sad accidents of life1 which are unavertible even by the good and great4 #ca4 ,after performance of the obsequies1 they were so overpowered by their grief and sorrow1 that they continued to wail over their memory with piteous cries and tears4 ,they sat silent and inactive as pictures in a painting1 with their melancholy countenances and hearts heavy with sobs and sighs4 ,,chapter ,,lxvi4 ,,the ,,transitoriness ,,of ,,life ,,and ,,evanescence ,,of ,,world ,,by ,,things4 ,argument4 ,speech of ,bhsa1 on the vain sorrows and griefs of unenlightened ,minds4 ,vasishtha continued3--,the two sorrowful hermits continued in the observance of their rigorous austerities1 until their bodies where emaciated as two withered trees in the forest4 #b4 ,they passed their time with cool apathy in their minds in the solitary forest2 and were as helpless as stray stags separated from each other1 and wandering afar from their home and possessions4 #c4 ,they passed their days and nights1 and months and years in this manner2 until both of them were worn out by age1 like two withered trees in a valley 7having nobody to take notice of them74 #d4 ,not attaining to true knowledge1 their austerities served only to shatter their frames1 and reduce their strength2 till at last they happened to meet one another1 and betook to their conversation in the following manner4 #e4 ,vilsa said3--,o ,bhsa1 that art the best fruit of the tree of my life1 that hast thy seat in the recess of my heart1 and art a sea of ambrosia to me1 ,i welcome thee1 ,o my best friend in this world4 #f4 ,tell me my good friend1 how and where you passed so long a time1 after your separation from me2 and whether your austerities have been successful to be rewarded with their fruit4 #g4 ,tell me whether thy mind is freed from anxieties1 and whether thou art in possession of thy self 7i4e4 self-possessed by knowledge of thy soul74 ,say1 hast thou obtained the reward of thy learning1 and hast thou after all1 got thy peace and quiet4 #h4 ,being thus addressed and asked by ,vilsa1 whose mind was troubled amidst the vexations of this world2 ,bhsa who had attained to consummate knowledge1 replied to him as respectfully as a friend doth to his dearest friend4 #i4 ,bhsa replied3--,o good friend6 you are fortunately and happily met here this day2 but how can we expect to have our peace and rest so long as we have to remain in this world of strife and vale of misery4 #aj4 ,how can ,i have my rest so long1 as the turbulent passions are not subdued in my breast2 and until ,i can know the knowable 7the unknown one that is only worth knowing72 and till ,i can get across this sea of the world4 #aa4 ,how can we have our quiet1 as long as our desires and hopes and fears continue to infest in our minds2 and until we can weed them out1 like thorns and brambles of bushes1 with the spade of our reason4 #ab4 ,until we can gain true knowledge1 and have the evenness of our minds2 and until we can have a full knowledge of things1 we can have no rest in us4 #ac4 ,without the knowledge of the soul and acquisition of true knowledge1 which is the greatest remedy against all diseases of the mind1 it is impossible to escape from the pestilence of the world4 #ad4 ,the poisonous plant of worldliness1 sprouts forth in our childhood2 it shoots out in its leaves in our youth1 it flowers in our old age1 and never fructifies before our death4 7,we live to long after the fruit best never to earn it74 #ae4 ,the body decays as a withered tree1 and our relatives flutter as bees over it2 old age overtakes us with its blossoming grey hairs1 and produces the fruit of death4 #af4 ,we have to reap the bitter fruits of our actions of bygone times1 which are laid up in store1 and fructify in their seasons2 and thus years upon years glide upon us1 in the same monotonous rotation of business1 and the sad tenor of our minds4 #ag4 ,this tall body of ours1 rising as a thief on the ground1 has all its inner cells and caves1 filled with the thorns of our cravings2 it is the abode of the serpentine train of our actions1 emitting the poison of continuous woe in our repeated transmigrations in new bodies4 #ah4 ,see how our days and nights are rolling on1 in their circuit of continued misery and misfortune1 which are misconstrued by men for transient joy and good fortune4 #ai4 ,see how our lives are spent1 in useless pursuits after objects of our vain wishes2 and how we misspend our time with trifles1 that are of no good to us4 #bj4 ,the furious elephant of the ungoverned mind1 breaks loose from its fetters of good sense2 and then joining with the elephants of wild desire1 ranges at large without rest or sleep4 #ba4 ,the bawling tongue sets on screaming1 as a vulture in the hollow of the tree of human body2 and fosters itself by feeding on the gems of thought 7chintmani71 lying hidden in it4 7,the talkative fool is no thoughtful man74 #bb4 ,the slackened limbs of the old and withered body1 drop down like the dry leaves of trees2 and there is nothing to prop up the drooping spirit1 from its decay and decline day by day4 #bc4 ,the brightness of the body flies away in old age1 and the mind dejected at the disregard of every body1 becomes as pale and withered1 as the lotus flower fades away under the frost4 #bd4 ,as the channel of the body dries up in old age1 and the water of youth is drained out of it2 so the swan of life flies away far from it1 and there is nothing to retard its flight4 #be4 ,the old and time worn tree of the aged body1 is overpowered by the force of the blasts of time2 which blast its leaves and flowers 7like human hopes7 below1 and then buries them all underneath the ground4 7,so says the ,persian poet3 ,ai bas haus ke bz mand1 oai bas arzu ke khk shuda74 #bf4 ,as the serpent of desire lies dormant in the heart1 7for want of overtaking its prey in old age72 it is content like the croaking frog1 to hold its complaints in the mouth2 and the mind like a monster1 hides itself in the pool of dark despondence4 #bg4 ,our desires with their various wishes1 are as the variegated flags of temples1 furling and fluttering in all directions1 till they are hurled down by the hurricane old age4 #bh4 ,the world is a long linked chain1 lying in the depth of eternity2 wherein the rat of death is always busy in gnawing down the knot of life at the root4 #bi4 ,the stream of life glides muddily on1 with the foam and froth of cares and anxieties2 there are the whirlpools of repeated transmigrations1 and the waves of youthful levities1 which are as boisterous as they are dangerous4 #cj4 ,the stream of our actions on earth1 flows on interminably1 with the billows of our worldly duties1 and the various arts of life1 all leading to the abyss of perdition4 #ca4 ,the current of our friends and relations1 and the concourse of people1 glide on incessantly to the deep and boundless ocean of eternity2 from whose bourne no body ever returns to life4 #cb4 ,the body is a valuable instrument1 for the discharge of our worldly duties2 but it is soon lost under the mud of this ocean of the world1 and no body knows where it is buried in its repeated births4 #cc4 ,the mind is bound to the wheel of its anxieties1 and put to the rack for its misleads2 it revolves all along as a straw1 in the eddy of this ocean of the world4 #cd4 ,the mind dances and floats1 over the waves of the endless duties of life2 it has not a moment's respite from its thoughts1 but continues to oscillate with the action of the body1 and rise and fall according to the course of events4 #ce4 ,the mind like a bewildered bird1 flutters between its various thoughts1 of what it has done1 what it is doing and what it is about to do2 and is thus caught in the trap of its own fancies for evermore4 #cf4 ,the thoughts that this one is my friend1 and the other one is my foe1 are our greatest enemies in this world2 and these tear my heart strings like the rough wind1 that tears the tender lotus leaves and fibres4 7,it is wrong to take one for a friend or foe whom we do not know1 and with whom we have no concern74 #cg4 ,the mind is overwhelmed in the whirlpool of its cares2 it is sometimes hurled down to the bottom1 and at others floating upon and loosened from it like a living fish caught by angling hook4 #ch4 ,the belief of the external body for the internal self1 is the cause of all our woe herein2 and so the taking of others as our own is equally for our misery4 #ci4 ,all mankind placed between their weal and woe in life1 are swept away to age and death2 as the leaves of trees growing on high hills1 are scattered by the high winds of heaven4 ,,chapter ,,lxvii4 ,,abandonment ,,of ,,intrinsic ,,relations4 ,argument4 ,refutation of the ,intimate ,relation of the ,body and ,soul4 ,this relation is the ,bondage and its abandonment the ,release of the soul4 ,vasishtha continued3--,having thus accosted and welcomed each other1 the two brothers applied themselves to the acquisition of divine knowledge2 and gained thereby their liberation in the living state 7of ,jvan mukta74 #b4 ,i will now tell1 ,o strong armed ,rma6 that there is no salvation for the enslaved mind1 without true knowledge of ,divinity4 #c4 ,know1 ,o ,rma of polished understanding6 that this world of endless woes1 is as easily traversed by the intelligent1 as the wide ocean is crossed over by the bird of ,jove1 though it is impossible for any other bird to do so4 #d4 ,the great soul is without and lies beyond the body3 it is situated in its own intellect1 and looks on the body from a distance1 as a beholder beholds a concourse of people 7without him74 #e4 ,the body being pulled down by decay and disease1 does not affect us any more1 than the coach being broken1 there is no injury done to the rider4 #f4 ,the mind also when it is depressed and dejected1 does not affect the understanding1 as the moving waves which ruffle the surface of the sea1 do not perturb the waters of the deep4 #g4 ,what relation do the swans bear to the waters of the lake1 and what relativity is there between the pebbles and stones of the sea and its waters2 so the blocks of wood borne by the current are no way related to the waters of the stream2 and in the like manner no object of sense has any relation with the supreme soul4 #h4 ,tell me1 ,o fortunate ,rma6 what correlation is there between a rock and the sea8 ,the rock verily puts no obstruction to the internal current of the sea2 so none of these worlds can stop the course of the ,divine ,mind 7as there is nothing which can bind the subtle and immeasurable sky74 #i4 ,what relation do the lotuses bear upon the waters of a stream1 than that of their being contained in the bosom of their containing waters3 so are all solid bodies related as contents with the all containing ,divine soul4 #aj4 ,as the concussion of a log with a body of waters1 is attended with the effusion of watery particles around2 so the contact of the body and soul1 is productive of the various affections of the mind4 #aa4 ,as the contiguity of a bordering tree1 produces its shadow in the waters below2 so the proximity of all objects to the soul1 reflects their images in the mind4 #ab4 ,as the reflexions of things in a mirror or watery glass1 and in the swelling waves of the sea1 are neither real nor unreal2 so the reflexions in the soul1 are neither substantial nor unsubstantial1 7but adscititious and extrinsic only74 #ac4 ,as the breaking of a tree or rock by the howling winds1 does not affect the wind at all2 so the union or separation of the elemental substance1 and component parts of a body1 makes no alteration in the soul4 #ad4 ,as the falling of a tree in the water1 produces a vibratory sound in it2 so the contact of the body and soul1 produces a vibration in the intellectual organs 7the recipients of all impressions74 #ae4 ,but these impressions have no relation either with the pure and simple soul1 nor with the gross body 7neither of which is concerned with them74 ,all these are but the delusions of our erroneous knowledge1 at the absence of which we have the transparent intellect only4 #af4 ,as one has no notion of the manner of connection1 between the wood and the water 7which nourishes it72 so no body has any knowledge1 how the body is united with the soul4 #ag4 ,as the world appears a reality to the non-intelligent1 so it appears a substantial entity1 to those who are ignorant of truth4 #ah4 ,they that are devoid of their internal percipience of moisture in wood and stone1 resemble the worldly minded materialist1 having the knowledge of external objects only4 #ai4 ,as those devoid of their intuitive knowledge1 find no difference in the wood and water2 so they believe the body and the soul to be the same thing1 and do not know their irrelation and unconnection with one another4 #bj4 ,as the relation of wood and water1 is imperceptible to them that have no intellection2 so are they unacquainted with the irrelation between the soul and body1 owing to their want of intuition4 #ba4 ,the soul is purely conscious of itself in all places1 and without any objective knowledge of anything at all2 nor is it liable to the erroneous knowledge of a duality also4 #bb4 ,the bliss of the soul is converted to misery1 by its false apprehension of unrealities2 as when one comes in sight of an apparition1 by his false imagination of a ghost4 #bc4 ,things quite irrelevant become relevant1 by our internal conviction of their relevancy2 as our sight and apprehension of thieves in our dreams1 and the appearance of a demoniac spectre in a block of wood4 #bd4 ,as the relation between the wood and water is altogether unreal2 so the correlation between the soul and body1 is wholly false and unsubstantial4 #be4 ,as the water is not troubled1 without the falling of the tree into it2 so the soul is not disturbed1 without its thoughts of the body3 and the soul freed from its connection with the body1 is free from all the maladies and miseries1 which the flesh is heir to4 #bf4 ,the misconception of the body as the soul1 makes the soul subject to all the imperfections and infirmities of the body2 as the limpid water of the lake is soiled1 by the leaves and twigs1 that are seen to float upon it4 #bg4 ,absence of the intrinsic relation of external things with the internal soul1 liberates it from all the casualties in the course of things2 but the presence of extraneous associations1 makes the internal soul as turbid water1 by reason of the mess of the leaves and foul things and fruit and flowers1 continually falling upon it4 #bh4 ,the soul freed from its innate knowledge of the objective1 is wholly absolved from misery2 while the knowledge of its connection with the body1 senses and the mind1 is the mainspring of all its woes4 #bi4 ,the internal connection of the externals1 is the seed of all the evils of men in this world1 and brings forth all the pain and sorrow and errors of mankind4 #cj4 ,the man that is internally connected with the externals1 sinks deep under the load of his connexions in the depth of this earth1 but he who is aloof from his internal relations1 floats above the surface of this sea1 and rises aloft in air as an aerial being4 #ca4 ,the mind with its internal bearings1 is as an arbor with the hundred ramifications2 but the mind with its wants of internal relations1 is said to have faded and grown extinct4 #cb4 ,the mind unattached to the world is as a pure crystal1 without any shade of colour in it2 but the mind that is attached to the world1 is as a prismatic glass with all the colours of the rainbow4 #cc4 ,the unattached and untinged mind is said to be set at liberty1 though it is set at work in the world2 but the mind which though it is attached to the world1 is said to be unattached1 if it is thoughtless of it1 though it is practiced to austerities4 #cd4 ,the mind attached to the world1 is said to be bound to it2 but that which is detached from it1 is said to be set free from it4 ,it is the internal attachment and detachment of the mind1 that are the causes of its bondage and liberation4 #ce4 ,the unworldly minded persons1 are not tied down to the earth by their worldly actions2 it remains aloof from all its actions1 as a floating vessel remains aloft of the sweet and salt waters of the lake beneath it4 7,the spiritual man is above his bodily actions74 #cf4 ,it is the tendency of the mind1 that makes a man master of an action1 which he has not actually done2 as the delusion of the mind in dreaming1 makes one feel the pleasure and pain of his pleasing and unpleasing dreams4 7,it is the mind and mental action1 that differentiate the rational man from the body and bodily actions of an irrational beast1 brute or bird74 #cg4 ,the activity of the mind gives activity to the body also1 as the action of the mind in dreaming1 gives motion to the inert body of the sleeping man 7as in somnambulism and the somniloquy74 #ch4 ,inactivity of the mind1 causes the inaction of the body2 and though it should act by its physical force1 yet the insane mind is not sensible of the action 7nor is an idiot or madman responsible for his deeds74 #ci4 ,man gets the retribution of his actions done with his mind2 and not of those that pass beyond his knowledge4 ,the inert body is never the cause of an action1 nor the mind is ever joined with the living body1 as an automaton or self-moving machine1 or like a clock or watch1 the spring of whose action lies in itself4 ,but the body requires the action of the mind1 to put that animal force into motion4 #dj4 ,the mind unattending to an action of the body1 is never considered as its agent 7as it is never said to be the agent of breathing1 which is a spontaneous action of the living body74 ,no reward of any action ever accrues to one1 that is not engaged in the doing of that action4 #da4 ,the man not intentionally employed in the sacrifice of a horse or slaughter of a ,brhman1 neither reaps the good of the one1 nor incurs the guilt of the other2 and so the minds of distracted lovers are never aware of the results of their own deeds4 7,the killing of a ,brhman with the idea of his being an aggressor1 does not amount to ,brhmicide2 and so the acts of the lovelorn ,indrhaly and ,vikramorvasi1 are taken into no account74 #db4 ,one free from his intrinsic relation 7or interest7 with anything1 is most agreeable to all by his elevated demeanour2 and whether he acts and neglects his part1 he remains indifferent and neutral to both4 7,it is the deliberate choice1 and not the unheeded action that constitutes the deed74 #dc4 ,no agency is attached to the man whose action is involuntary1 and whose mind is released from its internal attachment to anything4 ,it is the unconcerned indifference of the mind1 that is attended with its composure2 while its careful concern for anything whatsoever1 is fraught with its vexation only4 #dd4 ,therefore1 avoid your internal concern for anything1 that thou knowest to be but externally related to thee2 and release thyself from the mortification of the loss to all external relations4 #de4 ,the mind being cleared of the foulness of its internal relation with the externals1 acquires the pellucidness of the cloudless firmament2 and after clearance of all dirt and dross from within1 the mind becomes one with the soul2 like a bright gem shining with double effulgence with the lustre of a luminary1 or like a blue streamlet1 receiving the cerulean hue of the azure sky4 ,,chapter ,,lxviii4 ,,inquiry ,,into ,,the ,,nature ,,of ,,internal ,,and ,,external ,,relations4 ,argument4 ,the ,relativity of the body or mind1 either externally or internally with any object1 is the cause of its woe and misery4 ,rma said3--,tell me1 sir1 what are those connexions which become the bondages of men1 and how are they to be avoided2 as also what is that congeniality that leads to their emancipation here4 #b4 ,vasishtha answered3--,the division of ,unity into the duality of the body and soul 7whose body nature is1 and ,god the ,soul72 and the rejection of the latter part--the soul 7under the idea of its being assimilated to body72 produce the misbelief in the body only1 and is called the association of bondage 7i4e41 binding the soul to the body1 and subjecting it thereby to repeated transmigrations in various embodied forms1 from which it can never fly away to its etherial element74 #c4 ,again the consideration of the infinite soul as a finite being1 and confined in the limited confines of the body 7under the impression of its being seated in the heart1 and becoming extinct with it7 leads to the bondage of the soul 7to sensual gratifications74 #d4 ,but the conviction 8that this whole cosmos is the self-same soul1 and therefore we have nothing to choose or reject in it beside the very soul01 is termed the unrelated condition of the mind1 which is settled in the supreme-self only1 and this state is known under the title of living liberation jvanmukti 7which has its connexion with naught1 but with one's self only1 which is the universal soul of all74 #e4 ,the unattached and self-liberated man thus speaks in himself that3--8,neither do ,i exist nor are these others in existence3 let aught of good or evil1 pleasure or pain befal unto me1 but ,i am not to be changed in any condition of life40 #f4 ,he is said to be the unattracted or undistracted and self-devoted 7stoic72 who neither fosters his desires1 nor hankers after things1 nor continues in his actions at all times of his life4 #g4 ,the self-devoted man1 whose mind is not subject to the feelings of joy and sorrow1 and is indifferent to worldly matters 7whether good or bad71 is verily said to be liberated in his lifetime4 #h4 ,he whose mind is not solicitous about the results of his actions1 but takes them lightly as they come to pass upon him2 such a man is said to be listless and lukewarm in his mind 7that sets no worth on any worldly thing74 #i4 ,all our efforts impelled by various motives1 are avoided by our indifference to those pursuits2 and this unconcernedness about worldly matters1 is productive of our greatest good 7in this world and in the next74 #aj4 ,it is by reason of our concern with many things1 that we load innumerable distresses upon ourselves2 and all worldly cares serve only to multiply the growing ills of life1 like the branching thorny bushes in the caves4 #aa4 ,it is the effect of worldly attachment1 which drives silly men to labour under their heavy burdens2 as the dastardly donkeys are dragged by their nose-strings1 to trudge and drudge under their loads1 in their long and lonesome journeys4 7,it is on the part of the earthly minded1 to toil and moil in the earth1 from whence they rose1 and whither they must return74 #ab4 ,it is one's attachment to his home and country1 that makes him stand like an immovable tree on the spot2 and endure all the rigours of heat and cold1 of winds and rains without shrinking 7or thinking to change his place for a happier region74 #ac4 ,see the reptiles confined in the caves of earth1 with their weak bodies and tortuous movements2 to be the instances of earthly attachment1 and passing their time in pain and agony1 and in a state of continual helplessness4 #ad4 ,see the poor birds resting on the tops of trees1 and whining their while with cries of their empty stomachs1 and constant fear 7of hunters71 as instances of worldly attachment 7which prevents them from flying away74 #ae4 ,observe the timorous fawn of the lawn1 grazing on the tender blades of grass1 and dreading the darts of the huntsman1 to serve as another instance of earthly leaning4 #af4 ,the transformation of men to worms and insects in their repeated transmigrations2 and the congregation of all these animals of all kinds in all places1 are but instances of their earthly fondness 7ever to abide in it1 and bide all its miseries74 #ag4 ,the multitudes of animal beings1 that you see to rise and fall like the waves of the sea1 are all the effects of their worldly attachment4 #ah4 ,the selfmoving man becomes immovable1 and turns to the state of fixed trees and plants2 and thus grows and dies by turns1 in consequence of his worldly propensities4 #ai4 ,the grass1 the shrubs and the creepers1 which grow on earth from the moisture of the earth2 are all products of the cause of their addictedness to the world4 #bj4 ,these endless trains of beings1 that are borne away in this running stream of the world1 and are buffeting in their ever-increasing difficulties1 are all the sports of their earthly inclinations4 #ba4 ,worldly affections are of two kinds--the praiseworthy and the fruitless ones2 those of the wise and learned men1 belong to the former kind2 but the tendencies of the ignorant1 are of the latter or unfruitful kind4 #bb4 ,any tendency to this world1 which springs from the base bodily and mental affections1 and does not proceed from or bears its relation with spiritual motives and purposes1 are said to be quite fruitless 7of any good result74 #bc4 ,but that tendency1 which has its origin in spiritual knowledge1 and in true and right discrimination1 and bears no relation to anything that is of this world1 but leads to one's future and spiritual welfare1 is the truely laudable one 7because the desire to rise higher tends to make one a higher being74 #bd4 ,the god holding the emblems of the conch-shell1 his discus and the club1 had various inclinations of this better kind1 whereby he became the support of the three worlds 7the god ,vishnu74 #be4 ,it is by means of this good tendency1 that the glorious sun makes his daily course1 in the unsupported path of heaven for ever more4 #bf4 ,the god ,brahm1 that now shines in his fiery form1 had for a whole kalpa age1 to foster his project of creation2 and it was owing to this laudable purpose of his1 that he became the creator of the world4 7,the world was not made in a day1 but took many ages for its formation74 #bg4 ,it was because of this kind of praiseworthy purpose1 that the god ,siva acquired his bipartite body of the androgyne1 graced by the female form of ,um1 linked with his as its other half4 7,in ,siva-,isha2 we have the androgynous form of ,adam-,ish or man1 and in ,um that of ,eve or woman1 linked together before their separation4 ,god made woman out of man and from a rib of his on the left side74 #bh4 ,the ,siddhas and other heavenly and aerial beings1 and the regents of the skies1 that move in their spiritual spheres of intelligence1 have all attained their high positions by means of their laudable tendencies4 #bi4 ,they bear their bodies of heavenly growth 7i4e4 of a celestial nature72 and have set themselves beyond the reach of disease1 decay and death1 by means of their praiseworthy inclinations4 #cj4 ,the fruitless desire1 expects to derive pleasure from unworthy objects1 and causes the mind to pounce like a vulture on a bit of flesh 7that will not fill its gizzard74 #ca4 ,it is the force of habit1 that makes the winds to blow in their wonted course1 and causes the five elements to continue in their usual states1 in support of the order of nature4 #cb4 ,this ,sansakti constitutes the constitution of the system of nature2 which is composed of the heavens1 earth and infernal regions2 peopled by gods1 men1 demons c41 who are like gnats fluttering about the fruit of the mundane fig tree4 #cc4 ,here are seen numberless orders of beings2 to be born and rise and fall and die away2 like the ceaseless waves of the sea2 rising for falling4 #cd4 ,the results of worldly leanings rise and fall by turns1 until they disappear all at once4 ,they are as bitter as the drops of waterfalls are to taste4 #ce4 ,it is mere worldliness1 which makes these crowds of men devour one another like sharks and fishes2 and they are so infatuated by their ignorance1 that they have been flying about like stray leaves of trees in the air4 #cf4 ,it is this which makes men rove about1 like revolving stars in their courses in the sky2 and flutter about as flights of gnats upon fig trees2 or to lie low like the whirling waters of eddies underneath the ground4 #cg4 ,men are tossed as the play balls of boys1 by the hands of fate and death2 and are worn out like these toys1 by their incessant rise and fall and rolling upon the ground2 yet these worrying wanderings1 do not abate the force of their habitual motion1 as the repeated waste and wane of the ever-changing moon1 makes no change in the blackish spot marked upon her disk4 #ch4 ,the mind is hardened by seeing the miseries of the repeated revolutions of ages1 resembling the rotations of fragments of wood in whirlpools2 and yet the gods will not deign to heal the stiff boil of the mind1 by any operation in their power4 #ci4 ,behold1 ,o ,rma6 this wonderful frame of the universe1 to be the production of the desire of the divine ,mind only4 7i4e4 ,the divine will of creation1 is the cause of this world1 as the human wish of seeing it1 presents its view to his sight74 #dj4 ,it is the pleasure of association1 that presents this view of the triple world1 in the empty sphere of the mind2 for know the wondrous world to be a creation of the mind only1 and nothing in reality4 7,the pleasure of association1 means the pleasure of memory or reminiscence74 #da4 ,the avarice of worldly men eats up their bodies1 as the flame of fire feeds upon dry fuel4 7i4e4 ,in order to feed the body1 we become the food of our toils74 #db4 ,yet the bodies of worldly minded men1 are as countless as the sands of the sea2 and these again are as unnumbered as the atoms of earth which nobody can count4 #dc4 ,it may be possible to count the hoary foams of ,gang1 and the pearly froths of sea waves2 it is likewise possible to measure the height of mount ,meru1 from its foot to the top and its peaks2 but not so to number the desires in the minds of worldly minded men4 #dd4 ,these rows of inner apartments1 which are built for the abode of the worldly minded1 are as the lines of ,kla ,sutra and the spires of hell-fire4 #de4 ,know these worldly men to be as dry fuel1 heaped up to light the piles of hell-fire4 #df4 ,know all things in this world1 to be full of pain and misery2 and are stored up not for enjoyment but torments of the worldly minded4 #dg4 ,the minds of all worldly men are the receptacles of all woe and misery2 as the great sea is the recess of the outpourings of all rivers4 #dh4 ,the mind which is attached to the world1 and the body which is bent down under its toilsome loads2 are both of them the fields for the exercise of ,ignorance1 which elevates and depresses them by turns4 #di4 ,want of attachment to worldly enjoyments1 is productive of ease and prosperity2 and it expands the capacity of the mind1 as the rains increase the extent of rivers4 #ej4 ,inward attachment of the mind to worldly objects1 is the burning flame of the outer body2 but want of this internal attachment1 is the healing balm of the whole frame4 #ea4 ,inward attachment burns the outward body1 as the hidden poisonous plant infects the creepers1 which recline on it for their support4 #eb4 ,the mind which is unattached to everything in all places1 is like the lofty sky aloof from all things2 and by having no desire in it1 it is always clear and bright1 and enjoys its felicity for ever4 #ec4 ,as the light of knowledge rises before the sight of the mind1 the darkness of ignorance which veiled all objects1 wastes away of itself and is put to flight4 ,the man who is devoid of all sorts of worldly attachments1 and lives in communion with his own mind1 is truly liberated in his life4 ,,chapter ,,lxix4 ,,freedom ,,from ,,attachment--,,the ,,road ,,to ,,tranquillity4 ,argument4 ,abstraction of the mind from the external1 and its ,application to ,intellectual objects4 ,vasishtha continued3--,though remaining in all company1 and doing all the duties of life2 and although employed in all the acts2 yet the wise man watches the movements of his mind4 #b4 ,it is not to be engaged in cares of this world1 nor employed in thoughts or things relating to this life2 ,it is not to be fixed in the sky above or the earth below2 nor let to wander about over the objects on all sides4 #c4 ,it must not roam over the extensive field of outward enjoyments1 nor dwell on the objects and actions of the senses4 ,it must not look internally1 nor be fixed to the breathing1 the palate and crown of the head4 7,which are certain modes of ,yoga practice74 #d4 ,it must not be attached to the eye brows1 the tip of the nose1 the mouth or the pupil of the eye2 nor should it look into the light or darkness1 or into the cavity of the heart4 #e4 ,it must not think of its waking or dreaming states1 nor those of its sound sleep or internal clearness of sight2 nor should it take any colour as white1 red1 black or yellow for the object of its thought or sight4 #f4 ,it must not be fixed on any moving or unmoving substance1 nor set in the beginning1 middle or end of any object4 ,it must not take a distant or adjacent object either before or inside itself4 #g4 ,it must not reflect on any tangible or audible object1 nor on the states of felicity and insensibility4 ,it must not think of the fleetness or fastness nor the measurement of time1 by the measure and number of its thoughts4 #h4 ,let it rest on the intellect only1 with a slight intelligence of itself2 and taste of no joy except that of its self-delight4 #i4 ,being in this state of mind1 and devoid of all attachment to any thing1 the living man becomes as a dead body2 when he is at liberty to pursue his worldly callings or not4 #aj4 ,the living being that is attached to the thought of itself1 is said to be doing and acting though it refrains from doing anything2 and it is then as free from the consequence of acts1 as the sky is free from the shade of the clouds that hang below it4 #aa4 ,or it may forsake its intelligential part 7i4e4 forget its intelligence71 and become one with the mass of the ,intellect itself4 ,the living soul thus becomes calm and quiet in itself and shines with as serene a light1 as a bright gem in the mine or quarry4 #ab4 ,the soul being thus extinct in itself1 is said to rise in the sphere of the ,intellect2 and the animal soul continuing in its acts with an unwilling mind1 is not subjected to the results of the actions in its embodied state4 ,,chapter ,,lxx4 ,,perfect ,,bliss ,,of ,,living ,,liberation4 ,argument4 ,living ,liberation and its constituents or ,jvan mukti4 ,vasishtha continued3--,men whose souls are expanded and contented with the delight of their habitual unattachment to worldliness2 have set themselves above the reach of internal sorrow and fear1 notwithstanding their engagement in worldly affairs4 #b4 ,and though overtaken by inward sorrow 7owing to some temporal loss72 yet their countenances are unchanged owing to the uninterrupted train of their meditation2 and the fulness of their hearts with holy delight1 is manifest in the moonlike lustre of their faces4 #c4 ,he whose mind is freed from the feverishness of the world1 by his reliance in the intellect1 and remaining apart from the objects of intellection2 throws a lustre over his associates1 as the clearing kata fruit1 purifies the water wherein it is put4 #d4 ,the wiseman1 though he may be moving about in busy affairs1 is yet ever quiet in the abstraction of his soul from them4 ,he may be assailed by outward sorrow1 yet his inward soul shines as an image of the sun4 #e4 ,men of great souls1 who are awakened and enlightened by knowledge1 and raised high above the rest of mankind1 are wavering on their outside as a peacock's feather 7i4e41 as a weather cock72 but inwardly they are as firm as mountainous rocks4 #f4 ,the mind being subjected to the soul1 is no more susceptible of the feelings of pain and pleasure1 than as a piece of painted glass1 to receive the shadow of any other colour1 7or an opaque stone to reflect any colour74 #g4 ,the man of elevated mind1 who has known the nature of superior and inferior souls 7i4e41 the divine and human spirits72 is not affected by the sight of the visibles1 any more than the lotus leaf1 by the hue of its encompassing waters4 #h4 ,it is impossible to evade the impressions of the outer world1 until and unless the mind is strengthened in itself4 ,it becomes strong by its knowledge of the ,supreme ,spirit1 removing the foulness of its fancied objects1 and by meditation and enjoyment of the light of the soul1 even when the mind is not in its meditative mood4 #i4 ,it is by means of ,spiritual communion and internal rapture1 that the mind loses its attachments2 and it is only by knowledge of the soul and in no other way1 that our worldly associations wear out of themselves4 #aj4 ,the waking soul may deem itself to be in sound sleep1 by its sleeping over 7or insensibility of7 the outer world2 as it may likewise deem itself to be ever awake and never asleep1 by its sight of the unfading light of the soul2 and by preservation of its equanimity and equality in all circumstances1 and its want of duality and differentiation of the objects of its love and hatred4 #aa4 ,being ripe in its practice of yoga meditation1 it sees in itself the pure light of the sun2 until at last it finds its own and the supreme soul1 shining as the sun and moon in conjunction4 #ab4 ,the mind losing its mental powers1 and remaining vacant as in the case of distraction or dementedness2 is said to be in its waking sleepiness1 when its faculty in imagination is at an utter stop4 #ac4 ,the man having attained to this state susupta hypnotism1 may live to discharge the duties of his life2 but he will not be liable to be dragged about by the rope of his weal or woe1 to one side or the other4 #ad4 ,whatever actions are done by the waking man1 in his hypnotic state in this world1 they do not recur to him with their good or evil results1 anymore than a dancing puppet1 to have the sense of any pleasure or pain in it4 7,the want of egoism in a man as in a doll1 is the cause of his impassivity in either state7 7of waking or sleep74 #ae4 ,the mind possesses the pains-giving power1 of giving us the perception of our pain and pleasure1 and the sense of our want and bitter sorrow2 but when the mind is assimilated with the soul1 how can it have the power of annoying us anymore8 #af4 ,the man in the hypnotic state of his