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BIBLIOTHECA TAMULICA

s

SIVE

OPERA PRAECIPUA TAMULIENSIUM

EDITA

TRANSLATA ADNOTATIONIBUS GLOSSARIISQUE

INSTRUCTA

A

CAROLO \GRAUL. D 11

TOMUS SECUNDUS:

KAIVALJANAVANITAE TEXTUS TAMULIENSIS

CUM lNTERPRETATIONE ANGLICA, ITEM GLOSSARIO ADNOTATIONIBUSQUE.

ACCEDIT GRAMMATICA TAMULIENSIS.

LIPSIAE 1855

LONDINI 1855

!i

D (_‘)1{511‘11‘ LING & FRANKE

WILLIAMS & NORGATE.

72

KAIVALJANAVANITA

A VEDANTA POEM

THE TAMIL TEXT WITH A TRANSLATION

A GLOSSARY

AND GRAMMATICAL NOTES

-

TO WHICH IS8 ~AD])I‘}I)

AN OUTLINE OF TAMIL GRAMMAR

WITH SPEQIMENS OF TAMIL STRUCTURE

AND COMPARATIVE TABLES OF THE FLEXIONAL SYSTEM

IN OTHER DRAVIDA LANGUAGES.

BY

CHARLES GRAUL, D. D.,

DIRECTOR OF THE LEIPZIG EVANGELICAL - LUTHERAN MISSIONARY INSTITUTION,

MEMBER OF THE HISTORICAL-THEOLOGICAL AND OF THE GERMAN ORIENTAL

SOCIETIES.

LEIPZIG 1855

LONDON 1855

DORFFLING & FRANKE,

WILLIAMS & NORGATE,

P —

s

-

.

1

W o

ro

THE CELEBRATED INTERPRETER

&

OF ANCIENT AND MODERN HINDUISM

HORACE HAYMAN WILSON, M. A,

BODEN PROFESSOR OF SANSCRIT AT OXFORD

THIS HUMBLE ATTEMPT

AT INTRODUCING

THE TAMiL LANGUAGE AND LITERATURE

INTO THE SPHERE OF EUROPEAN STUDIES

IS RESPECTFULLY DEDICATED

BY THE AUTHOR.

T

——

2%,

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i

.

-

.

Cimiuns S

PREFACE.

It will not, I trust, be attributed to any presumption on

my part, that, although a German, I accompany the publica-

tion of the Tamil text, promised in the first volume of the

“Bibliotheca Tamulica”, with various keys in the English

language; it is merely owing to the consideration, that most

of the Tamil students are to be found among the English,

whereas those of my own countrymen, who are likely to

take an interest in this work, are certainly so far acquainted

with the English language, as to make use, without any diffi-

culty whatever, of a Tamil glossary or a grammar written in

English.

The Tamil text of the Kaivaljanavanita is a reprint of

the edition published in 1845 by some natives at Madras,

with the improvement of a more correct orthography. The

beautiful types — the best in point of clegance and precision

I'have hitherto seen — with which the whole is printed, will be,

I doubt not, an acceptable addition. I cammot forbear, on

this occasion, mentioning the obliging readiness , with which

Messrs. Giesecke and Devrient have given their assistance

towards the preparation of good Tamil types.

In order to facilitate the study of the Tamil text, I have

added an English translation at the bottom, and a glossary,

with gramwmatical notes at the end of it; for explanations con-

cerning the contents I must refer to the first volume.

I think it a proper plan, to give the philosophical terms

derived from the Sanscrit in their genuine form, and accu-

rately to transliterate them. An horizontal stroke over a vowel

marks the length of it; r with a dot beneath indicates that pe-

culiar sound which is half vowel and half consonant. —

Consonants, with a dot beneath, belong to the lingual class;

= N

L4

X

Preface.

those, with an apostrophe above, are palatals. A spiritus

asper over a consonant denotes it as an aspirate. — The

guttural, the palatal, and the dental n I leave, for obvious)rea—

sons, undistinguished.

The “List of Sanscrit Vedanta Terms explained” will,

perhaps, be welcome also to other besides Tamil students, as

it may serve as an introduction to the study of the orthodox

philosophy of the Hindus generally.

It is by the urgent advice of my honoured countryman and

friend, Dr. M. Mueller in Oxford, the learned editor of the Rig-

Veda, that I have added an “Outline of Tamil Grammar” with

“Specimens of Tamil Structure” principally for the benefit of

the general linguist. Although but a slight sketch, it may, 1

hope, prove useful in the beginning also to those who are

desirous of making a special study of Tamil. In the arrange-

ment of the whole, I have been led both by scientific prin-

ciples and by practical views ™.

.

The “Comparative tables of the declension and conjuga-

tion in other Dravida dialects” are mere additions, perhaps

not altogether unacceptable to the comparative linguist.

In the next volume I shall, D. V., publish the most cele-

brated Tamil work, the Kural, together with a translation,

a commentary, and a glossary. If I am spared, a comprehen-

sive anthology, gathered from the various branches of Tamil

literature shall follow, furnished with every means for facili-

tating its study.

May Almighty God bless this humble work, un

dertakén,

not so much for the advancement of science, as for the further-

ance, although indirectly, of the very best cause on enrth, =

the promotion of the holy Gospel among thQ heathen.

Leirzie, march 1855.

% T would here remark, that the terms “ weak” and “ strong”, as they are used in §30,

and elsewhere, are not to be taken in the same sense, as we are now accustomed to use

them with regard to Gierman etc. Whatever terms may be preferred to denote the re-

spective classification, this, as it stands, is fully justified by the fact, that most of the

respgetive .graxm?latical rules turn upon it.

ARG B R

j;»«qm-‘q

Ttus

The

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§, 88

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INTRODUCTION.

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Tani

WTET W6 F 55 imnuﬁ@gn@mwmﬁggp@i@tqwn

fac'ﬁi-

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pther

1. Praise be unto the feet of the only Lord, who, solely

as diva-Sﬁksjn, dwelleth in the heart both of those, that are

th,~

possessed of lust after gold, estates, and women, and of those

who are not, — and who occupieth that good station, which

is the most exalted among those seven stations (1L, 149),

that are superior to any other whatever.

ginéd

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2. I bow down to the spotless substance of Wiédom, which

) the 18

s of 2

is the cause of that action, by which (the world) is produced,

preserved and destroyed, — which standeth forth in the shape

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Introduction

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of Brahma, Visnu and the excellent Ruler (Siva) and in count-

W

legs other shapes, — and which for ever appeareth as the per-

fo

fect Free one and as the Sun of the ocean of bliss

al

3. Every day I bow down to the lotus-foot of Him, through

t

whose grace I came to know, that I am the omnipresent

)

Brahma and that the whole expanding world is a fiction in me

(II, 171), — and so, like the ether in the wall, to partake of

fy

the nature of the (absolute) substance (Brahma)

a

4. T adore I¢a, who appeareth in the shape of teacher, in

b

order to change, through my knowledge, my faculties of per-

1t

ception and of feflexion, my senses and my whole body into

th

dew before the sun, — to show my “Thou” and my “I”

oh

one and so to establish (perfect) unity

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Introduction

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5. Praising the feet of the true teacher of wisdom, who,

count

without end, middle and beginning, is continually shining

forth, like the ether — in order to show both the bondage

and the emancipation — I will explain the true nature of the

hrouﬂh

(absolute) being in such a manner, that even people, unable

to examine extensive works, may comprehend it

Ureﬁe

e

6. The classic writers drew from the milk-sea of the

ake Of

far spreading Védanta, and having filled the pitchers of their

authoritative works, they placed them at our disposal. I

hety 1B

boiled and churned the whole and then benevolently presented

P@l

it. Those, who have obtained this fresh butter of bliss, will

they ever again stray about, enjoying the dust of (Worldly)

dy i

(1 a9

objects ? (No); they are Wlthout hunger.

7. Adoring the Emancipated one, the passionless Lord

1%

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Introduction

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of Tirupati (Visnu), the Master, who made me his slave, 1

I shall

am about to sing the “Fresh butter of eternal Bliss”

divide it into two chapters, called “ Tllustration of the true

Essence” and “Clearing away of all Doubts” and now begin

to explain

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FIRST PART.

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ILLUSTRATION OF THE TRUE ESSENCE

8. (@C@',@Lmﬁg@w@&@wﬂaz;ﬁmwg;@grﬁ@ﬂ@@u&

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8. They enumefate these four Sadanas 1) the discrimi-

nating intellect, that clearly understands the philosophically es-

tablished decision about eternal and perishable things; 2) the

freedom from lust after the enjoyments, happening in this

middle- and that upper-world; 3) the assemblage of those

six, as tranquillity and so on, requiring an exact definition

(5. v. 9) and 4) the desire of (fihal) emancipation.

9. Those six are: Tranquillity of mind, self-restraint, re-

nunciation, patience, composure and faith. Tranquillity of

mind, is chastising the internal faculties; self -restraint, is

chastising the external senses and organs. Abandoning the oc-

First Part:

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wwri@mq@&;&gm’s&n@y@y Liaf 1L 155 &

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LD.

cupations of the household, is renunciation; submitting to

the assailing sensations of pleasure, sorrow and so om, is

patience.

10. When in the way of spiritual meditation on the (su-

preme) substance, of which you heard (from the teacher), you

make that (substance) tasty to yourself, then the superior-

minded speak of composure. Lovingly taking hold of the

supreme teacher of truth and of the sacred books, is faith.

This is the meaning of the term ‘“the most excellent tran-

quillity of mind and the five other kinds”.

11. There are none on earth, who can accomplish any

thing without a « Séi(iana”, so knowledge will accrue only to

such as have obtained those four. It does not enter the heart

of one, who is but a novice in discrimination; if it really en-

Illustration of the true Essence

-1

12

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ters, he is one, who, through ten millions of births, has al-

ready been cleansed

12. He is the man, entitled (to obtain the knowledge of the

13

way of salvation). From his own Self, from Providence, from

R

the elements and the elementary formations (i. e. from other be-

ings), hewas assailed by three fires (fiery pains). So languishing

the

like an insect, that cannot bear the heat of the sun, he hastened

her), /0

to dive into the holy tank of wisdom, by which the (future)

eupelwl

birth is made to cease

1o Ji

13. He who — like the deer, that having fallen into the

fall

nets of the hunters, escaping runs aways — had fled from the

Jont 185

love of his wife, his children and his goods, now proceeded

s0, that he did not go with an empty hand, and having come

h )

in sight of the truthful teacher of w1sdom, rightfully wor-

U

e ol

shipped him.

the 1ed

14. Worshipping he stood and said with tears: “Through

Ieany o

First Part

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16

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QYT T

the sorrow of vain life I dried up, my master! O readily

complying teacher, you ought to break the close fetters of

hi

the (five) Kosas into pieces and save me, so that my inmost

e

heart may be refreshed.” Thus he spoke

fo

15. The teacher — like a (true) mother, — placed his

loy

little son before himself. Like a tortoise he mused within

himself, like a fish he looked at him (with a full, soft eye);

W

like a bird he fondled him

At last he spoke: “There is one

%

means to prevent your (future) birth; I will tell it to you. If

Noj

you follow what I say, the succession of births will come to

Say

an end.”

16. When the pupil heard his master say: “The succession

(of

of births will come to an end

he became like one, who has

by,

dived into a spacious tank; his body even got refreshed and

bl

6

p—

lllustra,tiorn of the true Essence.

9

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peadly

(ters of

his heart was recreated; he shed tears, as if abounding love

were dropping down, worshipped once more the (teacher’s)

oSt

foot, resembling an expanding flower, and spoke in the fol-

lowing strain:

Lced his

itk

17. O Lord, although I am a slave, unable to act up to

(

what you said, you will be able to rule me by your grace.

feye)

You said: One means to prevent your (future) birth there is.

Now you ought to explain the nature of this means and so

v

You, It

save me.

come

18. Then the teacher knew that‘ in the pupil the activity

(of Ahankara) was subdued, and in the manner of & wasp,

sV

buzzing before the insect in the compact earth-nest, he de-

WhO hﬂs

sired that he might attain to the true nature of Self, and fixing

hed Pl

10

First Part:

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GOL GO TILIT

his eye upon the Giva within the body, began to chant his

mstruction

19. Come here, my son! He, who has forgotten his own

Self, is (alternatively) born and dies. Like dry leaves, seized

by a never-ceasing whirlwind, he constantly strays about

and revolves within the never ending gyration of the wheel of

time, — until he comprehends that his wisdom-searching

Self is the (absolute) Self.

20. But when a man comes to know his Self (Giva)

and the directing principle (Kitasta), that forms the sub

stratum of it, then this directing principle appears as the

|

(absolute) Self, as Brahma, and so he will get rid of birth

If you know yourself, ruin will not befall you. This I teach

you, because you asked me.

21. “Do you take me for an idiot, that you thus speak to

Mlustration of the true Essence.

11

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22

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Q) FTVGVTILI

ant his

me, my master? Are there really any people on this earth,

who do not know themselves? (I think not); but then, how

s 0V

; seized

does it come to pass, that they all are alternatively born and

die and in this way whirl about. Vouchsafe to tell the truth

g ﬂbﬂl\t

dheel o

to me, who have put my trust in you.”

22, Whosoever understands the true nature of the body

‘\M‘Chiﬂg

and of the spirit, such a one will soon come to know, that he is

the Self. Thus (the master) spoke. To this the pupil answered :

| ( (i)

e i

“Whois the spirit besides this gross matter?” When the master

heard him say so, he felt sorrow and pleasure at once.

g e

/. b

23. You say: “Who is the spirit as something separate

from the body? I do not see (him).” Pray, tell me: Who is

] featl

He, that in the dream, full of passion, gradually steps forth?

Pray, tell me: Who is He,.that in the profound sleep, where

,peﬂk {0

W

12

First Part:

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24

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f

the sad dream does not make its appearance, is conscious

(of that condition)? Pray, tell me: What is that knowledge

ol

you reflect on, when awake?

&

24. “We see, when awake; we see, when asleep, while our

T2

waking -thoughts retire ; we see, when in profound sleep, where

neither the one nor the other is appearing: this is every day

experienced and therefore quite consistent. Still I am far

fa

from understanding it. In a moment it rises within the mind —

of

and then hides itself again. Graciously explain this unto me.”

(h

25. Like those, who first show the trees on earth and

then the lonely disk of the young moon, — like those, who

g

first show the stars and then Arundhati, — the best of sages

g

ez,

Tllustration of the true Essence.

13

)

26

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27

V)

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.

L0

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rfpm’ﬂﬂ;r';‘sﬂb@@;aﬁuﬂ(@

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28

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Quir L1 Liomul raser L mG) iy &t (hp iy Goor i G) aum el

Blenpauri b pd,

B

commenced to show gross matter and then the fundament in

the shape of atom.

96. All the Vadanta books declare, that bondage and

ScI0us

emancipation are brought about by the methods of Ardpa and

fledge

Apavada. The illusive Ardpa is the origin of bondage, Apa-

vada that of emancipation. Now hear me first explain the

e 00t

method of Ardpa.

‘; where

27. Whatever they call “‘Ar(‘)pa, Ad:jz"xsa, Kalpana”, is

yy (o

3111 fm‘

taking one thing for another: as, for instance, the appearing

of a serpent in the rope, of a man in the post, of water in the

mind/‘

ot

(heated) sand (of the desert), of a “continuum” in the ether.

28. In a similar way all the modifications of the five ele-

i and

ments appear in the Brahma, which is both without name

¢ u

and shape, self-consistent, free from any duality, full of in-

f gagts

£

First Part

14

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LD

30

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&b

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o7 Q@o

tellectual light

f

You ought to know, that they originated in

the way of the before- mentioned fiction.

29. If you ask:

§

|

How did that (fiction) originate? I an-

swer:

The eternal Givas all are contained in the Avjakta,

an

80

as in universal Susupti. This is a denotation of temporal cir-

cumstance.

Through the imaginary sight of I$a the three

th

Gunas have, out of old ougmal Nature, developed them-

selves.

Tt

al

30. They are excellent white, black and red, that partakes

of each, and are denominated: pure essence, darkness and

the

1mpure nature

But although these Gunas, which are called

essence, filth and gloom) as three are equal: one among them

g

may preponderate

&

Tllustration of the true Essence

15

31

i)

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R

Q) FTNVMTIT

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32

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33

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It

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D5

miLgs

31. This is the one method (of explaining the origin of

the world). They explain it still in another way. (According

nated 1

to that other way) the existing Avjakta itself assumes the

shape of Mahat; the most gracious Mahat becomes Ahankara

o) T

and the embryo-like Ahankara divides itself into three and

A\ ‘d\ H

$0 is transformed into the before - said Gunas

pmﬂtﬂ

32. Ciécaja, which resembles the ether, appears within

e i

these Gunas. The first among the three, the pure one, is Maja

| fhem

The Brahma-Reflex within this Guna represents Antarjamin,

and He, who remains untouched by any Guna of Maja, is Isa,

purt

the causa efficiens.

Heu t‘m

33. This (Maja) is Susupti, Kamn‘t Sarira and Ananda-

ol

majakosa with regard to Isa.

(The second) Ragd-Guna is

ong }]em

Avidja. The Ciééajas through all the light-less Avidjas re-

==

16

First Part

& oM

e

(oY

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QHmirg

/)

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cH@CLo

34

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bII F©@h

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LDIT &

ol

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SAARIRIN]

35

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38

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present the myriads of Givas

The Giva, tending to (self-)

destruction, is then called Pra -agna.

n

34. ThlS (Avidja) is Anandameg akosa, Susupti and Karana-

Th

Sarfra with regard to the leas, meddling with the filth (i. e.

of

the Rago-Guna). Thus far we have explained the causative

forms (Karana-Sarira), owing their origin to two of all the

tley

illusive Gunas.

Now hear also the way, in which the praise-

Whi

worthy subtle form (Stiksma- Sarlra) originated.

five

35. Through the grace of Iga, playing with the bewilder-

(a 0

ing Maja, the Tamd-Guna divides itself into two energies

fhe

(Sakti), viz.

dreadful obscuration and multiform (false)

3

appearance, — to the end that an organ of sensation may fall

to the share of the beautiful Givas.

{0y e)

)

i

lll}ustration of the true Essence.

17

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37

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38

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»

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36. In the Sakti of (false) appearance originates ether,

in ether wind, in wind fire, in fire water, in water earth.

A Karan

These praiseworthy Five are called subtle elements , and out

flh (-

of them originates that body, which is the organ of sensation.

37. Those three original Gunas combine with all these

cqnsalive

] Of tn ﬂlt

elements. Five (single) portions of the Guna of blameless

white become the (five) instruments of perception. Then the

five (together) form both Manas and Buddi. These seven

pewide

categories constitute the instrument of knowledge through

0108

the distribution of the Sattva - Guna.

enél

38. Five portions of the Ragd - Guna together produce the

m

(tale)

p 04 f

|

(five) processes of breathing, and five separate portions the

(ﬁvp) organs of action. These seventeen'categories constitute

I

2

First Part

18

4

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¢

53

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Q) HGVGVTLD.

39

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1)

Qo

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FT T

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] e =

LD

40

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each

)

ong b

the refined body with regard to all the Givas, appearing in

fourp

the shape of god, demon, man and beast.

resy

l

39. The Givas , in connection with this body, receive the

body,

name of the brillant “Taigasa”; but Iéa, in connection with

2

the same body, is Hiranjagarba. This body is, with regard to

the W

both ,,Stksma Sarira

Three of the (five) Kosas (Prana-

the ¢

maja -Manomaja- and Vignanamaja) belong to it and (among

With

the three states) that of sleep

T

40. Hitherto we have spoken only of the refined material

l\ﬂlpa

world. Henceforth hear me describe methodically also that

8

Aropa, which forms gross matter

The preserving I$a him-

self made the Panéikarana to the end, that a gross materia

arg W

body and sensation might accrue to the uniting Givas

l gy

Ilustration of the treu Essence

19

boj

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b

(]

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42

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43

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g

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ww

&STD

L 4

41. He divided the five elements into ten (viz. by halving

ulgmf

each), and the half (of each) into four. Thus leaving untouched

one half, he compounded the four portions with the (other)

four portions. What thus originated, is gross element, and what

eanng !

resulted from that great-element, is fourfold: the gross material

body, the (mundane) embryo, the world, and sensation

pCeIve i

fion

42. Giva, in connexion with the gross-material body is

the well known Visva, and I$a in connexion with the same, is

| egar 1 I

the comprehending Virag. (This) gross-material body is

(P i

(with regard to both Giva and I$a) the state of waking and the

pd (%

incomparable Annamajakosa. This exact classification of the

Kalpanas of gross matter you ought to deposit in your memory

dut

mml

43. “If there is only one and the same Upadi to both the

o U

excellent Isa and the Givas, pray, my honored master, how

3!

Py

are we to know the difference?” If you ask me in that way,

i

I answer:

To Giva belongs the Upad1 of effect; to ISa that

a3

2*

First Part

HSITWQLLJ@ILHT@&(TO”M@T&B/THGHDT@_ILIH@MS)EW

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.

44

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oL’ 19 QL% e

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;

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45

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apLE1pS SR HLoLiaun syt s

4

»

QT Tt

of cause

I$a and Giva are distinguished from each other as

&

extensive universality is from individuality

hug a

44. The notion of tree represents the category of

J[h@ V(

dividuality”, the notion of forest that of “universality”. The

tache

various single forms of moveable and immoveable things are

worlq

called “individuality”; but comprehending the extending

Brakyy

universe into one view is umvel sality”. Now this is the dif-

q

ference between the merciful Givas and Iéa.

e

45. We have now shown the way, in which the Kalpanas

the 6?()]‘

originated. He, who has so far become decided as to see the

Plilogg

whole visible world in the light of a dream, is the real wise

one

y

Now hear me also explain the nature of Apavada, by

Dapg

which the most precious emancipation is obtained, — like the

hen

ether, clearing up, when the cloud- covered rainy - season

Q)

goes off

dligyg

Illustration of the true Essence

21

46

9] 166t 1B G) west (P MG LITevTaT 63T 15 1]

Gwiest (ip D@ LT D

NoVE

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& T G001 (b)

ati

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FLOL Y

GH/TQ/E_IGS/T@D’DT

47

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N Q@ LITHLITI & D

5

lolaUol

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@001 Rl

5

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SauT@m

wien Lo at16) v B b &l & STadT LIS LIGITS LI

i

tor QL.

48. @L“majLogr@@)fur@z;@gnrm(mmﬂ@a%@@ac

il

j otherd

46. This is not a serpent, but a rope; this is not a man,

but a post: when in a similar manner, through the light of

|

the Védanta books, according to the oral instruction of the

g of

lm Ti

teacher, you distinctly see: this is not a body, this is not a

world, this is not an element, but substantial intellect and

thmﬂ'\ R

Brahma, — then this is Apavada

fontl

18 Thedﬁ

47. Cause and effect are one, — just as the cloth and

the thread, just as the ornament, that has been worked, and

the gold, just as the pitcher and the clay. Now when through

R

f) 866 !

p

philosophical abstraction you make things — from the body

o 1621 ““

up to the absolute substance — gradually recede in the same

manner, in which they have, one out of another, proceeded, —

hLe h

then this is the method of Apavada

4

“Hitherto you have detailed unto me the modifi-

my -§6

il

cations of that desire, which is produced by the Sakti of

R

First Part

22

(“LDL_?@nzrr@lﬂa;ﬂﬂ@QatﬂmmFﬁam@afg(@&

/)

Qorat QT

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e LD ILIT

bl

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arQF i iourm.

49. B 6511 BT S GO & ST LEF ST W vl L] 1B 81 H 20 &5 TGO

HoooT L

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22

g

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mﬂmﬂ@g@m&&m@@wmg@ﬁ@"ﬂ@m@un

-

m@ﬁw

50

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~

L&

LOTGT D L@&g@&@m&g@m@ﬂ&ﬂﬂ@w_@g

Viksépa, springing from the reproachful Tamd-Guna. You

have however mentioned twe Saktis

O master, free from

rence’

gends

destruction! please explain also the confusion, created by

the Sakti of Avarana

Then graciously spoke the teacher

(that

)

49. As the midnight-darkness of the rainy season en-

velops sky and earth, so the Avamna obscures the intellectual

dPpea

£ 10

eye of the flesh-inhabiting leas who (in their mental dark-

ness) say:

“It (viz. the Brahma) exists not; it appears not”

PO\t{\q

to such a degree, that they become perfectly blind; but it

$pecy

does not obscure that I$a, whose Self is equal to the absolute

(in f}

Self, nor those Jwise ones, who have themselves seen their

)

Self (i. e. Kutabta)

ﬂﬂllg {

50. That Upadl, which veils the difference between the

ﬂseg

perfect Brahma and the external modifications on the one

IHaSI

hand, and on the other between the excellent Kiitasta and the

i ‘I

g |

internal modifications, so as not to allow it (viz. that diffe

Illustration of the true Essence

23

5a

Qs et M@ L1%ehF D158 S TG (P LOGHT LOGHY S

A0

9

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51

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iy

wrsrroepurgTulle@rriid2n@uib et iy

a1

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Qup.

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52

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@LM

bhEIL_T%5l

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&

¢ pHICLInG,

51786

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<&

w

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L._/Tu

&

RaLE)

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F3

&)

EPGILD

=

Sl

-

&

(fuma T

rence) to appear in the least, and which in such manner en-

ﬁee i

genders the stubborn disease of (never - ending) births, —

creat l

b

(that very Upadl) is the Avarana.

e tea(?ht’f

51. “If the hypostasis is veiled, Whele will the Ardpa

- geasol o

appear? and if the hypostasis is not veiled, there can

The hy-

be no Argpa.”

To this your ObJeCtIOIl I answer:

et gl d

postasis has a twofold relation: as universality (bama) and

appeﬂ

speciality (Vi¢esa). The Sama is the omnipresent hypostasis

i nd

(in the proper sense), whereas the Vis@sa is the Aropa itself.

e Jbbﬂ

52. The universal sight, that does not distinguish any

os S600 b

thing special in this world, is never veiled; but specialities,

as e. g. the often mentioned “rope and serpent” may be veiled.

eed y

In a similar manner ignorance can never obscure the univer-

on e ®

sal “I”; but it may obscure the specialities, called Giva

o

and T¢a

-

tabﬁ ‘“1

haf

First Part:

24

)

53. G’asc.uwrﬁ?@v@@m&@mg)Q$@§§@u@5@$n‘

F

PouaiGhF 55 F0TH 5 QFalssal QFLiwar

<

U &T 155 TS T LITL T T 5 5 G) Lo BT MIen T 4%

sz

@ Lo m1EHQS o Qe pall@yallest Lo Qe

6.

BT,

54

@gn{@pmn@j&g@gﬂ@m@@rumﬂmu@JLn/r

@

LOT PP VT 65T (LS B F T oL TIT & & T GVF BITILI

LDT &

s

<))

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nﬂﬁ@uﬂ@y

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|

3

SIS LITVTRs.

55. @psSuiperis s @ iy Hp Lo GhE FhiISawT

LD TG00 (1)

wor?d

$eque

53. “O my master, hard t’o be appfoached! i»s not that,

illg @y

which hinders the perfect state of salvation from manifesting

1011%"11

itself, rather the Viksepa, that arose in the shape of the diva,

but g

endowed with the five Kodas, and of the (whole material)

(anng

world? ‘Why then did you stigmatize the Avarana by the

%

name of inane nonsense?” My son, who thus have asked,

silvey

hear now.

Cipat

54. Althoughthe Saktiof \Tilzsépa is itself painful existence,

will }

still to those, who by exertion attain to emancipation, it lends

0ut of

amost gracious assistance. Does the (helpless) midnight afford

(o

3

the same benefit as the helpful noon? What shall T say, my

(inty t

son? (Subjective) obscuration (Avarana, and not objective

development, Viksépa) is the great evil.

taﬁ?n}

0f

B55. At the final as ng% as at the periodical

dissolution the

0y ]

Illustration of the true Essence

2o

5051

LD@@I@UJLIQJLD@LHT[LJ(IJ){&@[UGZDI_(_/BJ@Un T

URIGE ST

LILDGY

@@gg@ﬁg@&u@tufvmﬂ@g@uﬂpau()@p

G/ml

Ui

Q&TApS s auTeu 16w (LpsFlen L TopEsH) 5503 5

L

&l

56

& & Bulov G atarealQLiTevsQsmest Qs Hw

LD [T 3T

LDl

&g@ym@unw@w@wmwy&g@&ngmwn

o

A

WS By Q Lmiiun Q) et esflesr @ on s Bl & Ben a

M VBIST

@ﬂg{@@)ﬂ@{gmﬁu{Loﬂ@unezrﬁ@qmmﬁ?@@m

g

wnur@ip.

W

58 @murf?m@@)aﬁg@&cﬂ@&@wdﬂ%ﬂuﬂ@wuﬂ

105

ety

yikl

world will perish

still are there any who (in mere con-

sequence of that dissolution) have been freed from depress-

ing existence and obtained emancipation? Every thing

, be-

10t ti

qiTest

longing to ViRsépa, may lead towards perfect emanmpatlon

f the G

but gross Avarana is that ruin, which so corrupts, that one

cannot attain to emancipation

nmeud

56. “Well, if the Sakti of Viksépa, appearing like the

i 0‘ f

silver in the conch-shell, is a lie, then surely also the eman-

e i

cipation, produced through the instrumentality of that Sakti

will be a lie

To this your objection I answer

(No.) As,

lle‘ oot

out of the bonds of fanciful sleep, sleep gradually clears up

o, i

Jonds

(into the real state of waking), so is the state of dissolution

mohmﬁ'"

(into the universal Brahma, although resulting from medi-

II\[{\

tation, — an effect of the illusive Viksépa —) perfect reality

f olje¢

57. Poison you destroy by poison, iron by iron, the ar-

row that has been discharged (you meet) by another arrow,

olutio i

26

First Part:

L0 (L1 WILD LIT D LI D 11D (Lp & B 20T ILI(LD & ST 65T

LDTIUILT LT

@1 Lo LWLIGST LD TGDILIS G5T V65T LD T GDIEIUIT 63T LOT UL L]

151651 Zoo1 &>

& LDLILDTLD HIGY Bl L_FFouehdBF1g SLImm

60

CL1E .

58

@) 55 one @ P Paui &Q SLp6 S EnG S GrheT

LT

mgﬁg@w&@mgﬁmggmmmumgaﬂmﬂ@}r@wn

AuwsQsarmi.

61

Lp 55 AUCHGHT T LT PNl S5 VST TS GHT

3T

F 55 SHISHTL_GHTRT 551Lpov G SL_cv GefienLo-

WITHov.

