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 Kaivaljanasanīta. A Vedanta poem, 2 Cuvāmikaḷ, Tāṇṭavarāya \ . > o %3634 3 D JaR2 ATAYE i %, 2y - ey o Y v \ Slete v ¥ Al X R % P FLE v SR - 0 i 3 8] i : \‘l ) ‘. : : 3 ! w0 Xt i 81 i - i 3 3 SepE ; ; 3 i H I: ¢ vy 4".' - 3 .";.‘ .,".. W . 0 . % » > - > - : :: S a7 Nt < oA iy rewe i g o ~ e S = A ‘3 Bdivins 2, B B2 i Lo = T i w5t aida A PR £ - o Y "% 2 2 TN >0 L4 % ke G il bk Ll 3% % 9is £ i A% e e % i 5 2 Fo Y & A 3 % 2 & o o N12<521222349 021 AT GE o2 550N ¥ % iy Buqhbinderei unier Reutlingen ) sy W = g rel S 0 g £ eRang; e 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%, é.l 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 s wil, §, 88 s yand Rig INTRODUCTION. with it of LR S ay, | 0 16 ange: 1. @ Ltfl@%l‘gafiav LDT S TT G &FG) LIT(H 5565711 G) LI gy prin- STHATAT ;a%z}mm%vj(@fflg'@pb@@Jgnf;@mflgfiflmfli&fip’)@ jige Qo Hlovin s 185 %G aup Bav o euh e rhaps LDBYIT celer ,5651'62)7961)LD@@!@LD%{@flM&BG&fU;fiEfiI&Edf@Uflflbfl. ation 61 porfs & L) & @ 650) FILIGD B % E S FIDITLOLI G ahel ILDTGVT Tani WTET W6 F 55 imnufi@gn@mwmfiggp@i@tqwn fac'fii- fu{@ D@D tflkéfly 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 d 10 3¢ 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 i s 1 = Rt Introduction ——a—— LT DApS S &I Lol L 11wt LTS o1 G)UIBIT @55 @arer el Q@Lirg G FrapLISaS L L1 Gt | ) a1 @mQ@ent. mm@m;u@mnm)mn@m@m&@mnmfiflw @ LDGST LITD FaUIHEL_L1L|aT G Lo ovav 5 &PDL% ) LGS p Efil efmflqu_@eumfl@urr@vwfl@m@ erfl@ua;urmu 1omQest T QI(HEN L L1 LI GHILD LITE LD GO %) 6T LD L1 6%t 5 61 RwQaor. 6T 65T @I G L Lo GT Gl |5 Bl 5w 10 pevevn @mm@lwuumfl@fl@@muflfl@fl@mmfim@w s Quuiast aiemi_ Buysm e G Lo 56 LoeiTanp & Hiieh Q) F i @ ouat anL_GHaIT 1SR 5 resr pif 2T anwehF Qar Gt 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 P = Ig< /r’ iy/ G299 4 o f~ Up e Introduction hiT [ub § =91 55 PO jLilest i Buydest Slairest QLim F 555 6) Lomert|(hGHTeT FPGEHLITS 1b@ LT HIL LIGSAPLOS QBISTL L L1115 55 BIevILITT&SomL L [T LD 5,5 (15 (LPGIT (HLDT UGN B1% & 5160 6HG) F M6V QauQasor. LIL__frggai@Guean b5 O LDGST GO LD LIT M & L_G5T G) LD/T GooT () (LPGST G [l @ L_m15 a6 asllewms HIew s s Ti @1 et sGarey VTHBIGTIIFF 5 Al s>L_p085055 M5 Qs oofl 55 S EaIVWLIBaI B 225D il waent_gauialll_iioeriy ot m&veuQ@rrL@ul ol T P55 %51 Qo 5L F 1 p@ s dost Qi Zariime’ OF . g I ] B8 5 U1 U GT 515 & G) F TV IKIGH SRV b 55 NE D 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% % ) ] Introduction i 5§@mmflm55@mmy@55@§5rf5®gaflg QT GT MILD oS E)HLIL oV DT &G BT Q) F i E e G ool 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 ! It} fo} Iy ) 3y [ 1y Iy chg fr]) e, | [ shal o frue FIRST PART. egn ILLUSTRATION OF THE TRUE ESSENCE 8. (@C@',@Lmfig@w@&@wflaz;fimwg;@grfi@fl@@u& 108 Ba8 % L1 15156 6uh @ LT Sm1%56f asfl 1T en & &5 BNIALpEn T & 5B 616w B)6hF LDT 5 GIILIGST (17 1 Bl tpsBewal oLl den Q) onfloui #r5 6Tl 5 51616 . armrgéragm@afl;@a:@,@sfg@atmngflm@@flg}mg ILIT (0P @H FLOLD S & & 11 GOT & GoT L b LD LD L[ ) 5 5 1T GoT & GuoT L 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: winitodesraf LT rEsarmsQavalil_G)ewaT (p @ wwri@mq@&;&gm’s&n@y@y Liaf 1L 155 & Q) 10. & reuemrii() un@%rg}gném@figj@@j{@%@ Lor 1 F 1 F DT L1690 S GLEH a0 & F Lo 51651 Q) Lb 6o Lk QuoQavri LT LD & D @15 B 60 G3T L LI DD B o0 51 569 LIl G L LA @ FLoT BT MIeen ST Eh6) F1 Do) un@@fl 1@ L. -~ 11 Fngarfat NQureTenp & FrE LTS 696V Zv WS VT 6 55T T @LOGH L% G d 5] Grf oo L TG gflgmafl@@;@u{m@fl@ym@wfl@@m@tq LDIT L}5 G Fast Lomisen @ smig 1 el s @ LbL|(HL—G) 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 b6 ouast B sriliwnQ ey el 5 B saTT eVith 1|66 Q) B IIBISATT SILDLES 6) LIGT 5 ShiGaTn iaY] iy FURTAPGT P L_5.5IQ il DFHS G @u@un@)@mm:ju Lt U@JLDJJ@HGETQ/T(&‘&LDULQ_Q{@L_U L5 M@)ot 13 oyt @b Lo et @ Lo & ST g5 5 B 611wt vt e apsi 35”6?)’[61!”@1?@)!1_9(@!_1Lfl&SGU)&S{éSLILS?