mind1 does his works as insensibly as he did them in his sleep2 and by reason of no exertion on his part1 for his doing them from his former and habitual practice4 ,the living soul that is insensible of its actions1 is said to rest in his state of living liberation4 #ag4 ,do you rely in this state of hypnotism1 and either perform or refrain from your actions as you may like3 for our actions are no more than what arise of our nature1 and pass for the results of the deeds of our past lives1 and are enacted by ordinances of eternal laws4 #ah4 ,the wise man is neither pleased with the acts of charity or penury2 he is delighted with his knowledge of the soul1 and lives content with whatever may fall to his lot4 #ai4 ,all that you do with your mind1 by remaining as still as in your sleep1 is reckoned as no doing of yours2 and though doing nothing with your body1 you are the doer thereof if you do it with your mind4 ,do therefore your acts with your body or mind as you may like4 #bj4 ,as the baby lying in the cradle1 moves its limbs to no other purpose than its mere pleasure2 so ,rma1 do your duties for pleasure's sake 7as a labour of love71 and not for reward4 #ba4 ,whoever has his mind fixed in his intellect1 and not in any object of intellection1 and remains dormant in his waking state2 is said to be master of his soul1 and all he does is reckoned as no deed of his doing4 #bb4 ,the wiseman 7,gno or ,gnostic71 who obtains the state of hypnotism--,susupta1 and has his mind free from desires2 gets a calm coolness within himself1 which is equal to the cooling moisture of the humid moon4 #bc4 ,the man of great valour1 remains coolly dormant in himself1 and is as full as the orb of the moon in the fulness of her digits2 and has the evenness of his mind1 like the steadiness of a hill at all times and seasons4 #bd4 ,the man of the sedate soul1 is pliable in his outer conduct1 though he is inflexible in his mind4 ,he resembles a mountain1 which waves its trees with the breeze1 without shaking or being shook by it4 #be4 ,the hypnotism of the mind purifies the body of all its impurity2 and it is the same whether such a person perishes sooner or later1 or lasts forever as a rock4 7,because its purity is its strong shield1 against the power and torments of life and death74 #bf4 ,this state of hypnotism1 being acquired by constant practice of ,yoga1 gets its maturity and perfections in process of time2 when it is called the turya or fourth stage of the adept1 by the learned in divine knowledge4 #bg4 ,he becomes the most exalted gnostic1 whose mind is cleared of all its impurity2 and whose inward soul is full of joy1 with its mental powers all quiet and at rest4 #bh4 ,in this state1 the gnostic is in full rapture1 and quite giddy with inward delight4 ,he looks upon the whole creation as an exhibition of play and pageantry4 #bi4 ,after the man who has attained his fourth stage1 when he is freed from sorrow and fear1 and has passed beyond the errors and troubles of this world2 he has no fear of falling from this state4 #cj4 ,the man of sedate understanding1 who has attained this holy state1 laughs to scorn and spurn at the whirling orb of the earth2 as one sitting on a high hill1 derides at the objects lying below it4 #ca4 ,after one has obtained his everlasting position1 in this firmly fixed fourth state of blissfulness2 he becomes joyless for want of a higher state of felicity to desire4 #cb4 ,the yogi having past his fourth stage1 reaches to a state of ineffable joy1 which has no part nor degree in it1 and is absolute liberation in itself4 #cc4 ,the man of great soul1 is released from the snare of the metempsychoses of his soul1 and of his repeated birth and death1 and is freed from the darkness of his pride and egoism2 he is transformed to an essence of supreme ecstasy and pure flavour1 and becomes as a mass of sea salt1 amidst the waters of the deep4 ,,chapter ,,lxxi4 ,a ,,discourse ,,on ,,the ,,body1 ,,mind ,,and ,,soul4 ,argument4 ,consideration of the ,soul in its ,various lights1 and its ,irrelation with the body4 ,vasishtha continued3--,the consideration of the fourth stage1 is attended with the knowledge of monoity or oneness of all2 and this is the province of the living liberated man according to the dicta of the veda4 7,consideration or parmarsha is defined as a logical antecedent or knowledge of a general principle1 combined with the knowledge that the case in question is one to which it is applicable2 as the smoke of the hill is attended by fire1 is a logical antecedent4 ,in plain words it means1 that the ,turya yoga1 presupposes the knowledge of unity or onliness of the one self-existent ,kaivalya or monism74 #b4 ,rising above this to the turyality or hyperquartan state1 in which one sees nothing but an inane vacuity4 ,this is the state of disembodied spirits1 that are lost in infinity1 and of whom the sstras can say nothing4 7i4e4 ,the embodied or living soul has knowledge of its personality1 up to the fourth stage of its elevation2 but the disembodied or departed soul1 that is liberated after death1 and becomes 7,videha mukta71 grows as impersonal as the undistinguishable vacuum74 #c4 ,this state of quiet rest1 lies afar from the farthest object2 and is attained by those who are liberated of their bodies2 just as the aerial path is found only by aerial beings4 7,the spheres of spirits are unknown to embodied beings74 #d4 ,after a man has forgotten the existence of the world1 for sometime in his state of sound sleep2 he gains the fourth state of turya1 which is full of felicity and rapture4 #e4 ,the manner in which the spiritualists have come to know the superquartan state1 should also be followed by you1 ,o ,rma1 in order to understand that unparalleled state of felicity which attends upon it4 #f4 ,remain1 ,o ,rma1 in your state of hypnotism--,susupta1 and continue in your course of worldly duties even in that state2 so as your mind like the moon in painting may not be subject to its waning phases1 nor be seized by any alarm 7like the threatening eclipses of the moon74 #g4 ,do not think that the waste or stability of your body1 can affect the state of your intellect2 because the body bears no relation with the mind1 and is but an erroneous conception of the brain4 #h4 ,although the body is nothing1 yet it must not be destroyed by any means2 because you gain nothing by destroying it1 nor lose anything by its firmness2 but remain in the continuance of your duties1 and leave the body to go on in its own wonted course4 #i4 ,you have known the truth--that ,god presides over the world2 you have understood the ,divine nature in all its three-fold states2 you have attained your true state of spirituality1 and are freed from your worldly sorrows4 #aj4 ,you have got rid of your liking and disliking what you desire or despise1 and are graced with the cooling light of your reason2 you have got out of the dark cloud of prejudice1 and have become as graceful as the autumnal sky with the lustre of the full moon 7of your intellect7 shining over it4 #aa4 ,your mind has got its self-possession1 and does not lower itself to meaner things2 it has become as perfect as those1 that are accomplished in their devotion 7namely in the observance of yoga and its austerities71 so that you would not deign to stoop to earth from that higher sphere4 #ab4 ,this is the region of the pure and uniform intellect1 having no bounds to it1 nor are there the false landmarks of 8,i1 and thou1 this and that1 mine and thine0 and such like errors4 #ac4 ,this ,divine ,intellect is attributed with the imaginary title of tm 7atmos or self7 for general use2 or else there is no occasion of the distinction of names and forms1 with that being who is quite distinct from all4 #ad4 ,as the sea is a vast body of water1 with its waves of the same element1 and no way different from it2 so is all this plenum composed of the pure soul1 and this earth and water are no other than itself4 #ae4 ,as you see nothing in the ocean1 except the vast body of water2 so you find nothing in the sphere of the universe1 except the one universal soul4 #af4 ,say ,o ye intelligent man1 what is it to which you apply the terms yourself1 itself and the like2 what is it that you call yourself and to belong to you1 and what is that other which is not yourself1 nor belongs to you4 #ag4 ,there being no duality beside the only soul1 there can be no material body at all2 nor is there any relation between this and that1 than there is between the light of the sun and the gloom of night4 #ah4 ,supposing the existence of a duality1 yet ,i will tell you1 ,o ,rma1 that the existence of material bodies1 bears no relation with the spiritual soul4 #ai4 ,as light and shade and darkness and sunshine1 bear no relation to one another2 so the embodied soul has no connection with the body 7in which it is thought to reside74 #bj4 ,as the two contraries--cold and hot can never combine together1 so the body and soul can never join with one another4 #ba4 ,as the two opposites can have no relation between them1 so is it with the body and soul1 the one being dull matter1 and the other an intelligent principle4 #bb4 ,the dictum of the connection of the body with the pure intellect of the soul is as improbable as the subsistence of a sea in a conflagration 7i4e41 the impossibility of the meeting of water and wild fire74 #bc4 ,the sight of truth1 removes every false appearance2 as the knowledge of light in the sandy desert1 displaces the mirage of the ocean in the sun-beams4 #bd4 ,the intellectual soul is immortal and undecaying1 and perfectly pure and shining by itself2 while the body is perishable and impure1 and cannot therefore be related with the spirit4 #be4 ,the body is moved by the vital breath1 and is fattened by solid aliments2 and cannot therefore be related with the self-moving soul1 which is without its increase or decrease4 #bf4 ,the duality of the body 7or matter7 being acknowledged1 does not prove its relation with the soul2 and the dualism of material bodies being disproved1 the theory of its relativity1 falls at once to the ground4 #bg4 ,knowing thus the essence of the soul1 you must rely on its subjective in-being within yourself2 and then you will be free both from your bondage and liberation1 in all places and at all times4 #bh4 ,believe all nature to be quiet and full of its quiescent soul2 and let this be your firm belief1 in whatever you see within and without yourself4 #bi4 ,the thoughts that ,i am happy or miserable1 or wise or ignorant1 proceed from our false 7or comparative view of things72 and you will always remain miserable1 as long as you continue to believe in the substantiality of outward things4 #cj4 ,as there lies the wide difference1 between a rock and a heap of hay2 and between a silk-pod and a stone2 the same applies in the comparison of the pure soul and the gross body4 #ca4 ,as light and darkness bear no relation nor comparison between themselves1 such is the case also1 ,o ,rma6 between the body and soul1 which are quite different from one another4 #cb4 ,as we never hear of the union of cold and hot even in story1 nor of the junction of light and darkness in any place2 such is the want of union between the soul and body1 which are never joined together4 #cc4 ,all bodies are moved by the air1 and the human body moves to and fro by its breath2 it is sonant by means of its breath1 and the machinery of its wind pipes4 #cd4 ,the human body utters its articulate sounds1 combined with the letters of the alphabet2 and by means of its internal breathings4 ,its mechanism is the same as that of sounding bambu pipe4 #ce4 ,so it is the internal air1 which moves the pupils1 the eyelids2 it is the same air that gives motion to the limbs of the body2 but it is the intellect which moves the soul1 and gives movement to its consciousness4 #cf4 ,the soul is present in all places1 whether in heaven above or in the worlds beneath2 and its image is seen in the mind as its mirror4 #cg4 ,you will have some notion of the soul in your mind by thinking that it flies like a bird from the cage of its body1 and wanders about at random1 being led by its desires and fancies4 #ch4 ,as the knowledge of the flower1 is accompanied with that of its odour2 so the knowledge of the soul is inseparable from that of the mind 7which is as it were1 the odour of the soul74 #ci4 ,as the all pervading sky1 is partly seen in a mirror2 so the omnipresent soul1 is partially seen in the mirror of the mind4 #dj4 ,as water seeks the lowest level for its reservoir2 so it is the mind1 which the soul makes the receptacle of its knowledge4 7i4e4 ,the soul receives and deposits all its knowledge from and in the mind74 #da4 ,the knowledge of the reality or unreality of the world1 which is reflected upon the internal organ of the mind2 is all the working of the conscious soul1 as light is the production of solar rays4 #db4 ,this internal organ 7of the mind71 is regarded as the actual cause of all 7under the title of ,hiranyagarbha72 while the soul which is the prime cause of causes1 is regarded as no cause at all1 owing to its transcendent nature 7and this called the supreme ,brahma2 7or the soul71 that remains intact from all causality74 #dc4 ,men of great minds1 have given the appellation of fallacy1 misjudgement and ignorance to this internal or causal mind2 which is the source of the creation of worlds4 7,but all of these1 are mere fabrications of the imaginative mind74 #dd4 ,it is error and want of full investigation2 that make us mistake the mind for a distinct entity2 it is the seed of all our ignorance1 which casts us in darkness from the sunlight of reason4 #de4 ,it is by means of the true knowledge of the soul1 ,rma6 that the mind becomes a nihility1 as the darkness becomes a zero before the light of the lamp4 #df4 ,it is ignorance 7of true knowledge71 that mistakes the mind for the cause of creation1 and recognizes it under its various denominations2 such as of jva 7zeus7 or the living soul1 the internal organ1 the mind1 the thinking principle and the thought 7as they are stated in the ,utpatti prakarana of this work74 #dg4 ,rma said3--,tell me sir1 why are so many different appellations1 heaped upon the only one thing of the mind1 and deliver me from the confusion1 which is caused by them in my mind4 #dh4 ,vasishtha answered3--,all these are but the various modes of the single substance of the soul1 whose intellect displays these modalities2 as the same substance of water1 displays itself into the variety of its waves4 #di4 ,the soul is a fluctuating principle1 which inheres in all its modifications2 as the fluidity of water1 is inherent in the undulatory waves of the sea4 #ej4 ,the supreme soul is sometimes without its vibration1 and remains stationary in all immovable things2 as the water which presents its fluidity in the loose billows1 shows also its inelasticity in the liquids which are at rest 7as in water pots and bottles74 #ea4 ,hence the stones and other immovable substances1 remain at rest with their inherent spirit2 but men and all animated nature1 are as the foaming froths of the distilled liquor of the universal soul4 #eb4 ,the almighty power resides in all bodies1 with the inertia of his spirit2 which is known as the insensibility1 dullness or ignorance of inert bodies4 #ec4 ,the infinite soul being involved in that ignorance1 takes the name of the living or animal soul2 which is confined as an elephant1 in the prison house of the delusion of this world4 #ed4 ,it is called jva or living from its animation1 and also as the ego from its egoism2 it is termed the understanding from its power of discernment1 and as the mind from its will or volition4 #ee4 ,it is called dull nature from its natural dullness1 and also as body from its being embodied with many elementary principles2 it is inert in its natural state1 and sensible also from the essence of the soul imbrued in it4 #ef4 ,the spiritual substance which lies between the inert and active principles1 is called the mind2 and it passes under various designations1 according to its different faculties and functions4 #eg4 ,this is the quiddity of the animating soul jva1 as given in the ,brihadranyaka and other upanishads2 and there are many other definitions of it to be found1 in the other works of ,vednta4 #eh4 ,but the unvedntic paralogists1 have invented many other words over and above these1 to designate the animal soul2 and have thereby misled the ignorant to false beliefs1 tending to their bewilderment only4 #ei4 ,know thus1 ,o long armed ,rma6 this animating soul to be the cause of creation1 and not the dull and dumb body1 which has not the power of moving itself1 without being moved by some spiritual force4 #fj4 ,it happens many times1 that the destruction 7or ablation7 of either the container or contained1 causes the annihilation of both2 so it is the case with the receptacle of the body and its content the soul1 that the removal of the one leads to the dissolution of both4 7,but this means their decomposition and not their destruction1 as neither of these is destroyed at once74 #fa4 ,the moisture of a leaf when dried1 is neither wasted nor lost in air2 but subducted from it to reside in the rays of the all sucking sun4 #fb4 ,so the body being wasted1 there is no waste of the embodied soul2 which is borne to live in banishment from its former abode1 and reside in the region of empty air or in the reservoir of the universal spirit4 #fc4 ,he who falls into the error of thinking himself as lost at the loss of his body1 is like a baby1 which is snatched away by a fairy from the breast of its mother4 #fd4 ,he who is thought to have his utter extinction1 is said to rise again 7by the resurrection of his soul72 it is the abeyance of the mind which is called utter extinction and liberation of the soul4 #fe4 ,a person being dead1 is said to be lost--nashta2 but this is entirely false and untrue2 as one who being long absent from his country returns to it again2 so the dead man revisits the earth1 in his repeated transmigrations4 #ff4 ,here men are borne away like straws and sticks by the current of death1 to the vast ocean of eternity2 and having disappeared as fruits from their nature1 soil and season1 appear in others and in other scenes4 #fg4 ,living beings bounden to their desires1 are led from one body to another in endless succession2 as monkeys quit the decayed trees of the forest1 in search of others elsewhere4 #fh4 ,they leave them again when they are worn out1 and repair to others at distant times and climes4 #fi4 ,living beings are hourly seen to be moving about1 and led away by their insatiate desires from place to place2 as restless infants are rocked and carried by their cunning nurses4 #gj4 ,bound by the rope of desire1 to the decayed trees of their infirm bodies1 men are seen to drag their lives of labour1 in search of their livings in this valley of misery4 #ga4 ,men though grown old and decrepit and loaded with misery1 and though they are shattered in their bodies at the last stage of their life2 are still dragged about by the inborn desires of their hearts1 to be cast into hell pits 7both while alive and after their death74 #gb4 ,vlmki said3--,as the sage had said thus far1 the sun sank down and bade the day to observe its evening rites4 ,the assembly broke with mutual salutations1 and all of them proceeded to their evening ablutions1 until they met again after dispersion of the gloom of night1 by the rising rays of the orient sun4 ,,chapter ,,lxxii4 ,a ,,lecture ,,on ,,the ,,nature ,,of ,,liberation4 ,argument4 ,the subjection of the material body to sorrow and misery4 ,vasishtha continued3--,you are not born with the birth of your body1 nor are you dead with its death4 ,you are the immaculate spirit in your soul1 and your body is nobody to you4 #b4 ,the analogy of the plum on a plate1 and of vacuum in the pot1 which is adduced to prove the loss of the one upon loss of the other1 is a false paralogy2 since neither the plum nor the vacuum is lost1 by the breaking of the plate or pot4 7,so the soul is not lost at the dissolution of its containing body74 #c4 ,whoever having a body1 thinks that he will perish with his perishable frame1 and is sorry for it2 is verily blinded in his mind1 and is to be pitied for his mental blindness4 7,so said the ,grecian philosopher1 8it is no wonder that the mortal should die1 and the fragile would be broken074 #d4 ,as there is no sympathy between the reins of a horse1 and the riding chariot2 so there is no relation between the organs of the body and the intellect4 7,this is in refutation of the argument1 that the motion of a part affects the whole1 as the shaking of the leaves and branches of a tree shaketh the trunk also2 whereas the motion of body1 makes no effect on the intellect74 #e4 ,as there is no mutual relationship1 between the mud and clear water of a tank2 so ,o ,rghava6 there is no correlation between the members of the body and the soul4 #f4 ,as the traveller retains no love nor sorrow for the path he has passed over1 and the journey he has made already2 so the soul bears no affection nor disaffection1 towards the body with which it sojourned and which it has left behind4 7,though some departed ghosts1 are said to hover over their dead bodies74 #g4 ,as the imaginary ghost and fairy1 strike fear and love in some persons2 so the ideal world inspires pleasure and pain1 in the mind of the idealist4 #h4 ,it is the assemblage of the five elementary bodies1 that has framed all these different forms of beings in the world2 as it is the same wood1 whereof various images are carved and made4 #i4 ,as you see nothing but the woody substance in all timbers1 so you find nothing except the assemblage of the five elements in all tangible bodies 7all of which are subject to change and dissolution47 #aj4 ,why therefore1 ,o ,rma6 should you rejoice or regret at anything1 seeing that the quintuple elements are wont to have their own course1 in joining and disjoining themselves1 in the formation and dissolution of bodies8 #aa4 ,why should one be so fond of female forms1 and the forms of all other beautiful things on earth8 seeing that men run after them like flies1 and then falling in fire only to consume themselves4 7i4e4 ,all goodly forms in the world1 being for the delusion of men1 we should avoid to look upon them74 #ab4 ,good features and goodly shapes and figures1 are delightsome to the ignorant2 but to the wise they present their real figures of the combination of the five elements and no more4 #ac4 ,two statues hewn from the same stone1 and two figures carved of the self-same wood1 bear no affection to one another1 however they may be placed near to each other2 so it is the case with the body and mind4 7,this sloka is also applied to the want of fraternal affection1 between brothers born of the same parents74 #ad4 ,as dolls made of clay and placed together in a basket1 form no friendship by their long association with one another2 so the understanding1 the organs of sense1 the soul and mind1 though so closely united in the same body1 bear no relation with one another4 #ae4 ,the marble statues though so fair and closely kept in a mansion house1 contract no acquaintance nor friendship with one another2 so the organs of sense1 the life1 the soul and mind1 though they are so sensible ones1 and reside in the same body1 have yet no alliance with one another4 #af4 ,as things growing apart from one another1 come to be joined together for an instant by some accident1 like the reeds and rushes borne by the waves of the sea2 so are all beings1 as men and their bodily senses and mind and the soul1 brought to meet together for a time only1 in order to be separated for ever4 #ag4 ,as reeds and rushes are joined in heaps1 and again separated from one another by the current of the river2 so the course of time joins the elements1 the mind and soul in gross bodies1 for their separation only4 #ah4 ,the soul in the form of the mind1 unites the component parts of the body together2 as the sea in the form of its eddies1 rolls the reeds and rushes with its whirling waters up and down4 #ai4 ,the soul being awakened to its knowledge of itself1 relinquishes its knowledge of objects1 and becomes purely subjective in itself2 as the water by its own motion1 throws away its dirt and becomes as pure as crystal4 #bj4 ,the soul being released of its objective knowledge of the world1 looks upon its own body1 as celestial deities look upon this speck of earth below the region of air 7i4e4 without concern74 #ba4 ,seeing the elemental particles quite unconnected with the soul1 it becomes disembodied as a pure spirit1 and then shines forth in full brightness1 like the blazing sun at mid-day4 #bb4 ,it then comes to itself by itself1 as it were without any check or bounds set to it2 and being then set free from the giddiness of the objective1 it sees itself subjectively in its own consciousness 7as an immeasurable and boundless space74 #bc4 ,it is the soul which agitates the world1 rising of its own essence2 as the agitation of the particles of water1 raises the waves raging all over the wide extent of the sea4 7,the soul is the source and spring of the motion of all bodies74 #bd4 ,thus the dispassionate and sinless men of great understanding1 who have obtained their self-liberation in this life1 move about as freely1 as the waves in the great ocean of the all-comprehending soul4 #be4 ,as the waves move freely in the sea1 and pour the gems and pearls which they bear over distant shores2 so the best of men rove everywhere free of all desire1 but enriching mankind with the treasure of their knowledge4 #bf4 ,as the sea is not soiled by the floating woods it carries from the shore1 nor the face of the sky by the flying dust of the earth2 so men of great minds and souls1 are not perverted by their conduct with the world4 7,or1 worldly conduct74 #bg4 ,those that are masters of themselves1 are not moved to love or hatred1 in their behaviour with their comers or goers2 or with those that are steady or fickle in their friendship1 and with such as are vicious and ignorant4 #bh4 ,because they know1 that whatever passes in the mind relating to worldly matters2 are all its vagaries and reveries of thought1 which are but airy nothing4 #bi4 ,the knowledge of one's self and of other things1 belonging to the past1 present and future times2 and the relation of the visibles with the sense of vision1 are all the workings of the mind4 #cj4 ,the visibles depending upon sight only1 may be false from the fallacy or deception of our vision2 and our vision of them likening an apparition in darkness1 it is in vain that we are glad or sorry at their sight or disappearance4 #ca4 ,what is unreal is always unreal 7and can never be a reality72 and what is real is ever the same 7and can never be an unreality72 but that which is real and unreal at the same or different times1 must be a false appearance1 and not deserving our rejoicing or sorrowing at their presence or absence4 #cb4 ,refrain from a partial 7i4e4 superficial or onesided7 view of things1 and employ yourself to the full 7or comprehensive7 knowledge of objects2 and know that the learned man of vast knowledge1 never falls into the erroneous conceptions of things4 #cc4 ,i have fully expounded the relation of the visibles and their vision1 and shown the spiritual pleasure which is derivable from the contemplation1 of the abstract relation subsisting between them4 #cd4 ,the abstract meditation of things is said to be a divine attribute 7or ,platonism of the mind72 and our consciousness of the relations of vision and visibles1 afford the highest delight to the soul4 #ce4 ,the consideration of the relation of the visibles and vision1 affords the physical delight of knowing the material world to the ignorant2 and it gives also the spiritual joy of liberation to the wise 7by their contemplation of the vanity of all worldly things74 #cf4 ,hence the attachment of our mind to the visibles1 is called its bondage2 and its detachment from them1 is said to be its freedom2 the former is pleasant to the sensuous body1 and the latter is delightsome to the conscious soul4 #cg4 ,the mind having the notions of the relations of things before it1 and freed from the thoughts of its loss and gain in this world1 is said to enjoy its freedom4 #ch4 ,abstaining from the sight of the visibles1 constitutes the hypnotic vision of the soul1 which is enlarged and illumined by its inward vision within itself4 #ci4 ,release from the bondage of the visibles1 and restraining the mind to its inward workings1 constitute its turya or fourth stage of perfection1 which is also termed its liberation4 #dj4 ,the knowledge of the relations of the visibles in the conscious soul1 neither makes it stout or lean1 nor more manifest nor obscure in its nature4 #da4 ,it is neither intelligent nor inert1 nor a being nor not being2 it is neither the ego nor nonego1 nor an unit nor many in one4 #db4 ,it is not near nor even far from us1 nor is it an entity nor non-entity either2 it is neither within nor without our reach2 it is in all yet not the all and nothing at all4 #dc4 ,it is none of the categories nor no category1 nor is it the quintuple elements nor composed of any one of them2 it is not the well known mind1 which is reckoned as the sixth organ of sense4 #dd4 ,that which is beyond all things1 is nothing at all of this world2 but it is something as it is known and seen in the hearts of the wise4 #de4 ,all the world is full of the soul1 and there is nothing which is without and beyond it4 ,it is in all that is solid or soft or liquid1 and in all motions which proceed from it4 #df4 ,the soul is all in all things1 which are composed of the five elements of earth1 water1 air1 fire and vacuum2 and there is nothing1 ,o ,rma6 that has its existence without the essence of the soul4 #dg4 ,this single soul is diffused in all the worlds and throughout all the parts of space and time1 there is no fragment of anything without the soul2 therefore keep thy mind fixed in the universal soul1 if thou wilt have a great soul in thee4 ,,chapter ,,lxxiii4 ,,inquiry ,,into ,,the ,,nature ,,of ,,the ,,soul4 ,argument4 ,two kinds of ,ego1 the one commendable and another ,reprehensible ,egoism2 the abandonment of which is tantamount to ,liberation4 ,vasishtha continued3--,it is by reasoning in this manner1 and renouncing the knowledge of duality1 that the gnostic comes to know the nature of his soul2 as the gods know the ,divine nature which is the gem of their meditation--,chintmani4 #b4 ,now hear about this surpassing sight1 which is the soul or in-being of all visible beings2 and by sight of which you will have the keen sightedness of the gods1 to get into the sight of the ,divinity4 #c4 ,think yourself as the light of sun1 and vacuum with all its ten sides and the upper and lower regions of space2 and that your soul is the soul of gods and demigods1 and the light of all luminous bodies4 #d4 ,know yourself as darkness and the clouds1 the earth and seas2 and the air and fire and dust of the earth1 and as the whole world1 to be combined in thee4 #e4 ,that you are everywhere in all the three worlds together with the soul abiding in them2 and that you are no other than the unity itself2 nor is there any duality of any body1 apart from the unity which pervades the whole4 #f4 ,being certain of this truth1 you will see the innumerable worlds situated in thy internal soul2 and by this means you will escape from being subjected to1 or overcome by the joys and sorrows of life4 #g4 ,say1 ,o lotus-eyed ,rma6 how can you call one as connected with or separate from you1 when you know the whole world together with yourself1 to be contained in the all-containing universal soul4 #h4 ,say1 do the wise live beside that being1 that they should give way to joy or grief1 which are the two phases of the universal soul8 7,the unwise who think themselves other than the one1 may be affected by such changes74 #i4 ,there are two kinds of egoisms growing out of the knowledge of truth1 and both of these are good and pure in their natures1 and productive of spirituality and liberation of men4 #aj4 ,the one is the ego of the form of a minute particle1 transcending all things in its minuteness2 and the other is the ego of one's self4 ,the first is that the one ego is all1 and the second is the knowledge1 that my or thy ego is the same one4 #aa4 ,there is a third sort of egoism amounting to the non-ego1 which takes the body for the ego1 and thus becomes subject to misery1 and finds no rest in this life nor in the next4 #ab4 ,now leaving all these three kinds of subjective1 objective and non egoisms2 he who holds fast the fourth sort--non-ego1 sees the sole intellect beyond these three4 #ac4 ,this essence being above all and beyond the reach of all existence1 is still the manifesting soul of the unreal world4 #ad4 ,look into it in thy notion of it1 and thou shall find thyself assimilated to it2 and then get rid of all thy desires and ties of thy heart herein1 and become full of divine knowledge4 #ae4 ,the soul is neither known by any logical inference1 nor from the light the revelations of the vedas2 it is always best and most fully known to be present with us by our notion of it4 #af4 ,all the sensations and vibrations that we have in our bodies1 and all the thoughts we are conscious of in our minds1 are all affections of the sovereign soul1 which is beyond our vision and the visibles4 7,invisible yet best seen in all its works and workings in us74 #ag4 ,this ,lord is no real substance1 nor an unreal non-entity2 ,he is not a minutiae nor a vast massiveness neither2 ,he is not in the midst of these dimensions1 nor is he this or that1 but is always as he is4 7,i am that ,i am2 says the ,revelation74 #ah4 ,it is improper to tell him such and such1 or that he is otherwise than this or that2 know him therefore as the inexpressible and undefinable one4 #ai4 ,to say this is the soul and not the soul1 is only a verbal difference of what no words can express or differentiate2 it is the omnipresent power to which the soul is attributed4 #bj4 ,it is present in all places1 and comprehends the three times of the past1 present and future in itself2 and is yet invisible and incomprehensible to us1 owing to its extreme rarity and immensity4 #ba4 ,the soul residing in the infinity of substances1 reflects itself as the living soul in animated bodies1 as the sun-light reflects its rays in a prismatic glass4 #bb4 ,it is owing to the animating power of the soul1 that we have some notion of the soul 7which no inanimate being can ever have74 ,the soul though pervading all things1 is most manifest in living bodies1 as the air which surrounds all bodies everywhere1 circulates only in the open etherial space4 #bc4 ,the intellectual soul is all pervading and ubiquious1 and never stationary in any place 7as in the ideal heaven or empyrian of some sects72 the spirit of the ,lord is co-extensive with the vast range of his creation4 #bd4 ,but the animating soul of living beings does not breathe in minerals but in animals only2 as the light enlightens the eye only1 and the dust flies with the winds4 #be4 ,when the animating principle resides in the soul1 it bursts forth with all its desires2 as people pursue their callings when the sun has risen above the horizon4 7i4e4 ,all desires are concomitant with the living soul and not with lifeless beings1 as all actions are attendant upon the waking world1 and not upon the sleeping74 #bf4 ,but as it is nothing to the sun1 if people should cease from their activities1 when he is shining above their heads2 so it is nothing to the intellect1 whether men be without their desires and actions1 while it resides in the soul4 #bg4 ,if the soul is existent by the inherence of the ,lord 7,intellect7 in it1 it suffers no loss by the absence of the frail body from it4 7,there is a ,divinity that acts within us1 and is deathless at the death of the body74 #bh4 ,the soul is not born nor does it die1 it neither receiveth nor desireth anything2 it is not restrained nor liberated2 but it is the soul of all at all times4 #bi4 ,the soul is awakened by its enlightenment1 or else the soul is supposed in what is no soul for our misery only2 as the supposition of a snake in a rope1 leads to our error and fear4 #cj4 ,being without its beginning1 it is never born1 and being unborn it is never destroyed2 it seeks nothing save itself for lack of anything besides4 #ca4 ,the soul being unbounded by time and space1 is never confined in any place2 and being always unconfined1 it requires no liberation4 #cb4 ,such1 ,o ,rma6 are the qualities of the souls of all persons2 and yet the ignorant deplore for its loss from their want of reason4 #cc4 ,look thoroughly1 ,o ,rma6 into the course of all things in the world2 and do not lament for anything like senseless men4 #cd4 ,abandon the thoughts of both your imaginary confinement and liberation2 and behave yourself as wise men like a dumb selfmoving machine4 #ce4 ,liberation is a thing neither confined in this earth or in heaven above or ptla below2 but resides in the hearts of the wise1 in their pure souls and enlightened understandings4 #cf4 ,the tenuity of the mind1 by its expurgation from gross desires1 is said to be its liberation by them that know the truth1 and look into the workings of their souls4 #cg4 ,as long as the pure light of the intellect does not shine forth in the sphere of the mind1 so long does it long for liberation as its chief good4 ,liberation or freedom from all feelings1 is less meritorious than the knowledge of all things4 ,here the sage gives preference to knowledge 7jnna7 above liberation 7moksha74 #ch4 ,after the mind has got the fulness of its intellectual powers1 and the intellect has been fully enlightened2 it would not care for all the tenfold blessings of liberation1 and far less desire its salvation also4 #ci4 ,cease ,o ,rma1 to think about the distinctions of the bondage and liberation of the soul2 and believe its essence to be exempted from both4 #dj4 ,so be freed from your thoughts of the duality 7of worldly bondage