59

7o om 55 %7 Lo 5.5 S L1569 Lo Qi 6HGHT

GOT LD

L1711 20513 @) 6 LOGT 111 B1T S VT T GRTALPL

the dirt that has settled (you remove) with dirt (i. e. an-

(e,

other substance, which, though comparatively purer, is not

false

quite free from impurity). So (wise men) destroy the mean-

gett

natured Maja through the Maja (of a superior quality). Then

the enchanting Maja goes off together (with the other of an

fee

inferior rank) — just as the stirring -stick, that (first) helped

itsel

to burn the corpse, at last is burned.

Whe

58. Through the instrumentality of this Maja, the Givas

any

enter seven states. Hear me now explain these seven states

chay

one after the other. (Their names are:) Ignorance, obscu-

Werg

ration, (false) appearance, indirect knowledge, direct know-

ledge, annihilation of sorrow, refreshing bliss.

d ye

59. The folly, that forgot the Self, the Brahma, is igno-

rance. Saying “there is no supreme being, we do not see

Cer

they

any” is obseuxjation. When a man, in his one-sided thoughts,

Wag

Tlustration of the true Essence.

27

0l

11 Q) @K H(BSHTHFaI @.Qmmé)@%wg;g

(7 D6

wuu

@Hmﬁ&r@né@u_@gﬂ,@p@‘?@mé@ﬁi@&S/Tm@'v

L1Q T L& GBTGOT LD.

i

60. 55 gc0uSFT16H0)FIIHFHNFHEESHLPLoCLIT

WS HIB 55T @S 6V LICTTL_F GHTGT LOT G/

(e

555 @ehFuQLsHS 0G5 5145 10QLITS DT

S5 @) IV VTEHO)FIUISILPLY 5SS T6T b5 LD

Qi

LD

61

@@ﬁma&&;ﬁ]u’mmmmﬂﬁuLy_@qur@,@L'_

9

L_THSLD

L BIGH LOIITEIS G S @5mu§.@uq@g@mgmb

el

Gne D

‘M@&Qﬂ;ﬁ@@@/_’ﬂ@wﬂ@m@@G&Tugﬂ@u@ﬂ

00T

@T

w150 GBS TET LIS S TG a1 65T s LoGST Lol

5] 63T (17 63T -

L

declares: I am Giva (instead of, “I am Brahma”), then this is

(e

o, 13 1

false appearance. In accordance with the word of the teacher,

he medk

getting an idea of the Self, is indirect knowledge.

y). e

60. When inquiring into the true essence (of things), you

her o &

see every doubt vanish and the Advaita-Being transform

) bt

itself into your own Self, this is called direct ,knowledge.

When the differences of the various actors, the Givas; cease,

annihilation of sorrow (will result). As soon as you, in the

e i

character of one, who is emancipated, have done all you

were bound to do, (you will enjoy) eternal bliss.

61. Forthesakeof further illustration, hear, as an example,

et k0"

a very curious tale. One day ten persons swam through a

certain river and after they had ascended the shore, one of

¥ i8 jg}l@'

them counted but nine persons; forgetting that he himself

o ot

st

was the tenth, he stood quite perplexed.

thought»":

28

First Part

62. _9y TS D116V GHGHTET LD 6 63T %v & HTQ @) G) Lo

i

Slwreureusent on@iotenr G sranrL_paval

i GFid

Qs BliiTen 631 P Lo 591 Gvo1 (B) B D F) 631 (172 G) 65T 651 1

Q) FEmov 25v &

ﬁwn&@mmm&ﬂ@gn&@&@&nmm@u@ﬂlr

(i

L _F GHTGTLD.

63

l_/mmfﬂluu@a;mzﬂmgp LDL!@L_qurmu@@m

LD/T<5LD66)LD

@wwm&ﬂwﬁuggﬂmfr@m mm@mgm%ma;

& T GooT GV

|

& 6oo1 Gt 6o11 D B GwoT L_GHT ST BIS e T % @ LIToI 5]

CrmiiQuLins

et euafliLt Lo et B ZoviLt 56 % 6l & v 637 5.5 LoT B Lb

06

64. sFL|LoTGT Y% dBawrL_THQLTHE DA sapiss

QuiQwiesr

62. Well. That perplexity, which does not know the own

Self, is ignorance. Declaring “He (the tenth) is not, we see

him not” is obscuration, inseparably connected with igno-

shap

ance. Sorrowfully weeping (over the tenth, as having been

Thua

carried off by the current), is (false) appearance. Attending

Wong

to the word of the passer-by “the tenth exists; there he

»ES :

stands,” and looking round, is indirect (prop. non-intuitive,

6

1§

discursive) knowledge.

sky

63. According to the word of the virtuous passer - by:

1 th,

“You, who have counted the nine, are yoursclf the tenth!”

Cngg

seeing his own Self, is direct knowledge (prop. knowledge,

a8 he

seen through the eye, intuitive). The ceasing of lamentation

is annihilation of sorrow

6

The clearing up of doubts within

th

the vigorous mind, is bliss

Ty (

64. “Venerable preceptor! Pray, let me see my very

llp I

-

[llustration of the true Essence

29

9! LD

sotlF g ) eotu1mest St Hisri 1 Qaugmr

®0) LD &BT (17 GaT

af

&ALl sBUNisss0STDLISESDLIS

al &b

D

T P L1% e Lo & B iiehG) F i Lo BF e aranio B 5

eIy

oI

65

vt G) @) a1 @ w Lo Hir el avr G) et 3T QLo B

oot &) Gt 6T M1 LD LIT A 6oT

=z

wm@mmm&;eﬁ?mqmmym@@ﬂwgm

oY) oot (3) GUoT GBT M

k!

O o cvor _cimi s M L1 2651 @ LIm Q) ang st @ m Qwid @,

LoT Lot TS F

%

GOT GOOT GO Bl LYV GOT & 6Ll GY) 63T (& G F & 63T Gut 1L

LD T

LD

oLl

66

L), & Fuial 651 Pouest L H6v LIS L8 TamT1g- 591 6@ LD

i#5

aurERulo &G ssrerowifsvr nSriowrs

LDT

ST FFRWLITG) TG LITDS6v 56 ST 6T (1pHR1%

16 OWD

dL_50505HEG

we S

shape in the same way, as that tenth person saw himself.”

) 1900

Thus the pupil spoke. The master answered: Hear then that

g beu

ending

wonderful fact how, according to the hidden sense, the term

» His” unites the term “Tu” with the term “Hoc

ere 119

65. The one ether is considered as

grand - ether”, as

T

sky - ether

ether in the earthen pitcher”, and as “ether

in the water, contained therein”.

In the way of such fictitious

by

conception also the one Caltanja represents itself as four: viz.

fenth

as the all -pervading Brahma, Ia, Kutasta and Giva.

fedze

66. The inane Ifa and Giva are the hteral meanings of

pfall

the two terms (Hoc and Tu); the spotless Brahma and At-

, Wlthl”

man (Kitasta) are the intended meanings. Both being mixed

up in each other as the butter is in the boiled milk, they are

y v

30

First Part

Lo & P Q) 1o 651651 6y 651 %t i o8 15 5 15 L) 5t

B9,

Q) &rarQar

67

1951 Q 5 L1119 Qicst » & S YL GRT LD T & ALPL_GY)

©) o1 65T 5B

1o W69 2601 & G H16v 6V 6V QUG BGHLD LD L H 8 ST T

Lo o1 (1p

QaudwiQ s i HI(HSBep & Fal®eusQ LTVELpS

401

&bIT

Qov sl manr e B 16y Zoud 1T & 5 @ewral ST b

68

ST oWT LD [TLD 6O Gl | D, H([HD S ToUITLD cBI oM ILIT 63T

orQaur

i

% 7 (LpaT &3 7 o1 B ST F GhF S Fl 11 (@ et @3 ST LD

QLT LD 11 % GOT 6L T 6T 1% LD L1 6oT L 511 (5) 65T 631 @) B 5

afl 16w s Lo e ehTeT (S BulesTal T Iom

LD

I

L

%

one. Through self-knowledge you ought to secrete yourself

(

(out of the Giva) like the butter, which by churning is taken

~

1

out (of the milk)

67

“But how is that secretion to be effected?”

To this

il

your question I answer

You ought to destroy that know-

Witng

ledge, which declares the body, that once will become a corpse,

as ]

to be the “I”:

for is this not a mere modification of the five

affact

elements? Neither are you the breath, which is cast out by

of ¢qy

the way of the nose, just as an empty bag lets out the wind

tthey

for this is a mere modification of the Tamo - Guna.

1l

68. Manas and Buddl, those instruments (of the soul), are

left

)

agents:

how should they be the Self? They form two diffe-

Idt)n

rent Kogas (Manomajakosa and Vignanamajakosa); they are

0 §

modifications of the Sattva-Guna; they refer to the worth-

g ¢,

less state of dream. (Moreover) do not call Anandamagakosa

(o ki

your “1”: for this is a modification of the state of i ignorance,

i

connected with the Tama - Guna.

¥ t

o

Illu\stration of the true Essence.

31

69. #50sTHF 55165 55 6hFLD B T6hFTL FAQI%

B8 Suwioawm et om b Haumi ) i g1

9

QNS Q) STRFL_ 5 F15 5156 LiT1H5HE LI SH6IS

oVT [T 3T

W

@g',@ﬂu@aﬁ@c%ﬂafa§@@‘)&:@9¢@@@1aﬁuﬂ@)n

OIS

i

70

LehFQ@asrEapioal L LiirpLrisSesTn@Lim

S1rQLp

) i

18ehPw s B T LoV Q61 Q) (1P 6T 6 Bl 5

1ol

STQ Gt

m@@m@ﬂ@?@r@wmyﬂm&"@w o1 1 6o LIGYIL

Gl

i1t

)

)of

a16h& LAV @&(H S 61 G LG W Lo H65T Lo B)6) 6L &

Tion

Q) F TV,

ol

(ALPGIT L{ D F LD @L/@@@}Dﬂ&@(@ﬂ@wmmﬂ@w

Guor

yourself

QlUff@ﬁTUgl@U@S)ﬂﬂ%&i@iML_@@jﬂ@@J@fég?@fr

stk 8

SHTEY S

To fhs

69. TheSelfis essence, intellect, bliss, tranquillity, strength

witness, one, eternal, pervading. Now recognizing your “Tu”

it koot

g comp

as “Hoc” forsake the cavern of the five Kosas, that being

affected with inanity and with ¢he pain of the matter, are full

f the 7

i Ollt bY

of contradiction and Qf deceit, — and assume the nature of

ether.

he W

il

70. “When you closely look at it, nothing but vacuum is

left, after you have stript off the five Kosas. Any thing else

soul &

g0

I do not see appear. I shall then enjoy black darkness as my

own Self, my teacher without deceit

!77

Thus spoke the son,

they ®

Z

and to this (the spiritual father) replied, to enlighten the mind

(of his pupil):

i

71. Is the before-mentioned Tenth, — who at first did not

ynolﬂuu

see the one, his own Self, — who spiritually blind, though

First Part:

32

et iaucsflent _ulpsenr: @ LifluLimipai@ ey

LITam

4

(L1657 L |17 LD 5B GBT T GoT LI 5 1181 55 1% 5511 Goor LI

et QL.

12 gﬂ@@a&@mm@@ﬂ@ﬂg}@gﬂ@%{y@a&rmo id

WSS T(LPnI

STVQLDATALPGT MGHFGTLD S HL )6V LpHIFH6Y

- QovTovmIFaT

@uﬂw@mmg}@ﬁug’@@l_urm@w;ﬁr@;?@fr@w@}r

QL@

@wwﬁaL_@mﬂ%ﬁmwm@uﬁ@5w«n@<¢rr¢@ﬁ

(1]

.

73.

GYEAUAY,

°

nnjlaﬁmp‘ﬂM/me%T@lugﬁ@ ST GoT L1

Qaou G evreor i

QErvewT@s eI TeECFTE & arL_ (155G i

Qaumemr QL

LIGV GUITTH (LPGOT D & LD GST W G3T 60T LI LITIT LI LI Fl 5%

oot 3 Q) BT Gvar SL_BT

[I)I‘ES(

counting and agaih/counting , saw only nine persons — but who

1§ th

then saw it within himself — a great vacuum ? Only think, my

loving son! You will be the spectator, as soon as the visible

dec

-

things withdraw.

Whie

72. (The bodyof) gross matter

(the body of) refined mat-

(e

ter and unconsciousness i. e. the causative body — moreover

thy

the three states, which appear(within the three bodies) — and

Yoy

the three times come on and go off, like waves rising in the

1\1101

ocean of birth. To what extent? I shall now say. At the com-

mand of the God, dwelling (at the end of the \VOl’ld);benea’ph

thege

the Banyan -tree, you will be a witness to all this.

Ty 1

73. Donotsay: “Throughwhat shall I know myelf, that

Xou\

see and know all?” Is there another ray (necessary) to

ledge

the ray having its own light? Even that Tenth has, in the

g g

P

Illustration of the true Essence

i\oézy

&1V VT 1115 G @657 (i S Lo sl

(R FLITRTLL

{4

TLIT

-9/ 0|5@ 106 0)

wlqmr%y@amc/mﬁm@/__

rfﬂ(o‘@?:?d

oL

)

lbﬂﬂ@l@()@&:ﬂc%ﬂiffl /T&SéB”?)T@Jg@S)«E Ll@)LD/HL"Q

By

501

LD{_)

m@un@'qm@tuw Goviw L mi Q) Lim R

Gt 116V Zav

oA

w1 IQ Limasera @ apest Yot i1 @ L1655 S 8o 5

D,

TL&D

LD BT LD/T/EHSL_LS)_&H__I_.LD/TLJ LiGssh&ma Q) LD ovevT

LD BT LD T & B 165 D@ LD BT 65 TGS g LITGU LD 63T

TomiL)

G’r

@J@@S?@G@J@M@JL_@&‘WJ@JMS@; @5766)511{@‘5

B

5«?&?

(L1 Z1@3) 515191 a1 (H)LD T BT 611 % LD O) LI T (TH&T Ml Tl

Qui

1

1

presence of many, recognized himself through himself. Or

is there an Eleventh one in him? Only think

_putr

{ink, 1]

74. Those ignorant fools, who are given to sophistry,

declare: “Asto knowledge, there exists a second knowledge,

which makes one know.” But their inconsistency will get its

(due) reward. You are neither a being that can be known

fned

mor 0"

(through perception), nor a being which cannot be known.

You are substantial knowledge, and therefore will come to a

(o)

—l

knowledge of yourself by self -experience.

g U

75. Here is a piece of sweet sugar; it has sweetened all

X hecom

these sweet- meats, which the baker has prepared from flour

11 htneﬁ

To it (the piece of sugar) sweetness is natural

is it not?

You will now know that inmost substance, distributing know-

IHVGH I

ledge to invest this and that material being with knowledge,

pgs

I

and still existing without the dualism of “This” and of “That”

A5

1I

3

34

First Part

|

76

B&HQSMNIDLISS 5 o506 B 1G) LiTahern

@) LD GST mILD

L1aD 110 QLo g P11 55 fleflov s Buwinid s

LD 5& DA GHF a6t F 60T i Qo eum & Fwimi s s ok

——

=1

FESSIQGLISIDTQUNTE LD S5 S Bwmie 1_1Q%

7

QLigLon et HioymiQsarmi' i 1@ LinrevilL_mis

oI T 2]

C”mrrg@@)un{@tum@ugn VT VIApewt TeS G

C@zlm

Lngavipadla o {io@LImevLiL V& 11D BGSI ) [

DL

118 el &0) & BB ERe LD & 51 G) Lo 65T L1 1

i %_I_ﬂ@fo“

§0. |

78

GUL___BIT VGGV 5V U T H6IT Q) F TV GVIDQUT FH LI

Q) Limheit Qe airLp

oS J/r@ DO LITIBem T LD 6 Gt Gt L av &;a;%mtq

D IITPE) ST

76. This “Thou” (in the sense of Kiitasta) is the intended

AR )

sense of the term

144

i

d. the unfettered Brahma the in-

tended sense of the term “Hoc

The ending Givas and Iéa

form (respectively) the literal sense (of the terms “Tu” and

2

“Hoc”). (The two latter) are affected with difference; they

1ot g

will never coalesce into oneness

1

77. At present hear me explain also that which is affected

the 1)

with difference. They (the Giva’s and I$a), through name,

Ong

place, Upadi, body and intellectual capacity, recede from

ﬁCatu

cach other, in various degrees of difference, to the distance

Worg

of hell from heaven, and so can never coalesce into oneness

8

- 78. Those who are well versed in northern literature,

0ne

take — for the sake of getting a proper sense — a passage ac-

Olle \

cording to the intended meaning, whenever there is a difficulty

dletor

in the 11te1 al one. This well-founded method they represent

(( Tha,i

‘)Y

Illustration of the true Essence

Q9

i

S _ionaralgeapet pEQ FLiLjeurial”

G & 6d1 WILD

1§

afi_alovTQ 63t mipall’ GallL_T506)S 65t yiro

1950)

@i e

L’Nj

ey

&@Jm&‘uﬁ?p@&n@_} @ o3t mim1a i1y &F@F L

i

QuiT®O 5 &1 mi%

FHBWQFnw 585 cugs b5 G 6ot 651 WIGHG) FT VAT

T

i9

SNE@5 M 1 e wibaTn %51l 55 cpest YIa»T STT

g

oV

TG LI

F1515 BTV @ s 1omest G) F1ev6) 6V s

g

@mﬂggﬂ@m

80

LT el QFmiiG toesT &I b L1 G w1 %6 65T Ut & &)

L

wiiss

mmm‘?w@gww&nmmwmﬁm@mmu@mw

oV

g

Qarerastaleia@rrs iball G50 FTen HiLd

Suipadlt _mip

el il

aich ey HBm a5 556 6)(heuZesi B uatiim s

a;/n_@w

g the

qnd

as threefold: Gwmw up, Not-giving up, Giving up and

Ty

not-giving up.

e bey

79. On the Ganges (i. e. on the bank of it) is a cow-pen;

the black (viz. cow) runs away with the red (viz. horse); this

8 ﬂﬁlecte

one is that— Davadatta: thus they say for the sake of exempli-

\o‘h nale

fication. Through these three exegetical methods any reluctant

ool

word of the classical writings whatever may yield a sense

0 dlhtﬂﬂce

80. The sounding of that common expression, “This

0 onel

(o

one is that one”, will distinctly show Dévadatta as numerically

] telﬂ,flllf

one, whenever you reflect on 1t

iving up all those contra-

yssage

dictory notions of other place and time, of “This one”, and

it

“That one”, but not giving up the intended meaning

3%

rep] ol

36

First Part:

81

SSGIICILIGmIGL_TLpehFr L Fwmiiisain

LD[I @3F

aus sraauaiL_ropQ Lg% ot & Funi s s 55 el

L@

B8 % WpLD F1 B0 @ 1L Sieun &6 Lo 61 )

Lol & LpLo Sant LG Locst G F LI 15 Rt

STL_(pLD.

8,

82

sL_ b1 QLo 51D SewrL_auresflaanr ®ipG) L

11Qus

3J)

@L_oum @ 1pG) LfleuT e sigh 19 Gmest (PG Lo

C1Q@ L 1

L&L_w%m’l_ﬂﬂw@'atm;@ﬂﬂ@'m@@wL'J@un@

- Qs

B_1on 56 Feur &1 15 R Qaun 56 o655 55

8

L_T\olLi.

83

g;@&mn@@@@{@@&%&@g(@'@m@&&gd

Y

LITLDD

81. So the uniting power of the term “Es” will show, that

l\(}\ag

the sense of the expression, “That is” You”, and that of the

very |

other expression, “You are That”, are for ever undivided, pro-

)

ity

vided you give up the discordant literal meaning of the phi-

ilen;

f

losophical terms (“Hoc” and “Tu”), without giving up the be-

Y

ing which, as Saksin, is Brahma.

82. The ether, seen in the water of the pitcher, and the

NTY

While

other, seen in the water of the cloud, are both unreal; but the

1 the

ether, contained within the pitcher and the great (i. e. uni-

versal) ether unite for ever into one. Thus the all- pervading

had e

Wrey

Brahma and the Saksin (within the human body) are both one

0

for ever. In the way of self-experience, firmly acquiese in the

i

conviction: “I enjoy eternal bliss!”

g

i g

83. Not missing the philosophical way, the asylum - like

tachy

master had just explained, the pupil overstepped the five

Il

Illustration of the true Essence

37

ehFQ BT &@fﬁi&l__ggﬂl_m@m&@lq BT eir

’5);9)

@éb‘n@gmmﬂ@uqmﬁL Vb G L_@mr)lﬁhm

@) Lo 63T GO

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Kdsas, removed the (then appearing) vacuum, gave up his

of of

very indifferent memory, and dropping even the idea of

o Kutasm Br ahma

attained to the intuition of that one

Qed, p

he

plemtude

P the e

84. He dived into the flood of self-enjoying bliss; he

assumed the nature of undivided being

he became spirit

and

while the bodily organs and all similar things died away. So,

1 bt

in the sight of the truthful master, in whom absolute spirit

e

had embodied itself, the good son, though waking, obtained

supreme unconsciousness and w1th it his real nature

ervadl“

0 bOTh o

85. After the noble-minded son had for a long while re-

jese M

i

mained in such a condition, his intellect at last extricated itself,

and consciousness came back. His look fell on his spotless

teacher

Tears gushed forth from his eyes; he fell down to

| the 1%

worship his foot, rose again and walked around him

Then

First Part

38

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87

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he lifted up his joined hands to the breast, in order to ask the

Thoy

mild - faced teacher, and thus standing spoke

I’G(,Oé

86. O Lord, you True one, who, dwelling within me,

Wisdy

have governed me through an infinite succession of births

gt

O master, who manifested himself for the sake of instructing

B the

me! Praise be unto you! For the assistance, you lent me

ang i

unto salvation, I do not see any other assistance, which I

kaoy

who am a dog, could lend unto you. O praise, praise unto

81

vour holy feet!

0g ]

87. While the pupil thus spoke, the master full of joy

g

looked at him. Come near unto me! he exclaimed, and plac-

Wiy

ing his pupil before himself, most graciously spoke If you per-

severe in meditation on essential wisdom, so as to keep off

hearm

T

Illustration of the true Essence

39

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the wicked three obstacles, then this is the best return, you

possibly can give me

il

88

“That wisdom, which, free from the difference of

Thou and I, existing everywhere in perfect plenitude, has

t0 ‘lak

recognised itself as the (absolute) I, — (I say) should that

wisdom ever fail, my master?” Thus said the pupil. (The

jithin

master replied:) Although the true nature of Brahma, which

of e I

is the Self, shines forth both in the lessons of the true teacher

mutht

and in the sacred writings, — if there are obstacles, — self-

o Jent B

knowledge cannot strike roots

89. “What then are the obstacles?” (To this your ques

prat w

tion I answer:) Ignorance

doubt and contrariety

These

three mischievous obstacles will often appear through the

fuu Of I

intercourse of many births, and whenever they appear, wis-

| ol J

dom dies away. You ought firmly to destroy them through

If)()u})

hearing, thinking and constant meditation

eep®

40

First Part

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90. When fire is stopped (by incantation), it cannot burn

in the least; so the fetter is not consumed by defective wis-

Ity

dom. Diligently applying yourself to philosophical practice

Brahy

hear, think

and meditate, and so remove those obstacles

%

stupidity, doubt, and centrariety

hang

91. That which, obscuring the idea of Brahma, shows

Just

U§

nothing but difference, is

ignorance

A mind which, with-

Uneg

out belief in the word of the teacher, deals with confusion,

e i

“doubt”

That bewilderment, which takes the unstable

Temayy

world for truth and the body for Self, is called “contrariety

from

by the superior - minded

%

92. The acquisition of philosophical experience (as it is

heal’

deposited in the Védanta books) is “hearing”; the rational

dearel«

P

Illustration of the true Essence

41

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perquisition of the harmonious meaning (of the Vedanta

books) is “thinking”, and the philosophical view, connected

with an entirely abstracted mind, they will call “meditation

ot

If you continually do so, you will attain to disselution (into

ctive W

Brahma)

pl a0

93. As long as there is one who knows on the one

)bamd

hand, and knowledge on the other, so long (the practice

just described) is necessary

After that any exertion will be

e qh

unnecessary. The life-emancipated wise will dissolve into

jich, W

the pure nature of the object of knowledge, which, like ether,

confusi®

remains for ever untouched, and thus obtam the emancipation

(RIS

wll

from body.

it

Janflf

94. There are four kinds of life-emancipated wise. Only

hear!

The ether-like Brahma-knower, the dear one, the

(aht

such are their names

I shall

dearer one, and the dearest one

e pat )t

42

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now describe the condition of the Brahma-knower, and then

V ay

also the respective rank of the three others.

ﬁnﬁna

95. Those,who have clearediup into wise ones, into Brahma-

freat

knowers, used, before their having cleared up, for the benefit

iy

of the multitude nicely to observe all that has been enjoined

begga

with regard to their respective caste and condition of life, al-

R

though they found it a heavy burden, — those life-emanci-

By

pated (Brahma-knowers), who never abandoned their perfect

fl

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station.

100pg

96. If lust and the liké should befall them, it will desist

of oy

in a moment; they do not fix it in their mind. They converse

Vv

with the world like the water on the lotus-leaf, assume the

Elnan

appearance of idiots, conceal their scientific ability, and act

¢Quay

even the part of mutes, — those life-emancipated (Brahma-

%

knowers), who, within their heart, are in continual rapture.

fle

Illustration of the true Essence.

43

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97. The Prarabda , resulting from different actions, differs

and

very much; therefore the occupations on earth will be con-

formable to the respective individuals. If any one performs

0 Bl‘ﬂhmﬁ'

great- penance, let him do so; if he exercises commerce, let

him do so. They will even rule the earth or submit to the

e b

beggar’s life, — those life- emancipated (Brahma-knowers).

98. They reflect not on what.is past, they mind not what

of lfe .

ol

is to come; they eat and drink such things, as are just before

their eyes. Nothing they look upon as a novelty, if even the

cin e

noonday - sun were to shoot down from the sky in the shape

of ambrosia, and the corpse of a deceased person should re-

il e

vive. They do not call any thing good or bad, — those life-

o

ie

emancipated (Brahma- knowers ), who are Saksin - natured,

assue

equanimous.

7wl

(Bralo¥

99. Two of the three others (the Brahma-dear one, and

the Brahma - dearer one) devote themselves to the exercise

al vt

44

First Part

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101. Sa1oepraflisepmisat 1@ Leng i@ in@s

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of contemplation. He who, with regerd to the preservation

of his body, thinks for himself, is the Brahma - dear one;

Tance

he, who suffers himself to be minded by another, is the

S\\w )

Brahma-dearer one; and he, who (from perfect absorption

they

into centemplation) does not know either through himself or

0ut ty

through another, is the Brahma- dearest one.

hOQe

100. Although these rare poeple are, in such a Way,

1§

great many, still the emancipation will be equal. “But then

Perfoy

what is the use of the very troublesome Samadi ?” To this

he g

your question I answer

The Brahma - knower has to submit

leclyy

to all the sufferings, appointed for him (by the rewarding

Dated y

Fate), whereas the Brahma-dear one,

dearer one, and

iy

-dearest one, live happily in this world.

103

101.

“But if the Brahma -knowers live like the fools

Wick (

who seek salvation in works, how then will tenacious igno-

A pog

~

T,

Ilustration of the true Essence

45

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rance give way, and the state of not being born again re-

ey 1 b

sult?” To this your question I answer: The all- comprehending

ether mixes and unites with the four other elements , with-

sorptit

hlmsel I

out taking hold of any of them. Well, this is the way of

those two.

g Way

102. Those, who venerate the life - emancipated wise, have

performed all penance and become pure from existence to

Pt

" TO

the delight of Brahma, Visnu, and Siva. Thus many Vadas

declare. Now hear me also explain, how the life - emanci-

fo subu

et

pated wise, hard to be approached, attain to the emancipation

from body.

e, ¥

103. As the fire at the end of the world will consume its

wick (i. e. the five elements), so the flame of wisdom will burn

ﬂle nﬂl

and reduce to white ashes all the Sanéita, the manifold seed of

jous

First Part

46

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many births. The Agamja will keep aloof, without approach-

ing in the least, and the remaining deeds of the Prarabda

(nlattel

will, by patient submission to them, come to an end.

Biseng

104 “While thus we submit Wlth patlence to the Pra-

106

mbda, how will our actions so die away, that they cannot

107e(]

follow us into another existence?” To this your question I

leO One

answer:

The mean - minded, reviling (wise poeple), take to

elnanclp

themselves their sins; but intelligent people know (their

h()ut

value), worship them and approprlate to themselves their

virtue.

he ﬁc

105. Through the fire of the precious knowledge of truth,

07

the body of ignorance (i. e. the Karana- Sart ira, resulting from

g Sy

Av1d.]d) is reduced to ashes. The body of gross matter (Stula-

L) he

Sarira) falls down in the course of tlme as a corpse. Then

al‘ Sen)

the body of refined matter (Siksma- Sarua) , like the water

Jut eyt

on a hot iron, will (evaporate) into spirit, and assuming a

g g

e

Illustration of the true Essence.

47

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(matter-) pervading nature, precipitate in the unchangeable

nd.

Essence.

o the I

106. As soon as the fictitions form of the pitcher is des-

troyed, the ether (formerly contained in the pitcher) will unite

ey ¢

into one (with the universal ether). In a similar way the life-

emancipated wise will, without beginning, middle, and end,

o), ke’

10w (thrL

without interior and exterior, for ever attain to the quite un-

gdres 17

changeable state of the emancipation from body, as soon as

the fictitions form of the body is gone.

e of b

107. You, who have unfolded (your mind), my son!

The surrounding ether is every where; but when you dig

1Sﬂ]ﬁng f}'Gm

/

atter{

b

up the ground, the ether in the well appears, (as if just

arisen). In a similar way the ancient Brahma steps forth, as

st

o the o

Jjust created by sacred writ. In the persuasion: ,,We endless

beings are for ever one!” quietly persevere for ever!