@UJ/T@LDITW I\WJ Qurirp Quireteuest O aumbien sSQuTQL_QLiTsTs ) 611 GT GO @5 o) F GBT 2l GHITGIT & 1D @ (1HE 6L & B3t (BB 6T (1 6T BIF @) @dI pwm 14. cuemrmi® Blerpap 516 Froveuret omuaTLpG) o DNHCFTHSHS5T -0 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 Vet B1%H Qe et it @ et Qwiast sy e ar QLo @ el @LD@]"MT@YDTLD 1S eworma B Qar & Lim o L119 65T 651 2ov & &F 65T GdT ILDT &S uSl a1 1511 @ (1 S o1 Qw61 Zevt w3 11 F) & 5B ericwon (56 LDGST (17 GOT 15 9 G5 Z65T & 63T @&mwmth@mng’mugm@J QuLirevs B 6T GOT BB % (1 5 @gfl&@gg)pdflg&mmfl@@ 555 1) 651 T B &S] Lom a1 Lp LImLG) Lo T 65T icsot (5) | @) FrovQaeucsr Qararat HI@s LTuTE PO apL_iLiasCsn oot Q) Lo GoT (P 16 @gfll_numgQgfl?@wq@mmfl/@éanszr@s)‘ga; Qe L Qrvis gl_m@@y;@@m@ LITDF T T (Lpmi@erlii . BioiT 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 Al w_(HLoast Q) LITAp@Lon G LITeVT G b LITAE LIGI SiE LDL_GTLDGVTL] un;%fim’ar@@mm@@fi@%rfigfl Q) FToVUTGHT. oW 17. QFroren HIQ s HomL’ 1715065 T60TL_ 55 G VIehFroUTLL MGl 15)651 63151 (1 Zewtiin B ov b Q) 631 Zast wimar s QLo 11| 37 657 %515 0 @S Lo T D w1 Lp 1T G) LD T 65T i csor i QLB Qr wWetarQsarmans Bisr 19 u§SQL_HmevQaussr 0 ®G) LD GST (1P GoT - 18 g/;@@fl@fl@@(@mn@m@zh{mfl@gfi@&r@ar(xflj é] 35 LDGOOT G501 GoT @L_LDG® LI L_L|(LP(LPGST GO 1kl & aT oSl et w56 G sneaTem s LITeVS Q& 1L_miB @By Lomest oG Frep L@ o Loheu GUGHT L9 T we_tot it Ponest iLini s s FQLom Hi ot Q. 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: 19. @JHHHQILI@’ILD%@W{:_SEW %waggmmfimgfi w251 BarsaipHETH 9PPC) Fdend QL parpl & & L1 Quriy ng&nm@,@flufiflfimwu@fl)@ffifium@ung LD T 1L 155 651 20T & 5 T G) 63T 65T p)liL LD B GUGT G s S1Q6oT. 20. 5631 20T U] (5.5 GOT & BTG M1 5 B %o 611 Uo7 (Ll GOl L o3l D a1 2ot 11165 5 Zov aiaat (ip @1 18 3 o om i 1S L Lo @m%fimfimnmn@@flm&@ STHS 5®) 6V 26V Quicst et H &1L awswTQovuS H1L1Qs A5QRs Qaor 21. 61631215 % M6oT F L 38) 56 6uGuar 6ust ST FT 6T 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 ¥ g@ér?@fggfl‘@T(@fithmflg}gfi(&fl@fiflfl@@fl@m 7 (oot G L o 63127 S5 MasT Ui STV T DLW 55 5. SiLp aVIGVIT o GdT Gbflfiz'fr%m(ésgflm@d Q&1 @ lewor awr Lo ((HEpaS J:qu’) Ir I 22 @) av1 o1 H1 % &j@g@uj@@mm@mifium‘ ILirou LI ma&@mafiye&&m@gn@m@&mfij@m@@ . fou G) LD GaT T @&nmmfi@%’@‘m@wmfi(g:@wm@wnm@_@)@h 63T aret a5 1L enanuitenL 1Be S|k G BTGuwTL_TT. o 23 Rz sLoavavroeyQeau@mw Qs Gwimi &1 QS evrG)est ot e @i QLom & LomEl 65t a6V 6 5 51 (Lp 2T & BB Lo 6 @) T 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: QF1 % Lomm1 B 65T 61 5T 65T (1 & v (L &5 5] B T L_611 TG FTeVeVT wir s b 5616 vesnt i layst Qe HiG) FTe GUTILI. 24 gmm&m&rl_gggflm%mby_gm‘@mfi?@mwfi@ ) &'W@&WL@L&H@?{M@@&W @)% I (L 55 5) B Gt ® 5 ,@mw@ Lol 5 G)ev 16@& 506 s Meyen v p Cp @m@@fi@fl@é@mfi@'%wmmésgw‘@@@ aSQ@r 25. B16VS 56T LD TBISGT STL 19 55 6ol 1eonETL ¢ UTTQ LT @1)/1’61);_5’5@@21@a%&esim;m_'LyJL.:@jg@&m_'@@umi 4 Lirm c@lfl@jfimg@fiz}rL/asm;:%é@é@mQa:fl@ LD[T o3 APNVS G LG L ST L 1paaflouriGsmL_m% 0 @@ . 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 ) 26 915 BwimQ1mL1G) oGS Lo L1675 G) LD GST MiGh Q@ F16v 6V rnév‘ Q1631 T EGH Lo QBT WpSFTPLI B 1DeS EAOITN M § ] L&Q@)QMITLDIT@H/TUE(@E/T‘Q.?}J,[EQLD/TLDI_IGUIT§§ B TGoT an apsBwumilaiad revriy &t wpp S G rmLim GTTILI. 27 V) %@.flfluwg@wflafflilapbu?@T(U/T@J@@Jév@)/r QuonQrmicuan 5169 %51 QouQ@pQuir@amiaian 1 FHIQ) ouat Qauis @@@Qmflwmfi@gn &1 Pt 1 @) %55 Sl p . L0 (G @*’@@MWW@”’W rfpm’flfl;r';‘sflb@@;afiufl(@ L QupesTmov. 28 @)L uq.fi:@unavr/yflw@u@amflfl@'w@flfifirgfl 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 o1 71055 HQ 1pesT ew Lo bl )% 68 &M 1G) LDy VT Gh Q&L 1 Nwsms 5100 Ferlls 56 et mm 5 B G &srarQar 9. 