and liberty71 and remain steadfast to your duty of ruling the earth to its utmost limit of the sea1 dug by the sons of ,sagara 7now called ,sagara or the ,bay of ,bengal74 ,,chapter ,,lxxiv4 ,,lecture ,,on ,,apathy ,,or ,,stoicism4 ,argument4 ,error is the cause of the misconception of the ,world1 and ,right ,reason is the means of deliverance from it4 ,vasishtha continued3--,it is a pleasure to look at the outer world1 and painful to turn the sight to the inner soul2 as it is pleasant to see the delightful prospects abroad1 and bitterness of the heart to be without them4 7,all men court pleasure1 but fly from pain74 #b4 ,it is by the fascination of these delightsome objects1 that we are subjected to all our errors and blunders2 as the taste of spirituous liquors1 fills the brain with giddiness4 #c4 ,it is this intoxication1 that drives the knowledge of sober truth from our minds1 and introduces the delirium of the phenomenal world in its stead2 as the heat of the sun 7like the heat of the brain71 produces the false mirage in the desert4 #d4 ,it is then that the deep ocean of the soul boils in its various aspects of the mind1 understanding1 egoism1 sensation and volition2 as the sea when moved by the hot winds1 bursts in the forms of foaming froths1 waves and surges4 #e4 ,the duality of the mind and its egoism1 is only a verbal distinction and not distinct in reality2 for egoism is but a thought chitta1 and the thought is no other than the mind or manas4 #f4 ,as it is in vain to conceive the snow apart from its whiteness1 so it is false to suppose the mind as distinct from egoism 7because the ego is a conception of the mind only74 #g4 ,there is no difference of the ego from the mind1 as the destruction of the one is attended with the loss of the other also2 just as the removal of the cloth1 is accompanied with the absence of its colour also4 7,egoism is said to be the son of the mind1 and the one dies without the other74 #h4 ,avoid both your desire of liberation1 as also your eagerness for worldly bondage2 but strive to enfeeble your mind by lessening its egoism1 by the two means of your indifference to and discrimination of worldly objects4 7i4e4 ,neither seek the world nor hate it1 but remain as an indifferent spectator of everything74 #i4 ,the thought of getting liberation1 growing big in the mind1 disturbs its peace and rest1 and injures the body also 7by a rigid observance of the austerities necessary for liberation74 #aj4 ,the soul being either apart from all things1 or intimately connected with all1 can neither have its liberation nor bondage also 7when it is already so separate from1 as well as united with everything in the world74 #aa4 ,when the air circulates in the body1 by its natural property of motion1 it gives movement to the members of the body1 and moves the voluble tongue1 like the flitting leaf of a tree4 #ab4 ,as the restless wind1 gives motion to the leaves and twigs of trees2 so the vital airs add their force to the movement of the members of the body4 #ac4 ,but the soul which pervades the whole1 never moveth like the wind1 nor is it moved as any part of the body2 it does not move of itself1 but remains unshaken as a rock at the motion of the winds1 and like the ,lord of all1 it is unmoved by the breeze4 #ad4 ,the soul shows by its reflexion1 all things that are hid in it2 as the lamp discovers by its light1 whatever lay concealed in the darkness of the room4 #ae4 ,it being so 7but a counterfeit copy71 why should you fall into the painful error1 of conceiving like the ignorant and senseless men1 that these members of your body and these things belong to you8 #af4 ,thus infatuated by ignorance1 men think the frail body as lasting1 and attribute knowledge and agency of action to it 7which in reality belong to the soul74 #ag4 ,it is gross error only1 that makes us believe the body as an automaton1 or selfacting machine of its motions1 actions and passions2 and it is our sanguine wishes only1 that present so many false views before us1 as the solar heat1 raises the mirage of water in the sandy desert4 #ah4 ,it is this ignorance of truth1 which makes the mind to pant after the pleasures of sense2 and drags it along like a thirsty doe1 to perish in the aqueous mirage of the parching shore4 #ai4 ,but untruth being detected from truth1 it flies from the mind1 as a chandla woman when once known she comes to be as such1 flies afar from the society of ,brhmans4 #bj4 ,so when error comes to be found out1 it can no more beguile the mind than the mirage 7when it is discovered as such7 fails to attract the thirsty to it4 #ba4 ,rma6 as truth is known and rooted in the mind1 the seeds of earthly desires are uprooted from it1 as thick darkness is dispelled by the light of a lamp4 #bb4 ,as the mind arrives to certain truths1 by the light of the sstras and reason2 so its errors fastly fade away like icicles1 melting under the heat of the solar rays4 #bc4 ,the certainty of the moral truth1 that #8it is useless to foster and fatten this frail frame of the body1' is as powerful to break down the trammels of worldly desires1 as the robust lion is capable to break down the iron grate of his prison4 #bd4 ,the mind of man being freed from the bonds of its desires1 becomes as brilliant as the moonlight night1 with the pure beams of disinterested delight4 #be4 ,the contented mind gets a coolness like that of a heated rock1 after it is washed by a shower of rain2 and it finds a satisfaction equal to that of a pauper1 by his getting the riches of a king and his whole kingdom4 #bf4 ,the countenance of the contented man1 shines as clear as the face of the autumnal sky2 and his soul overflows with delight1 like the deluvial waters of the deep4 #bg4 ,the contented man is as silent1 as the mute cloud after the rain2 and his soul remains as composed with its consciousness1 as the profound sea is tranquil with its fulness4 #bh4 ,he has his patience and steadiness like those of a rock1 and he glistens as quietly in himself1 as the glowing fire glitters after its fuel is burnt out4 #bi4 ,he is extinct in himself as the extinguished lamp2 and has his inward satisfaction as one who has feasted on ambrosia4 #cj4 ,he shines with his inward light like a lantern with its lighted lamp2 and as fire with its internal lustre1 which can never be put out4 #ca4 ,he sees his soul1 as identic with the universal and all pervading soul2 which is the lord and master of all1 and which abides in all forms in its formless state4 #cb4 ,he smiles at every thing1 by his setting himself above and beyond all mortal and frail things2 his days glide away sweetly and softly with him2 and he laughs at those men1 whose fickle minds are made the marks of cupid's arrows4 #cc4 ,his holy mind is isolated from the society of men1 and from all their amusements2 and rests secluded from all company and concern1 with the fulness of its spiritual bliss within itself4 #cd4 ,it gets clear of the turbid and turbulent ocean of this world1 and is quite cleared of the dirt of worldly desires2 it is loosened from the fetters of its error1 and set free from the fear of dualism4 #ce4 ,the man being thus released1 attains the highest state of humanity1 and rests in that supreme felicity1 which is desired by all and found by few1 and from which nobody returns to revisit the earth4 #cf4 ,this height of human ambition being arrived at1 there is nothing else to wish for2 and this great gratification being once gained1 there is no other joy which can delight us more4 #cg4 ,the self contented man1 neither gives to nor receives anything from anybody2 he neither praises nor dispraises any one1 nor does he rejoice or grieve at anything1 nor is he ever elated nor depressed at any occurrence4 #ch4 ,he is said to be liberated in his life time1 for his taking no title on himself1 and withholding from all business2 as also for his being free from desires 7which bind a man fast to this earth74 #ci4 ,abstain from wishing any thing in your heart1 and hold your tongue in tacit silence2 and remain as dumb as a cloud after it has poured down all its waters4 #dj4 ,even the embrace of a fairy fails to afford such delight to the body1 as the cooling beams of contentment gladdens the mind4 #da4 ,though decked with the disk of the moon1 dangling as a breast plate from the neck1 one does not derive such coolness1 as he feels in himself from the frigidity of contentment--sang froid4 #db4 ,the florid arboret decorated with the blooming florets of the vernal season1 is not so refreshing to sight2 as the smiling countenance of one1 fraught with the magnanimity of his soul1 and want of cupidity in his mind4 #dc4 ,neither the frost of the snowy mountain1 nor the coldness of a string of pearls2 not even the gelidness of the plantain or sandal paste1 or the refreshing beams of the lightsome moon1 can afford that internal coolness1 as the want of appetency produces in the mind4 #dd4 ,contentedness or inappetency of everything1 is more charming than the pleasurableness of royal dignity and heavenly felicity1 and the pleasantness of moonlight and vernal delights4 ,it is more charming than the enchanting graces of a beauty1 7which ravish the senses and not the soul74 #de4 ,inappetence is the source of that complete self-sufficiency1 to which the riches of the three worlds can make no addition4 7,lit4 ,it cares not a straw 7or a fig7 for all the prosperity of the world74 #df4 ,self-complacency strikes the axe at the root of the thorny difficulties of the world2 and decorates its possessor with blessings like the blossoms of a flowery tree4 #dg4 ,the man decorated with inappetency 7or self-sufficiency71 has all in himself though possest of nothing4 ,he spurns the deep earth as a cave1 and the big mountain as the trifling trunk of a tree4 ,he looks on all the sides of air as mere caskets1 and regards the worlds as straws4 #dh4 ,the best of men that are devoid of desire1 laughs to scorn at the busy affairs of the world1 and at men taking from one and giving to another1 or storing or squandering their riches4 #di4 ,that man is beyond all comparison1 who allows no desire to take root in his heart1 and does not care a fig or a straw for the world4 #ej4 ,wherewith is that man to be compared1 whose mind is never employed in the thoughts of craving something and avoiding another1 and who is ever master of himself8 #ea4 ,o ye wise and intelligent men6 rely on the want of cravings of your heart1 which is your greatest good fortune1 by setting you to the bliss of safety and security1 and beyond the reach of the dangers and difficulties of the world4 #eb4 ,rma6 you have nothing to desire in this world1 nor are you led away by worldly desires1 like one who is borne in a car1 and thinks that his side-views are receding back from him4 #ec4 ,o intelligent ,rma6 why do you fall into the error of ignorant men1 by taking this thing to be yours and that as another's by the delusion of your mind8 7,for all things are the ,lord ,god's for ever more1 and mortal men are but the poor pensioners of a day74 #ed4 ,the whole world is the self-same spirit1 and all its variety is in perfect uniformity with the supreme soul2 the learned know that the world is eternally the same and unvaried in itself1 and do not grieve at the apparent changes of things and vicissitudes of times4 #ee4 ,seeing all things in their true light1 to be a manifestation of the divine essence2 all intelligent men place their dependance in ,him 7as the support and substance of all71 and do not desire for any thing else4 #ef4 ,rely therefore on that invariable state of things1 which is free from the conditions of existence and inexistence and of beginning and end 7and this is the everlasting essence of ,god which fills the whole74 #eg4 ,this illusive enchantment of the world flies afar before the indifference of strongminded men2 as the timid fawn flies off at the sight of the ferocious lion4 #eh4 ,men of subdued passions and sedate minds1 regard the graces of fairy forms1 to be no more than the loveliness of wild creepers1 or the fading beauty of dilapidated statues of stone4 #ei4 ,no pleasures gladden their hearts nor dangers depress their spirits2 no outward good or bad can make any effect on their minds1 which are as inflexible as the firm rocks against the violence of winds4 #fj4 ,the mind of the magnanimous sage1 is as impregnable as a rock1 which baffles the blandishments of youthful damsels1 and breaks the darts of love to pieces1 and falling down as pulverised atoms of dust and ashes4 #fa4 ,one knowing his self1 is not carried away by his fondness or aversion of any person or thing2 because the heart which has no vibration in it1 is insensible of all feelings4 #fb4 ,the dispassionate man who looks on all things with an equal eye1 is as insensible as a stone of the charms of blooming maids2 and is as averse to pernicious pleasures as a traveller is to the sandy desert4 #fc4 ,all things necessary for life1 are obtained with little labour of those1 who are indifferently minded about their gain2 and the wise get the free gifts of nature1 with as much ease as the eye sight gets the solar light4 7,nature's bounties of air and light and of water and vegetable food1 which are essential to life1 are denied to nobody74 #fd4 ,the gifts of nature1 which are alloted by fortune to the share of every one1 are relished by the wise without their rejoicing or murmur4 #fe4 ,neither rejoicing nor bewilderment1 can overtake the mind of the way-farer1 who well knows his way 7and is aware of the states of its stages72 but he stands firm as the ,mandra mountain1 amidst the turbulent waves of the sea4 #ff4 ,he looks indifferently on the pains and pleasures of the world1 with his usual patience1 taciturnity and want of anxiety2 and relies his trust in that spirit1 which resides in the interior of every body4 #fg4 ,though beset by anxious cares1 he remains without the anxiety of his mind2 and stands steadfast with his confidence in the supreme soul1 like ,brahm in his hurry of the creation of the world4 #fh4 ,though overtaken by the accidents of the times1 places and circumstances of life1 yet he is not overpowered by the influence of their pain or pleasure2 but stands erect as the sturdy oak against the influence of the seasons4 #fi4 ,the wise may fail in the action of their bodily organs1 and falter in their speech also2 but their strong and unconcerned minds never fail in their operations1 nor despond under the pressure of outward circumstances4 #gj4 ,the gold becomes impure by its inward alloy1 and not by its outward soil2 so a man becomes unholy by the impurity of heart and foulness of his mind1 and not on account of the dust or dirt on his body4 #ga4 ,the learned understand the wise man apart from his body2 because the maimed body does not take away anything from the wisdom of a man4 #gb4 ,the pure and luminous soul being once known1 is never to be lost sight of1 as a friend being once known1 is never thought to be a foe4 #gc4 ,the fallacy of the snake in the rope1 being once-removed1 it is no more looked upon as a snake2 as the river receiving its torrents from the water-fall of a hill in the rainy season1 retains no more its current after the rains have passed4 #gd4 ,gold though purified by fire1 does not retain its purity for ever2 for it becomes dirty by being thrown into the mud and mire4 #ge4 ,after the heart string has been broken1 it can never be joined any more2 as the first that has fallen down from its stalk1 can be stuck to it no more4 #gf4 ,as no analysis can distinguish the gem from the ore1 when they are both broken to pieces2 so there is no reasoning to show the soul which is lost with body4 #gg4 ,who that knows what error is1 will be so great a fool as to fall to it again8 ,as none that has known a body of men to be the pariah chandlas1 will ever like to mix in their company4 #gh4 ,as the mistake of milk in water1 passes away upon examination of the liquid2 so the error of worldly desires1 vanishes upon knowledge of their vanity4 #gi4 ,even learned ,brhmans may fall into the error1 of drinking some liquor for pure water2 until they come to detect their mistake of the same4 7,so the wise are deluded to error1 by their mistake of the same74 #hj4 ,those who are acquainted with truth1 took upon fairy forms and features in no better light than as paintings and pictures with respect to their outward bodies4 #ha4 ,the sable locks and crimson lips of the fairy1 are portrayed as in black and red in a picture2 so there is no difference of the figure in its living form or in painting4 #hb4 ,the idea of sweetness which is accompanied with that of molasses1 is not to be separated in the mind even by its separation from the body2 in the same manner the idea of bliss is inseparably accompanied with that of the soul1 which is indestructible by the destruction of the body4 #hc4 ,spiritual felicity may be enjoyed in this corporeal body1 in the same manner1 as one enjoys the pleasure of imagination1 while he is occupied with his bodily functions4 #hd4 ,thus a man who is steadfast in his spiritual meditation1 and intent upon the supreme soul1 is not to be turned away from it by the power of the gods1 or by the jealousy of ,indra 7for the preservation of his dignity1 from its being superceded by an austere devotee74 #he4 ,as there is no lover of a licentious woman1 that can turn her heart from the dearest object of her love2 so there is nothing in the world that can alienate the fickle mind1 from its love of spiritual joy4 #hf4 ,there is no such joy in the whole world1 which is able to divert the mind of the magnanimous philosopher1 from its reliance on the delight of intellectual light4 #hg4 ,as a domiciled woman who is subject to all domestic toils and privations1 and is constantly employed in her household drudgeries1 and subjected to maltreatment under the subjection of her husband and father-in-law3-- #hh4 ,has still the comfort of thinking on her sweet heart1 and dissipate her sorrows with the thought of her favourite lover2 such is the mystic love of spiritualists 7as that of ,persean ,mystic poets74 #hi4 ,so the man who is bound to the cares of worldly affairs1 has the consolation of his soul and spiritual bliss1 by freeing his mind from ignorance1 and conducting himself in the right way1 by his comprehensive view of all things4 7,the worldly man may have the blessing of spiritualism74 #ij4 ,he does not break under his bodily torture1 nor does he wail with his bleeding heart and weeping eyes2 he is not burnt by the flame of his martyrdom1 nor does he die when perishing under the scourge of the stake and stock of persecution4 7,as the crucifixion of ,mandavy did not alter the tenor of his mind4 ,gloss4 ,nor the unity of ,mansur belief was changed by the cruciating pains of the cross4 ,so says ,hafiz4 ,kashad maqshe ,ana-al ,haq bar ,zamin ,khun2 cho ,mansur ar ,kuni bar daram imshab74 #ia4 ,the mind is free from the pain and pleasure which befal to the lot of humanity1 and is unmoved amidst all the mishaps of fortune4 ,the devotee rejoices in the region of his spiritual bliss1 whether he remains in his hermitage in the forest1 or wanders about in deserts1 or ranges wide over mountains4 ,,chapter ,,lxxv ,,on ,,mancipation ,,and ,,emancipation4 ,argument4 ,instances of the ,enfranchisement of many great ,examplars in ,active ,life among gods and men4 ,vasishtha continued3--,see1 ,janaka the king employed in the government of his realm1 and yet liberated in his lifetime from his bondage in the world2 by means of his mental release from all its cares and anxieties4 #b4 ,remember your grand sire ,dilpa1 who though deeply engaged in his state affairs1 had yet enjoyed his long and peaceful reign1 owing to the dispassionateness of his disposition2 7which is tantamount to self-liberation74 #c4 ,think of ,buddha who ruled over his people1 freed from all his passions and affections2 and bring to your mind1 how ,manu ruled over in peace1 his realm and who was as an exemplar of liberation in his lifetime4 #d4 ,remember how the monarch ,mndht1 had obtained the blessed state of his affranchisement2 though he was incessantly engaged in various warfares and state affairs4 #e4 ,think of ,bali1 who while he was confined in the infernal region1 conducted himself in his virtuous course1 and became liberated in his lifetime1 by his unbounded bounty and want of attachment to the world4 #f4 ,namuchi the lord of ,dnavas1 who carried continued wars and contentions against the gods2 was notwithstanding cool and quiet in his mind 7which bespoke his freedom from earthly broils and bondage74 #g4 ,vritra the ,asura who fell in his battle with the god ,indra1 was however1 of a great and calmly quiet mind1 as long as he fought with him4 7,vritra the ,assyrian1 called ,vihithru in ,zend1 was killed by ,indra the ,aryan74 #h4 ,prahlda the prince of the ,daityas1 dwelling in the demoniac world underneath the ground1 dispensed his dispensations to them1 with an unruffled and gladsome mind 7and this want of perturbation1 is tantamount to the deliverance of the mind1 from the fetters of earthly broils74 #i4 ,sambara the demon1 who was a sorcerer in warfare1 was as cool blooded as water in his heart2 whereby he was delivered from the sorcery of the world1 as a fleet deer flying from the dart4 7,here is a play upon the word ,sambara1 which is repeated four times without their different meanings being given in the gloss74 #aj4 ,the demon ,kusala also1 whose mind was not fettered to the world1 waged an unprofitable war against ,vishnu2 from whom he obtained his spiritual knowledge1 and his deliverance from this temporary scene4 #aa4 ,look at fire how free and uncompressed it is1 while it answers for the mouth of gods1 and serves to intromit for them the oblations that are offered to it1 and perform the endless works of fusion for them4 7,the evanescent fire is said to be the mouth of the gods1 because the primeval ,aryans represented as gods1 had long learnt to take boiled food cooked on fire1 before the raw flesh eaters of the ,turanian tribes4 ,the yajniya oblations stand for all sorts of daily consecrated food of the panchayajnas4 ,the endless works of fire allude to the vulcanian arts first1 discovered by the ,aryans74 #ab4 ,see the gods drinking the juice of ,soma plants1 and presiding over the endless functions of the world2 are ever as free as air 7neither to be seen nor touched by anybody74 #ac4 ,jupiter the leader of the gods1 and ,moon the pursuer of his wife ,rohini1 have been continually performing their revolutions1 without changing their places in heaven2 and so the other planets also4 #ad4 ,sukra-7,venus7 the learned preceptor of the ,asura demons1 shines in the same manner in the heavenly sphere1 and runs in his unvaried course1 of protecting the interests of the ,asuras4 #ae4 ,see also the winds to be flying freely at all times1 and through all the worlds1 with their charge of enlivening and giving motion to all bodies4 #af4 ,see ,brahm continuing in the same unchangeable state of his mind1 and giving life and velocity to all beings1 which have been thereby continually moving about in the world4 #ag4 ,the lord ,hari1 though ever liberated from every bond1 has been continually employed in his contests and combats with the ,asuras as if in sport4 #ah4 ,the three-eyed god ,siva1 though ever freed from all concerns1 is joined in one body with his dearer half the beauteous ,gaur1 in the manner of a lover enamoured of his beloved one4 #ai4 ,the fair ,hara thou ever free1 is bound to the embrace of his fairy ,gaur1 and was as a crescent of the fair moon1 or as a lace of pure pearls about her neck4 #bj4 ,the heroic ,skanda who was of vast understanding1 and like a sea of the gems of his learning1 and perfectly free 7as the sole lord of the world71 made war with ,taraka 7,darius87 of his free will4 7,this passage plainly shows them to be ,alexander and ,darius of history74 #ba4 ,mark how ,bhring the attendant of ,siva1 was absorbed in his meditation1 and thinking himself to be freed from the burden of his body1 made a free offering of his blood and flesh to his goddess ,gaur4 #bb4 ,the sage ,nrada1 who was of a liberated nature from his very birth1 and resigned the world and all its concerns altogether1 was still engaged in many affairs with his cool understanding4 #bc4 ,the honourable ,viswmitra who is now present here1 is liberated in his life time1 and yet he does not slight to preside at sacrifices1 solemnized according to the ritual of the sacred veda4 #bd4 ,the infernal snake bears the earth on its head1 and the sun makes the day by turns2 the god of death is ever employed in his act of destruction1 and still they are all free agents of their acts4 #be4 ,there are many others among the ,yaksas1 ,suras and ,asuras of the world1 who are all liberated in their life time1 and still employed in their respective employments4 #bf4 ,what numbers of them are employed in worldly affairs1 and how many more are engaged in different courses of life2 and still they are cold blooded and cool headed within themselves1 and as still and quiet as cold stones without4 #bg4 ,some attaining the acme of their understanding1 have retired to solitude1 to pass their lives in abstract meditation2 and among these are the venerable ,bhrigu and ,bharadvja1 ,sukra and ,viswmitra 7who were not less serviceable to mankind by many of their acts and works74 #bh4 ,many among mankind were rulers of their realms1 and held the exalted canopy and chouri and other ensigns of royalty on their heads1 and were not less distinguished for the piety and spirituality at the same time4 ,among these1 the conduct of the royal personages ,janaka1 ,saryali and ,mndhatr1 stand preeminent above the rest4 #bi4 ,some among the living-liberated1 are situated in the planetary spheres1 and are thence adored by their devotees for their blessings on the world4 ,of these ,jupiter and ,venus1 the ,sun and ,moon1 are the deities of gods1 demons and human kind4 #cj4 ,some among the deities1 are seated in their heavenly vehicles1 and continually ministering to the wants of all created beings1 as the regents of fire1 air1 water and death and ,tumbura and ,nrada4 #ca4 ,some situated in the secluded regions of ,ptla1 are equally distinguished both for their holiness and piety2 such as ,vali1 ,subotra1 ,andha1 ,prahlda and others4 #cb4 ,among beasts of the field and fowls of the air1 and inferior animals1 you will find many intelligent beings1 as the bird ,garuda 7,jove's eagle71 and the monkey ,hanumna 7the god ,pan71 ,jambubna c2 and among the demigods there are some that are sapient1 and others as muddle headed as beasts4 #cc4 ,thus it is possible for the universal soul that resides everywhere1 and is at all times the same1 to show itself in any form in any being according to its will 7since it is all in all74 #cd4 ,it is the multifarious law of ,his eternal decree1 and the manifold display of ,his infinite power1 that invests all things with multiform shapes and diverse capacities1 as they appear to us4 #ce4 ,this law of divine decree is the lord of all1 and embodies in itself the creative1 preservative and destructive powers under the titles of ,brahm1 ,vishnu and ,siva4 ,these names are indicative of the intelligent faculties of the universal soul4 #cf4 ,it is not impossible for the supreme soul1 to reside in all bodies in any manners it likes2 it presides sometimes in the manner of the grains of pure gold1 amidst worthless sands and dust2 and at others as the mixture of some base metal in pure gold4 #cg4 ,seeing some good connected with or resulting from evil1 our inclinations would lead us even to the evil 7in expectation of reaping the good72 were it not for fear of the sinfulness of the act and its consequent punishment1 that we are deterred from doing it4 7i4e4 ,human nature is addicted to vice1 but fear of sin and its punishment1 leads us to virtue4 ,had there been no such thing1 we would all become vicious74 #ch4 ,we see sometimes something substantial arising from the unsubstantial1 as we arrive to the substantial good of divine presence1 by means of the unsubstantial meditation of his negative attributes3 that he is neither this nor that nor such and such 7neti-neti-iti sruti74 #ci4 ,what never existed before1 comes to existence at sometime or place unknown to us2 as the horns of a hare which are never to be seen in nature1 are shown to us in magic play1 and by the black art of sorcery4 #dj4 ,those which are seen to exist firm and solid as adamant1 become null and void and disperse in air2 as the sun and moon1 the earth and mountains1 and the godlike people of the antedeluvian world4 #da4 ,seeing these changes in the state of things1 you must give up1 ,o mighty armed ,rma6 your joy and grief on any occasion1 and preserve the equanimity of your mind at all times4 #db4 ,the unreal 7material existence7 seems as real1 and the sober reality 7of spiritual essence71 appears as a non-entity in nature2 resign therefore your reliance in this deceitful world1 and preserve the equanimity of your mind under all circumstances4 #dc4 ,it is true that you gain nothing by your resignation of the world2 and it is equally true on the other hand1 that you lose nothing by your getting rid of its unrealities by yourself4 #dd4 ,but it is true1 ,o ,rma6 that you gain a certain good by your getting rid of this world2 and it is your riddance from the manifold evils and mischances1 which are unavoidable concommittants with this life4 #de4 ,again you obtain the certain gain of your salvation1 by your resignation of the world1 which you can never earn by your attachment to it4 ,therefore strive for your liberation by purging your mind from its attachments to the world4 #df4 ,he who wishes for his prosperity1 must take the pains to have an insight of his soul2 because a single glimpse of the soul1 is sure to cut off all the pains and pangs of the world from their root4 #dg4 ,there are many dispassionate and disconnected men1 even in the present age2 who are liberated in their lifetime1 like the sacrificial king ,janaka and others4 #dh4 ,so you too are liberated for life1 for your having an unpassionate and unprejudiced mind1 and may manage to conduct yourself with your tolerant spirit1 like the patient earth1 stone and moveless metals4 #di4 ,there are two kinds of liberation for living beings1 viz43 one in their present life and body1 and the other after separation of life from the body1 both of which admit of some varieties as you will bear afterwards4 #ej4 ,first of all the peace of mind1 from its unconcernedness with everything is termed its liberation2 and it is possible to be had by the sinless man either in this life or in the next4 #ea4 ,lessening of affections is fraught with the bliss of solity 7,kaivalya71 and it is possible to become impassible both in the embodied as will as disembodied states of life4 #eb4 ,he who lives in perfect apathy and without his affection for any body1 is called the living liberated man2 but the life which is bound by its affections is said to be in bondage1 or else it is free as air4 #ec4 ,it is possible to obtain liberation1 by means of diligent inquiry and reasoning2 or else it is as difficult to come to it1 as it is hard for a lame man to leap over a hole1 though as small as the footmark of a cow-goshpada4 #ed4 ,for know1 ,o ,rma of great soul1 that the soul should not be cast into misery by your neglect of it1 or by subjecting it through ignorance to its affection for others4 7i4e4 ,be master of yourself and not bound to others74 #ee4 ,he who relies on his patience1 and employs his mind1 and cogitates upon the supreme soul in his own soul1 for the attainment of his consummation2 finds the deep abyss of the world1 as a small chink in his vast comprehension4 #ef4 ,the high station to which ,buddha had attained by his patience1 and from which the ,arhata prince fell to scepticism by his impatience2 and that summum bonum which is reached at by great minds1 is the fruit of the tree of diligent inquiry1 which like the ,kalpa arbor1 yields all what is desired of it4 ,,chapter ,,lxxvi4 ,,the ,,world ,,compared ,,with ,,the ,,ocean4 ,argument4 ,the world likened to the ocean1 and the women to its waves4 ,the means of passing over it1 and the delight when it is got over4 ,vasishtha continued3--,these worlds which have sprung from ,brahm the creator1 are upheld by ignorance1 and become extinct before right reason4 7i4e4 ,their materiality melts away before the light of true philosophy74 #b4 ,the worlds are vortices of water1 and whirlpools in the ocean of ,brahm4 ,they are as numerous as the particles of light1 and as innumerable as the motes that fly in the sunbeams4 #c4 ,it is the imperfect knowledge of the world that is the cause of its existence 7or makes it appear as an entity72 but full knowledge of it makes it vanish into nothing4 7,these are the two opposite systems of materialism and immaterialism74 #d4 ,the world is a dreadful ocean unbounded and unfordable2 and there is no means of getting over it1 save by the raft of right investigation and diligent scrutiny4 #e4 ,this ocean is full with the water of ignorance1 and its vast basin is filled with fatal whirlpools and overwhelming waves of discord and dangers4 #f4 ,here goodness and good actions float on the surface1 as its froth and foams2 but they hide the deadly latent heat of hellfire underneath4 ,here roll the incessant billows of avarice1 and there snores the huge whale1 and the great leviathan of the mind4 #g4 ,it is the reservoir of the endless channels and rivulets of life1 running as its streams and currents2 and it is the depository of innumerable treasures of brilliant gems hidden under its depth4 ,it is infested by the serpents of diseases1 and the horrid sharks of the senses4 #h4 ,see ,rma1 the playful women1 resembling the tremulous billows of this ocean2 and are able to attract and pierce the hearts of the wise1 with the hooks and horns of their looks4 #i4 ,their lips are as red as rubies1 and their eyes are as black as blue lotuses2 their teeth are as the unblown blossoms of fruits and flowers1 and their sweet smiles are as the hoary froth of the sea4 #aj4 ,the curled locks of their hairs are as the crisped creepers of blue lotuses1 and their twisted eyebrows are as the slanting of little billows2 their backsides are as protruded islets1 and their throats and necks are lined over like conchshells4 #aa4 ,their foreheads are as plates of gold1 and their graces as the sharks of the sea2 their loose glances are as the splashing waves1 and their complexions are gold coloured like the sands on the sea shore4 #ab4 ,such is this ocean-like world1 with its tremendous surges and rolling waves2 and it is the part of manhood to buffet it over by manly exertions1 in order to save one's self from sinking under them4 #ac4 ,fie for that man6 who having good sense for his vessel1 and reason for his helmsman1 does not conduct himself across the wide expanse of this worldly ocean4 #ad4 ,he is reckoned the most valiant man1 who measures the immeasurable expanse of this ocean 7by his knowledge of the ,infinite soul1 which comprehends the whole within itself74 #ae4 ,considering well about this world with the learned1 and looking into all its hazards with the eye of the mind1 he who relies his trust in the ,lord1 becomes blest forever4 #af4 ,you are truly blest1 ,o ,rma6 that are employed from your early youth to scrutinize about this world4 #ag4 ,men who consider the world1 and take it in the same light of a dangerous ocean as you do1 are not likely to be drowned in it1 when they steer their bark in it after due consideration4 #ah4 ,the enjoyments of the world are to be duly considered1 ere one dares to come to the enjoyment of them2 and like the ambrosia1 before they feed on any other fare 7like ,garuda--the head of the fowls of the air74 #ai4 ,he who considers beforehand the employment he should engage in1 and the enjoyments he ought to share in this world1 fares well in his present and future life2 or else he falls to danger like the inconsiderate man4 #bj4 ,the judicious and preadmonished man1 prospers in his fame and fortune1 and rises in his power and understanding in his life2 as the trees come to flower and fructify in spring4 #ba4 ,rma6 you will shine with the elegance of the bright and cooling moonbeams1 and with the beauty of perpetual prosperity1 if you will but begin your worldly career with full knowledge1 of all that is to be known respecting the world before hand4 ,,chapter ,,lxxvii4 ,,on ,,living ,,liberation4 ,argument4 ,on ,liberation from ,earthly ,bondage1 and ,salvation of the ,soul during one's ,lifetime4 ,rma rejoined3--,o sage6 nobody is satiate with all thou sayest1 but must learn more and more from you2 therefore say in short the substance of the present subject1 which is as grand as it is wondrous to hear4 #b4 ,vasishtha replied3--,i have already given you many interpretations of living liberation1 and here are some more for your satisfaction and close attention4 #c4 ,with their visual organs they view this world1 as a hazy maze in their state of sound sleep2 and they consider it as an unreality in their spiritual light1 when their minds are fixed in the ,supreme soul only4 #d4 ,he who has got his disengagement1 has his mind as still as in sleep2 and he that sees the soul1 is ravished with joy at the sight4 #e4 ,he takes nothing that is within his reach1 nor retains what is within his grasp2 but keeps his mind looking within himself as having everything there4 7,the liberated and self-contented man having nothing in his hand1 has all in his inward soul74 #f4 ,he sees the bustle of the tumultuous with the eye of his mind1 and smiles in himself at the hurry and flurry of the world 7like the laughing philosopher of old74 #g4 ,he does not live in future expectation1 nor does he rely in his present possession2 he does not live on the pleasure of his past memory1 but lives listless of all 7in perfect insouciance74 #h4 ,sleeping he is awake1 in his vision of heavenly light1 and waking he is plunged in the deep sleep of his