£3

First Part

Illustration of the true Iissence

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103

As the water in the heated sand of the desert, as the

silver in the conch, as the town of the Gandarvas, as a place

in dream, as the blue color of the ether, as the serpent in the

rope, as the son of a sterile woman, as the horn of the hare,

as the man in the tall pillar, — so the whole universe is a lie

L s

(

Wisdom (only) is truth, my son! You must never forget

your Self; this is our command

;

Ly

ang 0

fiyg]

ol

'lken

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SECOND PART

CLEARING AWAY OF DOUBTS

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1. Imitating the method of those who, having dug a hole

and cautiously erected therein a long pole, drive it in by con-

tinual pushing, I shall now sing ,, The clearing away of

doubts

to the end that the intellectual function, which has

taken hold of the supreme being, may get a stable footing

2. There the pupil stood, full of good intentions, a wise

one

After the manner of the monkey, never leaving his

truthful master, who had explained unto him every thing, from

II

4

.

50

Second Part

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ears

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the modification of the great-element up to the state of final

emancipation free from body and quality, he followed him

Jeft

every where.

% 4

i

9

Then looking at his dea,r son who, as a shadow, never

i

left him, the master said: Do you now exist solely as Saksin?

still

Has every doubt vanished from your mind? Have all diffe-

rences within your intellect coalesced into unity? Tell me

kag,

your experience about these things

s

4. Worshipping both feet of his master, who thus had

OUgh

spoken, the pupil replied: O my mother! The devils, (I

I 1f

mean ) those differences that, in the formidable jungle of

The\

births, rise out of the darkness of mental bewilderment, when

fac

on the matutinal hill of your grace the sun of instruction ap-

T,

Clearing away of Doubts

51

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pears, and the glorious beam of wisdom spreads, to illumine

the eye of spirit, — how could they possibly remain?

5. But although the devils, expelled by the conjurer, have

o of

wel b

left, one writes and ties up diagrams for preventing their re-

turn

In a similar way, although through your previous in-

7, 0es o

struction the bewilderment of my mind has ceased, I have

still a request, completely to fortify my intellect

Qaksn

6. You said

1) di

“By the rule of revelation you ought to

know the only Brahma!” and

“It is beyond the reach of

Tell

description

(You said moreover,) “Within your heart you

ought to perceive it”, and, “That being, that shineth forth

s b

in its own light, is beyond the reach of our miserable spirit

lev 13;

These two perplexing doubts sprang up within me. O master,

gt

graciously pull them out

!7}

an W l]fl]

7. The master answered: Neither through the three other

4%

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52

Second Part:

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rules (of knowledge) the (supreme) being can be deter-

mined. It is neither object, nor something caused, nor has it

a match (and so it cannot be apprehended either in the way

0ng

of “perception, or of inference, or of analogy”). Therefore

dl

any

(every positive definition) would be a fault. As there is no

but

assemblage of distinctive attributes (in that supreme being),

dlthg

it is beyond the reach of description. This truth you will now

1

clearly see.

the §

8. The same Vadas which declare: “The (supreme) being

&]R()

is beyond the reach of words”, show this very being through

1t

8 1)

examination of their own words. Is it not? “Now which of

Out

)

both declarations is then the true own?” To this your ques-

I

tion L answer: Both; sacred writnever tells lies. Only hear me!

Ty

9.. The woman who, with regard to those who were

not her lovers, said: “That is not he, that is not he!” bash-

Spugt

bl

fully became mute, when they questioned her about the real

g

i

Clearing away of Doubts

53

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or has

fhe WAy

one. In a similar manner holy writ first pushes back, de-

‘hele (e

claring:

“This is not (Brahma); this is not (Brahma)"’

ore I§1

but then what remains is Brahma, and about this it speaks,

although not speaking

o heing

WIH 0"

10. You will now understand what I have said to remove

the first doubt. Hear at present my reply in order to remove

also the second one.

The mind is the king of the senses ;

its thoughts , in the shape of Manas and of Buddi , play with-

y thlou'jh

out and within.

Wh]Ch 0

11. Resembling your face, another face is seen in the

ou (U

iear e

mirror; so the reflex of the absolute spirit appears, like

spirit, in the human intellect

By its way, the spotless men-

.hO were

al function always proceeds

O my good virtuous son! this,

')) ba\h

of course, they call “intelligence

he Pﬂl

54

Second Part

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12. Molten copper may assume various shapes; thus the

expl

mental perceptions are changed into the (respective) corporeal

objects

The reflex (of the absolute spirit), being endowed

Spi

iy

I

with wonderful power, illumines them all. Things in dark-

ness cannot be seen without both light and eye

Bl

13. Dark objects must be seen through the assistance of

oo

the light and the eye; but to see the bright sun, the eye is

this

sufficient

In a similar manner you want mental intellect as

famp

well as mental faculty, to see this extending universe; but

\up]

to those, who are looking for the absolute being, the sole

bvey

intellect is sufficient

14. That modification, in which intellect and faculty com

ay

T

bine, is called Manas

g

Now as far as the intellect, rising

.

Clearing away of Dpubts.

55

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within the mind , is required (for recognizing the absolute

Tou

being), this is within the reach of the Manas. But it cannot

be reached by the Manas in the shape of busy faculty; do

@

you not see? Thus you ought to take it, and letting go every

doubt, clear up within yourself.

15. O supreme, never-deceiving teacher! All you have

thos fe

éxplained unto me I understand. Hear only one word.

0

corpﬂl‘?*J

Spirit, of course, is that which, void of fluctuation, in un-

endor

divided plenitude, is to assume the shape of That (i. e.

in duts

Brahma). But alas! Samadi itself (the only means for ac-

complishing this) is wavering like a swing. How then may

(stance "l

this mind, suddenly rising in the shape of many worlds, at-

the efe"

tain to its own nature, and resting unshaken within the

tellet®

(supreme) being, obtain the state of a lamp sheltered from

EIBQ\

fit

every blast. O master, graciously tell me!

16. The Gunas of the reflecting Manas are three. As soon

e s

as, among these three, one rises with prevailing power, the

f “)m

two others hide themselses. When the bountiful Sattva-

f 1l

56

Second Part:

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Gunais uppermost, divine perfection results. Where the Rago-

the

Guna preponderates, there a propendency towards the body,

Which

world, and (wordly) science ensues. But demoniac perfectionis

brought about, whenever the Tamg - Guna prevails, dear son!

Sprt,

Whey

17. The Manas is essentially Sattva; the two other Gunas

I

accede only in the way of accident. Whenever you try to

Where

remove them, they will yield. If you do not abandon the

bXist :

good path leading to “Self”, the Tamd- Guna as well as the

(Pu

Rago- Guna must perish. Then all change and motion will

(01‘ B

come to an end, and the Manas resemble the spotless un-

sone,

changeable ether. Thus it will fare with your mind. Uniting

Satig,

to that Brahma, it obtains a firm footing in the Samadi,

g

which is free from difference (doubt and error).

f the

18. When before a spotless mirror you place another of the

A

same kind, it will participate in its brilliant nature, and every

g Ig

difference between both will disappear.

In a similar way

&

fepg

Clearing away of Doubts.

57

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the mind clears up, that has attained to unity with the Brahma,

o bot

which, immeasurably pervading every thing, is essence,

ction

spirit, and bliss. Now when you are changed into this nature,

where is the world, and where is that fluctuation?

ar S0l

; Gunp

19. “If uniting to the Brahma, the Manas goes down,

iy b

wherewith will the life-emancipated wise, as long as they

Jon

exist, enjoy and suffer the dealings of rewarding destiny?

| as

(Prarab(ia); the Prarabda will never cease , unless you enjoy

ol

(or suffer) it. Now if this is the case, — the Manas itself is

gone, and wherever the Manas perishes, there is no sen-

Joss

f

i

(

0

sation. Should it however appear, then you cannot speak of

=

life- emancipation. Now explain this well unto me, my master,

il

to the end that this confusion may clear away.“

20. They distinguish a double destruction of the Manas :

arof

one refers to the own shape (Svartipa naga) and the other

d el

refers to the absence of any shape whatever (Aripa naga).

i 7

58

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The one of these two (Svar@pa- naga) belongs to the life-eman-

cipated wise, who (knowing all) never asks, whereas the other

becg

is found among those who have attained to the emancipation

to e

from body, my son! When the Manas remains in the shape of

What

Sattva, its proper nature, while the Ragd - Guna and the Tamd-

your

Guna perish, then this is the destruction that refers to the own

(innermost) shape. But when, at the dissolution of the Stiksma-

1§ gl

Sarira, the Sattva- Guna too dissolves, then this is the de-

i

struction that refers to the absence of any shape whatever.

ahay

21. The pure Sattva-Guna is the true nature (in the life-

o f}

emancipated wise). When dust (Rago-Guna) and darkness

hegy

‘Tamd - Guna) perish, then even the word “Manas” will pe-

gy

rish.” As to the present, (the life-emancipated wise) submit

bugi

to those enjoyments (and sufferings) which may have hap-

she {

pened; when they think of what will come, or what has gone,

they neither rejoice, nor grieve. Abandoning that egotism

which declares: “I am the actor!” and as one who does not

leyg

act at all, (quietly) looking at the function of the faculties,

(01‘ §

senses, and organs as well as at the three states, you may

Doy

P

Clearing away of Doubts

59

a0

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fhe oft

become a life - emancipated one, and at the same time submit

peppetlt

to enjoying (or suffering) the Prarabda. There is no hindrance

e\h‘lw

whatever

Recognizing the truth of this, you ought to free

he T&ﬂl"

yourself of your doubt.

o them

22. “If you speak of Samad1 while (worldly) occupation

i going on, such Samadl, of course, cannot be free from

s

js thed

difference. Or does not the Manas stray about? If it strays

about, that Samadi will slip down ; will it not?” With regard

ateve

) the |

to this your question I propose the following example. The

heart of that woman who has recently embraced her para-

hllsll”

] WIH

mour, will even while she is performing the troublesome

business of the household, continually dwell on the pleasure

o)

v

she enjoyed, when embracing her lover

23

“If the life - emancipated one who, no longer iden-

Jas &0

at

600)[1h

tifying himself with his body, and being free from action and

devoid of Giva, has cleared up into Brahma, is said to enjoy

Joes

ful?

(or suffer), he must be an actor

Or is there any such thing

o

possible for one, free from every action? You who have

Y

60

Second Part

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25. gy&mmdm@m@@mmma@g@&g‘amu

SHBWILD L1 % 5G) LoaSTRY @)1 L TLDD

Wlhl

graciously removed my sorrows, my master! you ought to

favoy

remove also this doubt

To this your request I answer

0r g

Hear me explain the greatness of those three kinds of people,

ﬁle i\

who are called

“Great -actors,

reat-enjoyers, and great-

Jleat

forsakers

L

24. As the iron moves before the magnet - mountain, free

0 iy

from acting as well as from causing to act, — so before me,

bi )

free from acting as well as from causing to act, the material

2

world is busy. Now I will show you the all- pervading great

hab‘ do

actor

It is he who stands unshaken in the conviction

((I

{ thyt

am, like the sun, a mere spectator both to the busy activity

Nbda

in the shape of the multiform organs joined to the body, as

My

to the Samadi j joining the supreme essence by the conversion

ey

of the (before-mentioned mental) activity into the (real) Self.

I Hpey

25. The great-enjoyer is he who, not selecting his food

0

Clearing away of Doubts.

61

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with regard to the superior or inferior qualities of the “six

19 t t')

flavours”, to their purity or impurity, to their conduciveness

nswel

or noxiousness, patiently consumes any thing; just as the

f pei

fire in the jungle eats up whatever lies in its way. But the

1(

] gred

great-forsaker is that man whose mind, like crystal, remains

unsullied in all concerns, be they great or little, his own

tam; it

or strange, good or evil. Now those who are possessed of

this threefold continence, are the really emancipated.

y 18W

fo

) matel‘l

26. “How can one say, that (the life - emancipated one)

ng g1

has done all he had to do, when he is living after the manner

of that fate which, through the body, distributes the Pra-

of

100

7 adlvlf‘

rab&a, — and when he, for the benefit of those who seek

o

(h; !

salvation in works, is engaged in all occupations that may

happen. O you who have removed my sad sorrow, you ought

el

i

properly to explain this unto me.”

[ 10

27. The occupations of men are of three kinds. Those,

62

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29. BoriosQa1QEars s HouLowiri@sL 1oV

G\ Fii b s B oot

A

)

who, while under the sway of ignorance, and being possessed

Lt

of lust, avarice, and pride, exert themselves on behalf of this

[ d()\ﬁ)

and the other world. Those who longingly say

“We must

he y

attain to emanmpatlon'

are engaged in the pursuit of every

¢ 1

study. But whenever you obtain perfection, what is the ad-

bave

vantage to be derived from the great business of learning?

Waniiy

28. “0 head-jewel of teachers, vouchsafe to hear me!

Who b)

30

What you have explained unto me, is quite consistent. Those

who have got rid both of this world and the other one, are

e

such who will devote themselves to the study of true wisdom ;

[ afe

!

is it not so? Or should they who have escaped from the

] ¢

turbulent pursuits (of the world), ever fix again this desire on

ifByy

them? No never. But is not hearing, reflecting, and the like

Uy}

required to the end, that the mind may obtain a firm footing?

=,

Clearing away of Doubts

63

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29. My glorious son, hear me!

To such who are in

ignorance

about the true nature of things

hearing (the

lectures of a teacher) is quite a duty. Some who are in

0386

alf 0

“doubt”, ought to give themselves up to reflecting, by which

the wavering (of the mind) is removed

Those at last who

((“em:

are incessantly tormented by the devil of “contrariety”, will

fof¢

is the

have recourse to constant meditation. But is there any thing

wanting to people who have assumed the shape of ether,

mmﬂ“

who are essential knowledge, and enjoy full perfection?

hear B

t Thn

30. O master, graciously hear me! Are philosophers in-

deed allowed to express themselves like fools

“ldid, I saw,

p 01

I ate, I went?”

You said that, with regard to them, all un-

real “contrarieties

(Viparita) are gone. Now a real change

| fop

of Brahma, who is absolute truth, cannot be acknowledged

g deﬂutl

in such (occurrences of life)

pd ¢ hehﬁ

31. There is one who, fully conscious, tells the singular

foohll°

64

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story he saw in a dream, that is now past. He who through

philosophical inquiry has come to a knowledge of things, will

express himself in a similar way, without becoming himself

a3

Cidabasa

Till the corpse is consumed by the fire, the hea-

venly one is styled “man”

Thus the practice of the world

mal f

Who

will not leave off, till the Cidabasa, who (phllosophlcally)

died away, is entirely gone.

Soey,

Mot

32. “Well, my master and teacher! The visible things

are all unreal; should then the various occupations of the

bt

Who

world nevertheless afford the pleasure of wisdom? ¢ (They

will produce) sorrow, will they not? Only when they cease,

page

[ ang

it will be well; is it not so? But (to this end) one,ought to

he

give one’s self up to meditation; must one not? Now if one

fgp

ought to perform meditation tending to the (real) Self, how

§

is it possible to remain free from action ?

1 Elef

33. O my intelligent son' Activity will end through (spi-

lyg 1

ritual) practice.

The Samadi which refers to the own self,

g (

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Clearing away of Doubts

65

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as well as the (common) occupations are, of course, inter-

thel Lw

nal functions

Is there any other thing to be done by those

the i

who have attained to the state of the supreme being? Who-

ophid

soever devotes himself to the practice of precious Samadi, will

most surely become a perfect one (Artda)

hle fh

34. “My excellent teacher! Why do some among them

ns 0f

who, having become perfect are rid of all occupations, en-

94 (Th

gage in mind -restraining meditation ?” To this your question

I answer:

I already told you that, quite in accordance with

ey (4

the difference of the Prarabda on earth,

even the life-

o Ouﬂ'hl !

emanmpated appear in various conditions

or !

o b

35. My good son, hear! The activity of the wise is a

benefit to the world. Any other advantage they will not de-

rive from it; but neither will it pain them. So all the merit

r Oﬂgh (

N OWH i

and demerit springing from the mighty act of creation and

IT

o

66

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all other actions (in consequence of this first one) falls to

3

the lot

not of Isa affording assistance to all

(but to the

Givas)

\agr

lteg

36. “You who, being Isa and spirit, have condescended

Ll h(ﬁe

to appear in human shape; — my master! You said that

Iéa and the wise one are alike

How is this?

ﬂ(CtE(

To this your

of Jk

question I answer:

They are alike as far as they have given

The wise one is Is$a as

i)

up the notion of “Mine” and “I”.

the m(

well as the multitude of the Givas , yea, the whole world.

37

,» You said: He is even the multitude of the Givas.

flnal

With }

But then, why do not all obtain emancipation, he himself

obtaining it, my master? All the Givas differ from each other;

Tl (Re

4

Clearing away of Doubts

67

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he therefore cannot be all. O my teacher, you have graciously

U

told me all ; now explain unto me this too.”

38. The Self called “I”, is one absolute being; but thele

,) &Hi ]

is a great variety of Givas :

for the Upadls of the mental fa-

yut 10 B

culties called “I”, are countless

The moon by which the

whole universe is refreshed, is only one; but the moons, (re-

flected in the) water, are manifold, because there is amultitude

said

Jis

1l

of lakes, tanks, pools, pails, jars, and pitchers in the world

) 1

39. Now when one of the pails or pitchers is destroyed,

1476

u’l\ 1!

the moon reflected in the water therein unites with its ori-

15

s

]

ginal moon, the others do not. Thus Giva returns mto oneness

) WOI ld

with the original bolf as soon as the fettering Upa(h ceases.

I

Those whose Upa(h is not yet gone, ¢

cannot attain to umty

h h]mﬂu

40. “How can there be any likeness between the wise one

=

ol

I ther

5%

68

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other two perform the whole creation, preservation, and de-

DOss¢

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ferioy

Braly

three times, and are all-pervading. O master, abounding

in penance! The like is not seen among the wise at all.”

Ung

41. By the water of the tank and the light of the torch —

these two things — a whole village is benefited, whereas the

2eq]

water of the pitcher and the light of the lamp are profitable

an v

There 18 no

only to one household. My affectionate son!

$peak

difference between ISa and the wise one in point of knowledge

Yoy

The only difference, resulting from the qualities of the per-

i

1J0@d

nicious Maja, is that of “above” and ,,below

42. Among men there are kings and magicians

So are

Visnu and the other gods most powerful in Maja

being

Ity] I

P

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69

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185

distinguished by great-penance, in which (the power of as-

suming) the shape of an atom and the other (seven magical

powers) are combined. The inhabitants of this earth are not

and U

possessed of (the just-mentioned powers); so they are in-

ud

ferior (in this regard), but in the philosophical view of

'S imh

Brahma there is no difference between “This one and That

hound

one

Only reflect!

tall

43. “O bliss- granting truthful master! Those eight ma-

o fotd

gical powers are found also on earth among many Munis, and

chered

still you said that they are a privilege of Ida

I pray you,

pomi

speak so that it may he consistent with reason!

To this

fere 57

your request I say

“By imploring the praise- worthy I$a

LlO“l !

and performing faithful penance and methodic contemplation

e

(Joga), they obtained (those magical powers)

44. O bliss-natured teacher! If ascetics obtain both mag

Qi

= otk all

like them

ps. ¥

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I

ﬂ]fl'

70

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obtain both these things? ~We surely see that those (ac-

Mg |

cetics) have received the before-mentioned power as well as

he

the emancipation. Now if these men are called wise, how is

4

it that they are not possessed of the magical powers ?

Upmo

45. There are two kinds of penance on earth, the one

dem

according to one’s own desire, the other irrespective of any

Wrmey

desire; they afford (respectively) magical power and final

I the

emancipation

Whosoever performs only one of both, will

Jesg

obtain but one of the two results

This is my decision

The

g}

superior - minded of that time performed both the kinds we

4§

have spoken of.

Sicreq

46." O 0wultless son! Ganaka, Mahabali, Bagirata etc

gl

obtained the wisdom- (granting) emancipation; but did they

th Obl

ever learn magic? Only some aspired to sweet magic 5 and

* e

Clearing away of Doubts

71

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056 \I

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the Munis afford nothing but pastime, — emancipation never!

417.

o

“If only wisdom with its uniting power affords eman-

cipation, why then have some who enjoyed emancipation,

desiring also the powers of magic, in mental bewﬂdelment

i @

The Prar abda occurring

vo 01U

tormented their body?” Answer:

in the shape of enjoyment (or suffering), does not perish away,

and il

unless by enjoying (or suffering). Those magical powers are

iOIh; L

Prarabda

02 T

48

“You who have said that, through a thousand lacs of

fnds

sacred writings as well as philosophical deductions, my mind

ought to be strengthened, — gracious teacher!

The giddy

qmt

G

disposition of my mind is gone, I am quite illumined. But it

is surely no harm, if again and again you cleanse a mirror

&Ollo

il

Lo

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already clean. I am never loath of the ambrosia of your words,

knowlg

my sorrow -removing lord!”

Oldlng

49. Should our sacred books ever tell an untruth? O mas-

)|

ter whose grace has made me a slave! How may I recon-

theye

cile these tw

sentences

the one which declares that the

he) b

works, formerly done, will never leave, unless you submit

ong

to all their consequences,

and the other which says that

eat

the former works, (the seed of) births, can be only consumed

Wiy

by the pure ﬂame of wisdom.

Congy

50. (Answer:) Thedifferences of the leas are countless, so

nal ]

are their occupations. They are adapted (to the respective in-

00

dividuals). The asylum-granting Vedas are well aware of

the various capacities, and regarding the degree of maturity,

8

Wt g

express themselves both in an exoteric (Parvapaksa) and in

gy

R

an esoteric (blddantapdksa) manner, — according to the

1

division (of spiritual conditions) into three (Wox k, faith, and

e S

[ray 0

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knowledge). In this they resemble the blossom first un-

folding, and then yielding fruit.

51. That which obdurate sinners at last obtain, is hell;

) () i

] etk

there is no doubt of this. It is nevertheless by no means a

lie, when (holy writ) declares: (Hell) may be avoided by

fhat

i subu

donation, prayer, continence, and burnt offering. However

great the guilt, engendered by works and producing many

consiut

miserable births, may happen to be, the fire of wisdom will

consume it. Thus say the Védas, and if you believe it, eter-

nal bliss is at hand.

52. “You who daily dwell in my mind, as in a holy

gecﬁ"e L

i u‘

temple, my master! You who pull out with the root every

AL

guilt engendered by works, my lord! Why do gods and

] mﬂﬂlri[ff

men, ignoring the excellency of your wisdom leading to the

gl

true Self, fall into the pit of works and perish therein? I

pg 1 th:\

pray you, tell me the reason!”

fﬂifh; (qﬂ{i

4

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.

b3. Those whose attention is turned inward, attain to

the station of the imperishable Brahma.

When those who

W(LUA about, turn their looks elsewhere they will, even with

il g

open eyes, fall into the pit.

In a Slmllzu manner will those

gt

who; by turning their attention outward, have become ad-

G

1yas

chcted to sensual pleasm ¢, stray about in the ocean of blame-

)

ful birth

They will never enjoy supreme bliss

hogef

54. “Good as well as evil are the doing of I&a who

sl i

causes it to be done; is it not? Now what can the Givas,

Plagu

born in this world, do (in this regard)? How may any guilt

Datey,

be imputed to them, my master abounding in penance!” T

g

this your question I answer:

“This is the stupid speech of

ity

the fools who forgot the true path of holy writ. Hear me,

g It

my son!”

7

55. The creation of the shining Iéa is different from that of

iy

the Giva. The productions of the common Ia are the move-

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able¢ and immoveable creatures.

Passion of pride, - wrath,

eyel

lust — all these things are the productions of the em%tmo

il

eCome ¢

Gwas ‘and by no means the actions of the spotless (I4a).

f blaw

56. The productions of the Lord (Isa), C‘(lStlﬂ"‘ in a

threefold shape (of Brahma, Visnu, and Siva), are a means of

salvation to all the Gwas, but the Giva-creations are that

13 il

thP tﬂ“‘

plague which engenders the Self again and again. May the

aterial world

as mountains etc. perish

this will never

destroy the liability to birth of any one. But as soon as the

1allC€

spiritual world, as wrath etc. dies away, the cruel birth,

d ePevth‘"

that fetter, — will cease at once

Pear ¥

57. Who have ever got rid of birth, although the works

of Isa were destroyed in the deluge (at the end of a Brahma-

Kalpa)? On the other hand there are many who, through

hb ll ()1

T

Second Part

76

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58

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the assistance of philosophically discriminating intellect, ob

tained, during their life-time, the emancipation of wisdom,

merely because their mental bewilderment, the work of Giva,

lates g

perished, — although time, place, and body continued to

exist

That mental bewilderment which fetters man is the

TEg1

Whole

work of the Givas, and by no means of (Ifa), the Lord of

(b

them

I

§

53. On a tree called Aévatta live two rare birds

The one

|

)

i

of them, of a concupiscent nature, likes the fruit of that tree

()

Iy

very much and enjoys it

but the other praiseworthy bird

will never eat thereof.

S0me P

This allegory has been placed before

Questiy,

us by the sublime Vedas, which thus have distinguished be-

ey

tween Giva and Ifa. You ought to know this.

59. The fools who think that the sixfold hatred (lust,

wrath, avarice, passion, arr ogance , and envy), originating

kn@\ﬂe(

from this (TIV(I

hl

is not only his (the Giva’s) work, but ema-

I\fllpa

o

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f it

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ates also from that god (Ia), will go down to the infernal

regions

Only the discriminating wise who hold that the

el

|

nal

whole sixfold hatred

originating from this Giva, is his

he Lot

(Giva’s) work, and by no means emanates from that god

(1sa), will at last obtain spotless emancipation

S The?

60. “O Lord of excellent truth! If the chief of the gods

oft haILf

(I8a) is common to all (cfr. V. 55), why then does he make

\H

some prosper and why is he angry with others?” ‘To this you

pout 11‘

question I answer

Just as a father his children, so he glad-

acel ke

dens the 2ood ones and afflicts the wicked ones

But even

lombhed

his punishment, intending to lead them to the good path of

knowledge, is pure grace. You ought to know this

ired |

gl

61. O my son, free from the bonds of household! The

Kalpa-tree (in Indras paradise), fire and water remove the

I

=

8

Second Part

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“ h{ 18

want, cold, and thirst only of those who have recourse to

Qm«llup

them. In a similar manner I$a shows grace but to those who

it

approach him, and by no means to such as flee from him

bﬂ hs

Now whose guilt then is that guilt? Consider this!

h@l} 1§ |

62. Hear one thing, my son! Those who walk by the

s gy

good path of scriptur

Iéa has shown in order to benefit

of andl

men through spiritual efforts; those who, following close after

g y all

the virtuous, lay aside their wicked inclinations ;

those who,

i

i

being endowed with diseri iminating intellect 1epel the existing

illusion and so attain to wisdom, will at last get rid of the

liability to be born again. This is most certain

)

]J[I

N

Cop

6

3]

“What is the manner in which this wisdom comes ?

fnds

hey :

Through uninterrupted investigation

“What is investi-

"y

bl

gation?

It is the inquiry

Who is this “I” within the body;

W ]ﬂt pm

I’

19

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cohsisting of Manas etc.? What is 'spirit? What is matter?

What is the bond, in which both combine? and what is

emancipation?

oounst!

64. “The maturity of excellent ;merit, acquired in former

fhose i

births, will transform itself into wisdom. To what purpose

then is investigation?” If you thus ask, hear me explain !

Jic by &

As soon as Ida rewards the existing merit , impurity leaves

off and purity steps in. Now then the mind begins to investi-

i bt

gate, and attains at last to wisdom. This you ought to know.

; close 'ﬁ"

65. “The manifold works effect faith, purity from worldly

fose ™

desires, heavenly reward, magical power, ascetical specu-

lation, contemplation, (Joga), meditation, and the bliss of

4l i

i

being converted into the very nature of the worshipped deity,

and they should fail only to effect that knowledge which drives

m C0F

I

away mental bewilderment? (I therefore ask once more): To

lg lll‘

what purpose is investigation ? my most virtuous teacher

!7’

f

p e

30

Second Part

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66. Hear

my son!

Suppose, you want to recognise

68

people who have disguised themselves; — if you neglect to

101 of

inquire into their secret nature, qualities, and marks, their

flh

true character will not appaar, although you run

Jump,

thlough

place yourself on your head, ascend a high pole, and per-

0 pu

form a great many works.

sholg

67. In this manner also that wisdom, the Védas have

i

deposited in obscurely hinting terms communicating the

69

knowledge of Brahma, results solely from investigation

bemg 1

Otherwise you may learn the holy scriptures by heart, and

perform any donations, penance, prayer, ceremonies, and sa

Vang ¢

crifices whatever, — self knowledge will never arise from

fing) I

these and similar actions

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Clearing away of Doubts

81

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68. “When, in order perfectly to cleanse a shining mir-

recof

ne(fl?d

ror (of copper), you take it into your hand and polish it, the

mllsv :

filth will go off; but who has ever cleansed such a mirror

through bright intellect? my spotless teacher! Thus one ought

l, i

, andf

to purify also foul ignorance through works; if not, how

should it be removed through knowledge, devised within the

mind. This you ought to tell me

Veda b

69. The rust of the mirror is real filth, on account of its

[]1(5” 13

being natural, my son! Not so the black colour in the crystal

esh®

it is not natural

but fictitious

Now therefore when you

h(ﬁ it &

»mw w

f

ant to cleanse away the filth of the mirror, it requires ex-

ternal performance by means of certain instruments

But to

m"

recognise that the black colour of the crystal is merely ficti-

tious, the mind will suffice

11

-

6

8

Second Part

1

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Tidas ¢

g )

Just so here

T'hree things appear in Sac¢éidananda

ligg)

sadness, matter, and non - entity ; but they are a mere fiction

Aceon(;

of Maja, and by no means reality. Works, instead of being

e, ]

(9

inimical to sinful ignorance, will rather befriend it. Lofty

wisdom is the fire, by which work-ignorance (i. e. ignorance

IY 8

resulting from and leading to works) may be consumed

he b

71. He who has forgotten things, he placed somewhere

hough

he du

within his house, may weep a hundred years; only when, re-

flecting, he recollects them

will they be found

In like

0o

manner you may perform most heavy works for a hundred

18y ard§

ages; the spotless self will never be seen, unless you see 1t

i

by self- knowledge which destroys irrational self-oblivion

IO eHJ

2

“0 bountiful teacher! That which affords bliss, 18

R(np

wisdom

Thus say the Vedas

But why then do the same

i

1)

>

83

Clearing away of Doubts

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it

Vedas declare in the section about works that the good, bad

and mixed actions (respectively) give birth to gods; trees,

animals, and men, — and that the performance of duty in

¢idana

accordance with the caste - precepts affords blessedness. Tell

pere I

me, what is the reason for such an arrangement?”

ad of 0

3. There is a merciful mother who pities her child

Lt L

daily eating sand. Holding out sweet-meats, and concealing

g 10’]0

the bitter physic, she calls it to herself. In a similar way the

sume 1

thought, intended by the open text of the Védas

“Perform

[ 0 al [

the duties of household! perform also sacrifices! this is very

J ohe

good!” is a very different one

T'o those who lust after the

I

nd I

rewards of heaven, this idea will never come home

" o

74. To the Givas, abounding in enjoyment, it is natural

U

to enjoy and embrace whatever they see. Should the holy

Ubh‘

scriptures order things

which are quite natural? Should

)1d bh

the ignorance be so great? It is, indeed, not necessary that

6

o e W

Second Part

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any one should order

“Crow, put on black! Fire, burn!