9| &H15TG)6T L1119 GNULIG D5 &IT 6V GSFHF BILITGHF 61 QIVGVTLD O LIT Z1ouT 6T F(Lp B QS L1T6v L1G) LIT(T5 5. BILD 6 aflmgeigfifim 6] a9gfl5fla)5§§umu@ufigat eI Limienanr@ev 3 APV FLITouLD L B)1Lps @ 6ot oGS Lo LD 30 2 &5 10Q) UGHLILY b eV ALpLIUILDTGHAGULIL|LON &b ~ & & F b HIoUGD mg@@n;&g@%@gfl@uu@L i G FT6v 2VIGH i Jfg@@um@&@@;pflg&flpy@&@m@ GoT Qi & Fi1aw Q) euestl & 65 Lo LpG) T 115 6o Lb 5) % 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) @wouhlud siounilsensQuirahoifl @aimy & R Q) FTNVMTIT 54l Lohey oSG S hSTE T LD &5 5 HIULDT G G LDGST ay gy&m LD (HGHT LD &5 5 10 55 TGS ShIST 1 LD & 6) LDGT Dbl DAl &(1HEUBBIBTILPGST (IPILI S BT 19 ILI [ GoT LD(T G LDGST WILD 32 @) 5 @ e w15 ol Qv alant @ LiTest B(55 &GcHF P o 55T FrenitQ s et (Lp % (@& GOT 51 & 611 G 16 BIT IS T(LPS V(@ Gl LOT Gl W@ {UT Lo & @@t 1oL T Lo & Frew 55 TurLdliiorenu QL1 & @ @l Bl S EHLD upqy@gnwfiflg& (T T GooT r@LH IDTLS FGT. 33 T & 1 &5 H191p S BT 51 B ST T 6wT Fii TmI It Q&1 FLOTGT 5% LD @b &eor LA 1T F S 10055 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 Cs & mipelgens Qsm michT pEFTeniLs QHmirg /) BrFLorApulli sE L 1QLim imn oapinli1mes cH@CLo 34 9| (1p &G HTH) LI P 1I6H T cuii & 5 510 A ITET 5 bII F©@h & (Lp S B 1T 1 6or &1 165 G) FresT Tl bLoL” (5) LDIT & ol APLD 5 & EWT & B 1637 LTV 6u 55 ALpav oum QI LIGh G Frest@@yLb MAPS F1@5 @ oour QumLicaufluy b G orflius SAARIRIN] 35 o oomurT ol @mr s el F 63 1(Har G Qav Lhoefuyuli &L Q) ST QLITSF 1565 (1Lpasr L_THd 38 BTLDS &ent L0 6t B F & Swum it 197 551 @ sner MILD aSioiorapL_Govet pubalelsor 5@smHm O LDGT MILD 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 QsTPWLOTGHF 555651 65 MG Frov et ol an @) Lo 6Vl Goor 6wt 4 b STPDSTEIST DA DB 1LIT51 5657 06f it 15 65T LoGssr ' @ T hd Quinp 11l 6169615516 BTILILYL S5 e w1o@Liargh 0 FTP o PSP DR LITSFT 56T S B rfavsrt @ LD. 37 5 Lpd ST IS DL 51560156 ST .51 I D@5 ) 1% @orEN Do o1 & ) Zov 1 Bl DIewT i S(HaS] T Q@Lon FuinSas1 Vest oLt 5 HILpaT DL |5 F Ul Taser i [T o3I yfim FrgesrLorL861 Qa1 1pehs D@ er 191 al gy Bsv 38 Bs1an R 1rEs G s S Qo QL RS SHm a5l GOLD 5_5HILD » L 3T EwT i % & Q)T T ib G LIH 5 @;5/1‘5{57(@'935687 10Q) LDGST MILD | {0 ( Eh 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 LiaraSwQ L rrifss i G Qest apLllalns s ¢ 53 fl\ S 0T 05 ITeVBISTIIS C;"@wesmrgvihu@.;u?rrasz~~ L Q) HGVGVTLD. 39 @) ei6yL_aoT Lo@@/@@m/m;@@)rm@m&;a@ @@fl &1 (7S 1) Qo L&@J@L,Ww@fiqfimresfifijmflwc%@u L1@Y) laiay o 1ar G LT s @Lieln S @b G Lo FT T ciaj_pQ&TEFapest ipLd 515 @ gesiT ] e = LD 40 (55@LD5E&;L&LDLDL(“@® FrevalQ@lliLimp T 6V 1 LT S@GLoNGamLIH5TS a1 Loent_ ol asilen G LorLfli QR sarmiLs 515 @10 16Ul & @5 51w S 101G LITSLPLP QI L_THD i 515 @ L0165 F 63T LIGHF & T Gl 1 H61T 6) F LIS 16T oy Qavr 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 41. e B BILYGAPLDLISS T SBIGHILITEB 55TGT ST b (] B 55156 LTSS L B)BT6) cvT Q)BT SVIBIS L 1L fiuggmgflmqgwaangwmfmgfl@flmfi@ Hlo/al % 155 GOT /BT GOT 55”5@’1)‘5@1@1@3TL__L/61]6N QrLir &LD. o) 42 ST Q1o Lo(H6)6hHF 01651 G FTovalliLialaal ey j G @ LoLoh LS & 6B1 @@L ITL L |(HL_G) @b PSUI VGHFT 5B Ta1015 05 6) F 1651 65T QB M T65T GoT Qs s gfl@)&p)u%fi@@@@@gfl@g@@wmg@{m U Q) BTATAITILL 43 I g Q?ffltumfi’af@fl&@@gmna@@un@@unm@p @ HRaQ LIS L MeuG) s LiLig et ms 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 Sl @a o 19 el 19 T pQ@Ligon@ip . 44 wasen Qunevedi 19 QLi% b6 ewT ) DG GV F oL’ 19 QL% e FamisL 1L am1s6n QLig hs el _svallie g GMLIGST LITIT ; L 7o uwQeueveunhig 19 LILITT LI SIFLDL_1Q QILIGHT LT -——y AamBwLiev Poui & @S Fis@G0Qus LS s 45 5(MLI?6YYT6U’@§6)J/T@&E[TL_LQ_Q@@3SITWLI@6)161) oV GlETMLI6T DG LIT 6V @mmm&flg@m&flg@mm @HIT GBINITG 65T qatlmq@n‘gmmw&%nmw@unwg@&efi?g‘@smn STIdRL1T6ev 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 GIUT Y 3 LIS B F 55T D1 BT 6v Q) aia & Fr & T G001 (b) ati LIJM@T@L/QJ@TLDWQJH),@@&BW@TJQ]@/TW{& 516 ocsT @mfiflm@mmgflg@@@flm@(@uu FLOL Y GH/TQ/E_IGS/T@D’DT 47 LIL..@@/T@ZILD@U[UD@&FLU@LJ@ZSF’U{LDQLlfrf'?fl N Q@ LITHLITI & D 5 lolaUol &L_ipLocir a3 b Q@ LIm Q) ovrast (ipmisT A gsT o @001 Rl 5 GhL_ GO (Lp; Eijfma?urrmLS’(/)j@uJ/Tmfi@ TG 5 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 apL_aTehF s H 6 FiQ@ on HLpeho) FTev & e LD ILIT bl @EL_@/EI@@@GHQUJGM@T&@@@‘)U@MITL_@ arQF i iourm. 