mental reveries2 he does all his works with his external body2 but he does nothing with his inward mind 7which is fixed in his ,god74 #i4 ,in his mind he has relinquished the thoughts of all things1 and renounced his care also for anything2 he does his outward actions1 and remains as even as if he has done nothing4 7,the spiritualist is neither concerned with nor affected by his external acts74 #aj4 ,he pursues the course of duties of his caste and family1 as they have descended to him from the custom of his forefathers4 #aa4 ,he does all that is required and expected of him with a willing mind1 and without the error of believing himself as their actor4 7,he does them as a machine1 and without the false persuasion of his agency of them74 #ab4 ,he remains insouciant1 of all that he does by rote and habit1 and neither longs for1 nor loathes nor rejoices nor grieves at anything4 #ac4 ,he takes no notice of the amity or enmity of others to him1 and is devoted to them that are devoted to him2 but cunning with such as deal in craftiness with him4 #ad4 ,he deals as a boy with boys1 and as a veteran with old people2 he is youthful in the society of young men1 and is grave in the company of the aged and wise4 ,he is not without sympathy with the woes of others 7but rejoices at their happiness74 #ae4 ,he opens his mouth in edifying speeches1 and never betrays his penury in any way2 he is always sedate in his mind1 and ever of a cheerful complexion4 #af4 ,he is wise and deep1 yet open and sweet 7in his conversation2 and is full with the fulness of his knowledge1 as the full moon with all her digits72 he is ever free from pain and misery4 #ag4 ,he is magnanimous in his disposition1 and as sweet as a sea of delight2 he is cool and cooling the pains of others1 and as refreshing as the full moonbeams to mankind4 #ah4 ,he has meritorious deeds for his object1 nor is any action or worldly good of any purpose to him2 neither does he gain anything by his abandonment of pleasures or riches or friends1 nor by their disappearance from him4 #ai4 ,neither action nor inaction1 nor labour nor ease2 neither bondage or release1 or heaven or hell1 can add to or take away anything from his inner contentment4 #bj4 ,he sees everything and everywhere in the same uniform light1 nor is his mind afraid of bondage or eager for its release4 7,such inflexible passivity was the highest virtue of the stoics74 #ba4 ,he whose doubts are wholly removed by the light of his knowledge1 has his mind towering upwards as the fearless phnix of the sky4 #bb4 ,he whose mind is freed from error1 and is settled in its equanimity1 doth neither rise nor fall like any heavenly body1 but remains unaltered as the high heaven itself4 #bc4 ,he does his outward actions1 by the mere movement of the outer members of his body1 and without the application of his mind to them2 as a baby sleeping in a cradle1 has the spontaneous play of his limbs1 without any purpose of his mind4 7,this shows the possibility of bodily actions independently of the mind74 #bd4 ,so the drunken and delirious man1 doth many acts in his state of dementedness2 and as he never does them with the application or attention of his mind1 he retains no trace of them in his remembrance4 #be4 ,and as children lay hold of or reject everything1 without knowing whether it is good or bad for them2 so do men do their actions or refrain from them1 without their deliberate choice or aversion of them4 7,this proves the causality of the mind74 #bf4 ,so a man doing his duty by habit or compulsion1 is not sensible of any pain or pleasure that he derives from it 7because his mind was quite unconcerned with the act74 #bg4 ,an act done by the outer body without its intention in the inner mind1 is reckoned as no act of the actor1 nor does it entail upon him its good or bad result4 7,an involuntary act is not taken into account74 #bh4 ,he neither shrinks from misery1 nor does he hail his good fortune2 he is neither elated at his success1 nor depressed by his failure4 #bi4 ,he is not dismayed at seeing the sun growing cool1 and the moon shining warmly over his head2 he is not disconcerted by the flame of fire bending downwards1 nor at the course of waters rising upwards4 7,he is not terrified by the prodigies of nature74 #cj4 ,he is not affrighted nor astonished1 at any wonderful occurrence in nature2 because he knows all the phenomena of nature1 to be the wondrous appearances of the omnipotent and all-intelligent soul4 #ca4 ,he expresses no need nor want of his1 nor is in need of other's favour or kindness2 nor has he recourse to wiliness or cunning2 he undertakes no shameful act as begging and the like1 nor betrays his shamelessness by doing an unworthy action4 #cb4 ,he is never mean-spirited nor haughty in his spirit1 he is neither elated nor depressed in his mind1 nor is he sad or sorry or joyous at anytime4 7,the word dntm is used for the meek in spirit in ,dr4 ,mill's version of the 8,sermon on the mount074 #cc4 ,no passions rise in his pure heart1 which is as clear as the autumnal sky2 and as the clear firmament which gives no growth to thorns or thistles4 #cd4 ,seeing the incessant births and deaths of living beings in the course of this world1 who is it whom you may call to be ever happy or unhappy8 7,since happiness and sorrow succeed one another by turns74 #ce4 ,froth as the foaming bubble bursts in the water1 so our lives flash to fly out into eternity2 whom therefore do you call to be happy anywhere1 and what is that state of continued pleasure or pain8 #cf4 ,in this world of endless entrances and exits1 what being is there that lasts or is lost for ever2 it is our sight that produces the view1 as our failing sight takes it out of view 7as every spectre of optical delusion74 7,the text drishti srishti kara narah is very expressive2 and means1 8man is the maker of the world by his sight of it074 #cg4 ,the sights of these worlds are no more than the transitory view of spectacles in our nightly dreams2 which are unforeseen appearances of momentary duration1 and sudden disappearance4 #ch4 ,what cause can there be of joy or sorrow in this wretched world1 which is a scene of incessant advents and departures8 #ci4 ,it is the loss of some good1 that is attended with sorrow to the sufferer2 but what sorrow can assail the self-liberated man1 who sees nothing as positive good in the ever-changing state of things herein8 #dj4 ,of what avail is prosperity or the enjoyment of any pleasure to one1 when it is succeeded by adversity and pain the next moment1 which embitters life by its baneful effects4 #da4 ,it is riddance from the states of pleasure and pain1 of choice and dislike1 of the desirable and displeasing1 and of prosperity and adversity1 that contributes to the true felicity of man4 #db4 ,after your abandonment of pleasing and unpleasing objects1 and relinquishment of your desire for enjoyments1 you get a cold inappetence1 which will melt your mind like frost4 #dc4 ,the mind being weakened1 its desires will be wasted also2 as the sesamum seeds being burnt1 will leave no oil behind4 7,the mind being repressed1 will put a check to all its passions and feelings74 #dd4 ,by thinking existence as non-existent1 the great souled man gets rid of all his desires1 and sets himself aloof as in the air2 and with his joyous spirits that know no change1 the wise man sits and sleeps and lives always content with himself4 ,,chapter ,,lxxviii4 ,,manner ,,of ,,conducting ,,the ,,yoga ,,hypnotism4 ,argument4 ,the ,action of the ,mind is creative of the ,error of the ,world1 and ,yoga is the suppression of that ,action4 ,vasishtha continued3--,as the rotation of a firebrand1 describes a circle of sparkling fires2 so the revolving of the mind1 depicts the apparent circumference to the sky1 as the real circle of the universe4 #b4 ,in like manner the rolling of waters makes curves in the sea1 appearing something other than water2 so the revolution of the mind forms many ideal worlds1 seeming to be bodies beside itself4 #c4 ,and as you come to see strings of pearls in the sky1 by the twinklings of your eyes fixed in it2 so these false worlds present themselves to your view1 by the pulsation of your mind4 #d4 ,rma said3--,tell me sir1 whereby the mind has its vibration and how it is repressed1 that ,i may thence learn how to govern the same4 #e4 ,vasishtha answered3--,know ,rma1 as whiteness is concomitant with snow1 and oil is associated with sesamum seeds2 and fragrance is attendant upon flowers and the flame is coexistent with fire4 #f4 ,so ,rma1 the mind is accompanied by its fluctuations hand in hand1 and they are virtually the one and the everything1 though passing under different names by fiction4 #g4 ,of the two categories of the mind and its pulsation1 if either of these comes to be extinct1 the other also has its extinction1 as the properties of a thing being lost1 their subject likewise ceases to exist2 and there is no doubt of this4 #h4 ,there are two ways of extinguishing the mind1 the yoga or hypnotism and spiritual knowledge2 of these the yoga is the suppression of mental powers1 and knowledge is the thorough investigation of all things4 #i4 ,rma asked3--,how is it possible sir1 to suppress the vital airs1 and to attain thereby to that state of tranquility1 which is fraught with endless felicity8 #aj4 ,vasishtha replied3--,there is a circulating air breathing through the lungs and arteries of the body1 as the water flows through the veins and pores of the earth1 and which is called the vital breath or life4 #aa4 ,it is the fluctuation of this air1 that impels and gives force to the internal organs of the body1 and which is designated by the various names of prna1 apna c41 according to their positions and motions 7all of which are but varieties of the vital breath74 #ab4 ,as fragrance resides in flowers and whiteness in the frost1 so is motion the flavour of the mind1 and is one and the same with its receptacle--the mind4 #ac4 ,now the vibration of this vital breath1 excites the perception of certain desires and feelings in the heart2 and the cognitive principle of these perceptions is called the mind4 #ad4 ,the vibration of vital air gives pulsation to the heart strings1 causing their cognition in the mind2 in the same manner as the motion of the waters1 gives rise to the waves rolling and beating on the shore4 #ae4 ,the heart is said to be the afflation of the vital breath by the learned in the ,vedas1 and this being suppressed quiets the mind also4 7,the mind1 says the ,sruti1 is moved by the vital air c474 #af4 ,the action of the mind being stopped1 the perception of the existence of the world becomes extinct 7as we have no perception of it in our sound sleep1 when the mind is inactive74 ,it is like the extinction of worldly affairs at sunset4 #ag4 ,rma asked3--,how is it possible to stop the course of the winds1 perpetually circulating through the cells of the body1 like the unnumbered birds flying in the air to their nests4 7,the passage of the nostrils is the open air1 and the cells in the body are as their nests74 #ah4 ,vasishtha replied3--,it is possible by study of the sstras and association with the good and wise1 by habitual dispassionateness1 by the practice of ,yoga1 and by removal of reliance in every transaction of the world4 #ai4 ,meditation of the desired object1 and keeping in view that single object1 and firm reliance on one particular object1 are the best means of suppressing the vital breath4 #bj4 ,next1 it is by suppression of breath in the acts of inspiration and respiration puraka and rechaka1 in such manner as it may be unattended with pain1 together with fixed meditation1 it is possible to suppress the vital air 7which gives longevity to the practitioner74 #ba4 ,the utterance of the syllable om1 and pondering upon the significations of that word1 and dormancy of the perceptive senses1 are means of the suppression of breath4 #bb4 ,the practice of rechaka or respiring out1 serves to purge out the crudities of the body1 and by leaving the nostrils untouched1 the vital breath is suppressed altogether4 #bc4 ,the practice of puraka or breathing in1 tends to fill the inside as the clouds fill the sky2 and then the breathing being stopped1 its vibrations are stopped also4 #bd4 ,then the practice of kumbhaka or sufflation of the breath1 the air is shut up in a closed vessel and this serves to stop the course of breathing4 7,long explanations of these practices are given in the gloss forming subjects of anemography74 #be4 ,afterwards the tongue being carried to the orifice of the palate1 and the tip being attached to the guttural bulb or nodule1 will prevent the vibration of the breathing4 #bf4 ,again the mind getting rid of the flights of fancy1 and becoming as vacant as empty air1 prevents the course of breathing by its fixed meditation of itself 7as in the state of ,samdhi or trance74 #bg4 ,again as the vital breath ranges within the space of twelve inches about the tip of the nose1 this region should be closely watched by the eyesight in order to prevent the egress and ingress of breath4 #bh4 ,moreover the practice of stretching the tongue to the distance of twelve inches above the palate1 and sticking the tip of it to the cavity called ,brahmarandhra1 serves to make one unconscious of himself1 and stop his breathing4 7,these processes are explained in great length in the gloss for the practice of ,yoga cult1 resembling the mesmerism of modern spiritualists1 for causing the comatosity of the practitioner74 #bi4 ,the eyesight being lifted upwards and fixed in the cavity between the eyebrows1 exhibits the light of the intellect1 and stops the vibrations of breath4 7,this is called the ,khechari mudra and practised by all intelligent men74 #cj4 ,no soon does the spiritual light dawn over the soul1 and the mind is steadfastly fixed to it1 without any intermixture of dualism 7i4e4 worldly thoughts71 there is an utter stop of breathing4 #ca4 ,the livelong practice of seeing a simple vacuity within one's self1 and freeing the mind from all its thoughts and desired objects1 serves to stop the fluctuation of breath4 7,this is supported by the ,patanjali yoga sstra74 #cb4 ,rma rejoined3--,sir1 what is this thing which they call the human heart1 which receives the reflexions of all things as a large reflector or mirror8 #cc4 ,vasishtha replied3--,hear my good ,rma2 the hearts of all animals in this world1 are of two kinds1 namely3 the superior and inferior1 and learn their difference4 #cd4 ,that which has a certain dimension1 and is placed as a piece of flesh inside the breast1 is called an inferior heart1 and forms a part of the body4 #ce4 ,the other is of the nature of consciousness1 and is called the superior mind2 because it is both in the inside and outside of the body1 and yet it is situated in no part of it4 #cf4 ,that is the superior part1 wherein all this world is situated1 which is the great reflector of all things1 and receptacle of all goods 7so says the ,sruti3 8the earth and sky and all things reside in it074 #cg4 ,the consciousness of all living creatures1 is also called their heart2 though it is no part of the animal body1 nor is a dull inert substance as a pebble or stone4 #ch4 ,now this conscious or sensitive heart1 being purified of its internal desires1 and joined perforce with the chitta or thinking mind1 the vibrations of vital breath are put to a stand4 #ci4 ,these as well as many other methods1 which have been adopted by others1 and dictated by the mouths of many sages1 equally serve to suppress the breathing 7both for the fixity of attention and prolongation of life74 #dj4 ,these methods which are adapted to the process of yoga meditation 7or concentration of the mind72 are to be slowly adopted by continued practice1 for the redemption of the good from this world2 or else their hasty adoption of it may prove detrimental to life4 #da4 ,as it is long practice1 that perfects a man to the rank of a cenobite and anchorite1 so the gradual suppression of respiration1 is attended with equal success2 as repression of desires1 is accompanied by many happy results4 #db4 ,it is by continued practice1 that the breath is compressed within the confines of twelve inches about the cavities of the brows1 nostrils and palate1 as the cataract is confined within the limit of the pit4 #dc4 ,it is repeated practice also1 that the tip of the tongue should be brought to a contact with the gullet of the throat1 through which the breath doth pass both in and out4 #dd4 ,these are the various modes which by their constant practice1 lead to ,samdhi or hypnotism1 when the mind has its fullest tranquility1 and its union with the ,supreme soul4 #de4 ,it is by practice of these methods1 that a man is freed from sorrow1 and is filled with internal rapture1 and becomes enrapt in the supreme soul4 #df4 ,the vibrations of the vital air1 being suppressed by continued practice1 the mind gets a tranquility1 which is akin to its extinction4 #dg4 ,human life is wrapt in desires1 and liberation 7moksha7 is the release of the mind from these2 and breathing is the operation of life1 and its suppression is the path to its extinction or nirvna4 #dh4 ,the vibration of breath is the action of the mind1 producing the error of the existence of the world2 and this being brought under subjection1 dispels this error4 #di4 ,the knowledge of duality being removed1 shows the existence of the unity only2 which no words can express1 except by attributes that are ascribed to it4 #ej4 ,in whom and from whom is all1 and who is all in every place2 yet who is not this world1 nor there abides such a world as this in him1 nor has the world come out from him 7i4e4 the world abides in its ideal and not material form in the spirit74 #ea4 ,owing to its perishableness and its situation in time and space1 and limitation by them1 this material world cannot be a part of identic with that immaterial spirit1 which has no attribute nor its likeness4 #eb4 ,it is the moisture of all vegetables and the flavour of all eatables2 it is the light of lights and the source of all desires rising in the heart1 like moonbeams proceeding from the lunar disk4 #ec4 ,it is the kalpa tree yielding all earthly fruitions as its fruits1 which are incessantly borne aloft only to fall down with their juicy flavour of various tastes4 #ed4 ,the high minded man that depends on that boundless spirit1 and rests secure in its bosom1 is verily called the wise and liberated in his life time4 #ee4 ,he is the best of men1 whose mind is freed from all desires and cravings2 and who has found his rest from the thoughts of his fancied good and evil4 ,he remains listless amidst all the cares and concerns of this life4 ,,chapter ,,lxxix4 ,,description ,,of ,,spiritual ,,knowledge4 ,argument4 ,the second method of suppressing the ,mind by spiritual knowledge1 being the ,theory of self liberation4 ,rma said3--,sir1 as you have related to me the methods of suspending the mind to a dead lock1 by means of yoga practices2 ,i hope you will kindly tell me now1 the manner in which it is brought to stand still1 by means of perfect knowledge4 #b4 ,vasishtha replied3--,by perfect knowledge is meant the firm belief of a man1 in the existence of one self manifest or ,supreme ,soul1 that is without its beginning and end4 ,this is what the wise mean by the term 8full or perfect knowledge40 #c4 ,its fulness consists in viewing all these visible forms as these pots and these pictures ghatapata1 and all these hundreds cries of beings1 to be manifest in the fullness of that spirit and not distinct from it4 #d4 ,it is imperfect knowledge that causes our birth and pain1 and perfect knowledge that liberates us from these2 as it is our defective sight1 which shows us the snake in the rope1 while our complete view of it removes the error4 #e4 ,the knowledge which is free from imagination1 and its belief of the objective1 and relies only on its conscious subjectivity1 leads only to the liberation of men1 which nothing else can do4 #f4 ,the knowledge of the purely subjective1 is identic with that of the supreme spirit2 but this pureness being intermingled with the impure objective matter1 is termed avidy or ignorance4 #g4 ,consciousness itself is the thing it is conscious of 7or in other words1 knowledge is identic with the known2 i4e4 the subjective is the same with the objective71 and there is no difference between them4 ,the soul knows only itself as there is no other beside itself4 7,its parichinote is its subjective knowledge1 and sanchinote the objective and effect of avidy or ignorance74 #h4 8,seeing the soul alone in its true light in all the three worlds10 is equivalent to the expression 8all this world is the soul itself0 in the ,sruti1 and the knowledge of this truth constitutes the perfection of man4 #i4 ,the whole being the soul1 why talk of an entity or a nullity2 and what meaning can there be in bondage or liberation 7which appertain to the same soul87 #aj4 ,the mind is no other than its perceptions1 which are manifested by ,god himself2 and the whole being an infinite vacuum1 there is no bondage nor liberation of any4 #aa4 ,all this is the immense ,brahma1 extending in the form of this vast immensity2 so you may enlarge your invisible soul by yourself1 and by means of the knowledge of yourself4 #ab4 ,by this comprehensive view of ,brahma as all in all you can find no difference between a piece of wood or stone and your cloth2 why then are you so fond of making these distinctions8 #ac4 ,know the soul as the only indestructible substance1 which remains quiescent from first to the last2 and know this to be the nature of your soul also4 #ad4 ,know this boundless universe with all the fixed and moving bodies it contains1 to be a transcendent void2 where there is no room for your joy or sorrow whatever4 #ae4 ,the shapes of death and disease and of unity and duality1 rise constantly in the soul1 in the form of interminable waves in the sea4 #af4 ,he that remains in the close embrace of his soul1 with his inward understanding1 is never tempted to fall a prey to the trap of worldly enjoyments4 #ag4 ,he that has a clear head for right judgment1 is never moved by the force of earthly delights2 but remains as unshaken as a rock against the gentle winds of the air4 #ah4 ,the ignorant1 unreasonable and stupid men1 that are guided by their desires only2 are preyed upon by continued misery1 as the fishes of a dried tank are devoured mercilessly by cranes4 #ai4 ,knowing the world to be full of the spirit1 and without the matter of ignorance avidy1 close your eyes against its visible phenomena1 and remain firm with your spiritual essence4 #bj4 ,plurality of things is the creation of imagination1 without their existence in reality4 ,it is like the multifarious forms of the waves in the sea1 which are in reality its water only4 ,the man therefore1 that relies on his firm faith in the unity1 is said to be truly liberated and perfect in his knowledge4 ,,chapter ,,lxxx4 ,,investigation ,,of ,,the ,,phenomenals4 ,argument4 ,description of ,divine ,meditation1 which keeps the mind from its attention to temporary enjoyments4 ,vasishtha continued3--,i will now describe to you that pensive excogitation1 which keeps the reasoning mind1 from attending to objects placed in its presence4 #b4 ,the eyes are for seeing only1 and the living soul is for bearing the burthen of pain and pleasure alone2 they are like the eyes and bodies of a beast1 or like bull of burden1 which sees and carries a load of food1 without being able to taste it4 #c4 ,the eyes being confined to the visible phenomena1 can do no harm to the soul residing in the body2 as an ass fallen into a pit1 is but a slight loss to its owner4 #d4 ,do not ,o base man1 regale thy eyes1 with the dirty stuff of the sight of visibles2 which perish of themselves in the twinkling of an eye1 and put thee to peril also 7by the diseases and difficulties which they load upon thee74 #e4 ,the acts which are deemed as one's own deeds and beings1 and whereby the acutely intelligent man thinks himself to be living1 and by which he counts the duration of his lifetime1 7according to the saying1 that our lives are computed by our acts1 and not by the number of our days72 these very acts1 turn at last1 against him1 for his accountableness of them4 #f4 ,do not rely thy eyes on visible objects1 which are unreal in their nature1 and are produced to perish soon after1 and to please thy sight for a moment only4 ,know them as destroyers of thy otherwise indestructible soul4 #g4 ,o my eyes6 that are but witnesses of the forms1 which are situated in the soul2 it is in vain that ye flash only to consume yourselves1 like the burning lamps after a short while4 #h4 ,the vision of our eyes is as the fluctuation of waters1 and its objects are as the motes that people the sun-beams in the sky4 ,whether these sights be good or bad1 they are of no matter to our minds4 #i4 ,again there is that little bit of egoism beating in our minds1 like a small shrimp stirring amidst the waters2 let it throb as it may1 but why should we attribute it with the titles of 8,i1 thou or he or this or that08 #aj4 ,all inert bodies and their light appear together to the eye1 the one as the container of the other2 but they do not affect the mind1 and therefore do not deserve our notice4 #aa4 ,the sight of objects and the thoughts of the mind1 have no connection with one another 7because the sight is related to the eye1 and the thoughts bear relation with the mind72 ,and yet they seem to be related to each other1 as our faces and their reflexions in the mirror4 7,the retina of the eye receive the reflexions1 and convey them to the sensory of the cranium1 in the form of reflections or thoughts1 and hence their mutual relations74 #ab4 ,such is their inseparably reciprocal relation in the minds of the ignorant2 but the wise who are freed from their ignorance1 remain aloof from the visibles with their mental meditations alone4 #ac4 ,but the minds of the vulgar are as closely connected with the visibles1 as the sacrificial wood with the lac dye4 #ad4 ,it is by diligent study1 that the chain of mental thoughts are severed from the visibles2 in the like manner1 as our wrong notions are removed by means of right reasoning4 #ae4 ,after dispersion of ignorance1 and the connexion of the visibles from the mind1 there will be no more a blending of forms and figures and their reflexions and thoughts in it4 #af4 ,the sensible impressions which have taken possession of the inner mind1 are to be rooted out from it as they drive out a demon from the house4 #ag4 ,o my mind6 says the intelligent man1 it is in vain that thou deludest me1 who have known thy first and last as nothing2 and if thou art so mean in thy nature 7as the progeny of barren woman7 thou must be so as nothing even at present4 #ah4 ,why dost thou display thyself in thy five fold form of the five senses unto me8 ,go make thy display before him who acknowledges and owns thee as his4 7,as for me ,i own the intellect and not the mind74 #ai4 ,thy grand display of the universe yields me no satisfaction1 since ,i am convinced1 ,o vile mind1 all this to be no better than a magic play4 #bj4 ,whether thou abidest in me or not it is of no matter to me2 because ,i reckon thee as dead to me as thou art dead to reason4 7,as the mind is perverse to reason1 so are reasonable men averse to it4 ,the mind is all along used in the sense of the sentient mind1 and not the superior intellectual faculty--chit1 which is distinct from chitta1 synonymous with manas the mind47 #ba4 ,thou art a dull unessential thing1 erroneous and deceitful and always reckoned as dead1 the ignorant alone are misled by thee and not the reasonable4 7,it is hard to determine what the attributes of the mind may mean4 ,it is said to be dead1 because it is kept in mortification and subjection74 #bb4 ,it was so long through our ignorance1 that we had been ignorant of thee2 it is now by the light of reason1 that we find thee as dead as darkness1 under the light of a lamp4 ,there is always an impervious darkness under the lighted lamp 7zer cheragh tarikist74 #bc4 ,thou hast long taken possession of this mansion of my body1 and prevented me1 ,o wily mind1 from associating with the good and wise4 #bd4 ,thou liest as dull as dead body at the door of this bodily mansion1 against the entrance of my worshipped guests 7of good virtues7 to it4 #be4 ,o the gigantic monster of the world6 which has its existence in no time4 ,art thou not ashamed1 ,o my mind1 to assume to thyself this deceitful form the world1 and appear before me in this hideous shape8 #bf4 ,go out of this abode of my body1 thou demoniac mind1 with the train of thy female fiends of avarice and her companions1 and the whole host of thy devilish comrades of rage1 wrath and the like4 #bg4 ,seeing the advance of reason to the temple of the body1 the demon of the mind flies from it1 as the savage wolf leaves its den at the approach of the hunter4 #bh4 ,o pity for these foolish folks6 that are so subdued by this dull and deceitful mind1 as the unwary people are spellbound by the magic wand4 #bi4 ,what is thy boast and might in subduing the ignorant rabble1 exercise thy power upon me1 that defy thy power to prevail over the unity of my belief4 #cj4 ,i need not try to defeat the power of my foolish mind1 after ,i have already baffled its attempts against me1 and laid it to dust4 #ca4 ,i had ere long taken thee for a living thing1 and passed many a livelong life1 and day and night1 with thy company in this dreary world4 #cb4 ,i have now come to know the nullity of the mind1 and that it is put to death by my power2 ,i have hence given up my concern with it1 and betaken to my reliance in the ever existent soul only4 #cc4 ,it is by good luck1 that the living liberated men come to know the demise of their minds2 and cease to spend their lives under the illusion of its existence4 #cd4 ,having driven away the deceitful demon of the mind1 from the mansion of my body2 ,i am situated at rest without any troublesome thought or turbulent passion in me4 #ce4 ,i smile to think in myself the many follies1 to which ,i was led for a long time under the influence of my demoniac mind4 #cf4 ,it is by my good fortune1 that the gigantic demon of my mind1 is at last vanquished by the sword of my reason1 and driven out of the mansion of my body4 #cg4 ,it is by my good fortune also1 that my heart is after all purified from its evil inclination1 by the suppression of my demoniac mind2 and that my soul now rests alone in peace1 in the abode of my body4 #ch4 ,with the death of the mind1 there is an end of my egoism and all my troublesome thoughts and cares2 and the expulsion of the ogres of evil passions from my breast1 by the breath or mantra of reason1 has made it a place of rest for my soul4 #ci4 ,what is this mind with its egoism and eager expectations to me1 than a family of intractable inmates1 of whom ,i have fortunately got rid by their wholesale deaths4 #dj4 ,i hail that pure and ever prosperous soul which is self-same with my inward soul1 and identic with the immutable intellect2 7and not with the changeful mind74 #da4 ,i hail that ego in me1 which is yet not myself nor ,i nor any other person1 nor is it subject to sorrow or error4 #db4 ,i hail that ego in me1 which has no action nor agency1 nor any desire nor worldly affair of its own4 ,it has no body nor does it eat or sleep 7but it is as itself74 #dc4 ,this ego is not myself nor any other1 and there is nothing as ,i or anybody else4 ,the ego is all in all1 and ,i bow down to that being4 7,there is no direct evidence as what the ego is1 but is pointed by mere indirect and negative evidences as what it is not74 #dd4 ,the ego is the first cause and support of all1 it is the intellect and the soul of all worlds4 ,it is the whole without parts2 ,i therefore bow down to that ego4 #de4 ,i prostrate to the self-same ,ego of all1 which is eternal and immutable1 which is the sole immense soul and without its parts4 ,it is all1 in all and abides at all times4 #df4 ,it is without any form or designation1 and is manifest as the immense spirit4 ,it abides in itself1 and ,i bow down to that ego4 #dg4 ,it is the same in all things in its too minute form1 and is the manifester of the universe4 ,it is the essence of my existence and abiding in me1 in which state ,i bow down to it4 #dh4 ,it is the earth and ocean with all their hills and rivers1 which are not the ego1 nor they are the ego itself4 ,i bow to the selfsame ego which comprises the world with all its contents4 #di4 ,i bow to that undecaying and indestructible ,lord which is beyond thought1 and is ever charming and ever the same4 ,who manifests the endless universe with all its worlds and many more yet invisible and unformed bodies4 ,he is unborn and undecaying1 and his body is beyond all attributes and dimensions4 ,,chapter ,,lxxxi4 ,,unsubstantiality ,,of ,,the ,,mind4 ,argument4 ,the unsubstantiality of the ,mind is established by ,reasoning and ,intuition4 ,vasishtha resumed3--,having thus considered and known the mind in themselves2 and in the aforesaid manner2 it is the business of great minded philosophers1 ,o mighty ,rama1 to enquire into the nature of the soul1 as far as it is knowable 7by the help of psychology74 #b4 ,and knowing the world to be purely the soul1 it is to be enquired1 whence arose the phantom of mind which is nothing in reality4 #c4 ,it is ignorance1 error and illusion1 which exhibit the vacant and visionary mind to view1 as it is our false imagination1 which forms an arbour of trees in the vacant air4 #d4 ,as the objects standing on the shore1 seem to be moving to ignorant boys passing in a boat2 so the sedate soul appears to be in motion 7like the mind7 to the unintelligent4 #e4 ,after removal of our ignorance and error1 we have no perception of the fluctuation of our minds2 as we no more think the mountains to be in motion1 after the velocity of air car is put to a stop4 #f4 ,i have given up the thoughts of all internal and external things1 knowing them as the creation of my airy mind only4 ,thus the mind and its actions being null and void1 ,i see all things to exist in the spirit of ,brahma alone4 #g4 ,i am freed from my doubts1 and sit quiet devoid of all care2 ,i sit as ,siva without a desire stirring in me4 #h4 ,the mind being wanting1 there is an end of its youthful desires and other properties also2 and my soul being in the light of the supreme spirit1 has lost its sight of all other colours and forms presented to the eyes4 #i4 ,the mind being dead1 its desires also die with it1 and its cage of the body is broken down without it4 ,the enlightened man being no more under the subjection of his mind1 is liberated from the bondage of his egoism also4 ,such is the state of the soul1 after its separation from the body and mind1 when it remains in its spiritual state in this and the next world4 #aj4 ,the world is one calm and quiescent ,unity of ,brahma1 and its plurality or multifariousness is as false as a dream4 ,what then shall we think or talk of it1 which is nothing in reality4 #aa4 ,my soul by advancing to the state of divine holiness1 becomes as rarefied and all-pervasive as the eternal spirit of ,god1 in which it is situated for ever4 #ab4 ,that which is1 and what is not1 as the soul and the mind the substantial and the unsubstantial1 is the counterpart of the something1 which is rarer than air1 calm and quiet1 eternal and intangible2 and yet all pervading and extended through all4 #ac4 ,let there be a mind in us1 or let it remain or perish for ever2 yet ,i have nothing to discuss about it1 when ,i see everything to be situated in the soul4 #ad4 ,i considered myself as a limited and embodied being1 as long as ,i was unable to reason about these abstruse subjects2 and now ,i have come to know my unlimited form of the spirit2 but what is this that ,i call 8myself0 is what ,i have not yet been able to know1 since the whole is full with the one supreme spirit4 #ae4 ,but the mind being granted as dead1 it is useless to dubitate about it2 and we gain nothing by bringing the demon of the mind to life again4 #af4 ,i at once repudiate the mind1 the source of false desires and fancies2 and betake myself to the meditation of the mystic syllable 8,om0 with the quietness of my soul1 resting quiescent in the ,divine spirit4 #ag4 ,with my best intelligence1 ,i continue always to inquire of my ,god1 both when ,i am eating or sleeping or sitting or walking about4 #ah4 ,so do the saints conduct their temporal affairs1 with a calm and careless mind1 meditating all along on the ,divine soul in their becalmed spirits4 #ai4 ,so do all great minded men gladly pass their lives1 in the discharge of their respective duties1 without being elated by pride or the giddiness of vanity2 but manage themselves with a cheerfulness resembling the gentle beams of the autumnal moon4 ,,chapter ,,lxxxii4 ,,investigation ,,into ,,the ,,nature ,,of ,,the ,,sensuous ,,mind4 ,argument4 ,story of ,vtahavya1 materialist becomes a spiritualist4 ,vasishtha continued3--,it was in this manner that the learned ,samvarta1 who had the knowledge of the soul reasoned with himself1 and which he communicated to me on the ,vindhyan mountain4 7,samvarta is said to have been the brother of ,vrihaspati1 both of whom have transmitted to us two distinct treatises on law1 which are still extant74 #b4 ,shut out the world1 said he1 from your sight1 and employ your understanding to abstract reasoning1 in order to get over the vast ocean of this world4 #c4 ,hear me tell you ,rma of another view of things1 whereby the great sage ,vtahavya gave up the practice of making his offerings to fire1 and remained dauntless in his spiritualistic faith4 #d4 ,the illustrious ,vtahavya wandered about the forests in former times1 and then resided in a cave of the ,vindhya mount1 which was as spacious as a cave of ,meru under the sun's passage4 7,the cave of mount ,meru is the ,polar circle about which the sun is said to turn2 but ,sumeru is the meridian circle on which the sun passes74 #e4 ,he grew in course of time