Vembu-fruit, be bitter! Swift wind

move about

'?7

75. It is said

“If you wish for toddy, only perform

fo you

sacrifices! If you are carnally minded, take a wife and em-

ahang

blisg

brace her!” In this manner the Vedas dismiss (the lascivious

minded), upon the conviction that he would not touch any

m

thing that falls short of (those carnal enjoyments); but their

connivence has the positive meaning, that one ought to r1d

lllamfgl

one’s self of all. Now such a command is not a command

is rather a direction for a subordinate condition.

76. The sacred scriptures first declare:

Only try intoxi

78]

cating liquor and meat! but then they say: Smell! (and let this

(\Vaxup

be enough!) They prescribe also: You may enjoy the inter-

UES (\i i

course with the other sex, on account of begetting children!

bty 0

There is no blame to the Sanjasin renouncing also this, and

bayg i

to the student resolving to stay in his teacher’s house’ As

Tag

)

Clearing away of Doubts

85

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78

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to you, you understand (the last meaning of holy writ), and

v pe

abandoning every attachment to works, will attain to (real)

fo ud #

bliss.

oul

77. “Declaring that worldly ignorance and works be-

fouch

friend each other, is quite consistent. But if it be true that

hut

manifold ignorance and wisdom are natural foes

how then

ugh

can ignorance, like the spots in the moon, unite with spot-

ommqrd

less wisdom and call forth these creations, my teacher?”

78. Bright wisdom is of two kinds: the one is essential

iy 11“

U\l

(Svartipagnana), and the other produced by the mental facul-

ties (Vrttignana). The former one assumes the shape of the

d b m{ﬂv

latter one; — mnothing else, my son! In the Susupti you

no‘ Chlld

have already seen, that essential wisdom is a foe to igno-

rance

The wisdom, produced by the mental faculties

ot h]‘ /

hguae

86

Second Part

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consumes that ignorance which has settled within essential

Cilies

wisdom

d@\ )

79. “The essential wisdom that, in the Susupti, could

telleng

not consume the gross-natured Maja, — how should it, in

fhe e

the shape of that wisdom -which is produced by the mental

8l

faculties, consume it?

To this your question I answer

y md84

The sun which by its beams sustains the whole world

Worl{ ¢

caught in the so-called “Sun-Stone”, and there converting

tach of

itself into fire, consumes every thing. So will (essential wis-

bY fhe

Work

dom), when engaged in the performance of Samadi, through

the mental faculties, consume (all 1gnorance) You ought to

flued

know this.

a0 aefy;

80. “O gracious teacher! Every performance through

)

the three instruments (mind, mouth, body,) belongs to the

do‘“% a

category of works. Does it not? Now knowledge, produced

Th{le ]

by the mental faculties, is, of course, an effect of these fa

lxl ]

Clearing away of Doubts

87

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sEuneTRISNSCWn s

1

culties.

But is it not an absurdity to say that a work will

) 68se

destroy 1gn01anee? I pray you, explain unto me that ex-

cellence on account of which they have distinguished it by

1p

the incomparable name of excellent knowledge.”

ould

81. Vrttignana, in connexion with the mental faculties

the 1

is indeed action, my son! But we see everywhere in this

[ ansm

world that the children of the very same mother do hate

cach other. (So works and Vrttignana, although produced

o conte?

by the same mental faculties, go one against the other)

ggell

l i

Works (in the common sense) are personal actions, engen-

g, W

dered by egotism ; not so Vrttignana , which is by no means

10

an action referring to person, but rather to thing

82. The works in their different divisions are doing, un-

e flr

doing, and otherwise doing. Not so that excellent knowledge.

lonﬁb t

There is a difference between meditation and discriminating

The meditation of him who fan-

”6

p ol

knowledge (Vivekagnana)

o

of fhst

-

88

Second Part

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[

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83

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84

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ol

cies one thing to be another, is unreal speculation.. But (dis-

criminating) knowledge, seen, as it were, face to face is

real and beyond all confusion.

Al fy

83. That which is known ‘in the way of intuition, is

Evideng)

(real) knowledge (Vivekagnana); fancy reflecting on what

8

has been heard, we call meditation. What you hear from

medlfa il

people who saw, is easily forgotten, — not so what you saw

fon ] 5

yourself. Things seen are truth; things meditated on are un-

Which ¢y

truth. That which, as soon as it discovers ignorance, enrages

Dalong

and kills it, is knowledge, and not work. This you ought to

know

1ty the,

Wecggsiy

84. Do not object in this way: “Now if even meditation,

§ “IH be

granting final emancipation, be unreal, then also this very

8% «

emancipation must be unreal.” Only hear' Suppose, some-

iy COI]V

body has heard of the shape (of the absolute being); when

gy

he sets himself to reflect on it,

this shape will prove un-

kll()\\’ledg'

Clearing away of Doubts

8

)

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3

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86

e

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il

i

L_éF@LDUJLl@J/TL_dFj

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But ({

aunQu.

)

a0t |

realy but as soon as he is converted into it, the very shape,

evidently seen,- will be real

flon

o 01 W

85. “From whence that power by which matter-natured

meditation leads to final emancipation?” To this your ques-

hea It

o

tion I answer: Every one’s meditation is born (i. e. that on

at 7ol

which every one meditates, he is converted into). Those who

on

e, e

passionately reflect on corporeal objects, will be transformed

into them, my son! But when, for the sake of destroying the

our 0%

i

succession of births, any one reflects on the absolute being,

he will be transmuted into this very being. This is a truth

pedti?’

il

86

“If those who meditate on the substance of Brahma,

: 0 thlu it

are converted into it, — my teacher in the appearance of

056

g

i

man! — to what purpose is inquiry? to what purpose is

emg)*

knowledge?

You should not say so

The philosophical

N

90

Second Part

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)

GO (L Bldn_19 &

Q@

Lon B @6V @t L_Loi Lo &9l Li1at A G S Gl

119 NGt (P D

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30 Lo oot ) @) (B LD T UL

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$Q6010) @) 551 61

38

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0.

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N

thought is first beyond intuition, and then becomes intuitive

Now this knowledge, the fruit of mature inquiry, will prove

emancipation. This is the decision

8

87. “If Vrttignana so unites with the blissful all-perfect

Wy

substance, that it continues to exist as something separate,

fertno

how can the enjoyment of the undivided being ever result?

toneh

To this your question I answer

The clearing - powder, after

¥ipey

it has removed the filth of the water in the jar, perishes with

Who k

the filth itself. Knowledge

enragii

kills ignorance, and

QO

then dies away with it

1§ the

88. “What is the inward feeling of the emancipated, en-

hepg

joying this certain conviction ?

Answer

They feel happy

Oﬁ\pm

like the mindless ruler of the earth and like the infant. They

M

will smile, when many say: “Bondage will be forgotten; eman-

il

cipation is at hand!” Should one not smile at those who say

Sty

A gnat has swallowed down the ether and then spit it out again?

lea ]

Clearing away of Doubts

91

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Lo GVl (Lp1g- @19

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90

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ol

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P]]-

1. LIBISWTEFGT6T (LS DL v BHauhLD LIT(Har G) Lif]

Bl

Quimrahs

\

il o

89. There were the son of a barren woman and a pillar-

Jl-per

man. They put on a wreath of etherflowers, and in the glit-

tering town of the Gandarbas, discussing on the price of the

y ~epﬂl’

conch-silver, began to quarrel

In the meanwhile a rope-

He

\del‘ 7

serpent bit them

they both died and became demons

who knows this story, is never alarmed

r]~he

90. If Maja be a lie, all its offspring will also be a lie.- Or

ety ﬂu

is the nature and kind of the children different from their mo-

thers? Disregarding heaven and hell, good and evil (as the

ated, ¢

offspring of Maja), you will be converted into the perfect na-

&eel b

ture of Sac¢éidananda

i

fant

ok

“Qur lord! would it not be wrong to say

He who

ton; "

is sitting on the lotus (Brahma), and all the other gods, the

e“hﬂ bl

agm

great people on earth, the Ganges and the other sacred loca-

foutde

SR

92

Second Part:

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92

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Audy

oy

lities, place, time, the four Védas, and the six sciences (auxi-

%

liary to them) are void of reality?”

oy

92. If it be wrong to say that the vision in a dream is a

lie, it will be also wrong to say that the universe, developed

it gy

By

out of mean Maja, is an untruth. But if one is allowed to

call the vision in a dream a lie, my son! one is allowed also

Ong

g

to call the universe, developed ou

;

truth.

taek m~ean Me‘mje‘m, an un-

9

Sch,

93. The Puranas denominate such fools who take lie for

truth, pious people. But is there any sacred book charging the

fogh,

I' g

wise — who call truth truth — with guilt ? Now what is lie?

Rt

Elementary Maja, endowed with (different) names and shapes.

hl%t()r\

Clearing away of Doubts

93

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il

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95

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053

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@ﬁﬂ

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Yl

all 5ot LoTWC TR 5S0)B6T (7 DLIS G FTT

PP @Sav.

i

And what is truth? The Self that, in the shape of Saééid-

ananda, pervades (the universe)

e (ﬁlﬁ

94. “You who are a violent storm to the clouds of Maja,

my master ! What is Maja? Who is possessed of it? How did

peam

it come? and why? If what you call Maja, differs from

eveld) )

Brahma, we get two (supreme) beings, — and if both are

one, the (absolute) being will be converted into a mere

illusion

)Wed |

qn

95. As with regard to Maja one cannot say

“It 18 ot

such a kind

it must exist in the shape of something unde-

e e

finable. — They who say

“This is mine; the body is my

a3

the world is a reality;

are the persons possessed of

ha

t. — Nobody has seen, how that lie (Maja) which has no

history, came on, my son! And if you ask, why sad Maja

d s

94

Second Part

0§

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a1 Q) nilirQau

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GUGTILIT @ LD

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%9

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100

ever came on,

I answer

Because it is destitute of spiritual

mvestigation.

96. The invisible powers of the juggler are unknown,

Thep(

before the play begins; but as soon as they step forth in the

Wil

shape of the visible Gandarba-hosts, they become manifest

s} f

Thus also the energies of Brahma are infinite, and it is quite

lay o

impossible, to seize them with the eye

But by looking at

Powey

the extending elements, they become manifest even to many

%

through inference.

Swep

97. The effects as well as the substratum of the operating

he

energy are seen;

the rest is hidden power

On earth the

juggler as well as his hosts (engendered by magic) strike the

Of pj

gy

eye of the spectators; but the magic power, that grand abi

A thyy

lity, is not manifest. So there are separate energies standing

10

in the midst between the world and the lofty -natured Brahma

hiy

98. Power is not any thing separate from its possessor

logt ]

Clearing away of Doubts

9H

b

98

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i

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g

99

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QuicsT Qs GF M

Juan

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&1 BT LT LIGOT LTI T

puL

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Q) P oV Lo T i a(HeHF 1T F T 6y ulli %6) HovTehar

5555

Limo

ﬂﬂ&m@m@’@m

100

as@umu@L, LW’ LIDGD @B LIV B DEIS

\pﬂ

NHFASSTOLITAT

ko

The power - endowed juggler remains in the character of artist

th

while the juggling tricks by which he has shown his art, va

it

nish away. O my intelligent son! From this example you

may easily see the true nature of the perfect spirit who is also

18 U

power -endowed

oking

10 i

99. “How can the unreal Maja be said to exist?” An

swer

Look at the grass and the other irrational things, how

they bloom and bear fruit. O my excellent son, if the power

operaﬂﬂ

of spirit did not move therein, all the beings, moveable and

et ¥

lxe l

immoveable, coming down from olden times, would undergo

mnla”

a change

100. Look at the various - colored formations of the birds

gl

within the embryo-endowed eggs

If there were not that

B

most precious directing power, the universe would soon re-

Oveﬁ il

Yo

Second Part

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B&TQLITEVN

QBHLILY BT SATIEISEF 111 RLDLD S TLDT b & 53

o QU1 FHILD

103

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104

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c

5.

102

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semble a town without a ruler

The fire would become water;

Tatpg

Dowe)

bitter, sweet; even the Candala would recite the Vedas; the

mount would transform itself into a cloud, the whole ocean

the

into sand, and so the whole world (would change its nature)

16

n th

101. What is the method of removing that power of spirit

(Maja) which, according to description, is neither seen nor

allfy

Qg

known by any one, cannot be defined, and affords the seed to

the plants of these things affected with name and shape? In

rent

case it cannot be severed, how is it possible to see but one,

dax)

be g;

when viewing Brahma, and how may ema,nmpatmn ever be

brought about?

Sy

Ly

102. When wind, water, and fire, are stopped by amulets,

magic formulas, and pharmaceutic means, where are their

Perfeg

respective powers? As soon as you are converted into the

ta)

\\

Il

0y

Clearing away of Doubts.

9

7

18

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1553)

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103

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39

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]o il

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ﬁﬂ

e

aurQui

104

I

%bﬁ%@@&@&&@gﬂmﬁgr&(@ﬂﬂ@ LITWIFL_

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58459

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nature of that Sa¢éidananda and think of nothing else, the

ne Wl

power of Maja is over. Another advice is not to be found in

Vadas

the Védas

hole ¢

103. The undeveloped energy of the clay is developed

its nat

(in the pitcher formed from it). In common life they will

rel (! PJ

call that clay, pitcher. This is a mere phrase, and so is the

ol seel

“destruction of the pitcher

Whenever you forget the cur-

}le geel

rent names and shapes, and see (in a vessel formed from the

clay) nothing but clay, then this is true reality. Forgetting

hape! *

60 put b

the different Giva-fictions, you will assume the shape of

spirit.

104. “Although lie, matter, and sadness are far from the

perfect and glorious Sac¢é¢idananda, inane contrariety (Vipa-

10 are

rita) will certainly emerge

II

How is it to be swept away?”

7

ed ﬂ

S

98

Second Part

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107

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105

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10

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eomullam i Q.

106

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19 aureaurQui

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Jh\\

Answer

The own shadow moves

the head below

in the

I

mirror of the water; but look attentively at the real Self

lies

standing on the border, and that inane shadow will show itself

Des

7/

as a lie.

l See

105. Knowledge of the (suplcme) cause is wisdom; but

that 1

inquiring how the

effects (of this cause) — the dlﬂ’elent

i

10t |

names and shapes — arise and perish, is useless, my son!

b

Without examining how the universe resembling a long

dream originates, and without reflecting how it is destroyed

I

you will attain to perfection in self-knowledge

tach

106. As long as you converse with unreality, you are one

(JﬂE g

whose face is turned in a wrong direction. But when yvou turn

tht

your look inward unto reality, and, subduing your mind

Nl

through never ceasing practice, are converted into the shape

dltl()]]

P TR

Clearing

AWay

of Doubts

(;()

LILIT

107

et 51 910 01 G) (np 651 Ll 6v 6V g L, 0 &t & F & F)

Jhi

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ﬁLU

iy coflast mayudli Qs m G omest @’QG?LDW@&)

S

QBT &EH 6T M L119 B

7]

19 Qov

UL

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GHT T 1 BT O) a6 Havar LB

103l

Lor et 5 L0eneu Q@ LITev6) euaiiuT e Sims e

aL_Qou s @BsTS S 6t

108

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BISATTEDLD 5.5 S 6o .

LA

of spirit, my son! you will assume the nature of the ocean of

bliss, although abiding still in your miserable body

107. If it is said

“All livinge creatures dwelling in bo-

W, I

dies participate in the qualities of the perfect Saééidananda

f

peal

besides which there is nothing else, and so are one with it

Jowt

I see not how this

ay be consistent. It is quite consistent

that the self-conscious Givas have a share in

reality ”’; also

sdon

spirituality” is evident, (with regard to them). But why does

o (ift

|

not blessedness as well (as reality and spirituality) clearly

3 m" 40

manifest itself ?

noﬂi

108. Shape, taste, and touch combine in one flower; but

gt

ach of these qualities manifests itself respectively only to

one sense; there is no other way. Although the properties of

quale

that most precious Saééidananda constitute the essence of the

o JO°

ﬂ

Self, there will be differences on account of the different con-

‘om ol

ditions of mental su%»eptlbﬂit‘) in the created being

”

(

the ol

V4

100

Second Part

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110. &1_torer @L._gﬁg@am;@)@uwma; (/DHZQQ‘&/T

)

Il

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109. There are three conditions of mental susceptibility ori

1enor:

ginating from Sattvaguna, Ragoguna, and Tamdguna. Stupor,

leyey

passion, and tranquillity are their names, my son! The pro-

Youy

perties of the delightful Sat, Cit, Ananda are for ever one (in

the {

the supreme being); but, in consequence of the before-men-

(bet

tioned different conditions

the absolute substance divides

self: ¢

into spirituality etc, (reality and blessedness)

fay

110. Only “reality” appears in “tree, stone, earth” — as

1

in things affected with the stupor of matter. In the condition

ays

of concupiscence and other poisonous passions, blessedness

Cidyy

cannot thrive; but the two other properties are found. All

be B

the three: reality, spirituality, and blessedness, manifest them-

ha)

selves in the state of tranquillity abounding in perfect repose

W

and the like

Whereever a tranquil mind renounces dull

W

stupor and passion, blessedness will be found

eha

1l

111. “You who descended into this world my lord! Iam

tafe

Clearing away of Doubts

101

e

111

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OUIT BB

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J)

5Ghp1 s S et

ity o

ignorant of the properties of Saé¢éidananda

What is the

fup

(I

never-ceasing Sat? What is Cit? What Ananda?” To this

The

IA]‘H

your question I answer

T'hat which never perishes within

i ()nE 11“

the three times, is Sat

that which perceives the differencc

jie-1ek

(between spirit and body etc.), is Cit

and the pleasure of

e

di

self-experience affording

satisfaction as at the enjoyment

of a very dear wish, is Ananda.

L~

112. “The Mahavakja of the four Vedas (‘Hoe tu es!’)

i

Londj 10

mys to the inhabitant of the perishing body: Thou art Sa¢-

eﬁsedﬂe

¢idananda! The teacher declares:

Thou art Brahma! May

pi

i3

be. But of what kind is the lasting experience of him who

says

I am the spotless Sacéidananda

Tell me this

you

o8 ﬂ]f’ﬂl

who, like an elephant in rut, have pulled and broken down

JCtI(P“ I

I

the habitations of the Kasas, — my teacher and my lord!”

113. If the actions performed in a previous life pro-

create the body, it necessarily follows that He existed in the

’ dl [

102

second Part

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114

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e AN c)

past; and if heaven and hell reward the works (done in this

VOU

world), He must exist also in the future. Your dull and tor-

1%\\)\9

mented body alternatively assumes divine and human shapes,

(Troy

and perishes. Now let your illusive body die away, — He

e

will last, and therefore it is quite consistent to say: He is Sat

1

114. In the profound sleep covering with darkness as

Jes

well as in the night, while there is no sunlight at all, He per-

pleag

ceives both darkness and objects, and so he must be Cit

shif

Because the most happy Self finds a never-ceasing pleasure

( thgh

in the Self, this never-failing pleasure turns into bhbs

Lo

by 1

son! Thelefore He is also Ananda.

long

115. Eating and drinking are means of enjoyment, and

ﬁ])and

therefore dear to all

But taking, in a similar manner, the

Il

Self for a means of enjoyment, is without any foundation. If

Cly

e

Clearing away of Doubts

103

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you reckon the Self among the means of the one (incompa

o i

rable) enjoyment, — well, is your bliss something separate

| qn

(from your Self)?

Have you perhaps a second Self that

p s

enjoys ?

~l

116. The pleasure originating from the delight in ob

o is M

rreat is the pleasure in the Self. The

jeets, is moderate

1\1 6“ [t

pleasure originating from the delight in objects, is of a

He !

shifting nature; not so the great pleasur

in the Self

The

he

delight in objects is abandoned and resumed. But who eve

pl@?c

abandons and then resume

his ow

Self ?

He who aban-

i)

1l

Il

dons the cnjoyment of pleasure in objects, will never be

abandoned by Him (the Self)

!

mém L

117. Because there are some who, in glowing wrath, de

e

clare

I will kill myself!” — and so die, people say, “He will

00

(1o

P

104

Second Part:

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120,

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o)

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Wiy

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5 of p;

kill himself.” But this is quite wrong. He is nbt the body,

benuify

given up by him who killed the body, — my son! The Self

Wportyy

abhors (in such cases) only the body, never the (real) Self.

Tattey

118. The pleasure of the father in his son is greater than

dom, 1§

that in his goods, after which people are thirsting. The plea-

1

sure in one’s own body is greater than that in the son. The

pleasure in the senses (organs and faculties) is greater than

COIHe 0

tough

that in the body. The pleasurein (the breath of) life is greater

than in those instruments (senses, organs, faculties). The

flass

g g

pleasure in the Self is greater than in the unique breath (of

Shape 0

life). Now this Self is the important one. But , upon close

examination, the three (inferior) Selfs , the secondary one, the

seeming one, and the acting one, surpass one another in

dignity.

QUHVerteq

Vi

119. At the time of decease, the secondary Self, the son,

of

is of importance with regard to property. As to the time, the

pl@&su

@hght

ﬂm

Clearing away of Doubts

10

1)

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39

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i

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g

inhering body is taken care of, the seeming Self the body,

is of importance. But in case, you wish for the secure and

o bol

beautiful beatitude, the acting Self, the sentient soul, is of

importance. Now as to the time of emancipation, when all

e ¥

1)

matter dies away, that Self which constitutes the soul of wis-

dom, is of absolute importance

afer

The pl

120. When a tiger shows kindness unto you, he will be-

come your friend; when somebody inflicts harm on you, al-

o Th

o fh

though he were your son, you abhor him. (Only) towards

grass, and similar objects doing neither harm nor good, you

s great

are indifferent

Even he, therefore, who has assumed the

6s) Th

shape of the spotless spirit, in the midst of his spiritual

breah“‘

pleasure, does not always repudiate inclination. You ought

closely to inquire into the absolute being, before you are

0116. Ihf

potoe? he

converted into the shape of immeasurable bliss

121

“Most honored teacher and lord! How many kinds

of pleasure are there?” To this your question I answer

e ¥

“Delight in Brahma”, abounding in wisdom,

conscious de-

finéy i

o,

106

Second Part

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123. @)

T TG F'is 5 5Q LIS mISer el luicv L

1%, 4

oo G Frovin QBT D%

these three kinds

Some enu-

light” and “objective delight

g | Wl

merate even eight. But the five other kinds are already in-

Ll be t

cluded. I will now describe the nature of the elght kinds ;

irleq

hear me, my son!

14y of |

122. The pleasure in enjoyment is “objective delight

Thep g

The “delight in Brahma” arises at the time of (profound)

Delteg

sleep. When the confusion (of the dream) gives way

con-

A

scious delight

is at hand. Thorough - delight is “delight in

Vit

Self”

That which arises in contemplation, they call “para-

Uf kl](] W

mount - delight

The pleasure connected with perfect equa-

thoyt

bility, is “natural delight”. Seeing (all as) one they denominate

Bl' ﬂh)]m

non - dualistic delight

and the pleasure emanating from

the word (of the teacher and the scripture?) is “intellectual

Mles, g

delight”.

i llﬂsm

123. Now hear me, my son! more accurately characterize

%

the different kinds of delight T have thus mentioned. At the

]

Il rml

10

r

(

Clearing away of Doubts

1530

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124

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Some &

time, when you repose on your couch, the excellent Manas

will be turned inward

so that all the sorrow of him who was

ah Céld\

whirled about in the harsh time of waking, must perish. A

ght il

i

ray of bliss from the shining Spirit will fall into the Manas.

Then the heart of such one will become all delight. ‘\TOW thls

o Qo

experience is the “objective delight”.

protd

124. The imperfect objective pleasure ‘is still connected

qar,

i del Uﬂ’

with the misery of the three categories (of “knower, object

/ L&H

of knowledge, and knowledge”). Therefore the sleepful Giva,

without any waverine of Manas

unites with the endless

prfect

Brahma, — like the hawk which rapidly rushes down into

denglllllﬂ

his own nest. Thinking of the one Self, and of nothing else be-

nlﬂﬂ“ i

sides, he assumes the shape of bliss. Now this condition full

el

of pleasure, is the elevated “delight in Brahma

125. Calling this sleeping- pleasure Brahma -pleasure, is

o

the meaning of revelation

There are some waking -sleepers

10

10

108

Second Part

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126

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1%

afl w19 auml e esflallov Zev

Yoy

who acquire a beautiful flower - couch on which they repose

This is the pleasure of a “firm position

On account of the

h “Ga

internal experience, quite ignorant of the difference between

SXperien

good and evil, man and woman and — as when asleep — un-

ke

conscious of w1th1n and without, this condltlon of mind 1is

passmg

denominated “Brahma -pleasure”

3

126. (The pupil said:) “The (inner) experience of one

Wihe o

who occupies this salutary station, never enters the mind of any

( h\% [}

one else, and he who enjoys the bliss, receives it in un

Ihed

conscious sleep. Now I am well aware of some people saying

eep i

that this (inner experience) enters the discriminating mind by

Withey

the way of reminiscence

But you ought to explain it unto

@elfec

me, my teacher praised even by the ambrosian gods!’

lllgma

127. The two terms “ghee” and “butter” differ only in

ﬁehght ’

the abstraction of thought, not in (concrete) knowledge (by

1

S

T

taste). The spirit- shaped “Intelligens”, connected with the

1§)

TS,

Clearing away of Doubts

109

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129

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il

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0]

Manas which consolidates in the busy state of waking, — and

fhey 1

he “Gaudens”, enjoying the bliss of knowledge which is

coutt i ;

experienced, when the sorrowful Manas sinks down —, are,

ce D

like the falling drop and the water, the tank and the (encom-

as1ee) ~

passing) bank, by no means separate from each other

p of I

128. “Why is it that the pleasure of him who delights

in the one Brahma, again ceases? Why should he come out

ence i

(of his ecstasy) again?

Answer. The works, previously per-

o

(il |

formed, pull him out. But even after having abandoned the

\} () Il I

sleep, he clings to the salutary bliss (just experienced)...He

peapie P

neither comes entirely out (of ecstasy), nor does he obtain

atmq mlﬂd

(perfect) oblivion. A certain‘amount of activity, while dream-

i

this is the “conscious

xplaﬂl

ing in a state of “yes and of no”,

oods

delight”

g 4"

129. But then suddenly again he strays about in the mi-

no\VledI

sery arising from the fancy: my body is my “I”

and the

ed ¥ I

f

110

Decond Part

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130

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132

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wien & T B Lo B F Lo o TG B %v Ll BISTETAPS

ST 5 Lp.

131. 1o @WIL_GSTLD GOIL % 55 (TH6UGHT S D6V % 55 5 (1 GUGT

1%

g

S @i walsQ@s st

(before experienced) bliss is forgotten

The actions, per-

)

formed in a previous life, produce sorrow and pleasure. But

ety y

the silence (of the soul) engenders equability of mind. Then

dgol

steps in that experience which enables you to say

“T was

ﬁle go

without any sentient soul, without any thought”, and so the

god (|

pleasure of self -indifference is brought about. Now this is

what we call “natural delight”.

Plaoap

1§

[ag

0)

130. “Is this natural delight perhaps svnonymous with

Wil b

paramount delight?” (Celtamly) the water in the pitcher is

I the

the same as the water without. When the subjected Ahankara

hides itself, and the own nature settles, paramount delight

arises

Statioy

That condition of mind in which you ignore the vi-

ey

sible things within the four quarters, and in which, without

Othel R

being oppressed by sleep, the body, like a pillar, remains

01

\Imlhtlll

without motion, and the spirit is equably g

gathered, we call

W gelf

“paramount delight”

ey

TS

Clearing away of Doubts

131

orar

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195G GIT 651 apiy Qo Qav

a0

133. @) 55 ourenm k515 5656 Fi1veQ @) hallsens

Il

#&1L0 &1 o WG Frev@aur

131. There is the human being ) the

andarba who for-

f1008, |

merly was a human being, the Gandarba who later became

Eﬂ‘we B

ind T

a god, the Pitri, the god born (at the beginning of a Kalpa)

\Y

I

f

the god who has attained this rank by ceremonial works, the

ad

god (like Jama), Indm, the (heavenly) teacher (Vrhaspati),

Nov j

Pragapati (progenitor generis humanis, Brahma), the honored

Virag, and Hiranjagarba. The partial pleasures of these eleven

will be changed into foam on the ocean of the last lood —

yul

in the Brahma-pleasure

o i

I

, A

132. Whosover perseveres in Turijatita, on the seventh

station (V. 151), will be converted into the self-knowledge-

junt

|

rejoicing spirit of Narada, Suka, Siva, Visnu, Brahma, and the

r‘d()l 2

flif

other Rishis

Now you ought to understand, my son, the

el

\l“

similitude of the

actor”, by recognizing the object of activity

a1,

1€d

in self-knowledge. The dust, falling down from the feet of

I d “‘H

such a one, upon my head!

Y/

112

Second Part

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13

et T epast piga il Q@ op

133. Thus we have spoken of five kinds of delight. We

shall speak hereafter of the

intellectual delight.” Treating

of Maja and Saééidananda, we spoke at the same time both

hich

of the non- dualistic delight, — the end (of the Védas) — and

aud I\

80 rey

of the delight in Self. You who have removed every duahty,

my son! if you have still another doubt, speak out!

Indepg

134. “You who have called into existence me, Kartikéeja

Ieali

and all the world, — my teacher! If each of the three terms

Only 0

“Sat, Cit, Ananda” has a different meaning, how then may the

1

leaping Manas ever attain to stability? Like the successive

Postyy

order of synonymes, I cannot see here even any kindred

bty

You ought to show it unto me as one und1v1ded in itself equal

gy,

substance, as one bee - gathered sweet mass.’