49. B 6511 BT S GO & ST LEF ST W vl L] 1B 81 H 20 &5 TGO HoooT L GHT a1 B 1L_aoLow o6t BB en 55 11T5 6) e s @pwflm{m&luflflfigfimafigjm%fi?b&&o@an 22 g @J@ETGD‘OTLD mflmfl@g@m&&m@@wmg@fi@"fl@m@un - m@fiw 50 5mmmrrwl_9_frm§gflas@ LD L/(fngglmm)asnmm&; ~ 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 @@TflMU@JGfiUJfl@lLfi‘WL_W&;@@UI@fiQQ 51 %gnflmmpmgu@uN@mn@flrrUQmE 5 Q& w3t iy wrsrroepurgTulle@rriid2n@uib et iy a1 wrsTIGHF LoD FL_ 1076 Lo6T &) 165 B (17 o7 STIGHFLOLOTG) omIGLoT@rT L D@L _Lom Qup. \[Urmgu 52 & 510568 510) ) GOT & L_L_[T & & LDTGST & FG00T LDGH D @LM bhEIL_T%5l W\gm L&&‘@.’GZ?J:EEILS?U/)}ILD unwl_/m@fl@J—L_mflammmmfl) & ¢ pHICLInG, 51786 m&@my@gwflmggm?@frw@@flmmmfmg <& w % L._/Tu & RaLE) U%H@J@fiflfl@fl@&L@E@J@Hfifl@W@)]LD 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 <)) APDVLOTLD LIS D& 6V LD B LITVIL nflfi@ufl@y Gt QL wfl@m@wwcg’llmfl&@ummm[}gflwmp)fi% | 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 @g@%@;fu}qflfiwnm 7 fimpafij T 5 b U &J’UUTL /1’67}" 84 \g/c@z:u@unmy%fl«mmw&r)@;fi,@@tuwgmp Dl LI LDIT )g & @Jflfibfi’l@&iflrflr@é]i&—'fis v APLEW 5 B F S B ML U LD 6T 11}, 1 GooT Lo 115 B % S LD T GT F D@ (h o i &[T o301 g a1 08 651] D (Lpds BTG B 63T LD 5631 g LT Lo ©3) 63T » 8 J Ui 9o o & Qa1 ®) 1o Q@ L1t B 631 521w (np &1 65T Lo GoT 31 Q) LpGiT O Jsu Qaouafluioveu 581 _oyewri g neral o Qs F s 0T & % GoaT L_IT BT 10)\ fl 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 mieflafflQ Frdluils urrgg@gn@gm?boj@g@ 8 5. Lp 5 6T @mfln@&&&mnfl@&.&&@mfiu@ GOT W Q) FT6V TGoT 86 %u@mC;?wm@@mfim(mmgg@afmwflfl& QT TGooT L @IJ)lLJlLl@”N@_ILl@@@&icfli@@fl@fl@lj{&@@@fiu oLI/T/D 8 lL/lIJlLI@@)J@{@{@E@)Q\lj)g@fl&@&"fl@@@flfifl LIGST Q #u11@ G iyt mik 51 Qemr et Y haung QLimp Qrirpm 87 P _afleuounr pQ Fravevs Qs A i oGl s QCr1&% % B 1_curQauestal(hd 5 % H men L1QuirL_iHafld Fuierir SILL_LDT HSEL_S60TAP&T 50 STL_TTLDD he @) FTem LI GHT6oT possil B @wlp i Lmun Gef G #iyapsafiur@ro 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 05y 88. 151 Q) a1 c518 1 aTIg VLT LD GG M B LY 1 @i Lo QuimIE 10 BT @) 55065155 epretsapa)Qor&mHQeiGi 6T (1 GBT 1l (P @G Lo T LogRL16HF D@H BT v mQ e T W1 Qu LDH@@I@QG&L&@W(DL_@@Ll@](lp@')r)g@ L 1Q@s. 89 7l FanL_50Car G5 asflovehehTest hF 5% sl it &/B1% 6T L@UU LI i Q) F L8 5B AP ST 1 LD 116V F 63T LD LT LILD & 5 55 ST Y @JL_C@QIL.GZST@J@LD@JJQ&'&/T@)JUJ/T@WW 510) 5 59 aipenmd ,@L_@)L_WQ&'@LJ Lmi@sL L vH 554555 L@’ff ¢ aflgorQav. 00 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 90 é}/&s@@)’fl&fl__@l_ll L _TeUDILIALpEHIL LDTL L__IT i D55 5T GBI SFTR V6 55 L5 1p Lo Beuait i 5 &6 HeTL U@@%@&LL_mfijfig‘@ Pmofls awTBsv 93 M&@mmL.@&mr@g&smfluhrm@un& & GUIT Rur 41 7o LIH@J%TGU)IU@L%LJ@LL&/EJ&SH :__flmr@s@ ©HT 6ol kIl @ T UGS QU % BUIB LD LITLD D@ Lp LD LSGST LD 65T 0 F i S5 N 5110 91F50C) 1O LT 5B 55106 T T WILp arQar it ( aSY,fT@S?u_IG’LDn & 551G arel Lif 56 pest LT QLo Qavrii. SN\ 092 gggfl@u@fl@)i@ufl&ggflm ér—n,@rgarm)@a;f_,l_ G oVGSTLIT Q) 115 H1a7 Q) LITIHEE Hd 5 T GVIFT 616V rb‘r@fi@ @a)m LITT Perqu b00\§ with 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 Fs 5o 51 55 10163751 F 651 56) F 615 G) Linm g EE TN, L11g QY F 1% & Hmestlieument (oG LI miaun s U1 5 Qui 93 6T & % 01 161 6301 GH/T B @ 6HT T (APLY K & @G Lo Gt 5% %1 BT LD QS areor BLo L1 LimTQevmi Q) FiL syl 1o Qavicwri_r 5 fig&;@w@@:M@unmum@@@wmfrg@flwn lLJcTéF@J’ 5! o] apSsanatouialQssips 506 LIS HLILIG) 165 T DILD. 94 @flmwmrar@um@ggfrgfl’vmfimammmfl@& QT [ f)mm%;mj?flmfifl@ B Jmfur:oummfurfi ol g @&t i 51 Lol FTLoai 6 M9 7 Lol 5 Gesr 555 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 First Part: (P& (LPLD DGO P APUTE T T 5 {bL&UJ@)@@#fl@'\) -_— o 0Mo0T . 95 fiflflmilQdflm@fl@@nufi@@gmflj{&mfi@,@smfly @W'@Tu') U TLOTU(TB 55 5 B1%5GIT GL(TF GOdT LD (T & @.flm@@aflr 0T 60T LIT T ST DT G GVILD LIV & @ LIST TLOT H 9%, CriazsndQaFieuniBi s 5 2%valll_1d Pauet ipdh S, ,‘/. 96 ST LD LD F ST 61 b B T SV ST 5.5 Q@ L1 Lot DD D LDy STLoen Tul%vg 5 cooret i1 G LITDF 55 6) %1 H/his- 19 GUTLDGUTIT LITLD Q) TGT & ST Gwr L) 1 LM Liswirig 565 menin STL_L_T 9, | @LD@LD/T@JIT@@.TWE@.