dissatisfied with the ritual acts1 which serve only to bewilder men1 and are causes of diseases and difficulties to man 7rather than those of their removal74 #f4 ,he fixed his aim to the highest object of unalterable ecstasis--samdhi1 and abandoned his cares for the rotten world1 in the course of his conduct in life4 #g4 ,he built a hut of leaves with the branches of plantain trees2 strewed it with black stones1 and perfumed it with fragrant earth4 #h4 ,he spread in it his seat of deer's skin1 serving as a pure paillasse for holy saints2 and sat still upon it as a rainless cloud in the clear firmament4 #i4 ,he sat there in the posture of padmsana with his legs crossed upon one another1 and held his heels with the fingers of both his hands1 and remained with his uplifted head1 like the fast and fixed peak of a mountain summit4 #aj4 ,he closed his eyesight from looking upon the surrounding objects1 and pent up his mind in his bosom1 as the descending sun confines his beams in the hollow caves of ,meru4 #aa4 ,then having stopped the course of his internal and external senses1 he thus revolved in his mind1 which was free from sin and guile4 #ab4 ,how is it that though ,i have restrained my outer organs1 ,i cannot with all my force stop the course of my mind1 which is ever as fickle as a leaflet1 floating on and dancing over the waves4 #ac4 ,it impels the external organs 7as a charioteer drives his horses71 and is propelled by them in turn to their different objects1 as a juggler tosses about and flings up and down his play balls4 #ad4 ,though ,i refrain from the exercise of my external faculties1 yet it pursues them with eagerness1 and runs towards the objects from which ,i try to stop its course4 #ae4 ,it turns from this object to that1 as they say from the pot to the picture and from that to the chariot 7ghata1 pata and sakata73 and in this manner the mind roves about the objects of sense1 as a monkey leaps from branch to branch of a tree4 #af4 ,let me now consider the courses of the five external senses and their organs1 which serve as so many passages for the mind4 #ag4 ,o my wicked and wretched senses1 how shall ,i counsel to call you to your good sense1 when you are so senseless as to roll on restlessly like the billows of waters in the sea4 #ah4 ,do not now disturb me any more with your fickleness1 for ,i well remember to what trains of difficulties ,i have been all along exposed by your inconstancy4 #ai4 ,what are ye ,o my organs1 but passages 7to conduct the outer sensations7 to the inner mind1 and are dull and base of yourselves1 and no better than the billows of the sea and the water in the mirage4 #bj4 ,ye senses that are unsubstantial in your forms1 and without any spiritual light in you2 your efforts are as those of blind men only to fall into the pit4 #ba4 ,it is the intellectual soul only1 that witnesseth the objects of sense1 it is in vain that ye are busy without the soul4 #bb4 ,it is in vain for the organs of sense1 to display themselves to view1 like the twirling of a firebrand and the appearance of a snake in the rope2 since they have no essence of their own1 and are of no use without the soul4 #bc4 ,the all knowing soul knows well the eyes and ears1 though none of these organs knows the internal soul1 and is as far from it1 as the heaven and hell asunder4 #bd4 ,as the wayfarer is afraid of snakes1 and the twice born ,brhmans are in dread of demoniac savages2 so the intellect fears and avoids the company of the senses for its safety1 and remains retired from them for its security4 #be4 ,yet the unseen intellect directs the organs of sense1 to their various duties from a distance2 as the distant sun directs the discharge1 of the diurnal duties of men on earth1 from his situation in heaven4 #bf4 ,o my mind6 that art wandering all about like a mendicant1 in order to fill the belly with food2 and actest as a chrvka materialist1 to make a god of thy body1 and to enslave thyself to its service2 do not thus rove about the world in the vain search of your bane only4 #bg4 ,it is a false pretension of thine1 to think thyself to be as intelligent as an intelligence or as the intellect itself2 you two are too different in your natures1 and cannot agree together4 #bh4 ,it is thy vain boast also1 to think thyself to be living1 and to be the life and the ego likewise2 because these things belong to the soul1 and thou art entirely devoid of the same4 #bi4 ,egoism produces the knowledge of 8,i am the ,ego0 which thou art not2 and neither art thou anything except a creature of false imagination1 which it is good for thee to give up at once 7because the mind's eye sees the fumes of fancy only47 #cj4 ,it is the conscious intellect1 which exists without its beginning and end1 and nothing else is existent beside this3 what art thou then in this body1 that takest the name of the mind4 #ca4 ,the impression of the activity and passivity of the mind is as wrong1 as the belief of poison and nectar to be the one and same thing2 since the two opposites can never meet together4 #cb4 ,do not1 therefore thou fool1 expose thyself to ridicule1 7that art dependant on the organs of the body72 by thinking thyself as both the active and passive agent1 which thou art not2 but a mere dull thing as it is known to all4 #cc4 ,what is thy relation with enjoyments or theirs with thee1 that thou wishest to have them come to thee8 ,thou art a dull thing and without thy soul1 canst have no friend or foe to thee4 #cd4 ,the unreal has no existence1 and the existence of the mind1 is an unreality as the redness of a crystal4 ,knowledge1 action and passion belong to the soul only1 and are not attributable to the mind4 #ce4 ,if thou beest the eternal ,mind1 then thou art selfsame with the eternal soul2 but the painful mutability of thy nature1 bespeaks thee to be not the same 7immutable1 everlasting and imperishable soul74 #cf4 ,now as thou hast come to be acquainted1 with the falsity of thine action and passion2 hear now how ,i am purged of these impressions1 by my own reasoning as follows4 #cg4 ,that thou art an inert unreality1 said ,i1 is a truth beyond all doubt2 and that the activity of an inactive nullity is as false1 as the dancing of the ideal demon or of inert stones4 #ch4 ,therefore art thou dependant on the ,supreme ,spirit for thy movement2 and it is in vain for thee to fain thyself as living or doing anything by thyself 7being but a puppet player by the power of the ,almighty74 #ci4 ,whatever is done by the power of another1 is ascribed to that other and not to actor2 as the harvest which is reaped by the sickle of the husband man1 is said to be the act of the reaper and not of the instrument4 #dj4 ,he who kills one by the instrumentality of another1 is considered the slayer1 and not the intermediate means of slaughter2 for nobody upbraids the passive sword with guilt1 by exculpation of the perpetrator4 #da4 ,he who eats and drinks1 is said to be the eater and drinker2 and not the plate or cup1 which hold the eatables or the drinkables4 #db4 ,thou art entirely inactive in thy nature1 and art actuated by the ,all wise ,intellect2 therefore it is the soul only that perceives everything by itself1 and not thou ignorant mind 7that assumest the title of the percipient to thee74 #dc4 ,it is the ,supreme ,soul1 that awakens and informs the mind without intermission2 as the ignorant people require to be constantly guided by their superiors by repeated admonitions4 #dd4 ,the essence of the soul is manifest to all in its form of intelligence1 from which the mind derives its power and name for its existence4 #de4 ,thus the ignorant mind is produced by some power of the soul1 and remains all along with its ignorance2 until it comes to melt away like snow1 under the sunshine of its spiritual knowledge4 #df4 ,therefore1 ,o my ignorant mind6 that art now dead under the influence of my knowledge of the soul2 do not boast any more of thy being a particle of thy spiritual origin for thy sorrow only4 #dg4 ,the conception of the entity of the unreal mind1 is as false as the production of a plant by the light of a magic lantern2 there is only that true knowledge which proceeds directly from the ,great ,god4 7,all else is error and misconception74 #dh4 ,know ,rma1 these worlds to be no manifestations of ,divine power1 but as illusive representation of ,his intellect 7chit and my71 like the glittering waves of waters in the sea4 #di4 ,o thou ignorant mind1 if thou art full of intelligence as the ,intellect1 then there would be no difference of thee from the ,supreme one1 nor wouldst thou have any cause of sorrow4 7,hence the human mind is not ,divine74 #ej4 ,the ,divine mind is all-knowing and omnipresent and omniform at all times2 and by the attainment of which one obtains everything4 #ea4 ,there is no such thing as thou or he1 except the ,great ,brahma1 who is always manifest every where2 we have conceptions of ourselves without any exertion on our parts 7which proves a ,divinity stirring of itself in us74 #eb4 ,if thou art the soul1 then it is the soul that is everywhere here and naught besides2 but if thou art anything other than the soul1 then thou art nothing1 because all nature is the body of the universal soul4 #ec4 ,the triple world is composed of the ,divine soul1 beside which there is no existence2 therefore if thou art anything thou must be the soul1 or otherwise thou art nothing4 #ed4 ,i am now this 7as a boy71 and then another 7as an old man71 and that these things are mine and those another's1 are thoughts that vainly chase upon the mind2 for thou art nothing positive here1 and positivism is as false a theory as the horns of a hare 7or rara avis7 on earth4 #ee4 ,we have no notion of a third thing between the intellect and the body1 to which we can refer the mind1 as we have no idea of an intermediate state betwixt sunlight and shade 7where we may betake us to rest74 #ef4 ,it is that something then1 which we get by our sight of 7i4e4 by the light of7 truth1 after the veil of darkness has been removed from our eyes4 ,it is our consciousness 7the product of the light of truth71 that we term the mind4 #eg4 ,hence1 ,o foolish mind6 thou art no active nor passive agent of action1 but art the sedate self-consciousness of ,brahma 7knowing only 8,i am what ,i am01 8,sohamasmi074 ,now therefore cast off thy ignorance1 and know thyself as a condition of the very soul4 #eh4 ,truly the mind is represented as an organ of the sense of perception and action1 and the internal instrument of knowing the soul1 and not the soul itself2 but this is only by way of explaining the knowable by something familiar and better known to us1 and serving as its ,synonym4 7,as to see one's unlookable face1 by the reflexion of the very face in the looking glass2 so it is to perceive the invisible soul by its shadow cast upon the mind4 ,this explains the mention of the mind in the ,srutis such as in the texts3--8,it is by means of the mind alone1 that the knowledge of the soul is to be gained40 8,it is through the mind only1 that the soul is to be seen40 ,and so many other passages74 #ei4 ,the mind being an unreal instrumentality 7as the sight c471 can have no existence without its support 7as the eyes of the sight72 nor can it have any action of its own1 without the agency of an actor 7as the sword of the swordsman74 ,hence it is false to attribute activity or sensibility to it4 #fj4 ,without the agency of an actor1 the instrument of the mind has no power nor activity of its own2 as the passive sickle has no power of cutting the harvest1 without the agency of the reaper4 #fa4 ,the sword has the power of slaying men1 but by means of the agency of the swordsman2 otherwise the dull instrument has no power in any part of its body1 to inflict a wound on another4 #fb4 ,so my friend1 thou hast no power nor agency of thine own1 to do thine actions to trouble thyself in vain4 ,it is unworthy of thee to toil for thy worldliness like the base worldling 7i4e4 worldly goods71 unless it were for thy spiritual welfare4 #fc4 ,the ,lord 7who works of his free will71 is not to be pitied like thee that art subjected to labour1 because his works are all as unaccountable as those he has not yet done 7but thy acts are brought to account for themselves74 #fd4 ,thy boast of serving the soul1 proceeds from thy ignorance only and thy fellowship with the insensible organs of sense1 is quite unworthy of thee4 #fe4 ,thou art wrong to pursue the objects of sense1 for the sake of thy maker and master2 because the ,lord is independent of all desire 7of the service of others17 being full and satisfied in himself forever4 #ff4 ,it is by his self-manifestation1 and not by act of his exertion of creation1 that the omnipresent and omniscient ,god1 fills the whole with his unity1 which admits of no duality even in imagination4 #fg4 ,the one ,god that manifests himself as many1 and that is all by himself1 and that comprises the whole within himself1 has nothing to want or seek1 beside and apart from himself4 #fh4 ,all this is the magnificence of ,god1 and yet the foolish mind craves after them in vain2 as a miserable man longs to have the princely pomp of another1 which is displayed before him4 #fi4 ,thou mayst try to derive the divine blessings1 by being intimate with the ,divine soul2 but there will be no more intimacy between the soul and the mind1 than there is between the flower and its fruit4 7i4e4 ,the fruit which here represents the mind1 does not inherit the quality of the flower which is here put for the soul74 ,gloss4 #gj4 ,that is called the intimate relation of two things1 when the one agrees in all its properties with the other2 which is here wanting in the case of the soul and mind2 the first being immortal1 calm and quiet1 and the second a mortal and restless thing4 #ga4 ,o my mind6 thou art not of the same kind with the soul1 owing to thy changing appearances and ever changeful occupations1 and promptness for multifarious inventions4 ,thy states of happiness and misery1 moreover bespeak thee plainly to be of a different nature 7from thy source of the soul thou art derived from74 #gb4 ,the relationship of the homogeneous 7as of the liquid and curdled milk71 as well as of the heterogeneous 7as between the milk and water71 are quite apparent to sight2 but there is no relation betwixt the contraries 7as it is observed in the antagonism of the soul and mind74 ,note4 ,the spiritual man represses the sensuous mind1 and the sensualistic mind buries the conscious and conscientious soul4 #gc4 ,it is true that there are many things1 having the qualities of other things1 or an assemblage of properties common to others2 yet everything has a special identity of its own2 and therefore ,i do beseech thee1 not to lose the consciousness of thy identity with that of the soul1 whereby thou exposest thyself to misery 7i4e4 keep in mind thy divine nature74 #gd4 ,therefore employ thyself with intense application to the meditation of the soul2 or else thou art doomed to misery1 for thy ruminating on the objects of the visible world1 in thy internal recesses4 #ge4 ,sliding from consciousness of thyself1 and running after the imaginary objects of thy desire1 are calculated for thy misery only2 therefore forget thyself ,o man61 to associate with thy mind and the bodily organs1 in order to find thy rest in the soul or ,samdhi--ecstasy4 #gf4 ,whence is this activity 7i4e4 what is this active principle71 since the mind is proved to be a nullity as a skyflower1 and to be utterly extinct1 with the extinction of its thoughts and desires4 #gg4 ,the soul also is as void of activity1 as the ,sky is devoid of its parts4 ,it is only the ,divine spirit that exhibits itself in various shapes within itself4 #gh4 ,it bursts forth in the form of oceans with its own waters1 and foams in froths by the billows of its own breathing4 ,it shines in the lustre at all things1 by its own light in itself4 7,so says the ,urdu poet3 ,oleken chamakta hai har rang meh74 #gi4 ,there is no other active principal anywhere else1 as there is no burning fire brand to be found in the sea2 and the inert body1 mind and soul 7as said and seen before71 have no active force in any one of them4 #hj4 ,there is nothing essential or more perspicuous1 than what we are conscious of in our consciousness2 and there is no such thing as this is another or this no other1 or this is good or bad1 beside the self-evident ,one4 #ha4 ,it is no unreal ideal1 as that of the ,elysian gardens in the sky2 it is the subjective consciousness samvid1 and no objective object of consciousness samvedya1 that extends all around us4 #hb4 ,why then entertain the suppositions of 8this is ,i and that is another10 in this unsuppositious existence8 ,there can be no distinction whatever of this or that in one unlimited1 all extending and undefinable expanse of the soul2 and the ascription of any attribute to it1 is as the supposition of water in the mirage1 or of a writing in the ,sky4 #hc4 ,o my honest mind6 if thou canst by the purity of thy nature1 get thyself freed from the unrealities of the world2 and become enlightened with the light of the soul1 that fills the whole with its essence1 and is the inbeing of all beings1 thou shalt verily set me at rest from the uneasiness of my ignorance1 and the miseries of this world and this miserable life4 ,,chapter ,,lxxxiii4 ,,on ,,the ,,necessity ,,of ,,avoiding ,,all ,,bodily ,,and ,,worldly ,,cares1 ,,and ,,abiding ,,in ,,intellectual ,,delights4 ,argument3--,the sensuous ,mind and the senses as roots of ,evil1 and their ,extinction as the source of ,god4 ,vasishtha continued3--,hear now ,rma1 how that great sage of enlightened understanding1 remonstrated in silence with his refractory senses4 #b4 ,i will tell you the same openly what he admonished in secret to his senses2 and by hearing these expostulations of him1 you will be set above the reach of misery4 #c4 ,o my senses1 said he1 ,i know your special essences to be for our misery only2 and therefore ,i pray you1 to give up your intrinsic natures for the sake of my happiness4 #d4 ,my admonitions will serve to annihilate your actualities1 which are no more than the creatures of ignorance4 #e4 ,the amusement of the mind with the exilition of its sensitivity1 is the cause of its fury and fever heat1 as the kindlings of fire is for burning one's self or others in its flame4 7i4e4 ,the excitement of passions and sensations is painful to the peaceful mind of man74 #f4 ,the mind being disturbed and bewildered1 makes the restless feelings and sensations1 flow and fall to it1 with the fierceness of boisterous rivers falling into the sea1 which it breaks out and runs in the form of many a frith and firth into the land4 7i4e4 ,the sensational man is subject to the excess of sensitive excitability and intolerance74 #g4 ,the sensitive minds burst forth in the passions of their pride and egoism1 clashing against one another like the conflicting clouds2 and fall in showers of hailstorms on the heads of others4 7,sensational men are bent on mutual mischief and injury74 #h4 ,the cares of prosperity and adversity1 are the tormenting cankers in their breasts1 and they pierce and perforate the hearts to such a degree1 as they are intent upon uprooting them from their innermost recesses4 7,heart burning anxieties attending both on fortune and misfortune74 #i4 ,they are attended with hiccoughs and hard breathings in the chest1 with groaning and sobbing in the lungs1 like hooting owls in the hollow of withered trees2 whether covered with tufts of moss on their tops1 or resembling the hoary haired heads on the dried trunks of old and decayed bodies4 7,men growing old1 yet pant and pine for riches the more47 #aj4 ,the cavities of the heart inside the body1 are perplexed with crooked cares resembling the folds of snakes1 hoary hairs likening hoar frost over hanging the head1 and the apish wishes lurk about in the caves within the bosom4 #aa4 ,avarice is as a dancing stork1 clattering her pair of sharp bills 7to entice men towards her72 and then pull off their eyes from their decayed frames1 as also the intestinal cords of the body4 7,the avaricious man is deprived of his good sense1 sight and heartstrings74 #ab4 ,impure lust and lawless concupiscence1 symbolized as the filthy cock1 scratches the heart as his dunghill1 and sounds as shrill on this side and that 7,hence the cockish rakes are called coxcombs1 and cockneys1 from their hoarse whistling as the horse neighs1 and strutting on stilts as the cock-a-hoop74 #ac4 ,during the long and gloomy nights of our ignorance we are disturbed by the fits of phrenzy1 bursting as the hooting owl from the hollow of our hearts2 and infested by the passions barking in our bosoms like the ,vetla demons in the charnel vaults and funeral grounds4 #ad4 ,these and many other anxieties1 and sensual appetites disturb our rest at nights1 like the horrible ,pischa ogres appearing in the dark4 #ae4 ,but the virtuous man who has got rid of his gloom of ignorance1 beholds every thing in its clear light1 and exults like the blooming lotus in the dawning light of the day4 #af4 ,his heart being cleared of the cloud of ignorance1 glows as the clear sky unclogged by fogs and mists2 and a pure light envelopes it1 after the flying dust of doubts has been driven from it4 #ag4 ,when the doubts have ceased to disturb the mind with the gusts of dubiety and uncertainty2 it becomes as calm and still as the vault of the sky1 and the face of a city after the conflicting winds have stopped to blow4 #ah4 ,mutual amity or brotherly love1 purifies and cheers the heart of every body2 and grows the graceful trees of concord and cordiality1 as the plants bring forth their beautiful blossoms and anthers in spring4 #ai4 ,the minds of ignorant and unskilful men1 are as empty as a barren waste2 and are shriveled with cares and anxieties1 as the lotusbed is withered under the shivering cold and ice4 7,here is a pun on the word jdya1 used in its double sense of dulness and frost1 both of which are cold and inert jada74 #bj4 ,after the fog and frost of ignorance1 is dissipated from the atmosphere of the mind2 it gains its glaring lustre1 as the sky gets the sunshine1 after the dispersion of clouds in autumn4 7,learning is the light of the lamp of the mind1 as sunshine is that of the clear sky74 #ba4 ,the soul having its equanimity1 is as clear and cheerful and as deep and undisturbed1 as the deep and wide ocean1 which regains its calm and serenity1 after the fury of a storm has passed over it4 #bb4 ,the mind is full within it with the ambrosial draughts of everlasting happiness1 as the ,vault of heaven is filled with the nectarous moonbeams at night4 7,happiness is the moonlight of the mind74 #bc4 ,the mind becomes conscious of the soul1 after the dispersion of its ignorance2 and then it views the whole world in its consciousness1 as if it were situated in itself4 #bd4 ,the contented mind finds its body to be full of heavenly delight1 which is never perceived by those living souls which are ensnared by their desires of worldly enjoyments4 7,the bliss of content is unknown to the prurient74 #be4 ,as trees burnt by a wildfire1 regain their verdure with the return of spring2 so do people tormented by the troubles of the world1 and wasted by age and burden of life1 find their freshness in holy asceticism4 #bf4 ,the anchorites resorting to the woods1 are freed from their fear of transmigration2 and are attended by many joys which are beyond all description4 7,no words can describe the spiritual joys of the soul74 #bg4 ,think1 ,o insatiate man6 either thy soul to be dead to thy carnal desires or thy desires to be dead in thy soul2 in both cases1 thou art happy1 whether in possession or extinction of thy mind 7i4e4 having a mind without desires1 or desires without the mind74 #bh4 ,delay not to choose whatever thou thinkest more felicitous for thyself2 but better it is to be in possession of thy mind and kill thy cares and desires1 than kill thy mind with thy troublesome desires and anxieties4 #bi4 ,mind the nullity of that which is painful to thee1 because it is foolishness to part with what is pleasant to thyself2 and if thou hast thy inward understanding at all1 remain true to thyself by avoiding the false cares of the world4 #cj4 ,life is a precious treasure1 and its loss is liked by no body2 but ,i tell thee1 in truth this life is a dream1 and thou art naught in reality4 7,and this is the ,verdict of the ,sruti and no dictum of mine74 ,gloss4 #ca4 ,yet be not sorry that thou livest in vain1 because thou hast lived such a nullity from before1 and thy existence is but a delusion4 7,think they living in the only living ,god1 and not apart from ,him74 #cb4 ,it is unreasonable to think thyself as so and so1 because the delusion of self-existence of one's self1 is now exploded by right reason4 #cc4 ,reason points the uniform entity of the selfsame ,being at all times2 it is sheer irrationality that tells thee of thy existence1 as it is the want of true light that exhibits this darkness unto thee4 #cd4 ,reason will disprove thy entity as light removes the darkness2 and it was in thy irrationality1 my friend1 that thou hast passed all this time in vain idea of thy separate existence4 #ce4 ,it is because of this irrationality of thine1 that thy gross ignorance has grown so great1 as to be sad because of thy calamities only2 and thy delusive desires have subjected thee to the devil1 as boys are caught by their fancied demons and ghosts4 #cf4 ,after one has got rid of his former states of pain and pleasure1 and his transitory desires in this temporary world2 he comes to feel the delight of his soul1 under the province of his right reason4 #cg4 ,it is thy reason that has wakened thee from thy dulness1 and enlightened thy soul and mind with the light of truth2 therefore should we bow down to reason above all others1 as the only enlightener of our hearts and souls4 #ch4 ,after the desires are cleared from thy heart1 thou shalt find thyself as the great lord of all2 and thou shalt rejoice in thyself1 under the pure and pristine light of thy soul4 7,swarpa74 #ci4 ,being freed from thy desires1 thou art set on the footing of the sovran lord of all2 and the unreasonableness of desires growing in thy ignorance1 will do away under the domain of reason4 #dj4 ,and whether thou likest it or not1 thy desires will fly from thy mind under the dominion of thy reason2 as the deep darkness of night1 flies at the advance of day light4 #da4 ,the thorough extinction of thy desires1 is attended with thy perfect bliss2 therefore rely on the conclusion of thy nullity by every mode of reasoning4 7i4e4 ,be persuaded of thy impersonality1 and the desires will be extinct of themselves74 #db4 ,when thou hast lorded over thy mind and thy organs1 and thinkest thyself extinct at all times1 thou hast secured to thy spirit every felicity for ever4 #dc4 ,if thy mind is freed from its disquiet1 and is set at rest1 and becomes extinct in thy present state1 it will not be revivified in future2 when thou shalt have thy anaesthesia for ever4 7,the mind being killed in this life1 will never be reborn any more4--,mindlessness is believed to be the ,summum bonum or supreme bliss and beatitude74 #dd4 ,when ,i remain in my spiritual state1 ,i seem to be in the fourth or highest heaven in myself2 hence ,i discard my mind with its creation of the mental world from me for ever4 7,the third heaven is the ,empyrean1 and the fourth is full with the presence of ,god alone74 #de4 ,the soul only is the self-existent being1 beside which there is nothing else in existence2 ,i feel myself to be this very soul1 and that there is nothing else beside myself4 #df4 ,i find myself to be ever present everywhere with my intelligent soul1 and beaming forth with its intellectual light4 ,this we regard as the ,supreme soul1 which is so situated in the translucent sphere of our inward hearts4 7,the heart is regarded as the seat of the soul1 and the mind as nothing74 #dg4 ,this soul which is without its counter-part1 is beyond our imagination and description2 therefore ,i think myself as this soul1 not in the form of an image of it1 but as a wave of the water of that profound and unlimited ocean of the ,divine soul4 #dh4 ,when ,i rest in silence in that soul within myself1 which is beyond the knowables1 and is self-same with my consciousness itself2 ,i find also all my desires and passions1 together with my vitality and sensibility1 to be quite defunct in me4 ,,chapter ,,lxxxiv4 ,,the ,,mental ,,or ,,imaginary ,,world ,,of ,,the ,,sage4 ,argument4 ,hybernation of the ,sage in a subterraneous cell1 and the revery of his dominion over aerial spirits4 ,vasishtha continued3--,the ,sage ,vtahavya having thus reflected in his mind1 renounced all his worldly desires1 and sat in his hypnotic trance in a cave of the ,vindhyan mountains4 #b4 ,his body became motionless and devoid of its pulsations1 and his soul shot forth with its intellectual delight2 then with his calm and quiet mind1 he sat in his devotion1 as the still ocean in its calmness4 #c4 ,his heart was cold and his breathings were stopped2 and he remained as an extinguished fire1 after its burning flame had consumed the fuel4 #d4 ,his mind being withdrawn from all sensible objects1 and intensely fixed in the object of his meditation2 his eye-sight was closed under the slight pulsations of his eyelids4 #e4 ,his slight and acute eye-sight was fixed on the top of his nose1 and had the appearance of the half opening bud of the lotus4 7,the lotus is the usual simile of the eye1 and the opening bud of the half opened eye74 #f4 ,the erect structure of the head and neck and body of the meditative sage1 gave him the appearance of a statue hewn upon a rock 7in bas relief74 #g4 ,sitting in this posture with his close attention to the supreme soul in the ,vindhyan ,cave2 he passed there the period of thrice three hundred years as half a moment 7close attention shortens the course of time1 for want of the succession of thoughts by which time is reckoned74 #h4 ,the sage did not perceive the flight of this length of time1 owing to the fixedness of his mind in his soul2 and having obtained his liberation in his listless state1 he did not lose his life in his obstipated devotion4 #i4 ,nothing could rouse him all this time from his profound hypnotism1 nay not even the loud roar of the rainy clouds1 could break his entranced meditation yoga-nidra4 #aj4 ,the loud shouts and shots of the soldiers and huntsmen on the borders1 and the cries and shrieks of beasts and birds1 and the growling and snarling of the tigers and elephants on the hills 7could break his sound repose74 #aa4 ,the loud roaring of lions1 and the tremendous dashing of the water falls2 the dreadful noise of thunder-claps1 and the swelling clamour of the people about him 7could shake his firmness74 #ab4 ,the deep howling of furious ,sarabhas1 and the violent crackling of earthquakes2 the harsh cracking of the woods in conflagration1 and the dashing of waves and splashing of torrents upon the shore 7could move him from his seat74 #ac4 ,the rush of terraqueous waters falling on rocky-shores1 and the clashing off the torrents dashing on each other2 and the noise and heat of wild fires1 did not disturb his repose3--samdhi--sang froid4 7,such was the firmness of dying martyrs and living yogis1 as it was witnessed in the case of the yogi1 brought to this town from the jungles74 #ad4 ,he continued only to breathe at his will to no purpose1 as the course of time flows for ever to no good to itself2 and was washed over on all sides of his cave by currents of rain water1 resembling the waves of the ,ocean4 7,the recent yogi was drowned under the flood of the river1 and came out alive afterward74 #ae4 ,in the course of a short time he was submerged under the mud2 which was carried upon him by the floods of rain water in the mountain cave of his devotion4 7,yogis are said to live both under water and earth1 as it was witnessed in the case of the ,hatha yogi of ,lahore74 #af4 ,yet he continued to keep his seat amidst that dreary cell1 buried as he was by the mud up to his shoulders4 7,the fact of the ,fakir of ,lahore who lay buried underneath the ground is well known to many1 and his head was raised like a stone on the cold and stiff rock of his body74 #ag4 ,the long period of three centuries passed over him in this way1 when his soul was awakened to light under the pain of the rains of his mountain cell4 #ah4 ,the oppressed body then assumed its intellectual or spiritual form lingadeha2 which was a living subtile body as air or light but without its acts of breathing the vital air4 7,the aerial spirit has vitality1 without inhaling or exhaling the vital air74 #ai4 ,this body growing by degrees to its rarefied form by its imagination1 became of the form of the inner mind1 which was felt to reside within the heart4 7,but the mind is seated in the brain1 and not in the heart74 #bj4 ,it thought in itself of having become a pure and living liberated seer or sage1 in which state it seemed to pass a hundred years under the shade of a ,kadamba tree1 in the romantic grove of the ,kailsa mountain 7a peak of the ,himalayas74 #ba4 ,it seemed of taking the form of a ,vidydhara for a century of years1 in which state it was quite free from the diseases of humanity4 ,it next thought of becoming the great ,indra who is served by the celestials1 and passing full five ,yuga ages in that form4 #bb4 ,rma said3--,let me ask you1 ,sir1 how could the mind of the sage conceive itself as the ,indra and ,vidydhara1 whom it had never seen1 and how could it have the ideas of the extensive ,kailsa and of the many ages in its small space of the cell1 which is impossible in nature4 #bc4 ,vasishtha replied4--,the ,intellect is all comprehending and all pervading1 and wherever it exerts its power in any form1 it immediately assumes the same by its own nature4 ,thus the undivided intellect exhibits itself in various forms throughout the whole creation4 #bd4 ,it is the nature of the intellect to exhibit itself in any form1 as it represents itself in the understanding2 and it is its nature to become whatever it pleases to be at any place or time4 7,it is the nature of the finite heart to be confined in the finite cell of the body1 but the nature of the infinite intellect grasps all and every thing at once in itself1 as it ranges through and comprehends the whole and every part of the universe within it74 #be4 ,so the impersonal sage saw himself in various forms and personalities in all the worlds1 in the ample sphere of his consciousness within the narrow space of his heart4 7,the heart is said to be the seat of the soul4 ,and so says ,pope4 8,as full and perfect in a hair as heart074 #bf4 ,the man of perfect understanding1 has transformed his desires to indifference2 and the desires of men like seeds of trees1 being singed by the fire of intelligence2 are productive of no germ of acts4 #bg4 ,he thought to be an attendant on the god 7,siva71 bearing the crescent of the moon on his forehead1 and became acquainted with all sciences1 and the knowledge of all things past1 present and future4 #bh4 ,every one sees every thing in the same manner on his outside as it is firmly imprest in his inward mind2 but this sage being freed from the impression of his personality in his life time1 was at liberty to take upon him whatever personality he chose for himself4 7,it is possible for every person and thing to become another1 by forgetting and forsaking their own identity and individuality74 #bi4 ,rma said3--,i believe1 ,o chief of sages6 that the living liberated man who sits in this manner1 obtains the emancipation of his soul1 even though he is confined in the prison house of his body2 and such was the case of the self-liberated sage ,vtahavya4 7,the body may be confined in a single spot1 but the soul has its free range everywhere74 #cj4 ,vasishtha answered3--,how can ,ram6 the living liberated souls1 have the confinement of the body1 when they remain in the form of ,brahm in the outward temple of his creation1 which is pure and tranquil as air4 7,the gloss says3 the ideal body like the ideal world cannot be the living or divine soul1 any more than it is for a burnt vesture to invest the body4 ,hence ,nature which is said to be the body of ,god1 has no power over the spirit whose reflexion it is74 #ca4 ,wherever the empty and airy consciousness represents itself in any form1 it finds itself to be spread out there in that form4 7,hence it is that the conscious spirit assumes any form it likes1 and rejects it at will without being confined within or by the same74 #cb4 ,so there appears many ideal worlds to be present before us1 which are full with the presence of the all pervading spirit of ,god4 7,because all these worlds are ideas or images or reflexions of ,god74 #cc4 ,thus ,vtahavya1 who was confined in the cave and submerged under the mire2 saw in the intellect of his great soul1 multitudes of worlds and countless unformed and ideal creations4 #cd4 ,and he having thought himself at first as the celestial ,indra1 conceived himself afterwards as an earthly potentate1 and preparing to go on a hunting excursion to some forest4 #ce4 ,this sage who supposed himself as the swan of ,brahm at one time1 now became a chief among the ,dsa huntsmen in the forests of ,kailsa4 #cf4 ,he who thought himself once as a prince in the land of ,surstra 7,surat in ,bombay71 had now became as a forester in a village of the ,andhras in ,madras4 #cg4 ,rma said3--,if the sage enjoyed heavenly bliss in his mind1 what need had he of assuming these ideal forms to himself8 7since no body would even in thought1 like to exchange his spiritual delight for corporeal enjoyment74 #ch4 ,vasishtha replied3--,why do you ask this question1 ,rma1 when you have been repeatedly told that this world is a false creation of the divine mind1 and so were the creations of the sage's mind also 7neither of them being anything in reality74 #ci4 ,the universe which is the creation of the divine intellect1 is as unsubstantial as empty air2 and so the ideal