(g

135. Does water, through the three terms “cool, humld

tal

and white” divide into three? Or does fire, through the three

137

terms “lucid, hot, and red

divide into throe? The Veéedas

® Iy

I

Clearing away of Doubts

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which through the three terms “Unreality, (elementary) stupor

o fimel

and sadness” divide the ether-headed world (into three), and

)

S0 remove 1t

denominate, for the sake of facilitating the

understanding, the Brahma, by way of contradistinction (as

ut!

reality, spirituality, and blessedness”). It is nevertheless

By Kalﬂk(

only one substance

fhree ¥

136. The scriptures mention the following and similar

e mﬂ“‘

positive attributes: Duration, plenitude, singleness, supreme

(7 buccew

substance, supreme Brahma, treasure, tranquillity, truth, en-

lsmufw

tireness, absolute nature, equanimity, intelligence, Kutasta,

\elf h”

witness, knowledge, purity, aim (of the Védas), eternity, life,

reality, ether, lustre, Self, emancipation, pervader, subtleness

ot 1P

137. But there are also a great many negative attributes,

“TImmoveable, untroubled, immortal, insearchable, spot-

lhhe‘h"‘

II

8

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114

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It kg

endless, free from destruction, unbound by place, — without

Lgang

»

member, beginning, body, change, and duality

ttself

138. The substance which, by well combining such posi

14

tive and negative attributes, has been denoted, is only one;

dal I\He(

there is no duality. The words which express one single

lhare

being, are only separate terms; but the being to which reality

B he

and the other qualities are attributed, is the only Brahma

lature

Recognizing the oneness of this being, you will attain to un

With

divided all- perfection.

it l]od

139. Do not say: “ Attrlbutmg qualities to the being, void

fvgg

of qualities, is equivalent to saying — a sterile mother”. My

i

most glorious pupil! Are there any so perfectly clever, as to

foul

understand the true nature of Brahma, without being told?

ible §;

The qualities

mentioned by the excellent Vadas to the end

gy

115

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hless, I

(]

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I

the knowledge of Brahma may be brought about, are by no

means qualities of Brahma, but the very substance of Brahma

&, Wlfh I

itself.

140. “You who came like myriads of suns to destroy the

; SuCh

only

darkness of mental bewilderment, — my teacher! Hear me,

Ihave, according to the word of holy writ, recognized myself

0ne I

as the one undivided substance in such manner that my real

hich 1l

nature, which is the one all- perfect being, has consolidated

Iy Bl

within me

Now if you explain it unto me according to the

nmm 0 I

method of philosophical deduction, my heart will be perfectly

fixed, — like a nail in green wood

0

elg

Js

141. Sat is Cit; if the latter were foreign to the former,

otoer

ih

it would be unreal, and if so, where would be the (unchange-

e

Vel 1 B

j

able) Saksin? — Cit is Sat; if the latter were foreign to the

bemﬂ' {l

former

it would be matter, and then, where would be the

] *

fo e

116

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preserving power to dull matter? The Sat and the Cit, ap

Eetug]

pearing in full harmony, are Ananda. In philosophical con

the iy

sideration there is only one (original) seed (cause); otherwise,

YO rey

it would be material and unreal, and the experience of bhss

would never grow up.

\OW g

the 01

142. Is it through itself or through something else, that

14

the imperishable Sat shines forth (as Cit)? If you say “through

10 mgy

something else®, I ask, is this Sat or not? If not, — you

1Encq

foolish man! — can the son of the sterile woman perform any

|

kind of action ? — But should you declare that this very action

Clnpla

lany |

is (entirely) destitute of reality, it will result into a never end

ing state (i. e. cycle of births). Avoid the contradictions of

lnige]

h@ Was (

sophistry !

143. Revelation and philosophical deductmn agree; now

€ vary

|

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hear also experience! The pleasure, (felt) in the profound

sleep, is affected with recollection, and so sur ely is of an intel

1§

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bl

f

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the time of the final flood as well as during the profound sleep

othe

I

you remain, and rem&mng perceive the darkness (of vacuity)

Now giving yourself up to this intuition, be converted into

the one all-perfect being!

144. According to the word of the teacher, well versed

Ibe) th

in many sciences, the pupil, following up his inmost expe-

rience, shut his eyes for a long while, and steadfastly con-

o —

erfory

templated that supreme being in which, like the honey from

many flowers, reality, -intellectuality, and blessedness are

very

a et

united. Now when he looked up (with the eye of his spirit)

he was converted into that one cloth (i. e. Brahma), on which

lad]([]l)ﬂ ‘

the various pictures of both the moveable and immoveable

things appear

gt

heP

UIU]

145. “0O my teacher whose spirit is quite harmonious!

My present question is a mere pastime ; what could it be else?

gof i

118

Second Part

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Speaking and thinking of this (Brahma) is the proper cha-

lates, |

racter of the wise; is it not? The before mentioned Turija-

akin

tita, the seventh station of wisdom, tht step which is called

[

jul ﬁ\e (

the highest, and the nature of it, gracmusly explain unto me

in such manner that it may be easﬂy understood.*

fepex

45

146. If you want to know this, — the superior-minded

mention seven stations of ignorance, and just as many of wis-

lancieg

dom. First hear me explain the seven stations of ignorance

e

They give the following seven names

1) Waking of the

Bemg

single seed (i. e. of the being in which, as in its cause, all

Sleep

was, at the beginning, comprehended); 2) Waking ; 3) Great-

larkngg

Waklng, 4) Waking-sleep; 5) Sleep; 6) Sleep -waking ;

s

7) Profound sleep.

atioy

147. The sole knowledge, originally rising within the un-

14y

divided being, is “Waking of the (original) seed (cause)”.

iy

Egotism (the abstract “Ego”) which was not before, germi-

g )

I

oz

Clearing away of Doubts

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nates, like a shoot, out of that knowledge: this is (simple)

10pe |

“Waking”. Then gradually, through all births, the passion

ed T

11

of “I and mine!

Now,

grows up; this is ¢ Great-waking

histd

in the state of wakin

the Manas rules and sways through

Al lU]tl‘

the perishable “I”; this is “Waking - sleep

148. Eating and sleeping, and so giving one’s self up to

oy -1

ii

fancies they call “Sleeping”. Seeing, forgetting and then again

a0y !

remembering it, in the state of waking, is “Sleep - waking

f 1gﬂOlﬂH

Being wrapt up in thick darkness represents “Profound

g i

sleep

Hitherto I have explained the different kinds of

5 st ”

darkness; now here me also enlarge upon the seven stations

jile

)6

of wisdom granting, when fully developed, perfect eman-

1)

cipation.

;ep Wﬁ}‘

149. The first station, praised by the learned, is wish for

it Y

purity, the second inquiry, the third laudable restraint of

)ed (Lall

mind, the fourth attachment to reality, the fifth renunmatlon,

ey &

120

Second Part

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the sixth the state of not minding word and thing, and the se-

§ dengy

venth Turfja. Thus the superior-minded have divided the

lso Ty

stations of wisdom, my spotless son!

132

150. Abandoning bad company, and longing for saving

Wﬂkl]]o

knowledge is “wish for purity”; asking about that which is

d)

fouh g

spoken by good company, and studying the works of wisdom .

Qraduy]}

inquiry”; faithfylly giving up all the desires of the former

00 Wh

company “restraint of mind”. Now when, through these three,

Be ond

knowledge of truth is engendered in the mind formed in

good company, we call this “attachment to reality”

Al Wl

151. Establishing the Manas within the truth, and forget

ting all illusion, is “renunciation

Now the “non- dualistic

1{)0

pleasure” stepping forth, the three categories (of “knower,

\peﬁkmg

I

knowledge, and object of knowledge” ) recede. This is ¢ f01

¢ top

I f

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Clearing away of Doubts

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getting word and thing”. That condition of (mental) silence

in which the state of the (supreme) being continues unaltered

il

is denominated Turija. This station of Turija we have called

also Turijatita. Hear me explain also this

finded

152. The first three stations belong to the category of

waking, for there the universe is appearing. Beyond (on the

for aaV“

fourth station) is dream. The fifth, where even this (dream)

oradually vanishes away, we call profound sleep. The sixth

sof\“d

the fomé

on which the wonderful self- experience prevails, is Turija

Beyond (on the seventh station), which is free from any

el h

phantasma whatever, we have Atita. Thus it is called by the

1 fomw

"

Vadas which represent it as (mental) silence

Iy

ud

153. The wise, acquainted with the Védas, thinking that

speaking, at the Turfja-station, of Turfjatita, might pro-

wldll

}\uﬂ.‘w"

duce confusion, desighate the one most precious emancipa-

tion of body by the term of “Atita” (or Turfjatita, while the

Thl*

122

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emancipation of life is called Turija). For the same reason

atlye

they denote the state of profound sleep, connected with the

sixth station, the

seeing” profound sleep. This you ought

i

1 vey

well to mind! But there are still other differences in the ex

fingt

alting stations of wisdom

I

154. The three- who have ascended the first (three) sta

Wsdoy

tions, are only “practisers”, not emancipated. Those who

abagh

occupy the last (three), are the different life-emancipated

18y

called “Dear one, Dearer one, Dearest one

Such wise

Ware

ones, as have attained to the middle station, are those ex-

Abigy

cellent emancipated men who are denoted by the term of

“Brahma- knowers

an Pe

I will tell you still more about the ex

10 clog

cellence of these stations of wisdom

17

155. Those who, before reaching the fourth station, after

Ity }

having obtained the three (first), suddenly died away, will

go to a superior place, but, being born again, only gradually

e

tha/( gy

Clearing away of Doubts.

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arrive at the state of emancipation. Then they will not fall

e 1eisl

yith B

again into passionate existence. Attaining to the first station

is very difficult, my son! But as soon as the fundamental

jou o

i fhee

first station is won, — emancipation too is won.

156. Whosoever attains to the first or second station of

three) i

wisdom, will (finally) obtain emancipation, even if he were

a barbarian. The authoritative command of the sacred teacher

hose i

}

is truth. They who declare it to be faulty, will perish. Be-

ancipi

ware of doubting the holy scriptures full of impartial equity!

Guch

Abiding in the path of the doctrine propounded unto you,

o fhose®

and kperseveririg in the conviction “I am Brahma!” you ought

to clear up!

it e

157. “You who converted me growing as a grain of rice

in its husk, into a grain without husk (i. e. you who rid me

afiony

fr'ﬂ'

of the liabitity of being born again) —, my teacher! You said

awayy ;

that even to perverse barbarians the stations of wisdom will

=N

124

Second Part

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159

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161

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grant final emancipation

Now you ought to remove my

by war

perplexity arising from the fact that some have declared

IR

“Unless you abandon wife and family, and submitting to as-

160

cetic life, become a hermit, you cannot be saved.”

Wickeg

158. O my son, praised by the good! The question you

tTeakg

ask I shall distinetly answer; hear me!

The unfettered

The £,

condition of ascetic life is fourfold

and the respective

0 ﬂl()c

terms are, the sorrow-destroying condition Kutiéaka, Bahi-

but thg

daka, Hansa, and Paramahansa.

The motive for ascetlc

16}

life, ﬁ ¢e from bonds, is renunciation, not mummery.

the Ty,

159 Renunciation is of three kmds

Manda, Tivra, Tiv-

Pﬂﬂmbau

ratara. That renunciation which springs up, when at the

Wy

time of sore affliction the family-life is abhorred, we call

t Py,

Manda. That renunciation which, until the end of this body,

$ oy

abstains from lusting after fdlnlly and wealth, is Tivra. Re-

Vlded in

cognizing the writings of the theologers (in which “salvation

169

G S

Clearing away of Doubts

125

ey

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160.

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161

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move I

by works

is taught) as untruth, and therefore giving them

up, constitutes Tivratara

declared

ng 1

160. Ascetic life, arising from the renunciation of the

wicked Manda, is of no use at all. The condition of the Ku-

tiéaka, and that of the Bahtidaka spring up within the Tivra

stion 7

The former one has, by the superior -minded, been appointed

mfettert

for those who are not able everywhere freely to walk about

e;peﬂ

but the latter one for those who are

ka Bl

161. Two kinds (of ascetic life) are distinguished also in

f I aSLEU

the Tivratara, the condition of the Hansa and that of the Pa-

Iy

ramahansa. They say that the Hansa obtains emancipation only

TV I

in the “World of truth” (i. e. the heaven of Brahma), whereas

hen O t

|

the Paramahansa, through knowledge, attains to it already in

I

d e W

-

this world. The well established Paramahansas are agaln di-

hla bod

vided into two classes. I will tell you; hear!

[Ty B

162. The inquirer and the knower — these are the two

126

Second Part:

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163

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166, |

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classes. The inquirer is he who, walking within the first three

stations of wisdom, discriminates. But knower we call that

ey

pure superior - minded wise one who is in the possession of

being ‘

emancipation. Also the inquirers from whom ignorance flees,

165

are divided into two classes. Only hear!

L eally

163. Some abandon the fettering family, and wandering

about as guests, obtain supreme wisdom; others attain to it

the ¢

as theologers, rulers, husbandmen, and mechanics. Thus we

vep [

see it expounded in holy writ and exemplified in life. Why,

in spite of this, doubt, my son?

Through revelation, philo-

166,

sophical deduction, and experience you ought to clear up.

What Wa

164. Only where there is something arisen, something

Toup (u

that decays, will be found; is it not so? The Brahma, free

b

from any thing that arose, is “I” (Kiitasta). Now if any thing

Clearing away of Doubts

127

U

164

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165

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i

ool .

166

ﬁmmggmn@(mggmnyﬁ%@gn‘?g{@ a0 Gt

LgH

aor Qs

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arisen is not “I”, this is the Brahma-called “1”

The Brahma-

being “1”, free from arising and decaying, is “I1”

gessiol

nce

165. If you say: I do not know my “I” which is the

I-called Brahma! I answer

Well what is “I”? Somebody

panderd

perhaps might say: Our intellect! But intellect dies away in

0]

the confusion (of profound sleep, swoon ete.). If the “I” is

!

| Thug Lid

never dying, — I, I am that perfect wisdom existing in the

shape of “I”.

e, T

166.

“The way in which perfectlon is br ought about —

00 Ph11

what way is it? The nature of it I do not fully see.

To this

Jear W}

your question I answer: “The bliss, experienced in profound

sleep, is that (perfection). The imperfect sorrows and plea-

lh]’ﬂih !

sures are, for such one, no longer in this world. That which

fqnf!

i}

ﬁ

Il

128

Second Part

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169

&

167

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170

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168

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b b

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11

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LD

has become perfect, is Self, and this knowledge is the (real)

169

llong

resting - place (of the soul)

167. What has originated through the thoughts of Manas,

SUppre

shape

is this world. When you think, many worlds arise within this

knowledge

do they not? When I step over this all, and in

he sy

170

the conviction that knowledge, being infinite, is this (Brahma),

continue to search myself thoroughly, I am converted into

Myt

the one and perfect being.

bGHOW

168. “Persisting in that way I want to enjoy supreme

bliss; but in what way must I persist to the end that I may

oug t]]

cleally experience it?” Answer

Suppressing the (mental)

functions arising within the three states (of waking, sleep, and

1(1

EPD_H

profound sleep), and persevering in this way, you may obtain

eternal bliss

Whe,

VI o

Il

Clearing away

of Doubts

129

W

169

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170

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171. @06t &1 5 631 %651 3 5 2611 61uG) & T 0) PG5t

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w5

169. If you inquire

“In what way may all those func-

fhe (1

tions, springing from the dominion of innate inclination, be

suppressed ?” I answer

As soon as king “Spirit

in the

soﬂl

shape of Self, succeeds in subjugating the intellect and all

itin®

the senses, the whole will be suppressed

l il

170. Those functions can be stopped also through the

playful exertion of methodic contemplation, — in case you

(Brale

certed 1

suppress with pleasure your breath blowing like a pair of

bellows. But if you have no inclination to do that, only pull

f $1 sup®

out that one ignorance which has consolidated into the

At [V

Karana-Sarira, and they will be suppressed

“In what way is the Karana - Sarira to

e (mell

171. If you ask

, b

be pulled off?”

I answer

Holy writ does not tell lies

!

af

‘\I[ n

When, by reflecting on the meaning of it, through the con-

viction: “Upon me, the all-perfect being (as a cloth), the

II

9

130

Second Part

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5]

172

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143

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Qaeor.

173

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116, .

LilTov

whole universe appears (as a picture)!” steadiness of mind

[ heli

is cained, — where then will ienorance harbour

Preser

172. You say

“The mind strays about in worldly oc-

he de\

cupation; how should it be possible, to persevere in that

begy |

“Besides me there is noth

way ?

The spirit that declares

an g

ing; all I see appears in my own shape; like my dream,

1

it is a mere fiction” — he is “1”

Pneg

“J ‘a1’ spirit, =

173. " If you do not loose the certainty

(he

all-perfect

'?7

you may think and do what and how much you

tlace

ever please; what matters it?

Like the dream, after you

Infy ¢}

have become conscious of your sleep, this all has the ap

lance |

pearance of a lie. The shape of bliss is “I”

hn

Clearing away of Doubts

131

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(a0

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I

174

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145

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514

@maesr.

176. ggglm@ﬂﬁtﬂm&lg(;&g@ﬂ;ﬂ@} w{@&wgr)

m)f)JU

174. Being born now as a low and then as a great man

I believed, through many births, that the body is “I”. But at

g Of il

present T consider all that as the water in the heated sand of

the desert

Through the grace of the true teacher I have

01:1@17 !

been led to believe that my (spiritual) “I” is the (true) “T’

16 il [h"

and so am saved

i

ol 0 i ]

175. What meritorious work have I done? Or what hap-

py 0%

piness is this? I know not. Through the mercy of Narajana

(the teacher of the author) who appeared at this beautiful

Il

n S

place, I have become enriched. My upper garment I throw

i

into the air; I am rich; I now dance the Tandava (a frantic

i

() v

dance of %wa and his Votarles)

i

Ihe xk

176.

My motker and my father, dlStlH“‘UlShOd by so much

O #

PEN

2

Second Part

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194

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178

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excellence, called Tandava! (dancer!), surely because they

hou

foresaw the circumstance that people would say: Look at

the ¢

him! From the abundance of delight in having obtained phi-

o}

losophical knowledge, he always dances.

1

177. To whom shall I tell the unpar alleled pleasure I feel?

ha sl

Within my mind it rose, bubbled up, spread over the uni-

08 g

verse, swelled and so be ame boundless. So I worship the

\Ub\f

flower - foot of the teacher, the lord Who entrusted to me the

secret of the Vedanta.

\\las

[lﬂht

178. In this manner we have descrlbed the nature of

b

“intellectual deli oht”:

by

They who faithfully inquire into this

18

work, and realise it by inner experience, will become Munis-

by

Ve

Clearing away of Doubts

133

Lol

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A EAC Y1 :7)

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180

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ecorl_Qaixeor.

Qurs

vara’s (Muni-chiefs) who, well acquainted with continual

| ¢

true contemplation, have obtained the emancipation of life

179

The Guru Nardjana, appearing in.a dream at the

30

ancient “beautiful place”, has spoken unto me. He wished

to make this work “Kaivaljanavanita

so perfect that it

should not be wanting even in one means (of salvation), to

sl

Look

the end that the “intellectual delight”, intended by the Vadas,

might shine forth

180. Through the grace of his lord, Tandavésa (the author)

[/

has shown how, free from

interior and exterior”. one may

o]t

o 10

be converted into the One; and being convinced that the

substance of the thought-surpassing intended sense of the

ship

Vcdas is “I”, and the body and similar things are but an

el

Lpadl of sound (the first production of Maja), — one may

become all eye and so see every thing.

AL

181. They who, without any wavering, recognise the Cai-

i

tanja of a lustre freely shining forth — that Turijatita which is

ol

AT,

G

134

Second Part

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144

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182

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O~

V1LY

perfected in the meaning of the three most excellent words

ifermg]

Hoc tu es! — they will undo the confusion of “differences”,

nsh —

and removing every obstacle on their way, be themselves

IEdge 0

converted into Self. Unto them brightens self- experience

16 hag {

182. This is the “delight in knowledge”, spoken of by

Y

the four Mahavakjas (of the four Vadas). Those that worship

Iton |

and praise the foot of Nardjana who has described it, are

5 teag]

spotless; they who, through the teacher of this pupil, ap

Apa\ad

proach the station in which every doubt is terminated, and

ad g,

so steadfastly perfect themselves, will obtain pure emanci

UH)

pation

e gt

183. He (the author) has, through the two sections “Il

1§

lustration of the true essence” and “Clearino away of doubts

Gut

kindled the sublime licht of the spirit, to the end that the

L h%{l 1

Clearing away of Doubts

§ 315)

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bTovol LT

a5

VB e G56) LovevTapHPQC LIpenL_auiT

LiTov

it “ﬂd

internal darkness of Maja, never free from darkness may pe-

forence

rish —, and clearing away the doubt rising from the know-

hems e

ledge of the mental faculties which is affected with difference,

he has subjected (the disciple) unto himself

pienct:

Len Of

184. Praise, praise unto the author (of my salvation)! He

put on his head the foot of the endless Narajana, the lord who,

\t W()l blu1

of 1)

as teacher, had made him his slave, and through the salutary

Apavada destroying what from the three Aropas (G‘rlva, I4a,

pupﬂ

4 e&

and world) had risen as a mere fictitious appearance, placed

me into such a condition that I, with eyes of grace, can for

o (ll il

ever act the part of spectator.

J o

185. By applying the cool flood of the feet of the shining

{101

1 I]L

Guru to your head, you receive a blessing, as if you had

bathed in all the sacred waters of the world. Thus by learn-

d h“}

Second Part.

13(3

®

r@m)@LDlL'lwﬂ@lumasmé)fu{@mﬁggfr&vé&ﬁ)

O

L1 6V & 260 GH T GOT BT 6V SGVT LILY &5 GHIT G5l ST TIL)

QUITLOGUTT.

ing this work “Kaivaljanavanita” which leads unto salutary

The mar

of Veda

truth, you attain to the bliss of the wise ones who are ac-

quainted with the multifarious works of wisdom.

-

402

3 b

fhe |

ef

486!

Tent

3@

e

(vew

Who

60}

db

3

$eids

Tho

el

§’ 9}

yield

Yy

ey

e

458

@ffm

g

@’/;Z »5175‘

e,

Ly

g

460 {

détgs

i)

d

g

)

L

5)7411.1]

GLOSSARY.

salutry

The mark of § refers to the *“ Outline of Tamil Grammar”; the word ‘List’ to the ¢ List

of Vedanta Terms explained”. A number added to a verbal root denotes the class, to

) are at

which it belongs. (See Outline of Tamil Grramn-lar Page 38 and 39).

9

< (§ 23) that.

&7 absence of body.

-9 (before a vowel g ) negatives

<& (Sansc.: asi) — w g the

the substantive to which it is

word ““es” in the term: Tu hoe

€8S.

See List 5O0.

prefixed.

&S Erenrio internal agency, 1. e.

<& & impurity.

mental faculty.

&S Lo impurity.

98 fewg egotism, pride.

g &rer demon,

YsupsSsaer one whose face

9 @& seorwo that which is destitute

(view) is turned inward, i.e. one

of the faculty of reasoning.

who is philosoph.-minded.

e 2. to move,

& house, inside, mind , place,

YFEFQUSFLD == 9 rswrib ficus re-

<& (Sans. agha) sin.

ligiosa.

<& (Sans. aham) 1.

o @peario dark colour.

Q&1SFET a non-agent, i. e. one

< @ @ TGoTLD ignorance.

who is free from action.

9 @h@HTert one who is ignorant,

unwise.

s (gsay) 1. (pt. yseCmer;

§ 9,4. NoteI) to recede, to

& L_&&b suppression, comprehen-

yield.

sion, inclusion.

g &pm (transitive, from the pre-

QL& 3. to suppress.

ceding) 3. to remove.

9L msew all together.

Zevip entire.

<9 L_m& 3.tobe subdued, to settle,

to be contained.

<& & el fire.

B &w member, part, division.

o1 (gL_@5) 2. to thicken.

<y BI@& there.

<o foot, bottom, beginning.

g#m&w that which does not ad-

&8l (Yl9s@ ) repeat-

here; that which is not attached.

edly.

&L that which is not matter.

2@ 6. to approach.

&L er block-head.

@l 2. to join, to obtain.

<&w that which is not born.

QG L@ aACCess, method, manner,

9Fw&s55 the state of not being

~order.

attached.

g anflor one of the eight Siddhis or

10

II

o9

2D

3

magical powers, to be obtained

<2 Q@u sw absence of difference

by self-imposed penance ; viz. the

9 Uiig in that manner, in that

I

i

)

power of assuming a shape as

way.

J03

subtle as an atom

< LLImey that part, that side, be-

yond.

a0

< &0/ @& 3. to approach, to come to

g/?ezm‘r couch.

< wir& one who practises

)

LAl

]

g/mma) chieftain, elder brother,

< 7Quwuwin that which cannot

A 4

god.

be measured by any human rule

J

985w abundance, advantage

unsearchable

(e

(e

9 Bl&srw ability, capacity, powe

QyLoi (g/w@) 2. to become sub-

Gsmif] one who is entitled (to

dued. to agree, to be at hand

alal

Jea

the perusal and study of a cer-

Lo battle

tain work)

<y oaif] sleep.

4

MQM

98 Fww wonder, preciousness

9y 1817 10 ambrosia or rather nectar,

95)6) guest

immortality.

8

:5

Jaar

2% that. Often a mere expletive,

oo sth = i b

affixed to the singular of low

QLOL{ Arrow

Yars!

s,

caste nouns (e. g. 555, 555

o uwev what is outward; foreign

wi g knife. § 21, Note V)

g wer Brahma

9

d

af

Asq

g absence of weight

& king

2@ srs5 going downward, infer-

9@ serpent

11883

S

nal region, state of damnation

Qo = I

Iy

8 52%vr such kind, so much

<yiflg (from o @m rare) ‘it is rare,

dest

2gGuwinFw See List 3.

difficult, precious” (& %o @0

v,@l@glt

@S Bwn@rruw = gCrruib Sce

Juyappoy, §44) or “something

et

¢

List 14.

/6§

that is rare ete.” (@) %ur s @l

I

9 55a 5w absence of duality

yoQuir, § 44)

%fﬂqt

9 rg&s&Tenro See List 8

(%5 something without shape;

il

9 5 gewreor (prop., one of a beauti-

atom, spirit, god

(g

ful coolness) ascetie, sage, philo-

54

(% rare, precious difficult

sophe1 theologer, br ahmm, god

@& 3. to draw near, to become

JWss

ooz/(glgw end.

reduced

&)&06

2 5 s distance, difference, space,

&/@55607‘ sun

dar 7.

ether.

<9/ (T GRTGOT SUN

Horgyy

<o s sruwmrs See List 11.

HOogo == S5

Jorqy

ougBuwib want of conduciveness.

9555 Arundhati, the wife of

af g

Vasishtha:; a star

<uQ@rri_gw that which can be

e §

seen; evidence

See List 12

9 (5em Lo rareness, preciousness, dif-

000 v}

Quaemgw See List 13

ficulty

99

g e %ot the state of not thinking,

<@ @5 3. to be gracious, to grant

T

fancying etc

graciously, to vouchsafe; some-

4 ¢

< grerw appellation, name

times, to speak

(n)

< Swrerw worldly attachment

@6 grace

With

egotism, pride

g enuw absence of shape

Wholg

LN

139

9|

=

o1LCE,

s gw thing, wealth; meaning

<o 6. (transit form of the pre-

ceding) to cut off.

i the

96V@ number,

Yok demon

@ MLILWD smallness

»ide be

g/a)ﬂs&‘mr sorrow, pain

9 pisw wonder

@& 2. to bloom

o ersL absence of guilt

1568

<2 %v 2. to stray about

9 erser one who is free from guilt

<yeor ggy that which is not com-

) canng

ooz/%@)ay fluctuation.

nan ol

e a tenseless verb (§ 44) which

posed of atoms

6T 5. &0 infinity

denies the quality, whereas @)ev

denies the existence.

Yerng s non - entity, nonsense

me sil

and

geerg beside

erasens absence of gyeisen s,

QN GVITLOGY — 2oV VTSI

want of philosophical principle;

mconsistency

e Fuwin necessity

oY, gfr@‘rw meditation.

9@/ absence of beginning; eter

161 Necily

g/@/gmf_ss state, condition.

nity

g @ywi absence of disease ,

gaer she (that woman).

health

Qe Fwin that which cannot be

said, defined

<9 &) (& GUT LD complacency, favour,

foréin

g alarr absence of change.

benefit.

g/@y&_@om inclination, grace.

&/@5)§66)§ wnorance, unconscious-

ness.

e & & rsw assistance, favour.

<al@y@ that which is free from

g ay#ifl 6. to follow, to observe.

destruction.

<ygoyL” L9 6.to perform, to practise

1 19 8%

gaalwssw that which is indis-

ey Glern daily

{lamaG)

tinct, undeveloped. See List 23.

geayual 6. to experience (in the

somet hlﬂ

sense of sorrow as well as of

< f] 6. to destroy

m&@#

pleasure)

< ﬁ.é] @ destmotion

g @p 1. to weep, to lament

I@Iyh = fepaid percep-

Shapes

tion, knowledge, experience

(EIC) dist

QeS8 3. to press, to depress

<9/ 6%/ LDIT GOT LD inference, conclusion

fhelt

Q5.5 to dive

QOI/GGOT&'/T several, various

to beeP

ganp 6. to call

<%t such, in that manner

9aor 7. to measure

gyeorLier lover

g/a;rr@/ measure

<9y GoT L love

e ————

9erajw until

oyeor o at that time

@ af] grace, humanity

cray (instead of gevs; § 9, 4

o MR

<afl 6. to grant, to preserve

Note I) from the tenseless verb

(§ 44) gov: “it is not”

9 mlo virtue

jouspes

9 2. to know

<9y GOT GoT such

garar@asrsw See List 10

9 ay knowledge

oty

fog?