@U@D&SUJH@ @m@&r@fi =200 I 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 161y 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 [V 94 QL% $6T LD G FHToVel 55101 15 6BT @)IT ) LD & VTV LI ST TBISET 6T 6T & B /16T QT G it 107501656 Ful 1656 Fi1auieun et &ehG) Ful MeH0) Filiaut G0 LIBGVIDLYTL] leflwlb;/'@jgflm'm LT R ouedt (1pd P 98 Q &t pgjas@gmwn?m.é@&fimgj BT JoilE 00T (LD GBT 65;‘7661@@1_/5:7& Limi Q) out'1ul asflov aun el eor @l i (P F16SLD b FILD G LITGST Ml&oT F 6 LD QUTLD 55 TGV LD L GG LOIWIT )i WITGT LD LT TTT 56T 1B G 6T G FIT L Fp B)oun T F ouadt (Lpds BT rD”S)LE 99 efmrp@@um fim%fi@pmfiwflm@gufia@@ s &5 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 &1 et 5L Lind @z & FopFn a1 BLOSS i &I ©3) ) &57 91 Qarim 631 611 7651 (S ou D@ (1p 111 SVIGWT T L1611 T Ul UT @)@ LDGST GBI NWIT & LD LD T D MGST T Qg mesreunl 102 L LD 100 oy sn@loui el eounpQest &1meE)aVILpsH 5 FAWT @D LIH@LJl__L_TLDIT(g@&”@LI LiavQer0) % T (17 @LWQ@/TGUT{@L_L_@&}SAISLDLQHLD %5 G Liafi L1 M oua T @91 1b6u T EIo D MU’ L a)iehar s LOTUIGUTLDRTT 103 101. Sa1oepraflisepmisat 1@ Leng i@ in@s QUL HEHN D B 1p inehehTest to@ Limil1dG) & aufliin s euif) QuiG) % 61 65f1 ) 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 5 LIT QLD STG) Lo a51 WD LI D17 1L Henm 51 SVILD LA ol 1allest @5 T @s1sn @) o al5 LOmRaunragLom MM IT T 102 Fouet(Lpssana &S FallsQsri P aict il e F LD[T oV [T 63T §3 apUH LB LSBT L|(LpLp a1 G GHG) FILt i1 F iy b flhj 37 LD LIT UGS LDIT (@) G) T 65T 11 LI 6V Lo G W LpLp Bl @ LA LT uall L IT 63T Croaumey PoustapssialQs sups s 5 Qs QYT TiLl. @M 103 l@@?@fl%b&@ju@LHTfl)Li@)dT—WLD@_g@_Q‘E@_Qr) y LI 0l B eD FOHFSC) bV VTGHTRT &S Lp V5 L HG) cvcshr sl @5@%1 150} e Aovr STl ssres QL_I_/TLDrv@S?t_@u QrLim@ip pgervall dear 00 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 18P ar19 371 % e Be5t o9 2ot i1 @I LIS S B15 (hLD 104 QuiT e T IT 150155 1L RAS@SBTL 106 @J—tug&;mw 1o i Lol DG (ipL i BB oG5 LT e GG LITLD fub&@w@,&@fl Gl D B Bwioui 1p 551651 65116) anug LTSNS & FNGT R flfi:_:@u 70 5 B F5 5 PG Lo VT LD LINES Zicwd Lintlo 1. 107, ( 105 g{n‘hu@mtu 65 GHTG SBUIT VI SE S WITALPL— (‘o LD G L1 LI BT GV (LRI 55T D1 enr LorHallApLop Qrua ( @q‘?u@&@wafifl@?@uj@mqmpfirr LITm S 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 5.5 yfiwmn@@qmrrufi;fisfiv(m@ FTOHLIS SN 5 7 CTRT (EITR GHIL 106 GSL*@LD@)I@LI[T(@@I"I/T@,@&&@T@LDIT@;}@@ wGLimev g@mfi @L@@c@z]@um@@f;’nm@@gfl@fimfifir(ljp >3 956 119 @iy B@YLAGT S 510 |01 Dot o8] Bt L1 B 51p Q% 51psE 115 10615 S WHLIL ) Glo ©) 765T 2 LD. 107 QFTevaluiLn 5@@@u@@@@@@mmflfl@£ % LD GIoT b yyL sovalliiSest Ly @z mesr wim & ewr ) @) sy '5])4@” / LITov Qaumrev ?@lL)flLbLS?flLD@/T@)/T@ZI,@p@@U/T@@) Iy TG3T_mi @m@%fi@@md@un@@m&@ma&rfi@;& Bit_nQui. | appl'flflfb' (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 108. s a1t i B oiflehFev6) eueitaifl s 511 LIBST % @0 m - aurarento sulD P LITLDL|LoevIg QF iiLpiial) o1 O B () 18651 Lo 5.5 5L Lom 119 uUeFG}m VGV LD Q) imiQui &1 Q) LoD & (S 6u1 L) 65T %gmwn%mwr);g,@ ©hTooi L 1Qs. 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 ) (g ty J— [% lo [ )by SECOND PART CLEARING AWAY OF DOUBTS bl fle a1l e Ul ndh he b il L. 51i@LA LIS 516 oaTarsTL 191G BIg WISLDLI @J@Q&@Q@&@@@MJU &@GApLITLD@Lim 7 101 N 117 Lo LT ehG) FTem, LI 55 651 ol L P Wi o @ @ el h 51 52006 Lip & F 535 5506 safl s 2%v G Lom L& et 0T 2. BY&HS HionL_Quiney® ehrestour ey ® Bler @31 wis&sL_ Biurwn@Lirewsriysalsrs 56 s L) 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 b fi/m;@mrfifi?