world of the human mind1 being but a delusion1 they are both alike4 #dj4 ,in truth1 ,o ,rma6 neither is that world nor is this other any thing in reality2 nor have ,i or thou any essentiality in this nonessential world1 which is filled only with the essence of ,god4 #da4 ,the one is as the other at all times1 whether past1 present or future2 all this visible world is the fabric of the mind which is again but an ectype of the ,intellect4 #db4 ,such is the whole creation1 though appearing as otherwise2 it is no other than the transcendental vacuum1 although it seems to be as firm as adamant4 7,vasishtha resolves every thing to his prime essence and unity of vacuity74 #dc4 ,it is its ignorance that the mind exhibits itself in the forms of the production1 growth and extinction of things2 all which are like the rise and swinging and sinking of waves1 in the ocean of eternal vacuity4 #dd4 ,all things are situated in the vacuous sphere of the intellect1 and are perceived by its representative of the mind1 in the form of the firm and extended cosmos1 though it has no extension in reality4 ,,chapter ,,lxxxv4 ,,the ,,sage',s ,,sam,,dhi ,,or ,,absorption ,,in ,,the ,,divine ,,spirit4 ,argument4 ,lecture on ,samdhi ,yoga or complete concentration of the ,mind in ,god4#b ,rma said3--,now tell me ,sir1 what became of this sage in his mansion of the cavern2 how he lifted his body from it1 and what did he accomplish by his austere and intense devotion8 #b4 ,vasishtha said3--,at last the mind of the sage was as extended as the divine mind1 and he beheld the ,divine soul in its full glory in his own soul4 #c4 ,he saw the primeval or dawning light of the intellect in his meditation1 which exhibited to his remembrance the scenes of his former states of existence4 #d4 ,he then beheld the various forms of the bodies1 through which he had passed in his former lives2 as also those things which had passed and gone and those living with his present body in the cell4 #e4 ,he found his living body lying in the cave as an insect1 and had a mind to raise it above the surrounding mud and mire4 #f4 ,this body of ,vtahavya which was confined in the cave1 was covered over with the dirt1 carried by the rain waters and collected over its back4 #g4 ,he saw his body pent up in the prison house of the cave1 with loads of clay on its back1 and fettered in its limbs by the shrubs1 carried into it by the torrents of rain4 #h4 ,he thought in his clear understanding1 of raising his incarcerated body out of the cave2 and made repeated efforts by force of his breathings1 to extricate it from its confinement4 #i4 ,with all his efforts1 he found it impossible for his bodily powers1 to eliminate himself and walk upon the ground2 whereupon he exerted his spiritual power 7which he had obtained by his devotion71 to raise his spirit to the orb of the sun4 #aj4 ,he thought either of being raised upward by the golden rays of the sun1 or of obtaining his disembodied liberation1 by the disengagement of his soul from the bondage of his body4 #aa4 ,he thought in his elevated mind2 8,i lose nothing by the loss of my bodily exertions and exercise2 but rather loosened myself from my bonds1 and repairing to my state of blessedness40 #ab4 ,then remaining for some time in his thoughtful mood on earth1 he said2 8neither is the leaving or having of this body1 of any good or loss to me04 #ac4 ,for as we forsake one body1 so we betake to another3 the difference consisting on the size and bulk of the one1 and the minuteness and lightness of the other4 7,these are the garim of the corporeal1 and laghim or anim of the spiritual body74 #ad4 ,let me then mount on this golden ray--pingala1 of the sun and fly in the open air2 and borne by the vehicle of light1 ,i will enter into the body of the sun4 78,lo6 ,i mount1 ,i fly40 ,pope's ,dying ,christian to his soul74 #ae4 ,i will enter in the form of my shadow in the etherial mirror of the sun1 and this my aerial breath will conduct me to that orb4 7,the spiritual body resembles the shadow of the material frame1 and is reflected in the luminaries of heaven as in their mirrors4 ,the departing breath of the dying person1 is the conductor of his soul to upper worlds74 #af4 ,he ascended with his puryashtaka or subtile and spiritual body upon the air1 as the heat of fire passes out through the hollow of a pair of bellows2 and the mindful sun saw a great sage in this state within his breast4 7,the sun is said to be a muni or mindful2 i4e4 having a mind as any animated being74 #ag4 ,on seeing the sage in this state1 the high minded sun1 called to his mind the former acts of his devotion1 and remembered his body lying in the cell of the ,vindyan region4 #ah4 ,the sun traversing amidst the etherial regions1 came to know the actions of the sage2 and beheld his body lying insensible in the cave1 covered under the grass and stones4 #ai4 ,he ordered his chief attendant to lift up the body of the sage1 whose soul had now assumed its spiritual form4 #bj4 ,the aerial form of the sage1 now saluted the adorable sun with his reverential mind2 and was then recognized and received by him with due honour4 #ba4 ,he entered into the body of the solar attendant--,pingala1 who was now proceeding from heaven to the cell amidst the delightful groves of the ,vindhyan range4 #bb4 ,pingala entered the ,vindhyan grove in the form of a cloud1 which assuming the shape of a big elephant1 removed the earth from the surface of the cave1 with the long nails of his toes4 #bc4 ,he then brought out the body of the sage with his trunk1 as a stork pulls up a lotus stalk from amidst the mud2 and then the spiritual body of the muni1 fled from the form of ,pingala to his own4 #bd4 #c,the sage after his long wanderings in the regions of ether1 like a bird in the sky2 found at last his own body1 into which it entered as its nest1 and took his leave of ,pingala with mutual salutations4 #be4 ,they then hurried to their respective callings with their refulgent forms2 the one fled into the air1 and the other repaired to a lake to cleanse his body4 #bf4 ,it shone as a star in the limpid lake1 and as sun beams under the water2 and then it appeared above it1 as a full blown lotus on the surface of waters4 7,the effect of devotion is said to brighten the body also74 #bg4 ,he rose out of the water as a young elephant1 after its sport in some dirty pool2 and then offered his adoration to the sun1 who had restored his body and mind to their luminous states4 #bh4 ,afterwards the sage passed sometime on the bank of the ,vindhyan lake1 fraught with the virtues of universal benevolence1 fellow feeling and kindness1 and joined with the qualities of his peace and tranquility1 his wisdom and internal bliss1 and above all his seclusion and retirement from society1 and unconcernedness with the concerns of the world4 ,,chapter ,,lxxxvi4 ,,government ,,of ,,bodily ,,organs4 ,argument4 ,necessity of controul over senses for concentration of the ,mind4 ,vasishtha resumed3--,the muni thought again to resume his accustomed meditation1 and entered a spacious cave in the ,vindhya at the end of the day4 #b4 ,he continued in the investigation of the soul1 with his command over the sensible organs1 and he reflected on the reality and unreality of things in his mind4 #c4 ,i find1 said he1 these organs of sense which were under my subjection before1 are now set at liberty in the exercise of their various functions 7tending to the destruction of the mind from its fixed attention74 #d4 ,i will now cease to think concerning the existence and inexistence of substances1 and will recline solely 7with my steady posture on that ,being to whom the being and not being of things is truly known like that of a mountain peak74 #e4 ,i will remain wakeful inwardly1 appearing as ,i were dead and asleep outwardly2 and yet sensible in my insensibility1 as the quiet and living soul1 and thus continue both with the vigilance and supineness of my spirit in the state of my quietism 7i4e4 appearing as a dead block before the ignorant1 but as thinking and vivacious in the eye of the intelligent4 ,or the wise appear as fanatics before the foolish worldlings74 #f4 ,waking as if asleep and sleeping as awake1 ,i will remain in my torpor of turya1 which is neither dead nor quick 7and neither the corporeal nor spiritual state4 ,gloss74 #g4 ,i will remain retired as a rock from all things1 and even apart from my mind1 and dwell in the bosom of the all pervading soul2 ,i will abide with the universal spirit in my tranquility1 and having ease from all disease4 #h4 ,having mused in this manner1 he sat at his meditation for six days and nights2 after which he was roused as a passenger wakes after his short nap on the way4 #i4 ,then this great devotee having obtained the consummation of his devotion1 passed his long life in the state of his living liberation4 7,or living apart from all cares and concerns of the world74 #aj4 ,he took delight in nothing nor hated anything2 he felt no sorrow for aught nor any pleasure in naught 7i4e4 he had his stoic indifference to every thing1 whether good or bad74 #aa4 ,whether walking or sitting1 he was thoughtless of every thing2 his heart was void of cares1 and he conversed with his mind alone at pleasure4 #ab4 ,behold6 he said to his mind1 ,o lord of my senses6 the unsullied and undecaying joy that thou dost enjoy in the tranquility2 and say if there is a greater felicity than this to be found on earth4 7,for true felicity1 according to the ,vedntist1 consisted not in the possession1 but renunciation of earthly cares and concerns1 so ,hafiz3 8,dadduniohilh40 ,abandon the world and all its people74 #ac4 ,therefore ,o my mind6 that art the fleetest of all things1 repress thy flight and excitability2 and rely on thy cool composure for thy lasting happiness4 #ad4 ,o my roguish senses1 and ,o ye my perverted organs1 ye have nothing to do with me4 7,the senses are related with the mind1 and bear no relation to the soul74 #ae4 ,the stiffness of the outer organs1 is the cause of their failure2 and the volition of the mind1 is the cause of its disappointment2 and neither of these have the power to protect me from evil4 #af4 ,those that believe the senses1 as same with the soul1 are as deluded as they1 that mistake the rope for a snake4 #ag4 ,to take what is not the self for self1 is equal to the taking of an unreality for reality2 want of reason produces this mistake1 but right reason removes the fallacy4 #ah4 ,you my senses and thou my mind1 and my living soul1 are different things1 and quite separate from the unity of ,brahma4 ,the mind is the active principle1 and the intellect is passive1 and so no one related to the other4 7,all these have their different functions to perform74 #ai4 ,but it is their union1 that serves to produce the same effect1 as the wood that grows in the forest1 the rope that is made of flax or hide1 the axe made of iron1 and the carpenter that works for wages1 do all combine in the building of a house4 #bj4 ,such is the accidental conjunction of different things1 that becomes the efficient cause of producing certain effects1 which could never result alone1 as in the case of house building just mentioned4 #ba4 ,so also in the causation of the various acts of the body1 as speech and all other works2 which are effected by the accidental and simultaneous union of the different organs of the body and mind1 without the waste or impairing of any of them4 #bb4 ,thus when the forgetfulness of death and sleep1 are buried in oblivion1 and reminiscence is awakened upon revivification and waking1 the inactualities are again brought to the position of actuality 7i4e4 the inaction is changed to action1 by combination of mental and bodily activities1 which are again productive of their purposed results74 #bc4 ,in this manner that great devotee1 went on with his cogitations for many years1 in that solitary cell of ,vindhya mountain4 #bd4 ,freed from ignorance and afar from temptation1 he remained there in perfect felicity1 and ever contemplating on the means of preventing the metempsychosis of his soul4 #be4 ,seeing the natures of things in their true light1 he avoided all that presented a false appearance2 and for fear of being misled by appearances1 he resorted to the shelter of meditation 7of the intrinsic natures and properties of things74 #bf4 ,having his option of choosing what he liked from whatever he disliked1 he was indifferent to both of them1 and his apathetic mind was elevated from all that is desirable or detestable in life4 #bg4 ,and having renounced the world1 and all its connections and the society of mankind2 and setting himself beyond the bonds of repeated births and actions of life1 he became one with the incorporeal unity1 and drank the ambrosial draughts of spiritual delight4 #bh4 ,he seemed to sit in his lonely abstraction1 in the golden grotto of the ,sahya mountain2 and looked on the entangled paths of the world below1 without any desire of walking in it1 or mixing in its perfidious society4 #bi4 ,then sitting in his erect posture1 he said to himself2 8,be passionless1 ,o my impassioned heart1 and rest at peace my intolerant spirit40 #cj4 ,i bid you farewell1 ,o ye enjoyments of the world1 that have tempted me to taste your bitter pleasures in innumerable births and transmigrations4 #ca4 ,ye pleasures that have deluded me so long like the indulgences of boys2 behold me now placed above your reach1 by the absence of desire in my state of holy and heaven-born nirvna anaesthesia4 #cb4 ,i hail thee1 ,o spiritual delight1 that madest me forget my past pleasures2 and ,i thank you ye pains6 that have led me to the inquiry of the soul with so much ardour4 #cc4 ,it is by thee1 ,o sour misery6 that this blissful state is revealed to me2 and thou art to be thanked for bringing me under the cooling umbrage of heavenly delight4 #cd4 ,i thank thee ,adversity6 that hast revealed to me the felicity of my soul2 and ,i bless thee1 my friend6 for thy making the vanity of worldly life known unto me4 #ce4 ,o my body6 that art so intimately united with myself1 ,i see thy union to be but a temporary one2 and like the short lived amity of interested men1 who forsake their beneficient friends in a moment4 #cf4 ,thus am ,i forsaken by all my bodies1 in my various by gone births2 and so hath my soul1 forsaken them all1 in its repeated transmigrations in different forms of living bodies4 #cg4 ,even in my present state1 my body brings its own ruin on itself2 by its being slighted by the soul1 upon its advancement in spiritual knowledge4 7,spiritualism is deteriorative of physical powers74 #ch4 ,it is no fault of mine1 that the body is discontented at my contentment2 or that it should be impaired by my abstinence1 and broken down by my indigence4 7i4e4 ,the practice of austerities is a preventive of bodily growth74 #ci4 ,grieve not my churlish avarice1 that ,i have grown averse to gain2 and you must pardon me1 ,o my fond desires1 that ,i have become so devoid of my wishes1 and betaken myself to the virtue of ,vairgya or insouciance4 #dj4 ,i have now betaken myself to my indifference1 and want to thrive therein2 and pray of thee1 ,o thou restless concupiscence6 to have no more any concern with me4 #da4 ,and ,i bid my last farewell to thee1 ,o thou deity of piety and pious deeds6 that ,i may no more engage myself to the performance of acts 7because acts are attended with temporary and no lasting resultants74 #db4 ,i am lifted from the pit of hell and placed in heaven1 and bid adieu to the arbour of pleasures1 growing in the soil of wicked acts1 and bearing as its fruits the torments of hell4 #dc4 ,i bid farewell to the tree of sin1 bearing the flowers of our punishment1 whereby ,i was doomed to repeated transmigrations in lower births4 7,does the passage allude to the forbidden tree1 which brought death on earth1 and its sequence of repeated births in endless misery87 #dd4 ,i bow down to that unseen form of delusion1 which uttered the sweet voice of a sounding bamboo1 and covered itself with a garment of leaves4 7,does it mean the deluded ,adam hiding his nudity under the leaves of trees87 #de4 ,i bow to thee my holy cell1 that art my associate in this devout devotion2 and art the only refuge of this weak body of mine1 after its weary journey in the rugged paths of the world4 #df4 ,thou wast my kind companion1 and remover of all my desires2 and hast been my only shelter1 after ,i fled from all the dangers and difficulties of the world4 #dg4 ,and thou my pilgrim's staff1 that wast the support of my aged body and arm2 ,i have found my best friend in thee1 for thy relieving my fatigue1 and guiding my footsteps in this dangerous and cavernous retreat4 #dh4 ,i thank thee also1 ,o my aged body6 that art the prop of my life1 even in this old age of thine2 when thou art reduced to thy ribs1 covering thy bloodless entrails1 and thy shrivelled veins and arteries4 #di4 ,depart now my dilapilated body1 with the pith and marrow that there yet remain in thee2 and away ye excrements that were in need of my repeated ablutions and purifications4 #ej4 ,i bid adieu to all my acts and dealings in the world1 which had been the destined causes and my connate companions1 in all my transmigrations in this world4 7,human actions being causes of their repeated births1 for the sake of reaping their proper retributions74 #ea4 ,i next bid you farewell1 ,o my vital airs6 who kept company with me through all my various births1 and from whom ,i 7i4e4 my soul7 will soon fly away4 #eb4 ,how oft have ,i passed with you to foreign parts1 and reposed in the dales and groves of mountainous tracts2 how long have we sported about the cities1 and how often have we dwelt in mountain retreats4 7i4e4 ,the soul with its subtile body1 is sempiternal and ubiquious74 #ec4 ,how many times have we run to different directions1 and were engaged in various avocations of life4 ,in fact there was no time and place in the space of the universe1 when and where we did not live together4 #ed4 ,in truth ,i have never done nor seen1 nor given nor taken anything apart from you2 and now ,i bid you adieu my friend1 as ,i must soon part from you4 #ee4 ,all things in the world have their growth and decay1 and are destined to rise and fall by turns2 and so also are the union and separation of things1 the unavoidable course of nature4 #ef4 ,let this light which is visible to sight1 reenter in the sun whence it proceeds1 and let these sweet scents which come to my smelling1 mix with the flowers from which they are breathed and blown4 #eg4 ,let my vital breath and oscillation1 join with the etherial air2 and let all the sounds ,i hear1 return from my ears to the vacuous sphere4 7,lit4 ,let me lose my audibility in vacuity which is receptacle of sounds74 #eh4 ,let my taste or sapidity1 revert to the orb of the moon whence it has sprung2 and let me be as quiet as the sea after its churning by the ,mandara mount2 and as the cool hour of the evening after the sun has set4 7,gustation or flavour--rasa comes from the moon4 ,sruti4 ,dinnta-ramya the cooling evening4 ,kalidsa74 #ei4 ,let me be as silent as the dumb cloud in autumn1 and as still as the creation1 after the great deluge at the end of a ,kalpa2 let me remain thoughtless1 as when the mind is concentrated in the dot of om or on1 and when my soul rests in supreme soul4 ,let me be as cold as when the fire is reduced to ashes1 and as extinct as the extinguished and oilless lamp4 #fj4 ,here ,i sit devoid of all actions1 and removed from the sight of all living beings2 ,i am freed from the thoughts of worldly things1 and am resting in the peace of my soul1 which is seated in my cranium4 ,,chapter ,,lxxxvii4 ,,term4 ,,the one ,,in ,,various ,,term4 ,argument4 ,the manner in which the sage obtained his ,bodiless ,liberation after his ,death4 ,vasishtha continued3--,then repeating aloud the sacred syllable ,om1 and reflecting on the ,universe contained in it2 the sage obtained his internal peace1 after he had got rid of his thoughts and was freed from his desires4 7,the meditation of ,om or on presented all existence to his mind1 and it is shown in the definition of that word in the ,introduction of this book74 #b4 ,he cogitated on the several mtrs or moments1 which compose the utterance of that mystic syllable2 but leaving aside all its attributes1 he meditated only on the reality of the pure and imperishable ,one4 #c4 ,he abstracted his mind from his internal and external organs1 as also from his grosser and finer feelings and the sensibilities of his heart and body4 ,he dismissed of whatever there is in the three worlds and converted all his desires to indifference4 #d4 ,he remained unmoved in his body1 and as the thoughtful ,platonic 7chintmani71 rapt in his abstraction2 ,he was full in himself as the full moon1 and as still as the mount ,mandara after its churning was over4 #e4 ,he was as the motionless wheel of the potter's mill1 and as the calm ocean undisturbed by waves and winds4 #f4 ,his mind was as the clear firmament1 without its sun shine and darkness2 and his heart was bright1 without the light of the sun1 moon and stars4 ,his intellect was unclouded by the fumes1 dust and cloud of ignorance1 and his soul was as clear as the autumnal sky4 7,the gloss points out the combination of many figures in this tetrastich sloka74 #g4 ,then raising his voice from the ventricle1 to the topmost pranava in the cranium of his head2 his mind transcended the region of the sensations1 as the wind oversteps the area of fragrance 7which remains below47 #h4 ,his mental darkness then fled from his mind1 as the gloom of night is dispelled by the dawning light of morn1 and as the percipience of sapience1 puts down and extinguishes the sparks of anger in the bosom4 #i4 ,he then beheld the reflexion of a flood of light within himself1 which he found to be ceaseless in its brightness2 and unlike the light of the luminaries1 which is repeatedly succeeded by darkness4 #aj4 ,having attained to that state of ineffable light1 and inextinguishable effulgence2 he found his mental powers to be quickly burnt down by its glare as the straws are consumed by the touch of fire4 #aa4 ,in a short time he lost his consciousness of that light1 as a new born child loses in no time1 its knowledge of whatever it perceives by any of its sensible organs4 #ab4 ,it was in a twinkling or half of that time1 that this sedate sage stopped the course of his thought1 as the current wind stops its motion in a moment4 #ac4 ,he then remained as fixed as a rock1 with his inattentive and mute gaze on what passed before him2 and retained his vitality like a motionless dreamer in his sleep4 7,pasyanti in the text means a patient spectator74 #ad4 ,he was next lost in his ,susupta-hypnotism1 as in the insensibility of his profound sleep2 and thereby attained his ultimate felicity of turya1 in the retention of his absolute felicity only4 #ae4 ,he was joyous in his joylessness1 and was alive without his liveliness2 he remained as something in his nothingness1 and was blazing amidst obscurity4 7,his soul shone forth amidst the gloom of his mind74 #af4 ,he was intelligent in his spirit1 without the intelligence of the senses2 and was as the ,sruti says1 neither this nor that nor the one or the other4 ,he therefore became that which no words can express4 #ag4 ,he became that transparent substance1 which is transcendentally pure and purifying2 and was that all pervasive something1 which is corporate with nothing4 #ah4 ,he was the vacuum of ,vacuists1 and the ,brahma of the ,brahmists2 he was the ,knowledge of gnostics1 and omniscience of scientists4 #ai4 ,he became like the ,purusha or spirit of the ,snkhya materialists1 and the swara of ,yoga philosophers2 he was alike the ,siva of the ,sivites1 bearing the mark of the crescent moon on their foreheads1 and as the ,time of ,timeists4 #bj4 ,he was the same with the soul of souls of the ,psychologists1 and as no soul of ,physicists2 he was similar to the ,midst or ,midmost of the ,mdhyamikas 7i4e4 having no beginning nor end71 and the ,all of the even-minded ,pantheists4 #ba4 ,he was identified with the main ,truth of every religion1 and the essence of all creeds2 and was self-same with the ,all essential and ,universal ,reality4 #bb4 ,he was identic with the pre-eminent and unimpaired light1 which is seen in all lightsome bodies2 and was one with the inward light1 which he perceived to be glowing within himself4 #bc4 ,he became the very thing which is one and many1 and which is all yet nothing4 ,which is simple and combined with all1 and which is that which is ,tat ,sat--,al ,ast4 7,or ,i am that which ,i am74 #bd4 ,in short he remained as the one undecaying and without its beginning1 which is one and many1 and simple without its parts4 ,which is purer than the pure ether1 and which is the ,lord ,god of all4 ,,chapter ,,lxxxviii4 ,a ,,discourse ,,on ,,yoga ,,meditation4 ,argument4 ,the ,liberated ,sage's suspension of breathing in his breast1 the emaciation of his body and absorption of his senses4 ,vasishtha ,continued3--,after ,vtahavya had passed beyond the bounds of nature1 and crossed over this ocean of misery2 he pacified also the fluctuations of his mind 7after he had restrained the actions of his bodily actions74 #b4 ,being thus becalmed1 and brought to the state of perfect inertness2 he was absorbed in his ultimate supineness1 as a drop of rain water and the particles of waves1 mix in the main ocean4 #c4 ,sitting continually in his torpid state2 his body became thin and lean1 without its food and functions1 and it decayed fastly like the fading lotus in winter1 without the supply of its proper moisture of water4 #d4 ,his vital breaths fled from the tree of his body 7i4e4 from his lungs and arteries71 and entered into the cavity of the heart1 like birds let loose from the net1 and flying to their nests 7concentration of vital airs into the heart74 #e4 ,his corporeal body which was composed of flesh and bones and the organs of sense1 remained of course beneath the shady branches of the woodland retreat2 but his spirit roved beyond the bounds of the elemental worlds above4 #f4 ,his individual intellect was absorbed in the ocean of the ,universal ,intellect2 as the particles of metallic substances are fused together in the same metal4 ,so the soul of the sage found its rest in its intrinsic nature of the supreme soul4 #g4 ,thus have ,i related to you1 ,o ,rma6 regarding the rest of the sage in his torpid quietism2 all this is full of instruction1 and you must consider well the hidden meaning which is contained therein4 7,the ,gloss speaks a good deal about the mysticisms of yoga and the mysterious meanings of the words tanmaya and kaivalya1 which are too long to be given in this place74 #h4 ,and know1 ,o ,rma1 that by your good gifts of these things1 and perfections1 you will be able to attain to that state of beatitude4 #i4 ,consider well1 ,o ,rma6 all that ,i have told you already1 and what ,i will at present and in future expound to you4 #aj4 ,as ,i have myself known and well considered all these things in my long life1 and by my experience of the past1 and my knowledge of present and future events1 so will you be also4 7i4e4 ,as he was a sage by his long experience1 and a seer by his prescience74 #aa4 ,therefore have the clear sight or clair-voyance of the sage1 as ,i have shown to you1 and know that it is by means of your transcendental knowledge alone1 that you can have your emancipation in both worlds4 7i4e4 ,perfect liberation in the present life1 ensures the freedom of the next2 and bondage in this state1 leads to perpetual bondage in future74 #ab4 ,the light of knowledge dispels the darkness of ignorance1 and destroys the mist of false fears and woes2 and knowledge alone is the cause of that consummation1 which nothing else can bring about4 #ac4 ,see how the sage ,vtahavya destroyed all his desires1 by means of his knowledge2 and how he cleared the mountain of his mind1 from all its poisonous plants of worldliness4 #ad4 ,again his conscious knowledge or clair-voyance of other spheres1 led the seer to penetrate into the solar orb of his desire on the wings of his rays2 and thence return 7by his reminiscence7 to redeem his buried body from cave of earth4 7,so the soul of ,jesus ascended to heaven after his crucifixion1 and returned to redeem his dead and buried body from the grave after three days4 ,it is also recorded of many ,yogis to revivify their bodies1 as it is predicted in the holy writ1 of the resurrection of all dead bodies on the last day of judgment or ,quimat1 when the rotten bones will stand up 7quama71 at the sound of the last trumpet of the ,angel4 ,this sort of resurrection is analogous to the daily resuscitation 7jgara or waking7 of animal bodies1 after their susupta and swapna or sleeping and waking states of every body4 ,but the relinquishment and reanimation of the body1 was a voluntary act of the ,yogi and entirely dependant on his free will and option4 ,hence the modern ,yogis and ,jugis1 are known to bury their dead bodies1 and not to burn them like ,hindus4 ,and all this depends on the knowledge of yoga philosophy as it is said here in the text74 #ae4 ,this sage was the personification of the mind1 and it is the mind which is personified in the sensible or visible forms of ,i1 thou1 he and this other4 7,because the mind being the essential part of man makes his personality1 and not the body which is but an appendage to the mind74 ,the mind is also this world which consists in it1 and without which it is not known to subsist4 7,the mind makes the world and is identified with it1 wherefore ,brahm the mind of ,god1 is represented as the maker and identic with the world74 #af4 ,by knowing this transcendent truth1 and being freed from the faults of passions and feelings1 and far removed from the foibles and frailties of the world2 the silent sage followed the dictates of his mind1 and attained thereby the endless blissfulness of his soul3--the summum bonum of human life4 ,,chapter ,,lxxxix4 ,a ,,lecture ,,on ,,rationalistic ,,meditation4 ,argument4 ,on ,freedom from ,desires and ,delusions1 and ,aerial flights of yogis1 and the ,indestructibleness of their bodies4 ,vasishtha said3--,rma6 you must have to imitate this sage1 in order to know the nature of the soul1 and all that is knowable and worth knowing4 ,and in order to know these things1 you must be passionless1 and without the emotions of fear and perturbation of your spirit at all times4 #b4 ,as this sage seemed to pass the course of many millions of years1 in his cheerful meditation2 so you shall have to habituate yourself to your silent contemplation1 without the discontentedness of your mind4 #c4 ,there have been many more sages of great minds in their times and places1 who have had their perfection in the same way2 and who are worthy of your imitation for the consummation of your object4 #d4 ,knowing the soul to be inaccessible by pain and pleasure at all times1 and as everlasting and ubiquitous in all places2 no one1 ,o mighty prince6 has any cause to be sorry for it 7or mourn for the loss of what is immortal in its nature74 #e4 ,there are many persons living in this world1 who are well acquainted about the nature of the soul2 but no body is so sorry for the misery of human souls like yourself 7as it is related in the beginning of this work74 #f4 ,remain quiet and in good cheer1 with the magnanimity and equanimity of thy mind2 and know thyself to be imperishable1 and without any change or regeneration4 #g4 ,no living liberated man like yourself1 is ever subject to sorrow or mirth at the vicissitudes of life2 as the brave lion is never moved from his sedateness like the changeful peacock 7at the change of seasons like the weather-cock74 #h4 ,rma said3--,sir1 this discourse of yours1 gives rise to a doubt in me1 which ,i want you to disperse like an autumnal cloud4 7,the doubt is resembled to a thick rainy cloud1 and its form is likened to that of a flimsy mist in autumn74 #i4 ,tell me ,sir1 that art best acquainted with spiritual knowledge1 why the bodies of living liberated persons1 are not to be seen to mount to the skies4 #aj4 ,vasishtha replied3--,know ,rma1 the powers of mounting to the sky and flying in the air1 belong naturally to volant bodies 7as the fowls and flies of the air74 7,and the mounting to the sky is the property of igneous and etherial beings1 as those of the flame of fire and aerial spirits74 #aa4 ,all the various motions that are seen to act in different directions1 are according to the natural tendencies of bodies1 and are never desired by the spiritualist 7who would derive no good or benefit whatever by his bodily movements74 #ab4 ,volitation is no way desirable to the living liberated soul1 when the volant power is easily acquired by the unspiritual and unliberated ignorant people1 by many physical and artificial powers1 derived by application of proper means1 mantras and other practices4 7,such as1 the flight of winged ants before the rains1 the aerostatics of balloons and pyrotechnics1 the aerostation of magical mantras1 and the volant power acquired by some practical ,yogis1 who practise the swinging of their bodies in air1 by means of the suppression of their breath74 #ac4 ,volitation or flying is no business of the spiritualist1 who is concerned with his knowledge of the soul only2 he is content with his spiritual knowledge and union with the ,supreme soul1 and does not meddle with the practices of the ignorant practitioners of false yoga4 #ad4 ,know all earthly contrivances to be the offspring of worldliness1 and the progeny of spiritual ignorance4 ,say then what spiritualist is there1 that will be so foolish as to plunge himself in this gross ignorance4 #ae4 ,he who pursues the path of spiritual ignorance1 by his meditations and contrivances for his temporal welfare2 must be blind to the future welfare of his soul1 against the course of the holy sage and saint4 #af4 ,it is possible for the wise as well as the unwise1 to acquire the power of his flying in the air1 by the continued practice of yoga1 or some other of the aforesaid arts and expedients of mantras and the like4 #ag4 ,but the spiritual man remains quite aloof and afar from these1 and has no desire for any such thing2 he is content with himself1 and finds his rest in the supreme soul1 beside which he has nothing in view4 #ah4 ,he has neither the aerial journey1 nor any supernatural power or worldly enjoyment for his object2 and neither is earthly glory or honour in his view1 nor does he desire to live nor fear to die4 #ai4 ,he is ever content and quiet in his soul1 and is devoid of desires and affections in his mind2 he is of the form of empty air1 and remains with his spiritual knowledge as the idol of his soul4 #bj4 ,he is unapprehensive of adversity or calamity1 and unaffected by feelings of pleasure and pain2 he has full satiety in his privation of everything1 and is unconcerned about his life and death1 by remaining himself as the living dead4 #ba4 ,he remains unmoved at all evens and odds1 as the ,ocean is at a stand still with all the outpourings of the rivers2 and he continues to meditate on1 and adore the divine spirit in his own spirit4 #bb4 ,he has no need of acquiring or amassing any wealth for himself1 nor is he in need of asking anything of any body for his supportance4 #bc4 ,the unspiritual man who aims at the acquisition of supernatural powers1 must sacrifice the means of his consummation to the acquirement of such powers4 7i4e4 ,he must give up the seeking of his perfection in pursuit of those powers4 ,or1 he who wants to wax rich and great1 may become so at the loss of his peace and content and honesty74 #bd4 ,all things are accomplished by application of their proper means1 and what is thus ordained to take place1 can not be undone even by the three-eyed ,god ,siva himself4 7,it is believed that some mantras and gems are possessed of the power1 of lifting living bodies in the air74 #be4 ,thus volitation depends on the application of proper means1 and not on one's volition only2 and nothing can alter the nature of things1 as that of the coolness of moon-beams4 #bf4 ,whether one is all-knowing or much-knowing1 and all-powerful or much powerful as a ,hari or ,hara2 yet there is no body that has the power of setting aside the destined law of nature 7as for the terrestrials to fly in air1 and the celestials to walk on the earth74 #bg4 ,thus it depends on the nature of things1 ,rma6 and the combination of times and circumstances1 as also the application of proper means and mantras1 that causes a mortal to fly in the air1 and an immortal to descend on earth4 #bh4 ,so it is the property of some drugs1 gems and mantras1 to destroy the destructive power of poison2 and of wine to intoxicate the wine-bibber2 and so of emetics to cause vomiting4 #bi4 ,thus all things have naturally the power of producing some effect1 according to its proper application and the mode and manner of it4 #cj4 ,hence no one that is unacquainted with these things1 is able to effect his flight in the air2 and he that is fraught with his spiritual knowledge1 has no need of these practices4 #ca4 ,all knowledge relating to the properties of things1 and their application in proper mode and manner for the bringing on of certain ends1 is of no good to the spiritualist for his attaining to spirituality4 #cb4 ,he who wishes to have supernatural powers1 may gain them by his long practice2 but what need has the theosophist of these practices or powers for himself8 #cc4 ,it is after his freedom from the net of his desires1 that the spiritualist attains to his spiritual state2 how then can he entertain any desire which is opposed to it8 #cd4 ,every one endeavours to present in the course1 to which he is led by the desires rising in his heart2 and whether he is learned or not1 he reaps the reward of his endeavours in due time4 #ce4 ,vtahavya never endeavoured to acquire any supernatural power2 all his endeavours aspired to the gaining of spiritual perfection1 which he obtained by his devotion in the forest4 #cf4 ,it is not impossible or hard1 