9.2 4. to be cut off, to cease

L

yererio food, espec. boiled rice

sty

fo! i

(inf.), when added to a noun

gyerer@er such one

“without”; when referring to a

g eresflu other, foreign

whole sentence: *‘entirely

2y @r %er mother

10:%

\31)9

&

=

140

245

<N

96) |

o) |

4,1

9 1. (pt. gyCareor, contracted from

on”) like the Sans

adi, and

98

W@ oreir — prop. o & @ eoreor

the Tam DR

th

lso

from g@ 3 ) to originate, to

g &wom See List 18

be fit, to suit

LS5 attachment

D

9 94 (see the following)

gunger reflex (& srunsar). See

s

& 1af. of

List 1

& 3., used also like

e

9 (§ 48); when affixed to the

QLo tortoise

mr

future, it forms a kind of opta-

thse

<gyto 3. pers. neut. sing. fut. of g 1

tive (§ 32)

it will happen, it is practicable

ot

QY& LOLD SacT ed book

itisallowed, certainly, yes” (§ 74

44 8l

&L body,

N.III,IV) — and pte. fut. of the

1

&r&Ew ether

same verb, sometimes used like

33

%&'/TLLQLL/LD See List 6

ger (§47)

pease

%&'ITU_ILD p— %&'IT&'LD

guw (properly g&us, from g@

Gev (= g@yev) if it happens

3 to originate) — %@T

if (§ 49, II, o).

%u_ﬂﬂw thousand.

& 3. (pt. %LLS?@@T@T inst. of

gyWer (prop. y&ler, from g

~t0}

%5@627607 =g 1

+ 3 to originate) =

0T .

f

:;;

%5@ 3. to make

Wer = geyev if it happens;

16"& 2

9B (& there

if (§ 49, 11, ¢).

LD

Q&I any ceremony prescribed

QU (ploperly &, from g@ 3

fug |

g&Fmer preceptor

to originate). adverb. pte.; when

A8

Y enF desire

affixed to a substantive, this is

tord

& Fuwib ghee, butter

converted into an adverb (§ 48)

g

%JQJLDLD condition of life

w an affix to the pers. II sing

@Lm\

L_@/60T Mman.

imperat. (§ 31, Note)

fhe

2@ 3. to move, to play.

gy 2. to seclet

e 05}

%1_.6755”@# 1 (%L_@&F/TGIT@) from

<27 GoT LD holy writ

[tice

o)

LI

ar (man, slave) and Qs rar (to

g 7oL beginning, exertion, prac-

~

0§,

take): to make one a slave (a vo-

goru 2 to investigate

al

A

B4y

tary)

%no witp honour

7

wisdom, beauty,

proqaerxtv

Jong

%mﬁ nail

othey

%?m‘r command.

%@I__GOT one who has obtained,

fieat

%,56\)/761) (instrument. of the fol-

a pertect one.

See List 15.

lowmor) therefore (§ 49, I, c).

@WU

%@Jnuw attribution. See List 14.

P

dlse

g 56 (verb. noun— § 55 —, from

%/T who ?

‘Vhl(h

g 1.) originating, happemng

<7 2. to abound, to be full

Larks

%,5@_/667’ sun,

[tum).

g eV rain, sky

gLy

g s a base («unogamg, subtra-

g (gey) 2. (pt %m@pm

5 beginning. It is also used in

§ 9, 4, Note I) to be complete,

'leaia

S8

cases of enumeration (‘“and so

to be accomplished, to be perfect

#lf tq

/|

141

@) ot

@)am

& banyan - tree.

g n2 3. to endure, to exert one-

gov the mark of the instrument.;

self, to do.

a,mere expletive.

geor pte. pt.of g 1., or @& 3.;

di, ' a

@/ gy verb.noun (§ 54) from g 1.,

when affixed to a substant., this is

“that which will originate ”; nsed

converted into an adjective. § 47.

also like garag (§ 79, Note).

YT @IET (L& aer, B eTS) Verb.

gpmsn (o gmsn) the six

noun, from g *‘he (she, it) that ori-

Forr ). N

divisious of science (auxiliary to

ginated”; when added to anoun,

the Vedas): Pronunciation, Gram-

it directs the attention to it (§54).

mar, Prosody, Explanation of

yeor 550 pleasure, delight.

!

obscure terms, Exposition of reli-

gepeyw from g 1. “even if it

mcticau!ﬂx,

gious rites, and Astronomy.

happens”, although.

s (§li

9] SIX.

g@e from g 1. “ifit happens”, if.

fut, of e

g0 river, way, manner.

%Gz}rum the Self. See List 18.

22 3. to grow cool, refreshed, ap-

967 m &V verb. noun (§55) from %a)

nfied 1

¥)eased; to be healed.

2.(prop. gevgev; § 9, 4, Note ).

rom 45

&

2]

3

@& to pass; to retire from.

suwio heart, mind.

from 46

a.

@& w this world.

@) this (the accus. also @)gaws).

@& 2 to revile, to repudiate.

QL5 this.

‘-, h‘appeni'

@& p&& blame.

@sHuib = @ iFifuib

@)m @ here.

@) G sFrevw the trick of a juggler.

i ,;%‘3

"

i€l

@aens 6. to join together, to ac-

@) FGMuwin sense, organ.

tes i

cord, to tell.

@Liusig this manner, thus.

e, thiS ‘

L

\!

|

@&Fens desire.

@liune this side; here, now,

@)L place (used also to denote

henceforth.

ps, T s0f

the Brahma); refuge, greatness,

(@wu’; dew.

|

prosperity.

@wuir this world.

(et

@ cr affliction, difficulty.

@uiory 3. to speak.

@) 6. to pull down.

@uwev nature, natural quality, na-

l'ﬁ()ll,v Wi

tural proceeding, ingenuity.

@@ 4.to give. This verb may be

joined to the adv. pte. of any

@uwevLy nature.

bl

s

other, without altering the signi-

@uipsy 3 to perform.

fication of the latter. (§ 74, 4).

QI @ 3 to be merciful.

=

s Ob”{iw;

@a» . middle, intermediate space,

@ugsw silver.

LN 19

pause. Besides it is a particle

@1Q@sn@ e quality of passion.

Geelit

which, when affixed to a noun,

@JLL@ 6. to save.

marks the locative. § 13, N.IV.

@ ueutlus@pluer gold -egg, the

-

il

@ something wished for;

mundane egg. See List 41.

pleasantness, friendship.

@J@S? sun.

(i

@ewr e @ 3.to agree, to adapt one’s

Quresn = @@ @ e b.

0 coml‘le[?

self, to consent to, to comply with.

ol

@ rngFer king.

obe !

142

2.5

F2 Y A

@ev partic. apocopatum of the pre-

@il 2 to decline, to die away.

QL.E‘

o)

7 to be, to sit, to remain.

ceding = @avers.

2L6

QL0

@ (@revr®) two.

@ev place, house; when affixed to

@@L._@ darkness.

a subst., it denotes the abl. loc,

ot

2

@) @55 (caus. form, from @5 7.)

@evevrar house- wife. § 58.

3. to make to sit, to place, to

@)ev2%v not (it negatives the exis-

2L

tence).

Tke

press down.

@ sy dwelling, dwelling-place,

@ 7. to loose.

2aL

recollection.

2L

@p 6 to pull.

@@Lbl_/ iron.

@or &6 (verb. noun —§55 — from

A

@@@Gauri both.

@er @ 3.) being wet, soft, pliant.

26/

(@@@'r darkness.

@m 7. to diep to expire, to cease.

nd

@ 3. to twinkle (like a star).

@@ 3. to be close, thick, hard.

Lame

@evsaenro indication, attribute,

@Qewps & flesh, meat.

2.0 {

i)

9

2

. to adore.

property, rule, good disposition.

Qe per s

toeg

@evésw a million.

@)mme that which has such na-

LML

ture.

»

QvEG WD = Qe & uInissio.

Somg

@QesGurissw the secret mean-

@erflus sweet. § 46, B.

nate

ing. See List 49.

@)% such.

()

@em@ 3. to shine.

@)aor i pleasure, bliss.

stead

@evresr one who is not, or aliquis,

@6& ) without.

=2

cul non est = one who has not

@)eor 2 (from the tenseless @)ev) in-

2861

(the reverse of e ererayer).

stead of @evzr (§ 9, 4, Note I)

S

msCssw = &5 GWCSE .

it is not.

It distinguishes itself

Lhq ¢

See List 75.

from gerzy in the same way

L1t

as @é)‘?@) from cg,re'\)a).

(@‘2@ leaf.

Ténge

@)%y = @)ev%v.

[existing.

@)areor of such kind (adj.).

e.f?n‘ga

@) aoreorgr something of such kind

@) (tenseless verb, § 44) to be not

28§

B

IOE

8910

)

& GOT rulel;, Siva. See List 42. -

o humidity, water.

Ul

Py

F® gift, reward, pawn, security.

oy end.

#QL_m 3. to be saved.

FeoTid want, meanness.

Darty

)

st

FQL_mpoy 3. (caus, form — § 43,

Feoreer a low man.

&g

N.1 —, from #Q@L_ ) to save.

mea 3. (pt. mer@meor, from e,

g = ()& this (ntr.).

§9, 4) to produce, to bring forth.

20,

i

Qucrg/

(2

g

‘?

o & a certain period of time.

o Fra 3. to ponder, to inquire, to

examine, to consider.

L3

)

2

o sar (2.805) 1. (pt. s

L g

Qrair; §9,4, NoteIl) to leap,

2 @hFEY == perFeV a swing.

to jump.

‘id_mhl

2 L1y body.

U

2o

o 1

20

143

the pre

o 1 _oevw body

o ¢ 2. to live, to obtain salvation

2 L o body

o 7i9 6. (caus. form — § 43 —

fixedts

from o_7 6.to bestrong) to fasten

o | eor with, immediately; when

ahl, |

(

doubled

now and then

o o firmness

8

o () arrow, star

o fus proper, peculiar. (§ 46, B.)

EJt

he ex

D _om L POSSEssion

sometimes used

o (58 3. to liquify

like 2@Lu, § 13, Note III.

o_anL_wier one who possesses. §44.

o @nLw shape

o e Quirer = o enL_WieT.

o ewg word, comment

)— I

o ewrE/@ 3. to dry up, to wither

@ 6. to speak, to explain

2 V& world

of i

o awri (2-eoor () 2. to perceive, to

o Cease

understand

%?’_61)@ = 2 V&LD

ick, hard

2_Goor @ food

o ewre 3. to walk, to proceed

o aor D. (pt. e cor@reor, § 9, 4)

2 %v forge

to eat, to drink, to enjoy, to suffer.

2 aema gladness.

ich 0

2 eorrm (2 eoor® g 1. ) to become

o e (2-pa) 2. (pt- 2 pearGmaer,

\

something that exists, to origi-

§ 9,4, Note I) to revolve, to

nate, to spring forth.

whirl abont.

2 ewr® from the tenseless o o, In-

o_or sometimes = o aror (partic

stead of 2 argy (§ 9, 4, Note II)

of the tenseless 2 ar to be)

= o TH = S eTergl, 1t 18,

o or (Levallermey of the tense-

58

06V

2 g&w water

less o_air to be) they are (ea sunt)

9

4, No

|

2 guip rising (of the sun ete.)

o org (see 2eur®) it is. Also,

O

e sa@ 3. to help, to assist

that which is, (As af%ré @ D0

]]Sht‘ 1160

cqme Vi

o sr&Ferw impartiality, indiffe-

t_lu@u/r, § 44, Note.)

rence

> _GITeoT (from the tenseless o o to

ll

o grrewro example

be) he is.

Also: he who is (as

d)

2 &) 6. to rise, to originate

@9‘36675@;5?ugu@uﬁ,§44 N)).

SULh Lxﬂﬁ

o errer =— 2 ereor he who is.

2 &) 2 to fall off.

2 S gow excellence

o o (a tenseless verb, § 44) to be

o & & something subsequent ; re-

(The reverse of @ev)

ply

When added to the past

o _arthe part within the mind; within

partic., it is = Seryy

o _arer (partic. of the tenseless 2 _aor

o & &fuwib upper garment

to be) some one, or something

2 5 @ method

that is, or aliquis (etc.), cul est

o & benefit

(cg:/@rq@mrr & eor filius cul est

0 nomﬁ

2 1@ s#w instruction

amor; filius carus)

-

I i i

2 u@s& 6. to instruct

o grerw inside, mind

e urs) See List 87

e m (inf. of o o 4. to be) is also

&_LJTiio means

used, like g &, to form adverbs

o flip 2. to spit

(27app = e rwrs firmly)

o " o

o wir 2. to be elevated

2 mmE@ 3. to sleep

o w high, grand

[ @ eor

e ma) friendship,

[in, to be.

1l

o uflr life, soul

faio and &

o o 4. to draw near, to be caught

&

| t

144

ol

ol &

o GTeor g == 2 eur thy

L

2 ewm 6. to be pungent, sharp, vi-

gorous

2 greyy 3. to think

2_eor Lo Lo madness

a(;

oL

&

o1

98

oer& o conjecture, reflexion, philo-

oerf place, village, town.

i

sophical deduction

oerf)$ G the fire at the end of the

oer @ the inmost part, between

world.

oer® 3. to be angry

oerpmip stability, refuge

oer gwor food

oergor flesh

gl

oer &7 3. to blow, to sound, to buzz,

oerer oy 3. to lean, to stick in, to

to puff.

be firm, to be pertinacious

8

oerpeor dumb

&4

Ild

e an mterrogwtlve prefix (§ 23).

61 @/GOT, GT@IT WhHo !

Gl/EI @ any where.

eT(Lp 2. to rise

0.

am@s where.

seven

agy

GTG£ = o]

6T /m) B Gor how.

crefl g (from erar to be little?) it is

R84

o]

e1® 6. to lift up, to take.

asy. (% @. oo, § 44)

e1L_® 3. to reach at

Also, that which is easy (as

AL

a7 ® eight

%ors . LCur, § 44)

Q@mé

ereoorero thought

e 2. to cast

()

TGt gwy 3. to count, to think

eiar 5. (pt. erer@meor, § 9, 4) to

Loy

e1G)7 against, over against

say.

[

Ul

61 .51 what"

1 GOT LI 51 (verb noun from ereor)

uy

o185 g%t what kind ? how much‘?

that which one will call; that

8«

61 557> engine, diagram (amulet)

which 1s

(§ 79, Note). Used

&

3

o7 Lsestg what manner? in what way ?

also like eraray “that” (6m)

8p4

eri 1. to shoot

§ 85

el 2. to burn (intrans.)

ereorQuimeor = ereor i @veor he who

e/l 6.to burn (trans.), to consume

is called; he who is (§ 79)

erif] fire

erery (adv. part. of ereor H.) say-

GﬂGVGUﬁHG§UJ———(ﬂGﬂGUﬂQﬁU)

ing ; that (Gze). §49, I b. § 85

@E@

43

eveurn all, § 28

ereor o always

843

676V GUIT (15 LD all

§ 28

erermer min for ever

o

etV %v limit, boundary

erereor what, why

ol

/

e7, when annexed to a word, gives

Mwm

6/ &(p unity, oneness

a certain emphasis (§ 51)

e &mE & solitary

Beyg

&

Il

P o

b I

&Hl__

145

@arssw state of isolation, soli-

aapm (inf. of the following) de-

tude

lightfully.

@& 3. to pass over

A (a7 2 ) 4. to be delighted.

67wt desire

arev (contract. from GTGo—F?a)) if,

o7

seven.

7% — e1.% what?

e &) cause, motive

erm 3. to climb up, to ascend

ereor why

arow delight, passion

of e

&

g9 (with a corresp. nasal before &,

o 5.5 five

(10, 10

&, L) five

souiILD doubt

I

o9& & W communion, unity, same-

suwib a beggars vessel

ness

] spweor master, priest, teacher

ap

% 6. to be equal, to resemhle, to

(H@Gr one (man)

agree

@&V % antiquity

i

@45 (inf. of the preceding) to-

f] 2. to cease, to remain, to be

gether.

left

Wi

i

26 = ge@ with

AICIG) 3. to flow, to walk, to act

20s@ 3. = L&

ighty

@afl 6. to hide

@L_® 3. to stick, to be at hand, to

permit

@afli 2. to shine

%4

GG LI B)GOT Lo Nine persons

gg Lo sameness

@i likeness.

PETLI S nine.

om 6

g:@orgz/ one (thing).

J; w

(% one, unique, mcomparable

@555 one (female).

@aro 3. to be one, to unite, to

), L

@@Lﬁ 6. to be united

comply with.

ab (”*

a he“

&

3 |

f)

ILG) 3. to be elevated

g1 2. to leave off, to pause, to dis-

erf)”(

g@@ 3. to run

continue

I bi¥

@5 3. to sing, to chant, to recite

@ (59({5) 2. to ponder, to meditate,

gLow burnt offering

to examine

b

S&eorp ether

&L 7. to step over, to cross, to

smens the river Ganges

transgress, to transcend

s& 7. to be bitter, miserable

& Lo pitcher

II

11

e

.

146

$H oV

AT

&L _6Y Se‘l,, ocean.,

savQeurevid wave

i

&L_ajer (that in which necessity is

&eym bifurcation, expansion

4

mherenb) fate, deity, god.

5@7 2. to be full, to go off. .

i)

&L

& L_GoT duty

&wp@ 3. to wash

19 6. to bite

Serm &L spot, blame

&6

seml_ 2. to churn

ésevﬁwz_/ rust.

&6

& 19 alump (of sugar)

s 2. to pull off.

e

&L_@ tie, fetter

5@7

mrﬂod

= gar toddy.

&._® 3. to bind, to tie up

s 6. to turn black

sraL

L@@ 5. to be tied, stopped

&1L black colour

&na)

(by incantation)

sm@l 3. to be angry

Ga/e

& ewor % (& computation, account, mo-

smu & a fabulous tree in Indra’s

&y

tive, cause, manner

heaven

aane

& eoorLo moment

& m 11 %ot fiction

10 ((

&ewsf] 6. to compute

&m g (that which is made) arti-

érana

ficial

& eoor @) Lo looking - glass

fictitious

16t

&%) going (to heavenly bliss or

seor 6. to be heavy,

‘E@&:

hell, or to being born again)

saro heaviness, weightiness, ho-

L

&%) to Increase, to prevail

nour, importance.

5.0

&G)i ray, beam.

& GT 6V ﬁre warmth

aen )

s> tale, st01y

saral dream

L)

&

8

aggm = 5/T(E§GDT actor,

— 6560T@/

o /

& 5 IT LI LI GOT Gandharva; celestial

Feof] fruit

ol@

musician

&UTLOLD —— & [TLOLD

)

) bel

&wuiw pole, pillar

& eor 18] one whois engaged in works

(66 |

& 7. to hide

& 6. to preserve

IR 'Y

&renTo agency, cause, instrument.

&r® jungle,

Gos

faculty, organ, sense

&r_@ (caus. form, from srewr to

@

&

Pig

(% embryo

see) to show, to exhibit.

GLb

& (1 black

&rewt] property

64

1

srenr D. (pt. seorC_er) to see

& (hdemr grace, favor

Blogg

G 3. to think.

& Teoor Lo section

16y

5@(5 & thought.

et = &rewrieor that which

it th

sees or 1s seen: visible things

5@umu == &L embryo.

0L

senrgev (verb. noun from sewr

& evor L] (caus. form, from &7 ezor) to

Gsrs

2.) melting, pitying

make see, to show, to simulate

86

sisgar (one who makes) actor

&I 15 ,51_0 magnet.

&riowp lust.

o

creator, master

Jos

0

&6v 7. to mix, to unite

&mid one who is possessed of lust

poke]

38l

sev&Lo confusion

a lascivious man

m

In

VL

sevall copulation

sriflwgsew self - imposed pe-

nance

an y

&%y science, portion

&6V stone

& 18win that whichis to be desired

m"@jm

T8¢

sevgy 3. to dig

desire

4]

gy

,}:%3

.

147

@1

Qs

L

smis 2. to burn, to be feverish, to

teacher.

orow dry, to enrage

@@ bhndness

smis 6. to bear fruit

Gy 3

= Gore 3

STIFEF 3. to boil

@a)rru_/w nest.

sroenrsrw See List 44

@era 3. to join, to surround, to

& TTGuoT Lo Cause

converse, to shine, to praise.

srrewrer the author of any thing,

@@J@JLL/LD a water hly, the earth.

srifwin effect, affair

Gy 3

. to grow thick; to be-

Frevn time

come englossed confused.

&6V — &MTVLD

or @il wasp.

&ra/ev preservation, custody

Gafli (@eflgs) 2- to be cold, to

be refreshed.

il

5#{@@/ wind.

srarev sand appearing like water,

el coolness, refreshment, mild-

.ness.

in consequence of excessive heat.

Freore/er a man living in the fo-

@elienw the state of being cool

Je) ot

refreshed, mild.

rest

a hunter

& Ml-mark, aim, character.

& epFev a little

1688 4

@ (inf. of &L @ 3.) near

rré] 6. to mark, to point out, to

aim at.

@@ 3. to approach

Bewroy a well,

&AEQarer 1. (@4 Garer) to

take an aim, to mark

& @eu grace.

Gori 2. to rise, to shine.

@&em want; that which falls shor

that which is left

&erfl @pFev a conch.

@& oo shortcoming, fault

@59 below.

@s&ar Kartikgja, son of Siva, god

&L (inf. of & @ 3.) together, at

w0

of war.

the same time

%_1_ip that which is hidden

GDS 2 hole.

#_® 3. to join, to assemble

\ a}ﬂfw Il

@@e%mo elephant

L_tb = &L_Lp pitcher

#_L_ @B 3. to assemble, to join, to

Il

compound

@& g habitation, inhabitant subject

@& lessw the condition of him who,

8@ 4., to call.

7) 10 S

-

emaining in his own house, lives

#_oy proclamatoin, attribute, part

at the expence of his son

portion,

ok 718

& @ family

&_m 3. tosay, to describe, to pro-

(4 thlllu

claim

e g

&S5 a&w sophistry

i

dyf(]«‘

@,@ 6. to jump.

@& L_ev (verb. noun from ©&® 4.)

perishing, dying

@55 7o meanness, cruelty, lie, im-

posture

©@&® 4. to perish, to die

@& ® 6. to spoil, to destroy, to per-

&S5 3. to push.

ol ol 1

9@ 4. to worship with joined

vert

and uphfted hands.

@&® corruption, ruin

i

@& ews (verb. noun from Caen

ﬂpc\cl

@TQET any person, we ought to

respect: king, teacher, father,

5.), hearing, obeying, asking,

I 1 ~]rr1

studying

priest, senior, guar dian.

3 &1 o

L]

148

S

FLDT

CsL v —= Qs ems.

Qanrer (Qsmeren) 1. (pt. Qs rehr

i

Qsorb. (Cs &Cner, §9,3; Cs

Qrair, §9, 4, Note II) to take

FioL

L@ler, 8§89, 4; Cas”Clicer,

When joined to the gerund of

Mw;

§ 9, 3) to hear, to obey, to ask,

another verb, it sometimes forms

Flen

to study.

8181

a kind of medium (§ 74, 1).

eam& hand.

Garerems (verb. noun from Q&r

&0

& Fa/o untruth,

FIné:

or 1.) getting, opinion, nature,

emseueviio the state of absolute

manner.

able

Q& e See List’46.

oneness; eternal bliss (in the

o

sense of the Advaita - System).

Q&g ten millions.

oo

C&r#@ a gnat.

Q@&r® horn.

A0 Y

©ar® — Q& e ®.

@sragw village inhabited by she-

fal (

Q@sner® (verb. part, of Qarar 1.)

pherds,

#D5, ¢

taking; through.

Q&rgy blame,

£0G6

@arev (Qerevgy) 1. (pt. Q@a&rer

Q& ruw wrath.,

good

Cmetr, § 9, 4, Note I) to kill,

Qardd 6. to be angry.

00

to destroy.

Caruflev (Csralev) temple; sacred

fas6

@s&mrap 6. to be fat, gross, insolent,

dwelling - place.

saran

proud.

@& rrw passion.

5@ 560

(z@.)'TM M 47:

cr%'&f,p

emﬂu

F55.5 world.

F&FET one posséssed of power.

lis,

F&1p world.

&45) power, energy.

faraf)

F&evp the whole.

FS G OMET = &5 FeoT.

5:’,’5@%

Famwip help assistance,

&5 %) = && that which exists, ens

.1

&% 6. to be able, to endure, to

FS e essence, reality, truth,

gr”ﬁ@’[,i

undergo, to forbear.

goodness.

gt

F#m& 6. to opine, to doubt, to ob-

F&.5/(m enemy.

&g

ject, to inquire, to honor.

&5 5510 perpetually.

Fwens doubt, question.

&5C 5% doubt.

gﬂ%@j

F& @ sreor sw See List 65.

& 555 = Fererfl5).

1380

F@hFevd motion.

FEAlwre = sereflwin .

fMany |

&@perow wandering, conversation,

FHEWLINFLD = F60T 6ol LIT&FLD.

existence.

FioL' L9 ge.nerality.

Seney

Fep A g See List 45.

FLOT STGTLO composure.

&L_1p matter,

&n {0}“

Fior5) (Sans. sama adi) tranquillity

FL 19 a jar.

and so on.

&) (i

Femr 1o violence.

to be

Fwrg) (Sans. samadhi) contempla-

i

Fareor (prop. one who knows the

tion,

Watep,

four sc. Vedas) a dexterous, a

Fiow (Sans. sgama) tranquillity.

clever man.

il

by

8

& (Sans. sama) sameness, uni-

& (&, when followed by anounbe-

versality.

[versality.

0

ginnh‘lg with &) real, true, good.

Fomerw equality, conformity, uni-

5% )

Fa

a7

149

Dsnen

& 4] 6. to ehdure, to suffer, to perish.

Fergpns desirous of knowledge.

fo take,

.

FioL1 &g perfection, prosperity.

@, et one who has been taught

ud ol ®

FLolFLD consent, permission,

and trained; one who is well edu-

os forms

Fweortp couch , bed.

cated.

, 1)

#r&w0 palatableness, agreeableness.

Asrurser See List 30.

61]1 C'E 1

&0 that which moves.

A5 sw the faculty of thinking;

mind.

, Tafi

grrgrw (Sans. Caricdara) move-

able and 1Immoveable creatures.

g ser an ascetic magician.

&l equal, same,.

fs s i sw philosophically est’ab-

Ffrw body.

lished truth.

Fevin water.

755 magical power in consequence

F@iLp corpse.

of self-imposed severe penance.

{ by st

FD . FS.

7 5.5 that which thinks; the think-

& @ eureor one who is possessed of

ing principle; spirit.

good qualities.

& 1 5%t thought.

7 55 6. to meditate.

Fpo a little,

ol

Ferser a king of Mithila,

& 1 5)s sev (verb.noun, from & £ 5

Feoreorio birth.

6.) thinking.

F@ysaro eternity.

frsen s faith.

Farorrgsw good path, religion.

@ reemrio hearing (the lectures of

FaresflG presence,

a master).

Fererflwen renunciation, ascetic

& @119 creation.

life.

Favi red colour.

v

f o

FeTesflwim @ an ascetic.

F ey bliss.

Frs& 7w state of waking.

FAQarsw (Sans. sivo ’ham) I am

happy , blessed.

s, &

Fmlg a Jar

&M Seoro means, instrument,

@ 7. to be distinguished.

ity, i

Fdwiem mean people.

Fr& 6. to perfect,

#r5) birth, race, tribe, kind.

fwes5) power of spirit.

Fng&lrw sacred book.

Ansreow S. List 29.

Frsg1af & wthe quality of goodness.

Fererip piece, smallness.

& 5 gw tranquillity.

@5 coolness, cold.

Frenw shadow, reflex.

@flw excellent (tenseless partic. of

Iﬂ'?

zf:

&reruw identity of shape, of es-

the noun &r; § 44).

urés

sence,

Fovip quality, (good) disposition.

Ravgrr. @ the witness of the indi-

i (originally = Qa&r) 2.

Frev (pt. grar@mer, §9, 4, N.1)

vidual soul = &_L_evger. See

ruld

to be full.

List 3.

Frev a large vessel for kéeping

Rouw life.

water.

Raver See List 35.

et

Frpoy 3. to tell.

&&Lw pleasure.

-

;qumi‘.v I

Aarwenfl head-jewel.

Fa&ar Suka, son of Vjasa, narrator

606

11]111"

R5Qseor resolutely, fast.

of the Bhagavat-Purina.

ver_fﬁh

"_‘

F & child, infant,

& & purity.

it &

°

150

OF:

i

@'ﬂ@L’D

& (©F (5 T GOT @ ITGOT

Q& diens (verb.noun, from Q& 1.)

pne who knows

well.

doing, action.

& L1 ray, beam.

G&wial 6. (caus. form, from Q&Fw

&@® 4. to burn, to bake.

1.) to cause to do.

518

G&ev cloud.

&1_@® 3. to show, to point out.

@ra

Qgev (Lerevay) 1. (pt. Qrerr@m e,

FDOG ambrosia.

& S0 purity.

§ 9, 4, Note I) to proceed, to be

&4 &) purity, fragment of a couch-

current, to be valid.

shell.

G#evayd prosperity, power.

a0

& LI Ta/Lp nature.

GlFaa beauty.

c’ﬂ@

#Quges wish for purity.

@& M 2. to be thronged, to be com-

2 (Y

WD OWIL.

pact.

EL:

Freor god.

G&erfl 6. to be born, to originate.

tent]

ar

& 55) revelation, holy writ.

G&eofl L 6. to cause to originate,

el

Faum wall.

to engender.

[SIK

FanEsLo heaven.

G&eorow birth.

g

Lg

&auridl master, lord, god.

GFerion 5gro former birth.

fond

Femay taste, flavour.

Q@& .o that which is left.

5

113

§il

& LL/_pé\) a whirl.

Q&9 6. to remain,

(&

#1e) (Fwey) 1. (pt. &werCmeor,

@& 6. to act, to move.

::

L

§ 9, 4, Note I) to whirl round,

@& ewiL_ action, motion.

[

o)

to revolve.

Q&w (tenseless part, from Gg red

o

&g profound sleep; vacuity ;

colour) beautiful.

0

final dissolution of the world into

Q&1 son.

58 (§

1/

|

Brahma. See List 76.

Cxal 6. to serve, to venerate, to

22

85

]

Fmm 3. to go round.

worship.

5

é’

@5 @ refined matter.

Qzero hawk.

llldu\

@@ 3. to put on (as a wreath).

@&#2%or army, multitude.

g

&S G reor Stdra, mechanic.

g seareflww See List 28.

&

Ghwsm G a stone of fabulous

Q&M 2. to shower down,

Uy

properties.

Gl#rer b shape, nature, substance.

i

B (§

b 2. to surround, to consider

QETTES 1D

F@M&& Lo heaven.

Ao §

with attention, to walk round (a

Qeridiuern = QErpuert.

Qual

person, from the left to the right,

Garev (QFrevey) 3. (pt. commonly

§@L!:ng

in token of reverence).

contracted into GQ&rer@erer)

By

QF&w = F&iD.

to speak, to say, to explain.

e

Gssens dry leaves.

Qerpuerwy dream.

376) i

Q& 3. to say, to mention.