@gas@g@g Zov L1 5560 F T 63T GBT ? G, s ey ch(fDQ@@_fl%f@flL__/TLD‘Q)éFLEQ‘@S Lo &I F NS FMET. F 55 B LD L|(HL_6T W6dT O6vT & Femit S LimevallL_mio @V GdI LIT G?DLD'@@%@fifl&@&JflLQMHg'@HMHMfiWW | wim A bens uil %o G)Lo fi)@flgfiflj@@@lfl@@@fl@fl@l U atQaor 1155 51 SV 5 B Flowt G L6 &l LIeuLpen T 6) Fil aurTQui GTGDTG).IGD)H,@Q@@LDHH:/TM@UQLD@JWE@@UJ ;éli I &mm@m&'nl_lg_mmmmflsgg mg@g@@u‘gu P, L ll_l b 1 @haT 5 (He%S5 LG D LIS Fauhs set Gy 01 Lo 63T LA G) & 1L 6B T GOT QUITGOT B BT L1 T 15,5 T SVlGuor L_F ears the @ 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 Lo 5 BT pii G 55 651 @yyest Lom P QLG Lim @) &y Q1o 5510 apH s HL 19 ulesflatTTauan $6) Fi auriQLimest Il LTI p55eT ) LICE F 551631 QLor H1oCLITE) B G LDILIT i L/gr@fifimymflwsas@flmquasc@yw@flmmu Liaper QL. 6 b %&LDULS?HLDITGMTQ@H’\){@@UJ@T@LDGUIT&B@&S Glbl 1 T )l @Qa;LD[TLDLS?HLD@LDGZSTQJL&(@!U{@Q[T@ZIGW[FOJIT@[U @Tfil@ H0u @chT&;LD/TLDGZngfirlD@dBL_L_ITQ:HHU@@H:/T %) G iwiGsT s FTGTGET LU QLomsip flflflm@&@@&“@%@gmuflg@m @r. I 7 mmmp@ufiflwnmggnwmmgfiflmw@% 0y L 1Q% e 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% (10N ‘(LP 52 Second Part: wppQ@gmiali_uiblyswpLiuinest s owrQ o —~ @S MDDLD /Tflil@m@fl@afl_flima,l_nm@fl@é;masuj i oV fl@gmugmflmnwfi | - d@@gfl@ufl@%@&%@&l;l_ i 1 AUTHHI 5565750 S 1_TS50aN F10) QT YanTs EACHYENT T &I (55 BNIT V6N HIGHUSSTL 19 DD a1 urdFwmisefQeviorerorouBs G &6t apuimFey o & B Teor §) 6 Lo QLo Ho Q) Limiiwm b Qsarmill. il gaz’;r:.:@tuab@flu@ufia%mmw@fivm@@)Qm 0T GTGT LI &m%@%gg@gflmwm@wL@@mmm LDIT %) 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 ) Qarest L1 HQ Lo b 551565156510 past & Q. (LT 425 LQG?;TLIJLH_QLTLD,@‘EW ?@Tu@ua:/rw,m@ua;w@cm wh 10. apsBwFmian D50 @mflgfi;{gfim‘gwflg@@%nm o] GUTILI S wuFteansST01Q LIS PSS T HQ SemrTi b9 L@g{@wma@afiflfrgqflgwmnm(@Qmmm Bl BGIT THY BB Lo&TAPG) LoST @ ML G %5 %5 FHevTasiim Iy ()LD 11 2 @1(LpSH1oC LITDFetr G195 FHaiT G)art T(HLPSHI )0ar Heor Lt Q@ LITH @mmw@uy_@flm Freni PS5 H1C1Q LTSS DAY @& meor Bl6sT Lo v a5 B 55 BlLp v au L iimi svm ey 5 %o Lo B 63T Lo 5B 6dT 1L % 69 35 555 11651 631 B (1 G T GoT [ e Q)LD GOT LI IT 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 12 a@as@tugflnfiflgrr@@@mmgmn@m@unw NGE 556W85L_UI_IT(@619L_MLD/TLLILJ L1 Mot L) 5 LD@UU@)@S?L_M@LD@@)HLDNU[TEW@@/DQJ@Q % 1) 5@ LpL 19 asflovalar & @ mibenr amitllovevd LoD QLinhar TN . 13 mn‘?@mp%fi?m&&rr/flasm@@fl@l_@un@mam a1 6V (S @ 6ot (B) @ 5N B a1 wLING S16wr & G) & et g M &6 G ot Quimr &L VB 651 W F 5595 % BMewr @ (55 5 Lb L1V ApLD Qaucwr®Lb I6. LB erpalihs 56 unest@p@iin G oL Qringpar sranQuinis@ s wthy I 14. aflhg S bL1evapBis B ioal&Ta@ Lo o6t ()L ool LITT &%HoT bemg he 1 #1550 B p o6l (1H5 B a1 a1 ()61 5 T & 5 G GHT LD youy T 5 B WG HL_F)LD d ol 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 LIV (5SS LIVLTL 55 Lo GSTSZ DO H1L 1T 515 WL GuoT L_IT WS 5101119 QicsT e S65T 915 G 6ol 5,5 [ESSp B ui. )yal 15. aughgsLlovLiTioniss@GwHRauG) Frearesrailfls i ar 5B 5 el asfQuimiiou F 1@ Har i F GHF VLD DD HEuT L_LJ,TG0T oM & F 55 S ST ST roreus et Qp FLorHQun s @a'm pehFLOUITSS 2ov611 F1% 63T g LT Lo B Qi (5 &G &5 DLIGV YV ST 55 b Qan @ BGHF H Do N B VN FUIT BIOITSS L1 bl 2ot L1 sL Ly Quir b FrevalQr. A 16. &5.51L0Q @) @ ApesT (17 eLpast 16 VTt 11 55 @g;@jgfl@%rw/bn T GooT Q)81 B 1 5.1 b1 D @ b Ly 1505 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: S50 LE & F S 5161 Lo ovrest B LIT %14 651 Lomii & 5 LDTGOT ) B U 16U &F LD LI &5_F51 60T LT LB TTFS LoTH VoV 5Q 5 H6011 5 Vo1 LITGHFT &3 TUTS 60T L LD T (G, Lo &Q@a1 TG QLoevrestQLITGevara & ibL1g G160t L_T& Lo W) 5 516 smerQar. &/ LDGYT %1 F & 11601 O) F Telf L1 Lo D) 18] 7 6551 (5) LD 60 5 515 6V 1§ g’gomajm/bfim‘g)wflrfb’fifl@;b@unfi/r; BT HIFDTLONT S5SNI 1S 55C LT SIS L& APLOTTF S 1pehFLE S @ 10161 %1 5 &GOT LI @) LD 0h F v &t Lo LT Lo @ LITGT & &1 D% AT BISLO ) 91 5651w &miLn@ Lir syl 5] GST_BIGT LD L1119 WIT LD Qfiflmi@gnefir@t&fi@ N sDLIFLTHIQov B 1@ 55T QeT. 18. &m@&m@pam@q‘gm@m@@l@@d&m@ 70[ LDV Beoo1 )19 ST LB 0B LT Bl 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 b aSlorm1F g et oo T B LS orHafls Dl &1 W) Blahasl s LT @) H@ LiTev .'W ol 55Tl oun G FSSTUIER S50 WGt /& LomLn LS 7LD S 60 & EiiLo 16T U5 oot 50 s el b5 Lig ulah 55T Vv EsG) LB %! 