to effect the acquisition of supernatural powers2 should one persist in the course of practicing and applying the proper means to those ends4 #cg4 ,the success which attends on any body in the consummation of his object1 is entirely owing to his personal exertion1 and may be called the fruit of the tree of his own labour4 #ch4 ,but these successes and consummations1 are of no use to those great minded men1 who have known the ,knowable ,one in himself3 and who have made an end of their worldly desires4 #ci4 ,rma said3 ,sir ,i have yet another question for your explanation and it is this1 why did not the ravenous beasts of the desert1 devour the deadlike body of the devoted sage1 and why did it not moulder under the earth1 by which it was covered8 #dj4 ,and again how the bodiless and liberated soul of the sage1 which was absorbed in the sunlight1 return to resume its dilapidated body1 which was buried in the mountain cave4 #da4 ,vasishtha replied3--,the conscious soul that believes itself to be embodied with its mortal body1 and beset by the coils of its desires and the bonds of its affections1 is here subjected both to the feeling of pleasure and the pangs of pain4 #db4 ,but the intelligent soul which relies on its pure consciousness1 and is freed from the net of its desires1 remains only with its subtile spiritual body 7which no beast or bird can devour1 nor any dust or rust can destroy74 ,so says the ,gt3--,it is indivisible and unconsumable1 and neither does it moulder nor dry up at any time4 #dc4 ,hear now1 ,rma1 the reason why the body of the ,yogi1 is not subject to the accidents of disjunction or corruption for many hundreds of years 7under the influence of heat and cold and other casualties74 #dd4 ,whenever the mind is occupied with the thought of any thing1 it is immediately assimilated into the nature of that object1 and assumes the same form on itself4 #de4 ,thus upon seeing or thinking of an enemy1 the mind turns to enmity1 at the very sight or thought of its foe2 as it assumes the nature of friendliness1 on the visit and remembrance of a friend4 #df4 ,so on seeing a hill or tree or passenger1 that bears no enmity or friendship to it1 the mind remains equally indifferent towards the same1 and without any change in its disposition as it is perceived by us4 #dg4 ,again the mind is sweetened 7pleased7 on relishing the sweets1 and embittered by tasting the bitter4 ,it becomes fond of the sweet1 and averse to whatever is sour and bitter and unpalatable4 #dh4 ,so when a ravenous beast comes in the sight of a dispassionate ,yogi1 its envious nature is changed to dispassionateness1 and it desists from doing him any injury4 7,so says ,patanjali1 8,good company turns the wicked to goodness074 #di4 ,the malicious being freed from his malice1 in the company of the even minded stoic1 desists from the doing of any harm1 to any one2 as the indifferent wayfarer has no business to break the straggling branches and trees growing on the way side1 which the rude rustics are apt to lop off and cut down 7for the making of their fuel74 #ej4 ,but the savage beast being removed from the side of the ,yogi1 resumes its ravenous nature again1 in the company of the rapacious and wild beasts of the forest4 #ea4 ,hence it was that the envious beasts of the forest1 the tigers1 lions and bears2 as also the reptiles and creeping insects of earth1 did not molest the sedate body of the sage1 so long as they lurked and crept about it4 #eb4 ,the reason why the body was not reduced to the dust of the earth is1 because the silent conscience that there dwells in common1 in all existent bodies of animals1 vegetables and minerals1 and abides in them as in the person of a dumb creature2 would not allow them to injure the innocent body of the sage lying flat on the ground4 #ec4 ,the spiritualised body of the ,yogi1 is seen to move about on earth1 like the shadow of something floating on the water4 #ed4 ,therefore the spiritual body of the sage1 which was rarefied above the elemental bodies by virtue of his spiritual knowledge1 became quite incorruptible in its nature4 #ee4 ,hear me tell you another reason1 ,rma6 that it is the want of oscillation which is the cause of destruction1 as it is the vibration or breathing of the heart which is the cause of life4 #ef4 ,it is the breathing of vital breaths1 which causes the vibration of the arteries1 and this being stopped1 the body becomes as still as a stone4 #eg4 ,he who has lost the pulsations of his heart and vital breaths1 has lost also both his vitality and mortality1 and become as stones 7which are neither dead nor alive74 #eh4 ,when the internal and external pulsations of the body are at a stop1 know1 ,o well-informed ,rma6 the intestinal parts are not liable to any change4 #ei4 ,the motion of the body being stopped1 and the action of the heart having ceased2 the humours of the body become as stiff and inert1 as the solid mountain of ,meru4 #fj4 ,so the want of fluctuation1 is seen to cause the steadiness of all things in the world2 and hence the bodies of sages are known to be as quiet1 as the blocks of wood and stone4 #fa4 ,the bodies of ,yogis therefore1 remain entire for thousands of years2 and like clouds in the sky and stones underneath the water1 are neither soiled nor rotten at any time4 #fb4 ,it was in this manner that this sage1 who knew the truth1 and was best acquainted with the knowledge of the knowable1 left his earthy body1 in order to find the rest of his soul in the ,supreme ,spirit4 #fc4 ,those men of great minds who are dispassionate1 and know what is chiefly to be known above all others2 pass beyond the bounds of this earth and even of their bodies1 to assume an independent form of their own4 #fd4 ,they are then perfect masters of themselves1 whose minds are well governed by their right understanding2 and are not affected by the influence of their destiny or the acts of their past lives1 nor moved by their desires of any kind4 #fe4 ,the minds of consummate ,yogis1 are of the nature of destiny2 because they can easily effect whatever they think upon1 as if they were the acts of chance as in ,kkatlya ,sanyoga4 #ff4 ,so it was with this sage1 who no sooner thought of the renovation of his body1 than he found it presented before his sight1 as if it were an act of chance 7or the kkatlic accident74 #fg4 ,when the soul forsakes its earthly frame1 after the fruition of the fruits of its passed actions is over2 it assumes a spiritual form1 which is the state of its disembodied liberation1 and when it enjoys its perfect liberty in its independent state4 #fh4 ,the mind being freed from its desires1 is released from all its bonds1 and assumes the spiritual form of the pure soul2 it then effects instantly all that it wishes to do1 and becomes all-powerful as the great ,lord of all4 ,,chapter ,,lxxxx4 ,,admonition ,,on ,,the ,,mind ,,and ,,its ,,yoga ,,meditation4 ,argument4 ,the ,two ways of subduing selfishness2 by ,universal ,benevolence and want of ,personality4 ,vasishtha said3--,after the sage ,vtahavya1 had subdued his heart and mind by his rationality1 there arose in him the qualities of universal benevolence and philanthropy 7for want of his selfishness74 #b4 ,rma asked3--,how do you say1 ,sir1 that the quality of benevolence sprang in the mind of the sage1 after it had been wholly absorbed in itself by its rationality8 7since the total insensibility of one if himself1 cannot have any regard for others74 #c4 ,tell me ,sir1 that art the best of speakers1 how can the feelings of universal love and friendliness1 arise in the heart which is wholly cold and quiet1 or in the mind which is entranced in the divine spirit8 #d4 ,vasishtha replied3--,there are two kinds of mental numbness1 the one being its coma in the living body2 and the other its deadliness after the material body is dead and gone4 7,the one is swarpa and the other arpa2 the first having its formal existence1 and the other being a formless one74 #e4 ,the possession of the mind is the cause of woe1 and its extinction is the spring of happiness2 therefore one should practise the abrasion of the essence of his mind 7or personality71 in order to arrive to its utter extinction4 #f4 ,the mind that is beset by the net of the vain desires of the world1 is subject to repeated births1 which are the sources of endless woes4 7,the world is a vale of tears1 and worldlimindedness is the spring of misery74 #g4 ,he is reckoned as a miserable being1 who thinks much of his person1 and esteems his body1 as the product of the good deserts of his past lives2 and who accounts his foolish and blinded mind as a great gift to him4 7,human life is usually esteemed as the best of all living beings2 and the ,sstra says 8the human body is the best gain after millions of transmigrations in other forms074 #h4 ,how can we expect the decrease of our distress1 as long as the mind is the mistress of the body8 ,it is upon the setting down of the mind1 that the world appears to disappear before us4 7,as the setting sun hides the world from our sight74 #i4 ,know the mind to be the root of all the miseries of life1 and its desires as the sprouts of the forest of our calamities4 #aj4 ,rma asked3--,who is it1 ,sir1 whose mind is extinct1 and what is the manner of this extinction2 say also how its extinction is brought on1 and what is the nature of its annihilation8 #aa4 ,vasishtha replied3--,o support of ,raghu's race6 ,i have told you before of the nature of the mind2 and you will hear now1 ,o best of inquirers6 the manner of extinguishing its impulses4 #ab4 ,know that mind to be paralysed and dead1 which is unmoved from its steadiness by pleasure and pain2 and remains unshaken as a rock at the gentle breath of our breathing4 7i4e4 the man that lives and breathes1 but moves not from his purposes74 #ac4 ,know also that mind1 to be as dull as dead1 which is devoid of the sense of its individuality from others2 and which is not degraded from the loftiness of its universality1 to the meanness of its personality4 #ad4 ,know that mind also1 to be dead and cold1 which is not moved by difficulties and dangers2 nor excited by pride and giddiness1 nor elated by festivity nor depressed by poverty and penury2 and in short which does not lose its serene temperament at any reverse of fortune4 #ae4 ,know1 gentle ,rma6 this is what is meant by the death of the mind1 and the numbness of the heart2 and this is the inseparable property of living liberation 7of those that are liberated in their lifetime74 #af4 ,know mindfulness to be foolishness1 and unmindedness is true wisdom2 and it is upon the extinction of mental affections1 that the pure essence of the mind appears to light4 #ag4 ,this display of the intrinsic quality of the mind1 after the extinction of its emotions2 and this temperament of the mind of the living liberated persons1 is said by some to be the true nature of the mind4 #ah4 ,the mind that is fraught with the benevolent qualities1 has its best wishes for all living beings in nature2 it is freed from the pains of repeated births in this world of woe1 and is called the living liberated mind 7,jvan-mukta manas74 #ai4 ,the nature of the living liberated mind is said to be its intrinsic essence1 which is replete with its holy wishes1 and exempted from the doom of transmigration4 #bj4 ,the ,swarpa or personal mind1 is what has the notion of its personality as distinct from its body2 and this is the nature of the mind of those1 that are liberated in their lifetime4 7,this is the nature of the individual and unembodied mind74 #ba4 ,but when the living liberated person loses the individuality of his mind2 and becomes as gladsome as moonbeams within himself1 by virtue of his universal benevolence2 it then becomes as expanded and extended1 as it appears to be present everywhere at all times4 #bb4 ,the living liberated person being mindless of himself1 becomes as cold hearted as a plant growing in a frigid climate1 where it blooms with its mild virtues1 likening the blossoms of the winter plant4 #bc4 ,the ,arpa or impersonal mind of what ,i have told you before1 is the coolness of the disembodied soul1 that is altogether liberated from the consciousness of its personality4 #bd4 ,all the excellent virtues and qualities1 which reside in the embodied soul1 are utterly lost and drowned in the disembodied soul1 upon its liberation from the knowledge of its personality4 #be4 ,in the case of disembodied liberation1 the consciousness of self personality being lost1 the mind also loses its formal existence in ,virpa or formlessness1 when there remains nothing of it4 #bf4 ,there remains no more any merit or demerit of it1 nor its beauty or deformity2 it neither shines nor sets any more1 nor is there any consciousness of pain or pleasure in it4 #bg4 ,it has no sense of light or darkness1 nor the perception of day and night2 it has no knowledge of space and sky1 nor of the sides1 altitude or depth of the firmament4 #bh4 ,its desires and efforts are lost with its essence1 and there remains no trace of its entity or nullity whatever4 #bi4 ,it is neither dark nor lightsome1 nor transparent as the sky2 it does not twinkle as a star1 nor shines forth as the solar and lunar lights4 ,and there is nothing to which it may resemble in its transparency4 #cj4 ,those minds that have freed themselves from all worldly cares1 and got rid from the province of their thoughts also2 are the minds that rove in this state of freedom1 as the winds wander freely in the region of vacuum4 #ca4 ,the intelligent souls that are numb and sleepy1 and are set in perfect bliss beyond the trouble of rajas and tamas2 and which have assumed the forms of vacuous bodies1 find their rest in the supreme felicity1 in which they are dissolved in the unity of the ,deity4 ,,chapter ,,lxxxxi4 ,,on ,,the ,,origin ,,of ,,the ,,human ,,body ,,and ,,consciousness4 ,argument4 ,of ,desire and ,breathing as the two seeds1 producing the ,plant of ,human ,body1 bearing the fruits of ,worldliness4 ,rma said3--,i see the stupendous rock 7,brahma7 filling the infinite vault of vacuum1 and bearing the countless worlds as its vast forests1 with the starry frame for its flowers and the gods and demigods for its birds and fowls4 #b4 ,the flashing of lightnings are its blooming blossoms1 and the azure clouds are the leaves of the forest trees2 the seasons and the sun and moon fructify these arbors with good looking fruits4 #c4 ,the seven seas are the aqueducts at the foot of this forest1 and the flowing rivers are its channels2 and the fourteen worlds are so many regions of it1 peopled with various kinds of beings4 #d4 ,this wilderness of the world1 is beset by the wide spreading net of cupidity2 which has overspread on the minds of people1 as the creeping vine fills the vineyard ground4 #e4 ,disease and death form the two branches of the arbor of the world 7,sansra ,mahruha71 yielding plentifully the fruits of our weal and woe2 while our ignorance serves to water and nourish this tree to its full growth4 #f4 ,now tell me1 sir1 what is seed that produced this tree1 and what is the seed of that seed also4 ,thus tell me what is the original seed of the production of the mundane tree4 #g4 ,explain to me all this in short1 for the edification of my understanding2 and also for my acquirement of the true knowledge with which you are best acquainted4 #h4 ,vasishtha answered3--,know ,rma6 the corporeal body to be the seed or cause of this arbour of the world4 ,this seed is the desire which is concealed in the heart of the body1 and shoots forth luxuriantly1 in the sprouts of good and bad acts and deeds4 #i4 ,it is full of boughs and branches1 and luxuriant in the growth of its fruits and flowers2 and it thrives as thickly and fastly1 as the paddy fields flourish in autumn4 #aj4 ,the mind which is the seed of the body1 is subject to and slave of all its desires4 ,its treasure house consists of alternate plenty and poverty1 and its casket contains the gems of pleasure and pain4 #aa4 ,it is the mind which spreads this net-work of reality and unreality2 as it stretches the fretwork of truth and falsehood in dreams and visions4 #ab4 ,as the dying man sees in his imagination1 the messengers of death appearing before him2 so doth the mind1 present the figure of the unreal body as a reality4 #ac4 ,all these forms and figures1 which appear to our view in these worlds1 are the formations of the mind1 as the pots and toys are the works of clay4 7,the mind being the same with ,brahm2 is the formal cause of all existences74 #ad4 ,there are two kinds of seeds again which give rise to the arbor of the mind1 which is entwined by the creepers of its faculties2 one kind of these is the breathing of the vital breath1 and the other is thinking or the train of its thoughts4 7,the text has the words dridha-bhvana or the certainty of the knowledge of its reality74 #ae4 ,when the vital air vibrates through the lungs and arteries1 the mind then has the consciousness of its existence4 #af4 ,when the vital breath ceases to circulate through the lungs and wind pipes1 there ensues the insensibility of the mind and the circulation of the heart-blood is put to a stop4 #ag4 ,it is by means of the vibrations of breath and the action of the heart1 that the mind perceives the existence of the world which is as false as the appearance of the blue sky1 in the empty space of vacuum4 #ah4 ,but when these vibrations and actions fail to rouse the sleeping mind1 it is then said to enjoy its peace and quiet2 otherwise they merely move the body and mind1 as the wires move the dolls in the puppet show4 #ai4 ,when the body has its sensibility1 caused by the breathing of the vital air1 it begins to move about like a doll dancing in its giddy circle in the ,court yard1 by artifice of the puppet player4 #bj4 ,the vibrations of breath awaken also our self-consciousness1 which is minuter than the minutest atom2 and yet all pervasive in its nature1 as the fragrance of flowers1 which is blown afar in the air by the breath of the wind4 #ba4 ,it is of great good1 ,o ,rma6 to confine one's consciousness in one's self 7as it is to shut the fragrance of the flower in its seed vessel2 and it is effected by stopping the breathing by means of the practice of prnyma or suppression of breath2 as the diffusion of odours is prevented by shutting out the current air74 #bb4 ,by restraining our self-consciousness we in ourselves succeed to refrain from our consciousness of all other things because the knowledge of endless objects 7particulars71 is attended with infinite trouble to the mind4 7,all knowledge is the vexation of the spirit4 ,solomon's ,proverbs74 #bc4 ,when the mind comes to understand itself1 after it is roused from its dormancy of self-forgetfulness 7by being addicted to the thoughts of external objects72 it gains what is known to be the best of gains1 and the purest and the holiest state of life4 #bd4 ,if with the vacillation of your vital breaths1 and the fluctuation of your wishes1 you do not disturb the even tenor of your consciousness1 like the giddy part of mankind1 then you are likened to the great ,brahm himself 7who lives and does what he likes1 without any disturbance of his inward intuition74 #be4 ,the mind without its self-consciousness or conscience1 is a barren waste2 and the life of man with its knowledge of truth1 is as a mazy path1 beset with traps and snares of errors and dangers4 #bf4 ,the meditative ,yogi is practised to the suppression of his breath for the peace of his mind1 and conducts his prnyma or restraint of respiration1 and his dhyna or intense meditation1 according to the directions of his spiritual guide and the precepts of the sstras4 #bg4 ,restraint of breath is accompanied by the peace of mind1 causing the evenness of its temperament2 and it is attended with health and prosperity and capacity of cogitation to its practiser4 #bh4 ,learn ,rma1 another cause of the activity of the mind1 which is considered by the wise as the source of its perpetual restlessness2 and this is its restless and insatiable concupiscence4 #bi4 ,now this concupiscence is defined as the fixed desire of the mind1 for the possession of something1 without consideration of its prior and ultimate conditions4 7i4e4 ,whether it is worth having or not1 and whether its gain will be productive of the desired object in view74 #cj4 ,it is the intensity of one's thought of getting something that produces it before him2 in utter disregard of the other objects of its remembrance4 7,the gloss gives a mystic sense of this passage2 that reminiscence which is the cause of the reproduction of prior impressions1 is upset by the intensity of the present thought in the mind74 #ca4 ,the man being infatuated by his present desire1 believes himself as it depicts him to be2 and takes his present form for real1 by his forgetfulness of the past and absent reality4 7,the present unreal appears as real1 and the past reality passes away as an unreality1 as in the case of prince ,lava's believing himself a chandla during his dream1 and so it is with us to take ourselves as we think us to be74 #cb4 ,it is the current of our desire1 that carries us away from the reality2 as the drunkard sees everything whirling about him in his intoxication4 #cc4 ,men of imperfect knowledge1 are led to like errors by their desires1 as a man is driven to madness by the impulse of passions4 #cd4 ,such is the nature of the mind1 that it leads to the imperfect knowledge of things1 so as to view the unreal as real1 and the unspiritual as spiritual4 #ce4 ,it is the eager expectation of getting a thing1 which is fixed and rooted in the heart1 that impels the restless mind to seek its desired object1 in repeated births and transmigrations4 #cf4 ,when the mind has nothing desirable or disgusting to seek or shun1 and remains apart from both1 it is no more bound to regeneration in any form of existence4 #cg4 ,when the mind is thoughtless about anything1 owing to its want of desire of the same2 it enjoys its perfect composure1 owing to its unmindfulness of it and all other things4 #ch4 ,when there is no shadow of anything1 covering the clear face of consciousness1 like a cloud obscuring the face of the sky2 it is then that the mind is said to be extinct in a person1 and is lost like a lotus-flower1 which is never seen to grow in the expanse of the sky4 #ci4 ,the mind can have no field for its action1 when the sphere of the intellect is drained and devoided of all its notions of worldly objects4 #dj4 ,thus far have ,i related to you1 ,rma1 about the form and features of the mind2 that it is only the entertaining of the thought of something with fond desire of the heart4 7,here the mind is identified with the fond thought or wish of a man74 #da4 ,there can be no action of the mind1 when the sphere of the intellect is as clear as the empty sky1 and without the thought of any imaginary or visible object moving before it as the speck of a cloud4 #db4 ,it is called unmindedness also1 when the mind is practised to its ,yoga1 or thoughtlessness of all external objects1 and remains transfixed in its vision of the sole essence of ,god4 #dc4 ,when the mind has renounced the thought of everything within itself1 and remains in its perfect coolness of cold-heartedness 7sang froid7 of ,yogis2 such a mind1 though exercising its powers and faculties1 it is said to be nil and extinct4 #dd4 ,he whose want of desires1 has chilled his ardour for anything1 and made him impassionate1 is said to have become extinct1 and reduced like a rag to ashes 7leaving the form without its substance74 #de4 ,he who has no desire of gain to cause his repeated birth and death1 is called the living liberated2 though he should move about in his busy career like a potter's wheel 7which is insensible of its motion74 #df4 ,they are also styled the living liberated1 who do not taste the pleasure of desire2 but remain like fried seeds1 without regerminating into the sprouts of new and repeated births4 #dg4 ,men attaining to spiritual knowledge in their earthly lives1 are said to have become mindless in this world1 and to be reduced to vacuity 7the summum bonum of vacuists7 in the next4 #dh4 ,there are1 ,o ,rma6 two other seeds or sources of the mind1 namely1 the vital breath and desire2 and though they are of different natures1 yet the death of either occasions the extinction of both4 #di4 ,both of these are causes of the regeneration of the mind1 as the pond and the pot 7or pipes71 are the joint causes of water supply4 7,wherein the want of the one1 is tantamount to the loss of the other also74 #ej4 ,the gross desires of men are the causes of their repeated births1 as the seeds are causes of the repeated growth of trees2 and the germ of regeneration is contained in the desire1 as the future plant is contained in the seed1 and the oily juice is inbred in the sesamum seed4 #ea4 ,the conscious mind is the cause of all things in the course of time1 and the source of all its pleasure and pain1 which rise and fall in itself1 and never grow without it4 7,avindbhavin74 #eb4 ,as the union of the breath of life with the organs1 produces the sensations2 so these being united with desire1 are productive of the mind4 7,hence the living and sensitive plants which are devoid of desire1 are devoid of mind also74 #ec4 ,as the flower and its fragrance1 and the sesamum seed and its oil are united together2 so is animal life inseparably connected with its desire4 7,hence extinction of desire is tantamount to living death74 #ed4 ,the desire being the active principle of man1 and subversive of his passive consciousness2 it tends to unfold the seed of the mind1 as moisture serves to expand the sprouts of vegetable seeds4 #ee4 ,the pulsation of the vital breath1 awakens the senses to their action1 and the vibrations of sensation touching the heart strings1 move the mind to its perception of them4 #ef4 ,the infant mind being thus produced by the fluctuating desires1 and the fluctuations of vital breaths1 becomes conscious of itself1 as separate and independent of its causes4 #eg4 ,but the extinction of either of these two sources of the mind1 is attended with the dissolution of the mind2 and also of its pains and pleasures1 which resemble the two fruits of the tree of the mind4 #eh4 ,the body resembles a branching tree1 beset by the creepers of its acts2 our avarice is as a huge serpent coiling about it1 and our passions and diseases are as birds nestling in it4 #ei4 ,it is beset by our erroneous senses1 resembling the ignorant birds setting upon it2 and our desires are the cankers1 that are continually corroding our breasts and minds4 #fj4 ,the shafts of death are felling down the trees of our minds and bodies2 as the blasts of wind toss the fruits of trees upon the ground2 and the flying dusts of our desires have filled all sides1 and obscured the sights of things from our view4 #fa4 ,the loose and thick clouds of ignorance overhang on our heads1 and the pillars of our bodies1 are wrapped around by the flying straws of our loose desires4 #fb4 ,the small bark of our body1 gliding slowly along in quest of pleasure1 falls into the eddy of despair2 and so every body falls into utter gloom1 without looking to the bright light that shines within himself4 #fc4 ,as the flying dust is allayed by the setting down of the winds1 so doth the dust of the mind subside1 by subsidence of the force of our vital airs and desires4 7,the two moving forces of the mind74 #fd4 ,again it is intelligence or ,samvedya1 which is the seed or root of both of these2 and there being this intelligence within us1 we have both our vitality and our desires also4 7,the word ,samvedya in the text is explained as ,chaitanya1 which is the same with intelligence74 #fe4 ,this intelligence springs from ,samvid or consciousness2 by forsaking its universality1 and retaining its individuality2 and then it becomes the seed both of vitality and velleity4 7,samvid the consciousness of the impersonal self1 being vitiated to the knowledge of one's personality1 produces the mind and its selfish desires74 #ff4 ,know then your intelligence as the same with your consciousness1 and resembles the seed of the mind and its desires1 both of which quickly die away with their root1 like a rootless or uprooted plant and tree4 #fg4 ,the intelligence never exists without consciousness1 and is ever accompanied with it1 as the mustard seed and its oil4 7,or rather1 as the oil is contained in the mustard seed74 #fh4 ,the wakeful conscience gets its intelligence from its desire1 as the waking consciousness of men1 views their death and departure to distant lands in dream1 from their thoughts of the same4 #fi4 ,it is owing to our curiosity only1 that our consciousness has its intelligence of the intelligible 7,god72 as it is the desire of knowing any thing1 that leads the conscious soul to the knowledge of it4 7,it means simply that1 understanding combined with the desire of knowing a thing1 becomes the knowledge itself4 ,here is a play of the paronyms1 ,samvid1 ,samitti1 ,samvedya1 ,samvedana and the like74 #gj4 ,this world is no more than a net work of our imagination1 as the boys imagine a goblin to be hidden in the dark4 7,so ,bacon3 ,men fear death1 as children fear to go in the dark 7for fear of demons774 #ga4 ,it is as the stump of a tree1 appearing as a man in the dark2 and like the streaks and particles of sunbeams and moonlight1 issuing through the chink of a window or wall1 appear as fire3 and so are all the cognizables of our cognition 7but deceptions of our senses74 #gb4 ,the objects of our knowledge are as deceptive1 as the appearance of a moving mountain1 to a passenger in a boat4 ,all appearances are the presentations of our error or ignorance1 and disappear at the sight of right knowledge4 #gc4 ,as the fallacy of the snake in the rope1 and the appearance of two moons in the sky1 vanish before the keen sightedness of the observer2 so the representation of the triple world1 disappears in like manner1 from before the penetrating understanding4 #gd4 ,the inward certitude of the illusion of the world1 is what is called the perfection of knowledge by the wise2 and the knowledge of all things whether seen before or not1 is equally a delusion of the mind4 #ge4 ,it is therefore right1 to rub out the impressions of consciousness with diligence2 because the preservation of those vestiges1 is the cause of our bondage in the world4 #gf4 ,the erasure of these marks from the mind1 is tantamount to our liberation2 because the consciousness of these impressions1 is the sore cause of repeated transmigrations in this world of woe4 #gg4 ,the uninert consciousness1 which is unconscious of the outward world1 but preserves the consciousness of the self1 is attended both with present felicity1 and want of future regeneration also4 ,be therefore unconscious of the externals1 and conscious of the internal bliss of your soul2 because the wakeful soul that is insensible of the externals1 is blessed with the sensibility of its inward blissfulness4 #gh4 ,rma asked3--,how is it possible sir1 to be both unconscious and yet uninert2 and how can unconsciousness be freed from and get rid of its unavoidable supineness8 #gi4 ,vasishtha replied3--,that is called the unsluggish or sensible unconsciousness1 which having its existence1 dwells on nothing beside itself2 and which though it is living1 is insensible of everything else 7and yet quite sensible of its own existence74 #hj4 ,he is called both the unconscious and yet uninert1 who has no visible object in his consciousness2 and who discharges his duties and all the affairs of his life1 without attaching his mind to them4 #ha4 ,he is said to be unslumbering and yet unconscious1 whose mind is insensible of the sensible objects of perception2 but yet clear with the impressions of the knowable objects of intellectuality3 and such a person is said to be the living liberated also 7who is removed from the material to the spiritual world1 has his ajad asamvid or unslumbering unconsciousness74 #hb4 ,when the indifferent soul thinks of nothing in itself1 but remains with its calm and quiet composure1 like a young child or a deaf and dumb person1 in possession of his internal consciousness3-- #hc4 ,it becomes then possest of its wisdom1 and rests in full knowledge of itself without its dullness2 and is no more liable to the turmoils of this life1 nor to the doom of future births4 #hd4 ,when the adept rests in his state of sedate hybernation1 by forsaking all his desires2 he perceives a calm delight to pervade his inmost soul1 as the blueness overspreading the sky4 #he4 ,the unconscious ,yogi remains with the consciousness of his unity with that ,spirit2 which has no beginning nor end2 and in which he finds himself to be utterly absorbed and lost4 #hf4 ,whether moving or sitting1 or feeling or smelling1 he seems to abide always1 and do everything in the ,holy spirit2 and with his self-consciousness and unconsciousness of aught besides1 he is dissolved in his internal delight4 #hg4 ,shut out these worldly sights from your mind1 with your utmost endeavours and painstaking2 and go across this world of woes1 resembling a perilous ocean1 on the firm bark of your virtues4 #hh4 ,as a minute seed produces a large tree1 stretching wide in the sky2 so doth the minute mind produce these ideal worlds1 which fill the empty space of the universe1 and appear as real ones to sight4 7,the word sankalpa in the text1 is used in the triple sense of imagination1 reminiscence and hope1 all of which are causes of the production of things appearing both as real and unreal74 #hi4 ,when the conscious soul entertains the idea of some figure in itself1 by its imagination1 reminiscence or hope2 the same becomes the seed of its reproduction1 or its being born in the very form which the soul has in its view4 #ij4 ,so the soul brings forth itself1 and falls into its deception by its own choice2 and thus loses the consciousness of its freedom1 by the subjection to the bondage of life4 #ia4 ,whatever form it dotes upon with fondness1 the same form it assumes to itself2 and cannot get rid of it1 as long it cherishes its affection for the same2 nor return to its original purity1 until it is freed from its impure passions4 #ib4 ,the soul is no god or demigod1 nor either a ,yaksha nor ,raksha1 nor even a ,nara--man or ,kinnara--manikin2 it is by reason of its original delusion--my1 that it plays the part of a player on the stage of the world4 #ic4 ,as the player represents himself in various shapes1 and then resumes and returns to his original form2 and as the silkworm binds itself in the cocoon of its own making1 and then breaks out of it by itself2 so doth the soul resume its primal purity1 by virtue of its self-consciousness4 #id4 ,our consciousness is as the water in the great deep of the universe1 encompassing all the four quarters of the world1 and the huge mountains within it4 7,as the sea hides the rocks under it74 #ie4 ,the universal ocean of consciousness1 teems with the heaven and earth1 the air and the sky1 the hills and mountains and the seas and rivers1 and all things encompassed by the sides of the compass2 as its surges1 waves and billows and eddies4 #if4 ,it is our consciousness that comprises the world1 which is no other beside itself2 because the all comprehensive consciousness comprehends all things in itself 7in its conscious ideas of them74 #ig4 ,when our consciousness has its slight pulsation and not its quick vibration1 it is then said to rest in itself2 and is not moved by the action of outward objects upon it4 #ih4 ,the seed or source of our consciousness1 is the ,divine ,spirit1 which is the inbeing of all beings2 and which produces our consciousness1 as the solar heat produces the light1 and as the fire emits its sparks4 #ii4 ,this ,inbeing in us exhibits itself in two forms within ourselves2 the one is our self-consciousness1 and the other is our consciousness of many things lying without us3 the former is uniform and the latter is of mutable form4 #ajj4 ,this two fold division of the one and same soul1 is as the difference of ghata and pata or of the pot and painting1 and like that of ,i and thou1 which are essentially the same thing1 and have no difference in their in-being4 #aja4 ,now do away with this difference1 and know the true entity to be a pure unity1 which is the positive reality remaining in common with all objects4 #ajb4 ,forsake the particulars only1 and seek the universal one which is the same and in common with all existence4 ,know this ,unity as the totality of beings1 and the only adorable ,one4 #ajc4 ,the variety of external forms1 does not indicate any variation in the internal substance2 change of outward form1 makes a thing unknowable to us as to its former state2 but outward and formal differences1 make no difference in the real essence4 #ajd4 ,whatever preserves its uniform and invariable appearance at all times1 know that to be the true and everlasting inner essence of the thing 7and not its changeful external appearance74 #aje4 ,rma6 ,renounce the doctrines which maintain the eternal subsistence of time and space1 of atoms and generalities and the like categories2 and rely in the universal category of the one ,being in which all others are reducible4 7,all varieties blend into the ,unity of ,brahma74 #ajf4 ,though the endless duration of time1 approximates to the nature of the ,infinite ,existence2 yet its divisions into the present1 past and future1 makes it an ununiform and unreal entity4 #ajg4 ,that which admits of divisibility1 and presents its various divisions2 and what is seen to diverge to many1 cannot be the uniform cause of all 7hence time being ever changeful and fleeting1 cannot be the unchanging cause of all74 #ajh4 ,think all bodies as appertaining to one common essence1 and enjoy thy full bliss by thinking thyself as the same1 and filling all space4 #aji4 ,he who is the ultimate pause or end of all existence in common1 know1 ,o wise ,rma6 that ,being to be the source and seed of the whole universe1 which has sprung from ,him4 #aaj4 ,he who is the utmost limit of all things in