Q&#r&w sorrow, pain.

e

N

Q& = Hesiy red colour.

C&r5) lustre, light.

G&wev (verb.noun, from G&ur1.)

’ffr mL\

QC#r& 6. to examine, to try.

Ul

f

doing, action.

Qarwin (Sans. s6’ jam) = yaver

e

Gl 1. (ft. also Q&uisCaer

@aseor this one is that one.

it

16

from the lengthened form Q&

ewgwLierw stopping, suppression

552

p

@) to do, to act.

(by incantation).

o

R

& TGuT

151

&

@5L

®

>

DI i

@ ST one who knows

@presf] (@/T@T@HTGDT) a wise man,

@prero knowledge, wisdom

E

°@u_/w that which is to be known.

CIAVILE

e, ol

&

€1,

- &&11 6. to break

give, to result (sich ergeben)

5%

SmE@ 3. to stop, to dwell

Spwow law, right, duty, virtue,

3

charity.

o be o

&& (Sansc.) = LS5 ten

s&wer (Sanse.) = ugsner the

gﬁuumw a mirror (of copper).

tenth

- ouigmit

(é'ITLDLD = r5@51_01.0

OMmate

S@h&Lw refuge

g‘?@)@@r one who is at the head

Lo extent, tank.

Saw mortification, penance, aus-

tere life, trouble, special duty.

SL_@ 3. to grope, to rub softy, to

jirth

fondle.

gaerw heat, affliction

Slo stick, poker

safli 2. to be dismissed, to be free

{

from

FawL_ obstacle

saii 6. to remove

Ve

Sevor Lo punishment, chastisement

Sewr®evw rice unhusked

{55@6\) SOrTrow

il

n Cere

searenti (sewr £, § 9, 5) water

S 3. to embrace

(prop. cool water, fresh water)

SoTral staggering

S0 post

&5 (Sans. tat) this (Brahma)

SSH@iln essence, true nature

&m (Sanse. tat) - L gw the term

onerate, !

“hoe

in the Mahavikja

Hoc

& 1587 string, contrivance, science,

industry

tu es

BLDE father.

S ooT Wicor son

guq 3. to err, to escape.

Seof] alone, single, solitary, unique

198

'§I_IL_,I mistake, fault, lie.

gy body

Wi

Suww (Sansc. dama) self-restramt

Seyoreor & restraint of mind

ebm

-

S (Sansc. tama) darkness, the

gaor cas. obliquus of greor. This,

) he}ub

quality of darkness

[ness

and the other cases formed from

U

g@wn@mw the quality of dark-

it, are often mere expletives

f, cont

swuiw pillar, stand, enchantment

§21,5

faroe

soewl] earth

C\plﬂm

srev (verb. noun, from g5 togive)

Sereuflwer a rich man

giving

ST&LD thirst

gom mixture of copper and zine

s1%@ 3. to fight, to dash against

&ifl 6. to stay

SIT&F coT servant

fo 1tf:

sflFerd sight, view, intuition

BT EET — STFGT

o

tree.

”/d‘

8

& ewy post, pillar

ha[ [

5@ 2. (pt

5@ ger, contracted

srewr—@/o the frantic dance of

Siva and his ‘votaries

cnp it

from (5@[5@{5@7) to grant, to

SN

o

152

S

aF

5

Srun that which is immdveablg,

& sweet.

as plants, stones etc. (the reverse

& fire.

::;F

v

[

of &r11b).

5 evil.

'

s — sCwm@ e,

B 5 () %sr&@mlyCur,

.f'rom

]

i

srweng lotus.

& evil; §44) that which is evil;

& mother.

badness.

G‘,@a

Smrer firmity.

rgl_lLb lamp.

o

sroswdluw rank.

Srer one who possesses wisdom.

<

>)

>

Frevip earth.

&7 2. to come to an end.

>

<5

-

Sr@ir = SruLb.

Sigsw any holy place, especially

e

~

G ay

g9 8y

Sm@/ 3. to stretch forth, to rush in,

for bathing.

the

Srianay decision.

i

to jump.

srpa depression, defect, humility.

F&er fault, dust, doubt.

E

::

SIS &b pain, SOrrow.

09

Sreoro donation.

gneoro place.

gm & loftiness, excellence.

EOCT;

1L

sreor himself, herself, itself; the

FemL_ 6. to sweep away.

Self (like the Sanser. atman).

& 1L_1p wickedness, abomination.

ch

Bsp 2. to shine, to exist.

&IL__eor one who is abominable,

i

Slene region of the world.

wicked.

5)1_1b strength, firmness, certainty.

Fawf] 2. to perceive distinctly, to

J

108

&) b something set, regulated,

decide, to venture.

®

v ge)

¢

appointed, certain.

ST == FJUWI,

an-..ré

8" 5w instance, example.

g affliction.

(3

S el (tenseless partic. from

sl (@ullay) 1. (pt. ZulerCm

Q

i

Slasr strength) strong.

ar, § 9, 4, Note I) to sleep.

£)&) preservation,

g (&l %rs @Dy iQ@ui

Sluinerwo meditation.

from gyui? §44) that which is

Suresfl 6. to meditate,

pure; purity. -

B8N {g

gfluww See List 85.

G)rip firmness.

B

8 2. to stray, to whirl.

L@55) bag, a pair of bellows, body

ks

(when spoken of with contenpt).

&flylp the three categories:

i

r-gﬁ

knower, object of knowledge,

SIrgFm & bad company.

Hs 3

and knowledge.

Fev& & brightness.

E@c‘,‘

8@ holy.

ZINE @ 3. (trans., from HevE @ 3.)

B}

50 I

to make to shine, to cleanse.

£ @& that which sees; the eye.

Bew g

Srassr5sw example,

Zvm @ 3. to shine.

1)

ok

HirPuww = SfAuww that which

Sarf] drop.

BErny

19,

is to be seen; an object.

Feruw affliction, sorrow.

AL [

]

Smeww ability.

ST @ 3. to sleep.

il

{

S mw mnatural disposition, quality,

&ri_ewrio blame,

b

capacity, perfection, share, por-

grow distance,

rw”

tion.

grev gross element,

~4

HSerw day.

Qsiaw divinity, fate.

Who

@sil 2. to be clear, to perceive

Gleor 5. (pt. Ger@merr; § 9,4) to eat.

h{»‘ll\

1

ﬂ"t

BT F

153

Bul

@saf_® 3. to nauseate.

O sres assemblage, sum, genus,

@saefl 2. to clear up.

end.

@seflsey (verb. noun, from G)saerf

Q@sr_m@ 3. to begin.

o

2.) clearing up (through con-

@srii (Osr_) 2. to follow

after, to succeed.

hisenl;

stant meditation).

@saeflal 6. (caus. form, from G)serf

G &r@ 4. to touch.

2.) to make clear.

@sr@ (partic. of Gsr@® 4.

wisdon,

“touching”) concerning, because,

Gserflae clear understanding.

@s 50 body.

beginning from.

'

"

@s% the inhabitant of the body,

Qsmewr e slave.

epetly

i

2

the soul.

Q& 5w dualism,

Qsmi@ 3. to stand full, to abound.

@ gmib (Sanse. tvam) L1 5o the term

@s&w country, place.

“Tu” in the Mahavakja ‘“Ioc

Gs@aer traveller, preceptor.

tu es”.

enee,

@54 lustre, light, fire.

QO sr%v 2

. to end, to 1§erish.

@sr%v 6. to end, to destroy

y

Csuio = QCsFiwb.-

;o‘minmi.an.

@ srev%v antiquity.

pominabl

s apwllumig. clearing - powder

@{gmﬁ &V occupation,

(the powder of the seed of Strych-

@srap 1. to worship.

Qsrayw (from Cgray “multitude

tintl,

nos potatorum).

i

Csef (Cser m “honey-fly ”) bee.

herd” and o 0) every.

e s ger See List 80.

Qsnmmpib appearance.

Gsr@ 4. to be united.

Qsraro 3. to appear.

P

@gﬁ@‘()'. to sum up, to classify,

o sleg

b

it it

B&T town,

67GoT Man.

sans laugh, pleasure,

sevn goodness.

sens 6. to laugh.

ey goodness; (as adj.) good

ellow, w

58 6. to perish.

s @ 3. to grant.

h conta

sFF 3. to desire.

oo tenseless part. (§ 44), from

\}

B@E& poison.

sev good.

s® middle, equity, equanimity.

rauF sw fresh butter.

\ 6“505

mewr awy 3. to approach, to unite.

rale 1. (pt. ralleorCmeir, § 9, 4,

) 0 paDse

% 5.8 3. to be ruined, to prosper.

"Note I) to speak.

s srrer @ four and four.

Bpal 3. to slip off, to perish,

U5 (the Sansc. na bhati) it does

rera) state of waking.

POV

not appear.

IE@ = bl Q.

mioLy 3. to believe, to trust.

merenip goodness.

msuw 7. to desire, to long.

weoroy (from pev and gy — %7 &

wufl 190 o the condition of one

&.Qui, § 44— “that whichpos-

who for ever remains in the

sesses the quality of good”) good-

e

house of his Guru.

BTELD destruction? ruin.

[ness.

i

perceivf'

IL

12

154

bl

Q) m1y

sr_@® 3. to fix, to plant, to erect

Bl @ emro absence of quality

0

w7 g sound

slevip station, ground, earth, estate

WAL

BB Many, various

Aleva) moon, nectar

/)

B name

slevrs & torch.

s

wrwseor leader , master

Blev 5. (Bp@Cmerr, § 9, 3, Aar

Qe

wrw dog

Coar § 9,4, Notel, /ﬁ,fp@um

CNIQ

wrrewreor Vishnu

§ 9, 3) to stand, to sta}, to be

Qo

mmrseor Narada, son of Brahma

durable

W §f

mral woman

Blaur g absence of wind

Brm rope, cord

slaflig5) cessation, removing

wrey four

Blpev shadow, reflex

o

wr@sio daily, always

Blmw colour

Um?,

w5267 to-morrow, in future

Bleom 2. to be full

usald

wrer day, time

Aanp 6. to fll

Ugrs

wreor 1

Bslenmay fulness, plenitude

mon

A%t 6. and 7. to think

BTG (& == BMgY

U |

wrew&) (nésti, from the Sanser. na

AleTipevn =

Arwevw absence of

‘)

UEELn

asti) it does not exist

impurity.

UBSl

A& likeness, similar.

Bleroy (pte. of e 5. to stand)

004

Alap 2. to go, to shine.

used like @) 5.4, from. (§ 13,

U8

Bl innate , indigenous, own, ve-

Note II).

Ug ore

ritable , perpetual

Bleor oo = Heor oy

U& any

A& night

Bererg = o er thy

Ugu8

A&guwih certainty, conclusion

£ thou

.

e (

A serwo want of place

B&@ 3. to remove

UGh (

AL L_er one engaged

m pious

Fm@& 3. to recede, to cease

Ul ¢

meditation.

EFeT a mean person

ULy

A ewrewrwin established truth

£5) conduct

Ui

B srerio receptacle, treasure

554 3. to swim, to cross

ULl gy

A s (= AgHuwiw) with 2.1b,

& thou (honorific form)

UL?- il

for ever

&1 water,

BRSNS

uLy_Q

wlgGwiw eternity

Fevw black colour

by

&.m powder, ashes.

#1ds ssnremrn causa efficiens (in

SSRE

Ul

contradistinction to ‘“causa ma-

ma&r 2. to swallow, to enjoy

meng foam

ub

terialis”).

Cang

Ao coercion, direction, rule.

mewip 2. to creep in, to penetrate

to {

Bl @p&eoro absence of collyrium, of

georo novelty

fory

darkness, of impurity, of misery

mrev thread, scientific work, rule

Uy

w7 5w absence of interstice

oy one hundred

T/ WD

Alrevweys absence of

OrergFw = QBErE

u@ypg

umﬁﬁ

member

@r@ps heart, thought, idea

[pation

@m 9w (tenseless partic., from @5@

a

“%Ps

Slr@remr dissolution, emanci-

extension, § 44) extensive, long,

tall.

UWL

#les Lo absence of shape

ity

RN

e

1G0T

L1amn

15

9

Ity

Q5@ extensive, long

enrE 2. to grow soft, tender

thin

tatat

G ghee, (sometimes) butter

to be spoiled; to pine away

@ rev, Qrev gy rice-grain in its husk

@mriiwr (tenseless partic., from

@ way, path

@mmdi mlnuteness) minute, subtle

il

y

@rBwirereor wanderer

Grrg@ 3. to look at, to attend to

ol

Qmmur pain.

@r 8 wheel

i;n

fo e

Qrow time,

[racy

@mreorLy penance

@mr straightness, rightness, accu-

g

&

war 2. to speak, to tell

uewrlg gw learning

ey dividing, light, day-time,noon

Liewor ® antiquity, formerly

u&@rser (Bhagiratha) a king fa-

wsw foot, place, station; word

mous for austere penance.

u g 3. to hurr

Lem& aversion, hatred

w &) husband, lover

bsencs 0

wm&w mud, corruption, sin

u Glseor traveller

wmswrserer he who is sitting

uGQ@erp seventeen

fo stud

on a lotus, Brahma

v 5O @yeir @peor the eleventh

. {

u @ hunger

Lo lotus

& green, fresh, young

ugsreureor the tenth

w& animal; the individual life.

UG BMeT == LG ST eITET

L&) Iobd otant il life, lord of

L &&) faith, confidence

the lea s = I4a.

g Guwin conduciveness

L& & ten.

u@aﬁ cotton, wick

wio cloth, picture.

U 5 &LD bond, fetter

ase

e affliction, mischief.

wullT corn in the field, any vege-

w2, to spread, to extend

able, cultivation

LiL—evio chapter

g 7. to be extended, to grow

085

extensive

LIlg manner.

)

wig 2. to sink to the bottom, to

LITLpLe SUPEriority

submerge to submit,

ugw that which is different

Su-

L1 & crystal.

preme; excellency; the supreme

u® 4. to happen, to hit, to bc

being; the other world

enJO\

caught, to suffer.

VVhen added

wgwy 3. to spread

Alg

o the inf. of another verb, it

uray 3. to spread, to expatiate on,

) et

forms the passive voice.

to praise

wewro money, reward

wreor the supreme one, (an appel-

ok

Lewfl 2. to bow down

lation of* lsa, in contradistinction

wenfl 6. to bestow, to speak

to the Grlvas)

el snail, ornament

vrralw = uralw (= wreier)

0

f

wuenflaron sweet cake

from wrey 3

] l@mw,

J awor Lo any kind of utensil, wares,

wrrpsw afacelooking ina wrong

s qivey !

Gl}

eatables etc

direction.

128

156

19

LIt

wifl 6. to sustain, to protect.

wmoreor idiot,

f

1l

wflew feeling, touch, palpability.

g weight, trouble

wflesr il 6. to change.

wrr land, earth, shore.

o

wifl@ww change.

umri 6. to look, to see, to inquire

LG sun.

into, to comprehend.

&

wiflursw full maturity,

umiena sight, intuition.

p

w5 gw end, till.

unev side, part; when affixed to

ﬁu

ufwirwiro methodical arrangement,

a noun, it denotes the locative,

e

)

order of synonymes.

like @ev (§ 13, N. IV).

[}

uflyyremrio absolute perfection.

wmev milk.

o

u@ﬂfTLLELZ) that which cannot be

wTe/ sin.

ar

seen.

ureerw purification, purity.

e

16y several,

— .

{

676

Limey 2 conception, idea.

ey power, faculty, fruit, use.

unaf 6. to fancy.

T4

U

weur several.

L@l sinner,

gt

{

weverr fruit, gain, merit.

ural 3. to take hold, to fix in the

a6

waf 6. to be strong, to be profi-

ground, to spread (trans. and in-

table, to result,

trans.) to be current, to pass over.

Uarg

LISSITIT = LJ6Vr.

wmip desolation, barreness, empti-

\'w

i

ey birth, existence,

ness, evil.

aL

L@ 3. to be used to, to practise,

LimerTw potation,

{

@i

to be conversant with.

Sg 6. to catch, to seize.

4&a)

Upsasw (antiquity) use, practice,

H@m@ 3. to pull out.

§

habit, familiarity.

ug,

Sewor 1@ 3. to be close, to be cross.

upm&ans old story; singular ac- |

Sewro corpse.

cident.

Yg 2

el pain, illness.

uR 6

wf) fault, vengeance.

Srerug a name of Brahma, as

Yaiu

g fault,

creator of the human race,

Yanrf

waflm @ crystal.

700 Brahma.

Yeare

wmenas bird.

Slru@pen expanse, world.

Siey

wdl 2. to escape.

Slrwalss one who knows the

;;2

110y

gl 6. to pluck off, to take away.

Brahma.,

Yens

o 3. to take hold of, to aim at,

Srwreery measure, rule, proof,

(en

‘to adhere to, to stick to.

Al

authority.

4

9l

urE&win ha

I

piness.

976w whirling, confusion.

wrEw fetter.

g

Slrerwind dissolution (of the world

50

uragLw tear,

ol

>3

at the end of a Kalpa).

45

§

wmre_ev (verb. noun, from 7@

(3]

/ﬁgn@@@h See List 61.

Ylorgy

to sing) singing, reciting, study-

Wrrewro breath, life.

[ Lo.

ing.

Y7

Slorremresr one endowed with Sam

wir@ suffering, affliction, trouble.

0 {

Sor 55 giddiness, confusion.

M.

b

wrgw foot,

Slorrgeu See List 63.

S (1R

wrgevw hell.

I 2. to separate, to part with, to

%) half.

gy

go off.

Yenr

G

157

Liena

Sflww pleasure, love

Ljeveor sense, object of the senses

1.57/1‘7@/ division, difference

Laf tiger

.

Lﬂmg_) fault

I_I &V grass

e

8w 7. to be born, to originate

L| @/ GuTLD world

Sm other,

L@ earth, station.

w1y nature, innate quality.

l_/@ worm, insect. -

fixed f

9 Ji @y birth.

L{ D& & T GooT LD external agency, i e.

locatr

;

Smeor another, a stranger

any sense of perception or organ

of action

98 & something else

Slenm the crescent moon

LY mLo outside

Seor after

L{GoT 6V water.

Tty

Seor

= ifleor

yeofl ger one who is' pure.

Sereoro that which is split, sepa-

5 6. to blossom.

rate ; division, diversity, portion,

g flower, beauty.

wrath

L& 6. to worship.

Sesreorey verb. noun, from Yeor

L& @uio any thing to be worship-

fix i

e

3, and i

3

ped rareness; emptiness,

e

Sarey 3. (Seor) to twist

5@37 5. to put on (pt L@ e,

P“n vl

$ 9, 4).

W 7]]1[[

Yereor = Seor

SemL_ pain, sorrow

L gw (that which has come into

(Seorip stoutness

existence) element, living being;

something past

e (ysay) 1. (pt. year@mer

§9

Note I) to speak

456V the earth

obec

y&p 2. to praise

L LD GOoT L GVLD orbis terrarum

@& 2. (pt. also 4) to enter

LOTGOT 1Ian

L& 6. to eat, to enjoy, to suffer

5119 6. to be full

&1y eating, enjoying, suffering

e/ anteriority

ol

1406

Lewri] ocean

yerpwo plenitude, perfection

Ly Goor ewflwith merit, virtue.

G eor® woman, wife

Quus 1. to rain

ol

L&enw mnovelty; something cu-

rious, interesting

Qg something great

Jenows

yeng 2. to be interred, to be hid-

Qu s great

den, to be obscure

Quoy 4. to get, to beget, to bring

le, PO

Qua 3. to speak

[fort!

455 mind (as faculty of reason-

1A {0

Cu e folly

l 10D

qg,@@mw wu g 5) begetting of sons.

Qu sw difference

f the 0"

Y58 = 155).

Cuens a fool

1)

Quur devil

L/LDITGGT man.

bl

yr 7. to preserve, to protect

Qui® 4. to give a name; to de-

[ el

nominate

yow town, house, body.

o

d “A[h

1y 2. to do, to desire.

Q@um name.

I Jtm

@i 2 to be moved

to be re-

y@s—eor the principle of lite n

3

man;

man, husband.

moved.

]1

Qu 6. to move, to remove

it

LT fault

i

158

D ;a?j'm

e L

@um gain, advantage.

Qur@ 3., or CurQerer, con-

o

106\

@urm @ 3. to boil over (also figu-

tract. from @uruiCereor) to go.

ratively) with rage, joy ete.

Curs@ 3. (caus. form, from QL)

1oV

Gumig powder, dust.

to cause to go off, to drive out.

Q)

Gurgy general , universal.

Qursw knowledge, wisdom.

oo

Gunrggr lie, nonsense.

Curgey (verb. noun, from Qusr)

106

Q@umur 6. to tell a lie.

going, going off,

oo

Qumii lie, false appearance.

Qurg 2. (pt. CursGser) to go

oy

Qursss 3. to join, to agree, to

and come; to suffice,

oy

possess.

Curev (inf. of Qurev 3.) used as

o

an adverb: like,

Co?l_lﬂ'@L‘zL/ hill, mount.

Loa)]

@umraer thing, meaning, truth.

Curev (Curgy) 3. (pt.. Cuer

)]

Gureveurgy it is evil; that which

@mer, § 9, 4, Note I) to re-

o

is evil, perverse,

semble,

g

Quroemi patience.

Qurev = Qurev like.

fic

Gumrer gold.

Qurmg praise.

[ciate.

Lo

Clurerm 3. to die away.

Qumpsy 3. to praise, to appre-

ey

Qunr 1. (pt. CuruIQarer — in-

Guer&law any thing consisting of

pe

stead of Cur®Qeresr — from

or formed from &5 (element).

g

LD

g

e e

it

wsgSgaw the intellectual prin--

wewr® 3. to be pressed, compact.

g

ciple,

oo delight, pride, fury, intoxica-

13

&b sacrifice,

tion, rut (of an elephant).

0676

wam great, powerful.

03] intellect.

[liquor.

A

&leni greatness,

1o gy any thing sweet; intoxicating

or=

w&lp pleasure.

W &I sweetness,

or =

w&lp (& ap) 2. to rejoice.

108 Guin middle.

ung

w& p& & pleasure, delight.

wAlFeT = werf) Her.

orL

& &er sons, people.

wiE 0w prayer, advice, secret,

1

10& @ to assume the colour of earth;

10 55)7ep7$5) enchanter, conjurer.

0

to grow dirty, rusty, mouldy,

LoLoem & avarice.,

g

dim; to vanish; to perish,

wwE@ 3. to be perplexed.

1

Lo stupidity,

owiep (an affix, from Sansc.:) that

LDir@

Loy any thing flat and long.

which is made of, has the na-

g

0@ pool, tank,

ture of,

urg

L

wi” @ limit. @’ @w so far.

wuwiey confusion, perplexity.

wewr 6. to smell,

org,

wwicr (an affix, from Sansc.) one

onp

weuwf] gem, pearl, jewel; a stone

who is endowed with.

(ot

which extracts poison; grain,

oy

o 5.5 medicine,

(&)

bead (espec. of the Rudraksha

w@@ 3. to approach, to join.

berry).

g

e (@ en) 2. (pt. w@erCr

un\y

eor, § 9,4, N. II) to be bewildered

LD GooT earth, dust, filth,

16

R,

PR

)

orQuim

@L‘

lomwih inherent power, magic, il-

Ty GO

1 éa 1> monkey.

fog

lusion, vanity.

wevle a sterile woman.

n(Eu.u

£ 4

wevri flower, blossom.

wrwral juggler.

wreniw See List b1.

Ve out

evir 2. to open (like a blossom).

n

wad 2. to abound.

wri 6. to Kkill, to destroy.

womis 2. to vanish, to perish.

Y

un

LOGO Lp rain,

wr@ESw storm.

[nu.

wm 7. to forget.

)

[0}

[l

oy Spot.

(prev concupiscence, passion; Vish-

wrar (wres) 1. (pt. o eoorQ Lo,

wm other.

| sed 4

i maoio (another state) another life.

§9,4, NoteIT), to be consumed,

to perish, to die.

wenm 6. to hide (also, to be hid).

wrm 3. to change (intrans.).

Cura

wenm a secret (the Vedas).

pm other.

wrpmw change, reply, refutation,

) tom

word.

weorsr mind (as faculty of pCrcep-

tion) ; desire.

LoD LY 3. to change, to remove.

llw

LOGTLD == LDGVT &

torer g mind,

wrar honour (also = Slawom

| W

04

wesfl geor man,

1l

10 ()

0%t house, household, house-wife.

LDIT G LD).

,.

10T 65 L_Gor man.

d

emevnﬂ,

w%sraf house-wife.

2 AL

ipreor deer.

1w@ @@ e td quality of the Manas.

w@@gné@mdu (dominion of the

& (inf. of fl@ 4.) much.

S@ 4. to be great, to be exalted.

Manas) fancy, imagination.

wQeyall @558 fanction of the Ma-

18 @ 7 mixture; works which are

! 00111‘;‘1‘1‘5"-

neither good nor bad.

infos

nas; intellectual faculty.

wererer king.

A G5e 3. to exceed, to surpass, to

it)

weray 3. to be stable, to last,

remain (as a rest).

[liquor

(8 gerip couple, copulation.

oxicatld

tor = & great.

Lo = e flour.

Wflsens false appearance.

18] 5 recollection.

WwrETSSer great-actor.

wr® 3.to entangle, to hook in;

SQRsviaer Mlécca, barbarian.

-

in the future tense, to be able.

Ser (Bem) 1. (vt 18 esor @ o5

; secrﬁw

wrL® is generally used in the

§9, 4, Note I1) to turn, to escape.

" conju?

neg. form (wor @ ar 1 can-

Bawr® (part. of Ser 1.) again,

‘.

back.

not).

sed.

Seor fish.,

e S

wr@sser disciple.

lllSC.:) *

17 gi women; beauty , desire.

ap = @pery three; § 25.

jas e

s o face.

wrsGuwré great-forsaker,

wr$ G 7 measure; solely, purely.

apsovsLo Visibility, evidence,

wps @uwib importance.

it

IDIT [ $GT == Do) SGoT man.

Gaust

g

el (Mahabali) a king over-

@& sser one free from passion.

§

come by Vishnu, and made sove-

@ple-top, end.

@pig 2. to come to an end, to come

reign of the infernal regions.

i

wr@unr& great-enjoyer (and suf-

to perfection.

v

@p L ® obstacle.

ferer).

ibéwil(/lﬂfed

160

oL F

oM F

@p s first, original. It is used in

ep = eperoy three. §

5

hud

D

5

@6

enumerations like the Sansc. adi

€& @ nose,

@

(“and so on”).

s

@& & breath;

aL

@& old,

ep—io dullness, stupor,

al

@pEser one who is liberated, free

epL_eor fool,

@

o

@S5 liberation, emancipation,

e @ 2. to cover.

olter

b5 (inf. of apssm 3.) firstly.

epis s shape.

[cause.

P55 3. to be first.

ey

@pevs root, foundation, origin,

LS formerly.

@parr three (persons).

DIEY:

rc

@pwev hare.

@pL@ 3. to bathe.

@il

Gpwe (@ouwgy) 1. (pt. (Lp UIGoT

Q&g 3. to praise.

|

o

@,mﬁ?'ff,' §9, 4, Note I) to exert

@wods body, truth, reality.

all)

one’s self,-

Quwuiwer one who is truth and

apuwn& effort, endeavour,

B

reality,

il

(pIewr opposition, contrariety, dis-

tinction.

Quweirer softly, slowly, gradually.

e

Qa1 cloud.

o

p®m @ 3. to sound, to declare,

Cu@evresr-one who is superior.

len

G wss 3. to plunge (trans).

Quev above.

anw

@p%r 6. to germinate, to grow; to

e 5Qzer son (in the pl. also,

appear.

il

men).

@p%rg sev (verb. noun, from apor

%r?

e

Quwrer (Qeorer@s) 1. (pt. Guor

]

6.) shooting up, appearing

I

eoor@S _aar, 9, 4, N. II) to draw

Q’@ 51

Q@smmm=viksépa. S, List93.

(water ete.).

Qperf] a sage.

[0

Q@uoryf] 2. to speak.

Urg

@per before (with regard to place

Quraw confusion in consequence

e

and time).

@

G

%

®

of passion,

Qp@TETLD == (LPGIT.

78

Cur& 6. to destroy,

z

0

@parerey (aper before; mrey

Qurery = Qoresri.

$

work) any authoritative work.

fro

Gwaererwy absolute tranquillity,

wh

Ul

i

-

U

!

w1%) Sannjasin,

WG == mrer 1.

il

I¢

wir&o sacrifice,

lalg)

)

Quina b application, business, union

wrger affliction, misery.

0y

(in a myst. sense), contemplative

wirg what?

el

wireuesr who ?

methodism, ascetic contempla-

al]

_tion.

o

oM

w@z:

e

@@ 6. to divide.

a&Feorio word.

QA;}‘

@ens division, kinfl, species, man-

'«LQJLD

@F@ Ssw that which surpasses

ner, opportunity, reason.

speech; ineffable.

Tay

@ &w subjection, dominion.

gy

;

@&aef] 6. to speak.

Q'@&

Il

=,

161

oM T

s

ersEwin word

@/en g bemng, substance, nature

@/ @HF & LD deceit

@/rs @ word, deseription.

@ L_1o north-country, Sanscrit

e/mF&w word, text

@19 @ shape

@ITFGOTLD — @/ff&'&"i

@ewrE (@& 3. to worship.

e/r&der abiding, garment; know-

natural

@ &l & Gor merchant, farmer, Vaigja

ledge,

consciousness,

cause

propendency, trust

ignorance;

@ erewro colour, caste, quality,

é

1,

manner

smell

VUL = @

@rEFwin = eurERuinrssw See

@1y instability, 1ndeceney, inso-

List 88

lency, quarrel.

aren e/ that which is evew.sy;

that which is real

Wllrrg@uwin absence of worldly

h ol

pa,ssmn

ar® 3, to wither, to linger, to be

arw excelleney, boon, talent

sad

il

@/ reor one who is excellent, dear

airestl& b trade

commerce

@JITG"Z&?C]LILD

————

i

@//TG’?ﬂQéELD

el _cor one who is most excel-

Vit

lent, most dear.

@/ &%t torment

eviflwiresr one whois more exeellent

@i wind, air

|

H

lio

more dear.

@i share, property

a5 2. (imp. avrr; pt. @1 5@ Feor, con-

arped 6.(caus. form,from ayrep 2.)