200 ounIC s weT piFBIensQurifls S TQu. 150 19 oI SLOTUILLGTLAD 55T ) P o6t (Lps 5 m1h& @ @ Lo a7 75016 105 Gy ViawT LiTiT o QCLiTsLomes SiL P 5 5156 F1 %0 1L15657Q (171 ] FoSTNILOT 55 T.a) D@ LIT6T 56T@ g Carasiorioatilp 551 HQ LTS 2vQ@ HmesT w1 Qo sflast 1ps s Q) 16T MG Frovda 1_1Q% 19 Corsomd 516 s aflu b @mCatser apQiorif s & (1 S a0t (5)6) Lo 6T (1P 65T (Lp(Lp H1LoT @ @) 6o 20 ST LDGYT 51 @b O) FTeHLI G) Lo GOT DILDEKLIG) LDGT i LD 6 GG T LILITHha1eSWm o B e p sy ellgt 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 Second Paft: Narours Poictapss g5 wrer poal@s FapssML_55 0 vrest pIQ@ o6 e Lo bS T % GO H TGO & & B ULDTIILDGT 0b G F19- 5 BISSTLDS 99 L0111 & 55 55 v Q) FTeHLIBTF L) Lo GO BN F & 5101 55T N6 515C 5 % LD L_m1E LD Quirs1_m@GauQSIIgRLIBTF LD. 21 &g}gwrr@acg’gueu@wtqeabmmwujrr@j,@gsmfl@ dr@un@a%rmm@ma&r@a:mi@ym@mnb Quirip T &5 LDTGOT S BV @l 55 6 Gl GG UL 6ot LITT (Th o1 110 Q L1751 1 51261 5 H1L0 Bpmianre_mi 2 B 5BITLDS 5SS L_&i 5511655160 @fl@gfigmwgmg&wmunfln@ 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 5 PSS T TUl(5SHSIDT DL F LI B1g GapL_tg %o Quwiastm i 5 H1F H1enSQ Lo A L1 LT @ 1% oot &1 162G vV TehF Lom B Q6T (1Psv el SDLILDGT QP o6&t Lo %ov 5 Hiall 1@ smalil’ 1 G0 VUG TG B (Lp ey Lo6sT G (1P Q) a1 6dT (PILITFH ov 5 D Q&TBSB L 1 5561Q 56T TenF6) %1601 6 Bl JBOULDTES LI LI L|(ThL_GOT D GOT UavT ds 19 B 15 515 & L Lo @1 L1685 %51 K16 BehF b STt L0 %551 & Q) s irLflov saim Q) F i) o @ Lim 15 Tl Hapadlii e L1el s 5 5B 55 Tl 105, L 23 @g&‘g{gm@)@@w&mgr)@@aserm@rflmflufi SIa 1 oot 0) % 6 65 1Lps S et QuUIT&HE e et L1 Q) esT 63T (i &1 5 S TeuTGLoL)m G LOTLD 1T 5 5 691 5 @11 QLT & Lposr G L fo-eman 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 @Enggmgwgz@‘g@@/m@@@w ufi?r@gg@&;m 2185 5Q i1 56 LOGT 11 G) F T63T @YILIT F 6ot LoT&T 5 ST LomC LITH Lom BT H 611 6n SHELp 6T (1 weuf(5d &L HewoQ sarmiil. 24 Q Fiion $1chG) Fi1aS &em S Lo D W15 HBIST b & &) %v Lo Yov (Lpest aafl(h b L ST QF L 19 &G, om@Lirmp Q& 169 B oh G Fi1aS & em B Lo D WTH & @ 6) Lo 6ot 2, | (LPEST FL_LDTGT 3V H0) LoV v T@h G F L eni_ G FL 1l Qoisa b5l 55 Mwel srremL1aloust1alms (i IR GE ) Qo1& 55 FLom 5 b @&GepaT_AQuipTesr G eud ( DQLITO Ve mienW s 5 U@ el LT BT S o1 6 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 T »@unymwy;a&r@dlg_mmga&&fll_’@g@u - CurpQuinsmiser A1 LeueTon@LITE o (I LiT@es 819 516168 5515 1_av1 % 651 G5t L1615 6T 63T G LD J:‘B:Tjj Lo &t QFflainLig $&0FunQLiTHE S& LD S Qoum 5155 @ Loa1Qat oms BTG wuiraisses 15 )LD il oapast micitor o @ raS@arQearr Q. L. 26 Q oy 16 srar QU T T 1501 5.5 Bl B o) Hasr M_ay Tl 0 @1&@@5mfl$@$5g@mwfl@y®§n5&® G Fi1 L_&Gh [lo/0) Qa @El&lq@Qa:lfil@)&@lg)_j‘ésw@GZYTGY’ST;}QIG?S)H@J Ha1G)g g Quir ‘L'I 1613 Gm,wqf/jcé,rz/m}ruma‘@fiw@@@wgwm}rm@mafi’ @ Ll Lo 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 Second Part 27 %L_@Jfr@acluG’gflg&m@y)m@)aflung@w@flgmg QUF & BI BT QarL_mrio e 5iSHeng uarnis@sulsLiral oUBMTI LD aS1__emi@a10 1o sl FemnFijortisCsallsms LILSLLJLJ@@J GVTLD Lir_eif@ 50 smfovrpLie eien G mirly, il ( QY 0 @ool LD [T 28 ( @roui P srioasiQu bi@safisn Plerafour & @ LD LirapL el saplip 55617651 Q07 LIL Gai 6)Lo i [TGdT LD Mfl@@wm@uflmfimgwjmguflmfl@fium® auQriQaousmrL_mi - @HWWMW@(@&W@@JWLH@@H@,&Q@ % mps5H1L_Qal. 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 5605 FoTitol pF 556506t wpwicveuriFeviF 585 » Mm% YROYT TIT LT G safisalaflpLiniadLifs @ uiBrrar s wmm Irli’w Qeuafluyipaurmlors Hlapparrulest iQ@aicnr () Q) S T6oT izt QL 30 iy owr@safiss HiaieproflLLochehT et Sar Quitovd Q& i B561Q@ mast savnr @ L aairQL_a51Q) Fasr !fi@mr CmOararevn@iom ITo QumrinuribelLirsmisarauis@ i@ Lruler Qs @TY QT alal G oot relsr iz e Qw@euaflwirujan uSQur. 35 31. @Dug{g&@aflpamgug@@&mg@wflgflmm QUIT 5 Oa0T ILIT L4 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 Second Part: @flflljfi/_yfl@]fl)fl)@lmuUL;L@&FLJL.[@J@U[NF;QI LD [T & (T GT Lo 1 555 5916V B 6 LDaT 3] L 3] 63T GUdT 6L GBT LD 6112 ) 6oT GOT L1 LI () T Gt S 55 FAsTLTFRTQLITIDaT 0y bl auSTI G ST L_(hLD 32 o %@?