common1 and is beyond description and imagination2 ,he is the first and beginning of all1 without any beginning of his own1 and having no source or seed of himself4 #aaa4 ,he in whom all finite existences are dissolved1 and who remains without any change in himself2 knowing ,him in one's self1 no man is subjected to trouble1 but enjoys his full bliss in ,him4 #aab4 ,he is the cause of all1 without any cause of his own2 ,he is the optimum or best of all1 without having anything better than himself4 #aac4 ,all things are seen in the mirror of his intellect1 as the shadow of the trees on the border of a river1 is reflected in the limpid stream below4 #aad4 ,all beings relish their delight in him1 as in a reservoir of sweet water2 and anything delicious which the tongue doth taste1 is supplied from that pure fountain4 #aae4 ,the intellectual sphere of the mind1 which is clearer than the mundane sphere1 has its existence from his essence2 which abounds with the purest delight1 than all dulcet things in the world can afford4 #aaf4 ,all these creatures in the world1 rise and live in him2 they are nourished and supported by him1 and they die and are dissolved in him4 #aag4 ,he is the heaviest of the heavy and the lightest of all light bodies4 ,he is the most ponderous of all bulky things1 and the minutest of the most minute4 #aah4 ,he is the remotest of the most remote1 and the nearest of whatever is most propinqueous to us2 ,he is the eldest of the oldest and the youngest of the most young4 #aai4 ,he is brighter far than the brightest1 and obscurer than the darkest things2 ,he is the substratum of all substances1 and farthest from all the sides of the compass4 #abj4 ,that being is some thing as nothing1 and exists as if he were non-existent4 ,he is manifest in all1 yet invisible to view2 and that is what ,i am1 and yet as ,i am not the same4 #aba4 ,rma6 ,try your best to get your rest1 in that supreme state of felicity2 than which there is no higher state for man to desire4 #abb4 ,it is the knowledge of that holy and unchangeable ,spirit1 which brings rest and peace to the mind2 know then that all-pervasive soul1 and be identified with the pure ,intellect1 for your liberation from all restraint4 7,and the way to this state of perfect liberation1 is to destroy by degrees the seeds of our restraints to the same4 ,namely3--,to be regardless of the body1 which is the seed of worldliness2 and then to subdue the mind1 which is the seed of the body2 and at last to restrain the breathings and desires1 which are the roots of sensations and earthly possessions2 and thus to destroy the other seeds also1 until one can arrive to his intellectual1 and finally to his spiritual state74 ,,chapter ,,lxxxxii4 ,,means ,,of ,,obtaining ,,the ,,divine ,,presence4 ,argument4 ,divine knowledge and want of desires and feelings1 forming the ,trivium of salvation4 ,rma said3--,of all1 the seeds which you have spoken1 say sir1 which of these is the most essential one to lead us to the attainment of the supreme ,brahma4 #b4 ,vasishtha replied3--,it is by the gradual demolition of the seeds and sources of woe1 which ,i have mentioned one after the other1 that one is enabled to attain his consummation in a short time4 #c4 ,you can relinquish by your manly fortitude1 your desire for temporal objects2 and endeavour to seek that which is the first and best of beings3-- #d4 ,and if you remain in your exclusive and intense meditation on the ,supreme ,being1 you are sure to see that very moment the ,divine light1 shining in full blaze in and before you4 #e4 ,if it is possible for you to think of all things in general1 in your well developed understanding2 you can have no difficulty to elevate your mind a little higher1 to think of the universal ,soul of all4 #f4 ,o sinless ,rma6 ,if you can remain quietly with meditating on your conscious soul1 you can find no difficulty in the contemplation of the ,supreme soul1 by a little more exertion of your intellect4 #g4 ,it is not possible1 ,o ,rma6 to know the knowable ,spirit at once in your understanding1 unless you think of it continually in your consciousness4 7,the ,divine ,spirit is knowable in our spirits and consciousness and by own intuition only74 #h4 ,whatever thou thinkest and wherever thou goest and dost remain1 is all known to thee in thy consciousness2 and so it is the conscious soul which is the seat of ,god1 and wherein ,he is to be sought and seen4 7,so says ,maulana ,rumi3--,i sought him everywhere and found him nowhere2 ,i looked within myself and found him there74 #i4 ,if you will but strive1 ,rma1 to renounce your earthly appetites2 you will get yourself loosened from all its bonds and diseases and dangers4 #aj4 ,of all others which have been said before1 it is the most difficult task to get rid of one's earthly desires2 and it is impossible to root them out of the mind1 as it is to uproot the mount ,meru from its basis4 #aa4 ,as long as you do not subdue the mind1 you cannot get rid of your desires2 and unless you suppress your desires1 you can not control your restless mind4 7,they are so interwoven together74 #ab4 ,until you know the truth1 you cannot have the peace of your mind2 and so long as you are a stranger to your mental tranquility1 you are barred from knowing the truth4 #ac4 ,as long you do not shun your desires1 you cannot come to the light of truth2 nor can you come to know the truth1 unless you disown your earthly desires4 #ad4 ,hence the knowledge of truth1 subjection of the mind1 and abandonment of desires1 are the joint causes of spiritual bliss2 which is otherwise unattainable by the practice of any one of them singly4 #ae4 ,therefore1 ,o ,rma6 the wise man should betake himself1 to the practice of all these triple virtues at once2 and abandon his desire of worldly enjoyments1 with the utmost of his manly efforts4 7,because it is weakness to be a dupe to pleasure1 and true bravery consists in contemning them74 #af4 ,unless you become a complete adept1 in the practice of this triplicate morality2 it is impossible for you to attain to the state of divine perfection1 by your mere devotion during a whole century4 7,because the mendicant ,yogis1 that are devoid both of their divine knowledge and disinterestedness1 are never blessed with their spiritual rapture74 #ag4 ,know ye1 ,o highminded ,muni6 that it is the simultaneous attainment of divine knowledge1 in combination with the subjection of the mind and its desires1 that is attended with the efficacy of ,divine presence4 #ah4 ,the practice of any one of these1 in disjunction from the others1 is as fruitless as imprecations of one's death or derangement of understanding 7i4e4 no one's curse1 can effect any evil on another74 #ai4 ,though the adept may be long inured in the practice of these virtues2 yet none of them will help him singly to approach to the ,supreme2 as no single soldier or regiment can dare advance before the adverse host4 7,here is pun of the word1 param signifying both the ,supreme and the enemy74 #bj4 ,these virtues being brought under the practice of the wiseman1 by his undivided attention and vigilance2 will break down every obstacle on his way1 like the current of a confluence of three streams1 carrying away a rock from the coast4 #ba4 ,accustom yourself with diligence1 to destroy the force of your mind and its desires and feelings2 and habituate your intellect to the acquisition of knowledge with equal ardour1 and you will escape from every evil and error of the world4 #bb4 ,having mastered these triple virtues2 you will cut asunder your heart strings of worldly affections2 as the breaking of the lotus-stalk severs its interior fibres4 #bc4 ,the reminiscence of worldliness1 which is inherited and strengthened in the long course of a hundred lives 7or transmigrations of the soul71 is hard to be removed with the assiduous practice of these triple virtues4 #bd4 ,continue to practice these at all times of your life2 whether when you sit quiet or move about2 or talk or listen to another or when you are awake or asleep2 and it will redound to your greatest good4 #be4 ,the restraining of respirations also1 is tantamount to the restraint put upon your desires2 then you must practise this likewise1 according to the directions of the wise4 #bf4 ,by renunciation of desire1 the mind is reduced to an insensible and dead block2 but by restraining your breathing1 you can do whatever you like4 ,by the practice of the prnyma1 the yogi identifies himself with the ,supreme1 and can do all things as the ,deity4 #bg4 ,by the protracted practice of restraining the breathing1 according to the directions given by the guru2 and by keeping the erect posture1 and observing the rules of diet c4 one must restrain his respiration4 #bh4 ,by right observation of the nature of things1 we can have no desires for any thing 7which is so frail and false72 and there is nothing which is the same or remains unchanged from first to last1 except the unchangeable nature of the ,deity1 which must be the only desirable object4 #bi4 ,it is the sight and knowledge of ,god1 that serve to weaken our worldly desires2 and so will our avoidance of society and worldly thoughts 7will put an end to our earthly desires74 #cj4 ,seeing the dissolution of human bodies1 we cease to desire our worldly goods2 and so also the loss of desired objects1 puts a check to our desiring them any more4 #ca4 ,as the flying dust is set on the ground1 after the gust of the wind is over2 so the flying thoughts of the mind are stopped1 when our breathings are put to a stop3 they being the one and the same thing4 7,swedenborg saw the intimate connection between thought and vital life4 ,he says 8thought commences and corresponds with vital respiration4 ,a long thought draws a long breath1 and a quick one is attended with rapid vibrations of breath074 #cb4 ,from this correspondence of the motion of thoughts with the vibrations of breath1 there is heaved a large mass of worldly thoughts resembling heaps of dust on earth4 ,let therefore the intelligent men try their utmost to suppress their breath 7in order to stop the assemblage of their thoughts also74 #cc4 ,or do away with this process of the ,hatha ,yogis 7if it be hard for you to suppress your breath71 and sit quietly to suppress your fleeting thoughts only at all times4 #cd4 ,if you want to keep your control over the mind1 you will be able to do so in the course of a long time2 because it is not possible to subdue the mind without the discipline of strict reason4 #ce4 ,as it is impossible to restrain the infuriate elephant without its goading2 so it is not possible for you to curb your indomitable mind1 without the help of spiritual knowledge1 and association with the wise and good4 #cf4 ,the abandonment of desires and suppression of breathing1 in the manner as hereinafter inculcated1 are the most efficient means of subduing the mind4 7,the mind dwells in the brain which shares the various fortunes of breathing2 therefore the suppression of breath tends also to the subjection of the mind4 ,swedenborg74 #cg4 ,there are milder means of pacifying the mind1 as the cooling showers of rain set down the dust of the earth2 and yet the ,hatha-,yoga1 attempts to restrain it by stopping the breath1 as it were to prevent the rising of dust1 by means of a breathless calm4 #ch4 ,ignorant men who want to subdue the mind1 by prescriptions of the ,hatha-,yoga or bodily restraints2 are like those silly folks1 who want to dispel the darkness by black ink instead of a lighted lamp4 7,painful bodily practice1 is no part of ,rja or spiritual ,yoga74 #ci4 ,those who attempt to subdue the mind by bodily contortions1 strive as vainly as they1 who wish to bind the mad elephant with a rope of grass or straws4 #dj4 ,those rules which prescribe bodily practices1 instead of mental reasoning and precepts1 are known as the patterns of ,hatha-,yoga1 and misleading men to dangers and difficulties4 7,because the mind alone governs the mind1 and bodily austerities have ruined many bodies and killed many men also2 and the correspondence between the states of the mind and lungs1 has not been admitted in science74 #da4 ,wretched men like beasts have no rest from their labour1 but wander in dales and woods1 in quest of herbs and fruits for their food4 #db4 ,ignorant men who are infatuated in their understandings1 are timid cowards like timorous stags2 and are both dull-headed and weak-bodied1 and languid in their limbs 7by incessant toil74 #dc4 ,they have no place of confidence anywhere1 but stagger as the distrustful deer in the village2 their minds are ever wavering between hopes and fears1 as the sea water rising and falling in waves4 #dd4 ,they are borne away like leaves fallen from a tree1 by the current of the cascade gliding below a water-fall2 and pass their time in the errors of sacrificial rites and religious gifts and austerities1 and in pilgrimages and adoration of idols4 #de4 ,they are subject to continued fears1 like the timid deer in the forest1 and there are few among them1 who happen by chance to come to the knowledge of the soul4 7,most men are betaken by the exoteric faith74 #df4 ,being broiled by outward misery and internal passions1 they are rarely sensible of their real state2 and are subjected to repeated births and deaths1 and their temporary habitation in heaven or hell4 7,there is no everlasting reward or punishment1 adjudged to the temporal merit and demerit of human actions74 #dg4 ,they are tossed up and down like play balls in this world1 some rising up to heaven1 and others falling to hell-torments while they are even here4 7,the gloss represents higher births as heaven1 and the lower ones as hell-torments2 and since the ,hindu idea of bliss is idleness1 he deems the idle life of the great his heaven4 ,otia cumdignitate74 #dh4 ,these men roll on like the incessant waves of the sea2 therefore leave off the exterior view of the exoteric1 and sink deep into the spiritual knowledge for your everlasting rest4 7,the ,hatha-,yoga is deemed like the other modes of public worship1 to belong to the exoteric faith74 #di4 ,remain quiet and sedate1 with your firm faith in your inward consciousness2 and know that knowledge is power1 and the knowing man is the strongest being on earth2 therefore be wise in all respects4 #ej4 ,rma6 renounce the cognizance of the knowable objects1 and depend on the abstract knowledge of all things in thy subjective consciousness2 remain firm in full possession of thy inner soul1 and think thyself as no actor of thy acts4 ,then forsaking all inventions of men as falsehoods 7kalan and kalpan71 shine with the effulgence of thy spiritual light4 ,,chapter ,,lxxxxiii4 ,,universal ,,indifference ,,or ,,insouciance4 ,argument4 ,cultivation of understanding and ,reason4 ,vasishtha continued3--,rma6 ,he who is possessed of little reason1 and tries to subdue his mind as well as he can2 succeeds to reap the fruit 7object7 of his life 7salvation74 7,neither is much learning required for divine knowledge1 nor is much purity necessary for salvation2 nor is the entire want of either1 attended by its main object74 #b4 ,the small particle of reason that is implanted in the mind1 becomes by culture a big tree in time1 projecting into a hundred branches in all departments of knowledge4 #c4 ,a little development of reason1 serves to destroy the unruly passions of the human breast1 and then fill it with the good and pure virtues2 as the roes of a fish fill the tank with fishes4 7,the seed of reason germinates in all good qualities74 #d4 ,the rational man who becomes wise1 by his vast observation of the past and present1 is never tempted by the influence of the ignorant1 who value their wealth above their knowledge4 #e4 ,of what good are great possessions and worldly honours to him1 and of what evil are the diseases and difficulties unto the man1 who looks upon them with an indifferent eye4 #f4 ,as it is impossible to stop the impetuous hurricane1 or to grasp the flashing lightning1 or hold the rolling clouds in the hand3-- #g4 ,as it is impossible to put the moon like a brilliant moonstone1 in a box of jewels2 and as it is not possible for a belle to wear the crescent of the moon like a moon flower on her forehead4 #h4 ,as it is impossible also for the buzzing gnats1 to put to flight the infuriate elephant1 with the swarm of bees sucking his frontal ichor1 and the lotus bushes gracing his fore-head3-- #i4 ,as it is impossible too for a herd of timid stags1 to withstand in fighting the brave lion1 gory with the frontal pearls of slaughtered elephants in his bloody chase3-- #aj4 ,as it is impossible likewise for a young frog1 to devour a huge and hungry snake1 which like the poisonous tree1 attracts other animals to it by its poison1 and then swallows them entire3-- #aa4 ,so it is impossible for the robbers of outward senses1 to overpower upon the man of reason1 who is acquainted with the grounds of ,knowledge1 and knows the knowable ,brahma4 #ab4 ,but the sensible objects and the organs of sense1 destroy the imperfect reason2 as the violence of the wind1 breaks off the stalks of tender plants4 #ac4 ,yet the wicked passions and desires1 have no power to destroy the perfected understanding2 as the lesser gales of minor deluges1 are not strong enough to remove the mountain4 7,the great deluge is the mahkalpnta1 and the partial ones are called the ,khanda or yuga-pralayas74 #ad4 ,unless the flowery arbor of reason1 takes its deep root in the ground of the human mind1 it is liable to be shaken at every blast of the conflicting thoughts2 because the unstable soul can have no stability2 nor the uncertain mind can have any certainty4 #ae4 ,he whose mind does not stick to strict reasoning1 either when he is sitting or walking1 or waking or sleeping2 is said to be dead to reason4 #af4 ,therefore think always within yourself1 and in the society of good people1 about what is all this1 what is this world1 and what is this body in a spiritual light4 7i4e4 ,spiritually considered1 the material universe will disappear from view74 #ag4 ,reason displays the darkness of ignorance1 and shows the state of the ,supreme as clearly1 as when the light of the lamp shows everything clearly in the room4 7,hence reason is said to be the light of the soul74 #ah4 ,the light of knowledge dispels the gloom of sorrow1 as the solar light puts to flight the shadow of night4 7,knowledge is the sunlight of the soul74 #ai4 ,upon appearance of the light of knowledge1 the knowable comes to appear of itself2 as the appearance of sunlight in the sky1 shows every object on earth below4 #bj4 ,that science which brings to the knowledge of ,divine ,truth1 the same knowledge is known as self-same with the knowable ,truth itself4 #ba4 ,spiritual knowledge is the result of reason1 and is reckoned as the only true knowledge by the wise2 it includes the knowledge of the knowable soul1 as the water contains its sweetness within itself4 #bb4 ,the man knowing all knowledge1 becomes full of knowledge2 as the strong dramdrinker turns a tippler himself4 7,fullness of spiritual knowledge is compared with hard drinking1 in the mystic poetry of orientals1 to denote the inward rapture which is caused by both74 #bc4 ,they then come to know the knowable1 supreme spirit as immaculate as their own souls2 and it is only through the knowledge of the supreme spirit1 that this rapture imparts its grace to the soul4 #bd4 ,the man fraught with perfect knowledge1 is full of his unfailing rapture within himself1 and is liberated in his life2 and being freed from all connections1 reigns supreme in the empire of his mind4 7,this refers equally to a savant in all knowledge1 to a deep philosopher1 as also to a holy man2 a yogi and the like74 #be4 ,the sapient man remains indifferent to the sweet sound of songs1 and to the music of the lute and flute2 he is not humored by the songstresses1 and by the allurement of their persons and the enticement of their foul association4 #bf4 ,he sits unaffected amidst the hum of buzzing bees1 fluttering joyfully over the vernal flowers2 and amidst the blooming blossoms of the rainy weather1 and under the growling noise of the roaring clouds4 #bg4 ,he remains unexcited by the loud screams of the peacock1 and the joyous shrill of storks at the sight of fragments of dark clouds2 and by the rolling and rumbling of the gloomy clouds in humid sky4 #bh4 ,he is not elated by the sound of musical instruments1 as that of the jarring cymbal or ringing bell held in the hands2 and the deep rebellowing drum beaten by the rod2 nor the wind1 wired or skinned instruments can act upon his mind4 #bi4 ,he turns his mind to nothing that is sweet or bitter to taste1 but delights in his own thoughts2 as the moon sheds her light upon the spreading lotus-bud in the lake4 #cj4 ,the wise man is indifferent to the attractions of beauties and celestial nymphs2 who are as graceful in their stature and attire1 like the young shoot of the plantain tree with its spreading foliage4 #ca4 ,his mind is attached to nothing that is even his own1 but remains indifferent to everything2 as a swan exposed to a barren spot4 7,the world to the wise is a barren desert74 #cb4 ,the wise have no taste in delicious fruits1 nor do they hunger after dainty food of any kind4 7,here follows the names of some sweet fruits and meats which are left out74 #cc4 ,he does not thirst after delicious drinks1 as milk1 curd1 butter1 ghee and honey2 nor does he like to taste the sweet liquors at all4 ,he is not fond of wines and liquors of any kind1 nor of beverages and drinks of any sort1 such as milk1 curds1 butter c41 for his sensual delight4 7,but he hungers and thirsts for eternal life c41 see the ,sermon on the ,mount74 #cd4 ,he is not fond of the four kinds of food1 which are either chewed or licked or sucked or drunk2 nor of the six flavours as sweet1 sour1 bitter1 pungent c41 to sharpen his appetite4 ,he longs for no sort of vegetable or meat food2 7because none of these can give him satiety74 #ce4 ,quite content in his countenance1 and unattached to every thing in his mind1 the wise ,vipra does not bind his heart either to the pleasures of taste1 or tending to the gracefulness of his person4 #cf4 ,the sapient is not observant of the adoration paid to ,yama1 sun1 moon1 ,indra1 and ,rudras and ,marutas 7in the ,vedas72 nor does he observe the sanctity of the ,meru1 ,mandara and ,kailsa ,mountains1 and of the table lands of the ,sahya and ,dardura hills 7the early habitations of ,indian ryans74 #cg4 ,he takes no delight in the bright moon-beams1 which mantles the earth as with a silken vesture2 nor does he like to rove about the groves of the ,kalpa arbours1 for refreshment of his body and mind4 #ch4 ,he does not resort to houses rich with jewels and gold1 and with the splendour of gems and pearls2 nor does he dote upon beauties with their fairy forms of celestials nymphs1 as an ,urvas1 ,menaka1 ,rambh and a ,tilottam4 #ci4 ,his graceful person and unenticed mind1 does not pine or pant for whatever is pleasant to sight2 but remain about everything with his indifference1 and the sense of his satisfaction and the fulness of his mind1 and with his stern taciturnity and inflexibility even among his enemies4 #dj4 ,his cold mind is not attracted by the beauty and fragrance of the fine flowers of lotuses1 and lilies and the rose and jasmine 7the favourite themes of lyric poets74 #da4 ,he is not tempted by the relish of the luscious fruits1 as apples and mango1 jamb c41 nor by the sight of the asoka and ,kinsuka flowers4 #db4 ,he is not drawn over by the fragrance of the sweet scenting sandal-wood1 agulochum1 camphor1 and of the clove and cardamom trees4 #dc4 ,preserving an even tenor of his mind1 he does not incline his heart to any thing2 he holds the perfumes in hatred1 as a ,brhman holds the wine in abhorrence2 and his even mindedness is neither moved by pleasure nor shaken by any fear or pain4 #dd4 ,his mind is not agitated by fear1 at hearing the hoarse sound of the sounding main1 or the tremendous thunder-clap in the sky1 or the uproaring clouds on mountain tops2 and the roaring lions below1 do not intimidate his dauntless soul4 #de4 ,he is not terrified at the loud trumpet of warfare1 nor the deep drum of the battle-field2 the clattering arms of the warriors and the cracking cudgels of the combatants1 bear no terror to his mind2 and the most terrific of all that is terrible1 i4e4 ,god1 is familiar to his soul4 ,so the ,sruti3--8bhaynm bhayam1 bhishanam bhishannm01 c4 #df4 ,he does not tremble at the stride of the infuriate elephant1 nor at the clamour of ,vetla goblins2 his heart does not thrill at the hue and cry of ,pischa cannibals1 nor at the alarm of ,yakshas and ,rakshas4 #dg4 ,the meditative mind is not moved by the loud thunder clap or the cracking of rocks and mountains2 and the clangor of ,indra and ,airvana1 can not stir the ,yogi from his intense reverie4 #dh4 ,the rigid sage does not slide from his self-possession1 at the harsh noise of the crashing saw and the clanking of the burnished sword striking upon one another4 ,he is not shaken by the twanging of the bow1 or the flying and falling of deadly arrows around4 #di4 ,he does not rejoice in pleasant groves1 nor pines in parched deserts2 because the fleeting joys and sorrows of life1 find no place in his inevitable mind4 #ej4 ,he is neither intolerant of the burning sands of the sandy desert1 resembling the cinders of living fire2 nor is he charmed in shady woodlands1 fraught with flowery and cooling arbours4 #ea4 ,his mind is unchanged1 whether when he is exposed on a bed of thorns1 or reposing in a bed of flowers2 and whether he is lifted on the pinnacle of a mount1 or flung into the bottom of a fount2 his mind is always meek 7as those of persecuted saints and martyrs74 #eb4 ,it is all the same with himself1 whether he roves on rough and rugged rocks1 or moves under the hot sunbeams of the south1 or walks in a temperate or mild atmosphere4 ,he remains unchanged in prosperity and adversity1 and alike both under the favour and frown of fortune4 #ec4 ,he is neither sad nor sorrow in his wanderings over the world1 nor joyous and of good cheer in his rest and quiet4 ,he joys on doing his duty with the lightness of his heart1 like a porter bearing his light burthen with an unberthened mind4 #ed4 ,whether his body is grated upon the guillotine or broken under the wheel2 whether impaled in the charnel ground1 or exiled in a desert land2 or whether pierced by a spear or battered by a cudgel1 the believer in the true ,god remain inflexible 7as the ,moslem ,shahids and ,christian martyrs1 under the bitterest persecution74 #ee4 ,he is neither afraid at any fright nor humiliates himself nor loses his usual composure in any wise2 but remains with his even temper and well composed mind as firm as a fixed rock4 #ef4 ,he has no aversion to impure food1 but takes the unpalatable and dirty and rotten food with zest2 and digests the poisonous substances as it were his pure and clean diet4 7,it is the beast of ,aghori to gulp unwholesome and nasty articles1 as their dainty food1 and thus their stoicism degrades them to beastliness74 #eg4 ,the deadly henbane and hellebore1 is tasted with as good a zest by the impassive ,yogi1 as any milky and saccharine food1 and the juice of hemlock is as harmless to him as the juice of the sugarcane4 #eh4 ,whether you give him the sparkling goblet of liquor or the red hot bowl of blood2 or whether you serve him with a dish of flesh or dry bones2 he is neither pleased with the one nor annoyed at the other4 #ei4 ,he is equally complacent at the sight of his deadly enemy1 as also of his benevolent benefactor4 7,the foe and friend are alike to him74 #fj4 ,he is neither gladdened nor saddened at the sight of any lasting or perishable thing2 nor is he pleased or displeased at any pleasant or unpleasant thing1 that is offered to his apathetic nature4 #fa4 ,by his knowledge of the knowable1 and by the dispassionateness of his mind1 as also by the unconcerned nature of his soul1 and by his knowledge of the unreliableness of mortal things1 he does not confide on the stability of the world4 #fb4 ,the wise man never fixes his eye on any object of his sight1 seeing them to be momentary sights and perishable in their nature4 7,the passing scene of the world1 is not relied upon by the wise74 #fc4 ,but the restless people1 who are blind to truth and ignorant of their souls1 are incessantly pressed upon by their sensual appetites1 as the leaves of trees are devoured by the deer4 #fd4 ,they are tossed about in the ocean of the world1 by the dashing waves of their desires2 and are swallowed by the sharks of their sense1 with the loss of their lives and souls4 #fe4 ,the growing desires and fleeting fancies of the mind1 can not overpower upon the reasonable soul1 and the orderly and mannerly man2 that have found their security in peace and tranquility1 as the great body of torrents has no power to overflow upon the mountain4 #ff4 ,those who have passed the circuit of their longings1 and found their rest in the supreme ,being2 have really come to the knowledge of their true selves1 and look upon the mountain as it were a mite4 #fg4 ,the vast world seems as a bit of straw to the wise2 and the deadly poison is taken for ambrosia1 and a millennium is passed as a moment1 by the man of an even and expanded mind4 7,the fixed thought of a sedate mind1 perceives no variation of things and times74 #fh4 ,knowing the world to consist in consciousness1 the mind of the wise is enrapt with the thought of his universality2 and the wise man roves freely everywhere with his consciousness1 of the great cosmos in himself4 7,the cosmologist is in reality a cosmopolitan also74 #fi4 ,thus the whole world appearing in its full light in the cosmical consciousness within one's self1 there is nothing which a man may choose for or reject from his all including mind4 #gj4 ,know thy consciousness to be all in all1 and reject everything as false which appears to be otherwise4 ,again as everything is embodied in thy consciousness1 there is nothing for thee to own or disown as thine and not thine4 #ga4 ,just as the ground grows the shoots of plants and their leaves and branches1 so it is in the same manner1 that our consciousness brings forth the shoots of all predicables 7tatwas7 which are inherent in it4 7,this means the eternal ideas which are innate in the mind1 and become manifest before it by its reminiscence74 #gb4 ,that which is a nonentity at first and last1 is so also even at present2 and it is by an error of our consciousness that we become conscious of its existence at any time4 7,this means the erroneous conception of all things1 which are really nil at all times74 #gc4 ,knowing this for certain1 abandon your knowledge of reality and unreality2 transcend over the knowledge of existence1 and transform thyself to the nature of thy consciousness 7to know thyself only72 and then remain unconcerned with everything besides4 7,the transcendentalism of the subjective over objective knowledge74 #gd4 ,the man who is employed in his business with his body and mind1 or sits idle with himself and his limbs1 he is not stained by anything1 if this soul is unattached to any object4 #ge4 ,he is not stained by the action which he does with an unconcerned mind2 nor he also who is neither elated nor dejected at the vicissitudes of his fortune1 and the success or failure of his undertakings4 #gf4 ,he whose mind is heedless of the actions of his body1 is never stained with the taint of joy or grief1 at the changes of his fortune1 or the speed or defeat of his attempts4 #gg4 ,the heedless mind takes no notice of a thing that is set before the eyes of the beholder2 but being intent on some other object within itself1 is absent from the object present before its sight4 ,this case of the absence of mind is known even to boys 7and all man74 #gh4 ,the absent minded man does not see the objects he actually sees1 nor hears what he hears1 nor feels what he touches4 7,so the sruti4 8,who thinks of that1 sees naught before him1 nor hears aught that he hears074 #gi4 ,so is he who watches over a thing as if he winks at it2 and smells a thing as if he has no smell of the same2 and while his senses are engaged with their respective objects1 his soul and mind are quite aloof from them4 #hj4 ,this absence of mind is well known to persons sitting at their homes1 and thinking of their lodging in another land2 and this case of the wandering attention1 is known even to boys and to ignorant people also4 #ha4 ,it is attention which is the cause of the perception of sensible objects1 and it is the attachment of the mind which is the cause of human society2 it is mental concern that causes our desires1 and it is this concernedness of ours about other things1 that is the cause of all our woe4 #hb4 ,it is the abandonment of connections1 which is called liberation1 and it is the forsaking of earthly attachments1 which releases us from being reborn in it2 but it is freedom from worldly thoughts1 that makes us emancipate in this life4 7,freedom in this state1 makes us free in the next74 #hc4 ,rma said3--,tell me briefly my lord1 that dost like a gale blow away the mist of my doubts2 what are these connections that we are to get rid of1 in order to be freed both in this life and in the next4 #hd4 ,vasishtha answered3--that impure desire of the pure soul1 for the presence or absence of something which tends to our pleasure or pain1 is called our attachment to the same4 7,the desire of having the desirable and avoiding the contrary1 is the cause of our attachment to the one1 and our unconnection with the other74 #he4 ,those who are liberated in their lifetime1 foster the pure desire which is unattended by joy or grief2 and is not followed by future regeneration 7or metempsychosis of the soul74 #hf4 ,thus the pure desire being unconnected with any worldly object1 is styled unworldly and is apart from the world2 it continues through life1 and whatever actions are done by it1 they do not tend to the bondage of the soul1 nor lead it to future transmigrations4 #hg4 ,the ignorant men that are not liberated1 in their present state of existence in this world1 entertain impure desires causing their pleasure and pain in this life1 and conducing to their bondage to repeated transmigrations in future4 #hh4 ,this impure desire is expressed also by the term attachment1 which leads its captive soul to repeated births2 and whatsoever actions are done by it1 they tend to the faster bondage of the miserable soul4 #hi4 ,abandon therefore thy desire for1 and thy attachment to anything of this kind1 which is at best but to the trouble of the soul2 and thy freedom from them will keep thy mind pure1 although thou mayst continue to discharge thy duties of life1 with a willing mind and unenslaved soul4 #ij4 ,if thou canst remain unaffected by joy or grief1 or pleasure or pain1 and unsubjected by passions1 and unsubdued by fear and anger2 thou becomest impassible and indifferent4 #ia4 ,if you do not pine in your pain1 or exult in your joy1 and if you are not elated by hope1 nor depressed by despair2 you are truly unconcerned about them4 #ib4 ,if you conduct your affairs with equanimity1 both in your prosperity and adversity2 and do not lose your temper in any circumstance of life1 you are truly insensible and regardless of them4 #ic4 ,when you can know the soul1 and by knowing it you can see the same in yourself2 and manage yourself with evenness1 under any circumstance as it may happen to thee2 you are then unconscious of them4 #id4 ,rely ,rma1 in your easily obtainable insouciance and stick firmly to your liberation in this life2 be passionless and even tempered1 and rest in your peace for ever4 #ie4 ,that man is honourable1 who is free from the feverish passions of pride1 giddiness and envy in his mind2 and possessing his liberation1 taciturnity and full mastery over his organs of sense4 #if4 ,so is he who retains his equanimity and meekness of mind1 in all things which are presented before him2 and never deviates from the connate duties of his caste1 to do others which bear no relation with him4 #ig4 ,one who attends to his hereditary duties1 which are co-natural with him1 and discharges them with a mind freed from all concern and expectation1 is truly happy in himself4 #ih4 ,whether under the trial of troubles and tribulations1 or under the temptations of rank and prosperity2 the great minded man1 does not transgress his intrinsic nature1 as the ,milky ocean does not tarnish its whiteness1 though perturbed under the charming ,mandara mountain4 #ii4 ,whether gaining the sovereignty of the earth1 or elevated to the dignity of the lord of gods2 or degraded to grovel upon the earth1 or lowered to a creeping worm underneath the ground2 the great minded man remains unchanged at his rise and fall1 as the bright sun remains the same1 both in his elevation and culmination4 #ajj4 ,freed from tumults and differences of faith1 and exempted from pursuits for different results1 employ your great mind1 ,o ,rma6 to the highest duty of investigation into the nature of the soul1 and securing your ultimate liberation by it4 #aja4 ,live by the clear and purpling stream of your investigation1 and you will come to rely in the undecaying and unsullied state of the pure soul2 and then by coming to the knowledge and sight of the ,supreme ,spirit1 by the light of your understanding2 you will no more be bound to the bonds of future births upon this earth4 ,,footnotes3 #a ,perfection of knowledge1 is the ,omniscience of ,god1 and leads the knower1 to the belief of his ,omnipresence4 ,but imperfect knowledge1 leads to the belief of the ,ego and the ,jva or ,living ,god1 as distinct from the quiescent ,brahma4 #b ,samdhi is described as the continual concentration of thought1 by means of which all external objects1 and even one's own individuality is forgotten1 and the mind is fixed completely and immovably on the one ,being4 #c ,note to #bd4 ,this is an allegory of the revivification of the torpid body1 by means of the solar gleams and heat4