G

Ot

tract. from a5 5@ geor) to come

to cause to live, to render happy

0 o

apssn (= S ESH) activity,

a/mp@l happy life, prosperity

trouble

e/reor greatness, ether

@/mg5 3. to trouble

@flapuw difference, doubt, error,

@ 5.5 to be troubled, to suffer.

fault.

quenu‘

@rgswrero the present

afl&rrp change, modification, ac-

aaflg (a%rs@HlysQun,

t1v1ty

from ee power, § 44) that

@& &eorwo impediment

which is strong, great

& Frow inquiry

Iy,

@/ %v net

@Y &8 5 oo that which is variegated

@ev (in composition ever) power,

beautiful, wonderful

strength, harshness

&y sky, ether, heaven

& #eveor See List 95

aevev (tenseless partic., from evev

\

power) powerful

g, (ol

@ L_1b particularity, distinctive

@eevaser one who is powerful

attribute

ppladr

able, clever

&l L_wib object

ek

@1f way, manner, method

al® 4. to leave, to abandon, to

send

@SS 3. to hail, to praise, to

congratulate.

@ eur sky, ether

QU menin want

&Sl Goor ar LI LD Tequest

@erw wood, forest, grove, water,

@ vt oo @w Gor aheavenly one, a god

way, beauty

| @b manner.

At

@J/eoT See @6V

& georio == @flFeoro molestation,

aarerf] religious student

pain

11

13

162

@6

y)

allp

Ji

@& arrangement, order, com-

(/6

@57@ g something that falls down;

mand, rule, fate.

the hanging root of the Banian

@

@f%) 6. to arrange, to order, to

tree.

@

command.

aflors &b light, illustration,

(a

&)@ s&w0 absence of the body.

&flord @ a lamp.

i g seed.

aerr (@fler @) 2. (pt- afl e,

]

aflgem s knowledge, science.

§ 9, 4, Note II) to open (intr.),

Ca

& smow occupation, usage.

to unfold (intr.), to make mani-

b

@ﬂu/ﬁgw = ufsw.

ol @yay 3. to ask.

[fest.

U

&luf s contrariety.

@Y % action, exertion, sin.

ba,

il pervading.

o C@psib pastime, amusement.

L

Slysrer deity.

@@y ser one who plays.

il

@l evio spotlessnes.

& 2. to die.

@fweverr one who is spotless.

&% 3. to fling.

@fwim &lwio intimation, indication.

@@ (from @@ 4.) house (like the

@flwi” 1o particularity.

German “Gelass”); emancipa-

wigsw See List 98.

tion, bliss.

&fwir &) indisposition, illness.

&Swip fear, dread.

&flwri§ pervading.

&Su1 2. to perish.

@llrsb vow, continency.

&Sfluin strength, valor.

aflray 3. to mingle, to mix, to

O@ @ much, many.

unite.

@a L@ 3. to be ashamed.

afl rr& b absence of earthly passion.

(o) ey oot %wor white ghee, 1. e. butter.

A GRTR.

See

@ﬂJ/TL'_I_/@@;BG&r — Virﬁé.

QauoL) 3. to grow hot, hungry,

@91 2. to extend.

[ List 94.

premature; to fade, to languish.

Qaviiuflev sunshine, heat.

o (555 action (usually, of the men-

tal faculties), state, perception,

Ga@eoy that which differs from

examination, explication.

each other; different.

@@ desire, inclinatic_m.

(Qavaif] that which is without, out-

side; ether, light.

@y 3. to desire,

@i @ rr s hostility, opposition, con-

Gaverlggw light.

tradiction.

Qaaflapsw a face looking out-

al V& @ to remove,

ward; worldly - mindedness (in

@flevg @ prohibition.

the sense of the Védanta),

aflevm s fetter; beast.

Qay @5 L 4y white colour.

@f%v price.

G ever white.

Sesnrw — Susrow.

Gavererw flood.

afafl s variety.

Qaveref white colour, silver.

& Qavs i discriminating intellect.

Qadlea (2%rs@HlylGur,

@@ a5 one endowed with 9 Qay

from Qavoy, § 44) that which

&LD.

is empty, void.

af f) look, eye, waking.

eyl gy (a variation of the pre-

aflap 2. (pt. also &1p 5Gseor, and

ceding) that which is empty,

ft. also aSp(Caverr) to fall.

mean, miserable.

o

163

Qaucsmr

@3 6)M

down;

Gev empty, void.

Qasgr s “end of the Védas ™ the

Banian

Qe 6. to abhor.

Védanta - system; the Védanta-

Ge/ iy abomination

works.

Qe menio emptiness.

Qavwo contracted from Qavuw, it

hall.

will burn. See Qav 2

@@/{Q’p

\o L

Qar 2. (pt. QavsCser) to burn.

Qaeywbry a tree with a bitter fruit.

Qaurr root.

"

Qav&w velocity.

£ mmﬁ-

Cama@rser lord of Tirupati

Caf® 4. to put apart.

|8

(Vishnu).

Qasmyr® diversity, difference,

modifiation,

Qa1 show, disguise, mummery.

e

Qaawr® 3. to wish, to beg, to be

QavZer time.

necessary.

ena 6. to put, to place.

(e te

i

d

¢, Dt

, Jngrs

Janguid

=

Tors 2

fout, 00

king !

edlness o

{ﬂm

Jlve

J

It}

tha( iy

ot

fhe

i

i pp!

13 *

Y]

()

86

1

(.:

0|

Il

[

“Dml

8%

s

Comp

(o

I

'IU\

)

4 top

!

(‘i

Vg

By

)

i1

gl

»

P

T

GRAMMATICAL NOTES

o el T

Introduction

1

Qw5 5 G Gor i

Qunes sBereaur, § b4, N. I (Page 58). —

Qurssgmi = @urr@r@gng@m § 54, N. II (Page 59). — o aror s

serefle) = 2 ararg&ev, § 21, N

N. V. — 9 s5s188eT, §

81. — ey

we pPley = Kemseie, § 21, N. V.

3

ererLney = erererflev, § 13, N.IV. — seamean = sa/@

i, §13, N. IIl. — safeoL = safe, § 13, N, IV.

4. @ﬂ@wmﬂrm the sensual body (@) 55w from @) 5Guwib “sense

in an adject. sense; § 47, N., and § 14, 1I, b, N

5. @@, participium apocopatum = @] @B shining

6

eergyw, § 68, N. — ewagsrr — ewa/gsriger, § 29. —

LD GWOT L9 GOT 1)) ==

Loever 56T 200

9, 4. — Qe = @eersanr from

@e, § 54, N. II. (Page 59.)

7z

First Par

8. AgSuwarsGwumser a sort of Tamil dvandva or copulative

compound == the Sansc. Nitjanitjani “stable and unstable things”, ac-

cording to Tamil Sandhi (insertion of & instead of tzansmuting the

double a into 4). — @& part. apocop. == @gn‘]u_/w — (@&'ug’ﬂﬂ&’@ﬂ

a copul. compound (@& and Ligw). — eeTmy = @@T@yw

9

5;535/&;5/71@ the Sansc.: “Sukha dukhadi” = #& @ Hés 1

LD (PS5 6T GOT GO G B GT .

10. @55s@w QY = & 55)% @ uLp_ — m&g@ﬁgmg —

®E G UHews — /LU s, $94. — aarur — Grmu/mas@r, §29.

1515

Jﬂ;@ULJIT/T—&‘IT@uu@J/T, § 44, N. — For 2.0 in @)is

srer@w see § 25, N, IL

12.

@ @yer = geraver, § 19, N. ———J@g@;n(@@gg@/_m

§74,4) = sQwir. — LlL;Lr/jb"@L._ Lt 58 @), § 74, 4) = L u.

13.

er “being” a mere expletive (as G5 58w, and the like).

— The Madras edition has “ 727

a common mistake for e Zsmr

14. @efl@w aearerw == @ell@w UL

Grammatical Notes

166

/

)

15

&G refers to gewin, Crrg& to B, gL af to upea.

(The rhet. figure Hreflemm “Row-placing”.

16.

epp® e pCure, § 78 — R &LrCure = @@@LDTF{/_Y)

Qurev, § 18, N. — ma —

17.

Blerers (directly from ff) = o Grers.

18. L m&w al@msFuiner a sort of Bahuvrihi or possessive com-

v.4

pound ‘“one who has an activity that is suppressed = one in whom ac-

tivity is suppressed”

fof

].‘

192

a/roruw = e/ come! §31, N

Siflaer = Sfeirer. —

lengt

f

gy@:@/@n@/w, § 84, N. 1

21.

2 Lp Q@JIT@GDTGOT adv. part. of the future with orer. § 35. —

0

ol

slCarn@ (rolCearer @, § 9, 3) “to me who have trusted”,

§ 44, N. — Bleor%r — 2 cr 2t

22

SarCne = Jer@s&), § 9, 4.

23.

@o?arg@@w@/m — @o?@rgf@@m (= wlrs@w, §74,4)

and gaer, § 54 (Page 58), “he who will step forth”. — GQereveur

wres = Qereveri = GQerevgy, § 31, N.

g

24

o.or = o erer tenseless part. of = a7, § 44. The conformity

L

of construction would require either e &0, or &ewr@w through-

LCup:

out (&l 551 Bl ppev “standing changed” ). — wams@Ew (tr an31t) in

Tisl)

le

the sense of wewmuyio (1nt1ans1t)

Rt

25, we‘or@arﬁev = vearfe, § 13, N. L. — @unpgzn@gmg =

Cure grevgems, § 9, 4.

06 ¢y

27.

& = gaer, §79, N. — @ngﬂ@ﬂ?sb'r — @nH®@,

Stse

§ 13, N. I. — Cgrarparsens = Cgrearme 5ren%, § 9, 5.

i

28.

Qeefls s — OFeflssar, § 29, “they originated” o

r “they

(aking

are things which originated”, § 44, N,

8l 9

30. oor (“they exist”) wevalerumev of the @S??szra@ﬂu/_/@o

(|

DD D 6l

§ 44.

{

fleult?

32.

urro@@gﬂ@r = LD 1P & @ET.

§

33.

Canawner gw = CarFwr&w DGO 51D, OF 1ather %GDT

J;

sowr@u CerFw. — GeaurdlrnEgn = @enror&lu @IrEsw, or

711

rather @)o7& FLom& wi g evrb.

35.

o Wis @ = 2 Wlisars (§ 17) — guﬂn&@és@

|

36.

F&5)s 66l = g&(@u_ﬂa) srpng = srom, §21,N. V.

— Frp o pplepslev = Frpmi wmoy (mere expletive) (@@J{@/ﬂ@)

vrrelw = uraflw (= wraler). — FITEIN (Sanscr.

dvandva)= &7 &o@Hw gods and demons,

41.

B

:

g@g@/@mgq@/m@unaw (dvandva)

ST 5 Y| @fLD

9 GUOT L (LPLD L @IGOT (LpLD G"una@ow

1y

42.

Q&rearerg something that one has said

Here the verbal

il

noun is, like any other noun, used adjectively (= Qerarer sr&w), by

0

placing it

in the shape of the nominative

before the substantive to

X

which it refers (§ 47, N.)

Wil

Grammatical Notes

167

1D

naa

45

& MTeooT ) —= &TGuoT LIGoT OY & [T 6ouT L 60 @Y

47

unig®ev , if you look at it (mere expletive)

orn

49.

reflsL_aow = grreflser sevw (§ 9, 4) = @preflser

(§21.N. V.).

52.

L& fesgr something that one will say (used like Q& reorer.s,

6 (O

v. 42, as an expletive).

10 4¢

53.

@@srr; the interrog. particle g gives a peculiar emphasis

to the interrog. pr onoun GJ.&.

e, —

55.

@o@g{g so as to plunge (him into nnvana)

%_L@@p@m

knrrthened form, instead of #_." @b “it will gather, lead to” — O &

uw

00—

LD/TC?LJ/T@) 25 @gaﬁwmﬁp@unw 278 N,

57.

SLOULTLE@W == SbLib Iy (Fuw) g sa|w.

1sted

61

Bars & = 2 erd

63

& 6o Gvot] eofl &V —= asso‘ar@’o’ﬁa) § 13, M1

65

urfler = wuris@ev, v. 47

{744

JEnalel

69

Qaveflufev like ether, § 81.

71

YepFwar = L&e g&Fwer, § 9, 4. — The participles

LIOMIL]

& GooT L BTEDS el are to be connected with g/@@@ — &

L L m5eE sreruml “you will be the spectator, as soon as the

thloll”h

‘umt

visible things withdraw” (then g/L_/wa &y 1s that gerundial form of gy

B @ ‘“to W1thdraw ” which is formed by adding o .5 to the verbal noun

e CQ/L_IEI&'GU —, and which nnphes the notion “‘as soon as”) or: you will

5

=

see every thing that is to be seen’

’ (then 9y m&gyw stands in the

sense of “all”)

)

[

75

&L 19 &1 “baked with sugar” properly ‘sugar-baked”

(a kind of Sansc. Tatpurusha). — wgrwréGuesn@ = wHILNE

\ the

&uw g smn@ to that (sc. sugar), which sweetened.

[

T

) g@w “hard to be described”, a mere expletive (cgu@w el

il

6

ficult” is here connected with the mere root of the verb gg).

93.

" araresflev “if one ought to say it”, a mere expletive.

95 @@nmm—an@Tﬁwm@J — Crogr=Crrm (Cni o5,

ltht‘r 7"

Tg,gu'} !

§ 21, N. V) g = Crors

97

GoT

%W@)@J

107

160 %v ) @) =676V v eV ;51710 § 9, 5 (e76v %evufey v S BT LD)

6

1.\

y

Second Par

U

e

p (o

2

o e Quimrer = 2. 6»L_1@6oT. — /ﬁm@@nﬁo‘r—_ 51607 0 @1 66T

3

Bisg = ﬁff G e

e

19

-

458

21

6T GoT == am@/w (partlc apocop )

[he | ﬂm

27

2 &G @D = WS @ULD.

il

), 0

29

Eﬂrr@ng‘&m@wnn — Brrarsdearw.

(A sort of Bahu-

i

Lmll“ ;

vrihi; compare p.

I, v 18

Grammatical Notes

168

/.-

30. Qunulers (prop. CurBerg, from Cure) = @LJITGOTg;_/

31.

@aip contract. from @@JLL/LD

45

gL @Gam lengthened form

instead of gewL ai (=

QY@L @ITTEET).

48.

Csaufi “you who are god (lord)” (aﬂ%rasggﬂuqu

Quir, § 44).

50

9o = ga/er “things which are fit”

53

& wpsssan ‘people who have a face turned inward”, § 59

SaE %@@6\) (regularly from g &= LG

58

FF — ma/ss (rather vulgar.)

72

Ge = & a/er (e er

104. G = & 99, (§21,N.V), & bemng originally a sub-

stantive (“the state of being below”)

105

9@ sev lengthened form for guigev, verbal noun from

wi 1. “to examine

106

Gpear or g&lige (@ 3. “to become

and @@

Al

§ 74, 4) = genev. Here @)@ is added to the root, instead of being

added to the verbal participle

LAl

o/

110

o in @srermiorey is a mere expletive

111

98ECwver = 91 55Cover “I do not know

(Here

(i

the tenseless verb @ev is added to the lengthened root of _g4) 2

the

(949@) , instead of being added to the verbal participle (o4 5.%).

{01

116.

g,@/?@ﬂ&/@f@@) @ _mg. The verb w® 4. does not

denote here the passive voice, but means “it does not happen”.

Lite-

4 A

(at

rally:

“ Abandoning him through Him never happens == it never hap-

pens, that He should abandon him.”

L4

119,

L

Aorg = olL_rgs. (95 the sylla,ble that, when affixed

LEﬂ

to the verbal root (af@® 4.), forms negative participles, is here affixed to

2 Ad

the verbal noun (af._ev), also in a negative sense

126

§ 44

fi

aeeST “you are strong”, from a/ev “strength”

(0

143

&2 “thinking” mere expletive

147

Qar® — Q&rewr®

[ 40‘

162

A

o UL GG = 2 6T BL-&GWw,§9, b

fol

70

Hom@ e = J0m@ G)pe; see v. 106

180

9y U GO DT == Yy GoTGuwT ey ST, § 9 4

€

182

[

BlerQupisCuapssi = BearCupiser sruiipssi, § 9,4

184

VESSDE — QUEFSWG. — STl L. = Seor® (regu-

larly from &rewr 5. to see, instead of ser®) @)L (= smewr);

74,4

|

o 4

Ty

15¢

SRR L S SO

(th

ing

tly

¢

the

i

E)

nans

li==

ﬂUdu

i‘

o

LIST OF SANSCRIT VEDANTA

TERMS EXPLAINED

lyadl

it U A

i {10

nd (9

(£ 4%

Abasa “Reflec tlon

= (Cidabasa.

(I

[\

Abundnm “owner’

sc. of either of the three Scunas with regard

toGiva as well astoI%a. The owner of the Karana S. of Givais called

“Pragna”,

— of Isa “Antzu‘]“mm ; the owner of the Siksma S. of

"

Giva is ealled “T<L1gasa , — of I$a “ Hiranjagarba (or ¢ Stitratman’ )

the owner of the Stala S. of Givais called “ Visva”, — of Isa * Vira ag’

(or Vaiévanara).

does

AdJcLba. “transfer, translation” (the unphilosophical method of predi-

" T

cating the world’s illusive appearance of the absolute Brahma)

over 1)

Advaita “non-duality ”; the Brahma, as sole real cause of the un

real world; the Védanta- System with the Advaita-Principle at its

e affie!

head.

affsen f

Advaitananda “non- dumhty delight”: that philosophical pleasure,

from which the dualism of the delight and of him who delights is

excluded

g4

Agamja, see sub Karman

Ahankara “I-making

egotism. (See sub Antakarana.) It is three-

fold: Mukja or essential (“I am the absolute”), Amukja or un-

essential (“I came, I went”), and Mukjamukja or essential-non-

essential (“There'is no single being in the shape of all-perfection;

&l

0%

I — in my common state — am self - essential )

Antakarana “internal agency

internal organ, mental faculty

(The human spirit rather in our sense.) This mental faculty con-

T

NI

sists of Manas (the faculty of imagination and exéitation), of Citta

(the faculty of reflexion), of Buddi (the faculty of logical decision),

and of Ahankara (the faculty of referring all to the I). This is the

classification now generally adopted. The author of Balabodani

uses the word Antakarana for the whole of the mental faculties with

the sole exception of the Ahankara, — the general base of all the

II

14

170

Tist of Sansecrit Vedanta

O

others, — which he, in his description of the human spirit — coordi-

bl

nates with the Antakarana. The Tamil commentator of Atmabod a,

on the other hand, considers the Antakarana as a single mental fa-

culty, and coor dmates it,in favor of the number “five”, with the four

subdivisions of the Antakarana above-mentioned. Where Manas

b

i

Citta

, and Buddi are not expressly placed in contradistinction to

each ot her, these expressions frequently serve to denote the men-

&4

tal facultms in a general sense

Anandamaja-Kosa, s. Kosa

S

10

00

Annamaja-Kosa, s. Kosa

11

Antarjamin ‘““‘internal rector

Isa as owner of the Karana - Sarira

&

in a collective sense. Comp. Abimanin

12

Aparcksa - Gnana, s. Gnana.

Apavada “negation”:

the philosophical method of severing the

il

world’s appearance from the Brahma (the reverse of Adjasa)

14

Aro opa “imposition”

= Ad_]asa

&, |

15

Ariida “one who has attained to”

a perfect one

16

Asanga “one who is not attached”: the Brahma, as the absolute

being; free from acting

, willing — and even knowmg (through the

medium of the Antaka,l ana)

17

Atita “transcendence”

the state of bodyless emancipation (as

¥

Turijatita) Kaiv. I1 150

18

Atman “breath, soul, Self (the Tamil tan)

Kitasta. See the four

;j

kinds of Atman Kaiv. IT, 118 — 119

], ]

19

Atmananda, the delight of the Self in the Self.

i

20

Avarana “covering, veiling”:

the state in which one says “The

87

Brahma exists not, — it appears not” Kaiv. I, 49.

21

Avasta “state”

; there are seven states of the individ. soul, which

4y

see Kaiv. 1,58 60 and four states of the Brahma, (as Cit or abso-

L5

lute intelligence; as Antarjamin or causing principle; as Hiranjagarba

§

or fine-material principle; as Virag or gross-material principle)

22

Avidja, unconsciousness as characteristic of the Karana-Sarira, or

i

of the Anandamaja-Kosa. Kaiv. 1, 33—34

f

23

Avjakta “that which is not manifest, not developed”: original na-

4.1

ture when undeveloped.

Bahudaka, see Sannjasin.

25

Brahma (plopelly Brahman) “the growing one” (the expanding

one?): the absolute beeing, causa materialis and causa efficiens

of the illusive world.

]

bl

26

Brahmananda, philosophical delight in Brahma.

27

Buddl see Antakarana.

§

28

CaltanJa Brahma as intellectual prineciple.

29

Cicécaja “adumbration of the spirit”: the reflection of the Brahma

{

within the sentient creature (Catana)

%

=

Terms Explained

171

010

30

Cidabasa “reflection of the spirit”, = the preceding; as it were,

bida,

the irradiation of the universal Brahma into the individual soul

al f

(Giva)

eI01

31

Cit “something that thinks”: the intellect

——

[angs

32

Cltta, S. Antakalana

10 0

33

DJana Gnana “knowledge in the way of meditation”

subjective,

Bl

inadequate knowledge. Kaiv. II, 82.

34

Dvaita “dualism

the world affected with the appearance of

dualism

35

Giva “life”:

: the individual soul.

N

36

leanmukta “one Who is emancipated while living”: he who no

longer considers the Giva to be his real Self, and is therefore, even

in life-time (phllosophlcally) rid of individual life.

g fl

37

Giva- Saksm “life-witness”

: the Kutasta, as indifferent witness

Al

to the activity of the Giva

38

Gnana “knowledge”. It is twofold: Paroksa (“something beyond

PRV ot

the eyes”) i. e. transcendent, inevident — and Aparoksa (“some-

Dol

thing not beyond the eyes”) non- transcendent, evident. The for-

neh e

mer kind is about the same as Djana - Gndna the latter as Vi-

veka- (xnana

fion {

39

Guna “quality

For the three qualities of original nature see

Kaivalj. I, 30.

the 10

40

Hansa, s. Sannjasin.

41

leanJagarba I$a as owner of the fine - material body (in a collec-

tive sense). Kaiv. I

; 39. (Comp. Abimanin.)

42

Isa “lord”

all the G1vas collected.

Th

43

Kalpana “figment, fiction”:

— Adjasa, Aropa

Karana - banla s. Sarira.

Ri!

45

Karman “Work ceremony”.

They speak of a threefold Karman:

or be‘

Sancita (“ collected ') = the demerit formerly collected by works ;

.] Aﬁ&f(

Prarabda (“commenced”) — the consequences of former works

ciple!

still being enjoyed or suffered = destiny; Agamja (“coming”) =

it

future works

46

Kosa “sheath”

0111&1

there are five of them: Annamaja (sphere of nu-

trition), Pranamaja (sphere of breathing), Manomaja (sphere of ima-

ginationand excitation), Vignanamaja (sphere of intellect), Ananda-

maja (sphere of blessed feeling)

andin

47

Krtakrtja “one who has done all that was to be done

the philo-

fficen

sophically perfect one

48

Kitasta “standing at the head”:

that portion of the universal

Brahma that, dwelling in the heart of men, through its 1eﬂeet10n,

(Pratibimba, Caga Abasa) illumines the Antakarana

49

LakSJdlta “the sense to be intimated”

the last meaning of the

Bl

Vedas.

14 %

172

List of Sanscrit Vedanta

(9

50

Mahavakja “Great sentence

there are several of them ; the prin-

7

cipal one is “Tat (Hoe, sc. Brahma) tvam (tu) asi (es)”

51

Maja, the Sakti, inhering in Brahma, of the formation of the illu-

80

sive world

52

Manas, s. Antakarana

fl

53

Manda “indolent, dull”

epithet of the renunciation by despair

Kaiv. I1, 159

§

54

Manomaja-Kosa, s. Kosa

55

MuKjananda ¢ paramount delight”; Kaiv. II, 130

56

Nigananda “gaudium innatum, genuinum”; Kaiv. II, 129

57

Pakva, philosophical maturity. Compare Tivra and Tivratara

4

58

Pancéikarana “ Five - making, division into five”. Kaiv. I, 41

59

Paramahansa, s. Sannjasin.

b

60

Paroksa- Grndna s. Gnana.

61

Pragna “the knowmg one”

: Giva as owner of the Karana - Sarira

in its individual singleness. See Abimanin

62

Pranamaja - Kosa, s. Kosa.

b

63

Prarabda s. Karman.

;;

64

Purusa “man , person, soul”: Giva as well as Kiitasta.

A

65

Sacmdananda “one possessed of reality, spirit, and bliss”: Brahma

66

Sadana “id quod perficit”:

a means of salvation (in the sense of

N

o, |

the Vedanta).

For the four preliminary means of salvation see

Kaiv. I, 8—10.

87

0

67

ba,ksatkaua “making present”: ev1dence

68

Saksm — Giva- Saksin.

1y

)

69

Saktl any evegyaie whatever

70

8y

Samadl state of contemplation as the last aim of meditation

¥

71

Sannjasin, “one who lays down se. his worldly attachment”

an

ascetic. The four principal kinds of ascetics are: Kuticaka (one

%

who lives at the expences of his son), Bahudaka*, Hansa (the high

one), and Paramahansa (the most high one). See Kaiv. 158 — 163

72

%

Sarira, corporeal form. There are three of them: Karana (corpus

causans), Suksma (the fine- material one), and Stila (the gross-ma-

b\

terial one).

The two latter ones are the corpora causata (Karja)

N

73

Sat “that which i 1s

reality.

74

Stila- baura 5. Sanla

%

75

Stksma - Sanra s. Sarira.

76

Susupti “p1ofound sleep”. State of the Avjakta (Kaiv. I, 29); state

9

of the Samadi; characteristic of the Anandamaja - Koda.

109

(i

Stutratman “thread-Self”, or “one who has the nature of a thread”

Hiranjagarba, on whom — as on a string — all things are filed.

~78

Svanubuti, Self-knowledge; Self- expericnce; Self-enjoyment.

1 Bah@idaka from bahu, much, and udaka, water? Does thlb expression refer to the

water - pot, the emblem of ascenc life ?

Terms Explained

173

E "\

prn

9

Svariipa- Gnana, essential knowledge, i. e. a knowledge that does

not require the mstlumentahty of themental faculties. Kaiv.II, 79.

o 1lly

80.

Taigasa “the brilliant one”

: Giva as owner of the fine- mateual

body (in its individual smgleness)

S. Abimanin

81

Tanmatra ““this only

smallest particle, atom, elementary rudi-

pau

ment.

82

Tivra “pungent, hot”: epithet of the renunmatlon by real zeal.

Kaiv. IT, 160.

83

Tlvratara comparat. of Tivra! epithet of the renunciation by a

singular zeal Kaiv. 1I, 161.

1t

84

Tivratara pakva, that ma,tumty for the study of philosophy which

is manifested by a singular zeal.

85

Turija “the fourth, sc. state”: the state of Brahma, as exceeding

the three Sariras (Stula, Suksma, Karana); the corresponding con-

hiiiies

ditions (waking, sleep, and profound sleep). — The state of the

Givanmukta. Kaiv. II, 153.

86

Turijatita, transcendency of Turija: the state of bliss when free

from the body. Kaiv. II, 153

87

Upadi, accidens, modahty, illusive form (of Brahma within the

)mh

World)

)eﬂ\e Ut

88

V&qarta “the sense to be said”: the next sense of the Vedas.

89

0D 566

Vaisvanara, the vital fire spread through the universe = Virag

90

Vasanananda “ conscious delight”. Kaiv. I, 126

g1

Vidjanadda “intellectual delight”. Kaiv. I, 122

92

Vignanamaja - Kosa, s. Kosa

933

Viksepa “throwing asunder

the development of the illusive

)it

world; false appearance (in an objective as well as in a subjective

b Al

sense)

94

Virag “one beaming forth”:

ka (0né

Isa as owner of the gross - material

he igh

body (in a collective sense). Comp. Abimanin.

95

Visva “the penetrator”(?): Giva ‘as owner of the gross-material

160

(con

body (in its individual singleness). Comp. Abimanin.

96

Visajananda “delight in the object”. Kaiv. II, 123.

Onb HH

97

Karl

Viveka-Gnana “discriminating knowledge”

objective adequate

knowledge. Kaiv. II, 82.

98

Vjakta “that which is manifest, developed”: original nature when

developed

99

Vrtti, being, state, activity (of the mental faculties)

0): sl

100

Vrtti - Gnana, that knowledge which is brought about through the

ol

medium of the mental faculties

the

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/ \

ERRATUM.

Page 14, line 5, for “err” read “@p”

e R

I avail myself of this opportunity to give the following additions

and corrections :

1. With regard to the “Outline of Tamil Grammar’:

Page 22, last line, instead of “§ 12” read “§ 13”.

Page 40, § 32, line 4, after “verbs of the strong f.

msert

“may — with those of the weak, or of the middle form —”

(0

Page 43, add the following note to § 36: “Such verbs of the

S i

middle form, as end in e or a7, have usually s added to the

root; e. g. Alns from Aev to stand (§ 9, 3); Cs s from Csar

.

to ask 159 ,78).7

2. With regard to the first volume:

S. 3 Z. 1 v. u.'statt “Putreksana” lies “Putraisana”.

S. 3 Z. 8 v. u. statt “Iksana traja (eigentlich Augenmerk-

DR

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. 198 Z. 13 v. o. statt “zusammengeht” lies

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VierFarbSelector Standard * - Euroskala Offset

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THE TAMIL TEXT WITH A TRANSLATION

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Balance

A GLOSSARY

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AND GRAMMATICAL NOTES

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TO WHICH IS ,\'D.])I‘ul)

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AN OUTLINE OF TAMIL GRAMMAR

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WITH SPECIMENS OF TAMIL STRUCTURE

AND COMPA.RATIVE.TABLES OF THE FLEXIONAL SYSTEM

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IN OTHER DRAVIDA LANGUAGES.

K

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BY

J

10

CHARLES GRAUL, b. D.,

DIRECTOR OF THE LEIPZIG EVANGELICAL - LUTHERAN MISSIONARY INSTITUTION,

|

MEMBER OF THE HISTORICAL-THEOLOGICAL AND OF THE GERMAN ORIENTAL

SOCIETIES.

8

H

G

F

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I's

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8 _§ N

LEIPZIG 1855

LONDON 1855

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