@wfl()@@@wsnmug&g@w@mm@’@u gn@dm&nflg@wflm@@;fl@flm & & 55 Quiom Quir@var@ upmest @y Bt 1yil s 5w Ul L_T\o GMIT s1@ Bl 5s1PE Fiianss il 55 a106)e creng Quir 38. QsM5HLe QeTwrTbLIS0)STES(HLbalau &SITaT &, | 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 ( Il Clearing away of Doubts 65 73 apMF LT B 1o STIRISEFLPTATS G 5 TL oV 63T LD SIflwiL1 7106 Lirpertast aui@eauG) G srLflov i Q& iauFZILper QL Ell mn‘?tua:wrr,@a;mubo@fiu@mmm@@;gmm o1 34 e a_g‘gm@@@mu_lfl@l_@mn@wn@@gnbé?w,mr) GU(THGIT 0 @Q‘ELDL_EI@'@LUW@(@&“W@ VTG F 11 &HeuG) % 6ot ala G) 6ot 63T (17 S ovinBay ot TG 1A eu g wiiv o i 19 Qui @gg@mQ@J@@flgwn@@JQHWU@@m@m i G E 1ot Raevt Qaor. 35 Y€ (6 10 VI TN ES B Iz S o oY e i Loav v H1Q a1 G) (1paH ) L1 @ L1 i 18 evii s G gk 1oty L8 Zev nngs Wll g s i 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 Second Part w19 apsHLIev G ST 60T UKL 6001 ) $ UrLimou QLo mmm@as@m@zlasfifla;@@a:tqfi&mmL@ wQaor. 36 M- &F @91 LD TULI(THGUIT I (e T 5 QUUILD 5 5 (1 @5 B1& (1K oM lfi&{@l@flG@’fiW@MflU@lefi@fl@MUU@ QT 1) LiGsT (a7 65 F GDI GHT GBI LD LD G FILI S S WIS 55 5) G 5, Qevriim L8&F @D T LD LI6v EouBLo T Apav6) HevavTisle @ LD 6T 6V mng&m@fl@j@@mmfiflqmm (P APSS) UIGRL_ b QsvevTdFauHAps S 6 L1 gL efiH L Lim Qe wimr G ouavevrd Fauh Lo 6)aue Qe 69 6dleu )6t ey 4 [ VT LoV Q6T @wwwnu@un@@@mflgg@m@@@fiuuj ang b G LTy uF @ . hethe told ; 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 Qi 38 9y 50 1o &1 Lo et Lo L) T 6wt @ Lo & 1065t 03 5 65 g-oM ) OLf &1 &) LD 5 wggfiaflm@un@cfimm@fl?@)wng @D 180 &5@@@@@@%&@@]@6&5@@ 6V &F 15,5 1 (T LD @)@JIT@ % F5105Q v @GarehF m@ P FTeV FL 19 @L_1DLI 6V M T 6V 39 @ FL 19 G1L_m1G6T0) @6 WpF S5 el F &F T Im\) QL PUSHF 55106 @BF B0 oTHbS ol ol _T oo o S QAPLIT S5 F G55 F 6l 65T ST 1T GRT AT 6T LD &2 T Qar @L_@rmwas@uj(ljounr@@asl__flgwrr@a;w HMo . o 40. @ou QUG 1IGST LDT oV B 6 @) Bi1aSF 6) J/T@L_I_IL!I_y. QUITLILIT F56h il 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 Second Part P 6T (Lp5 651 Ap U (HL G ov P (hL 19 B BB F 1% YT o/ FULIGUT @MLS?{LMLD@&S@@&B&H wfila@mflfiunfl@flq GUITGUITIT 4 J@L&@@@@@Jaflm@zlasa;mm@unm&py@ STt Qoar. 41 &1L_5 &1 DT 16 S AWy Luap 55 pajepi & 05T & BT & Gyhl @L_gglfifl@flma;@mfléfi arenul 1ear@@Loni @ @® LD LILD TS B TBIST &3 10 B\ & 5 1o 5% Qevt ek ey LS F & Loplall @y midl Moo 20 &% Y @$@§$LDITGU)UJ(L96N @ 0T HI BT TE3T Lo G) 5V 6dT it S G Lpest miLo L leun Lomey. 42 15011657 Lo 651 65T vt & P g e 1 1@ Lirov@aupm hoy [ @007 GBI oV [T 63T &1 1T SEHTLDT GHILIAIGY VI TGO T B $0)L_TdHS Histy ool sQsmi Sty Powey and I$a, who is Brahma, Visnu, and Siva? Siva and the other two perform the whole creation, preservation, and de- DOss¢ struction. Thy know moreover the mind of others and the 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! $peak difference between ISa and the wise one in point of knowledge Yoy The only difference, resulting from the qualities of the per- i 1J0@d nicious Maja, is that of “above” and ,,below 42. Among men there are kings and magicians So are Visnu and the other gods most powerful in Maja being Ity] I P &7 Clearing away of Doubts 69 @V oV [T ©B) hi% & T 65Tl LD1T Gof LT & & 69 11 B6v oY LOIIT DL QAT I T @) VILD 1 roiroueriinedeusai®) 1 aiin@ L5 6) e Ly Qv LITImId 1)/ 43 1p5EEN B e p@HCaLievpest 5oy s s et Lo et &G Al D STy (5SS L b5 &6 Fevaulbs 1) BT T LSS SEL_ajmissBGaret iy pLiswpLs (01T & 251 (S 150119 LI L1556 F 1B B 550155 ) ’v@lUW&5§§flfDu N r @pu 50z wSleurQur. 44 @m@gn@umm@@g@75@[@/@@M@(«5{@@(@5{@ Bl » & ¥T1.7 oo (B) b LoTY sauapQarrrent_@Gab) 1aflavanisarQLinpss 1) V(HLoeL_ourGam 185 distinguished by great-penance, in which (the power of as- suming) the shape of an atom and the other (seven magical powers) are combined. The inhabitants of this earth are not and U possessed of (the just-mentioned powers); so they are in- ud ferior (in this regard), but in the philosophical view of 'S imh Brahma there is no difference between “This one and That hound one Only reflect! tall 43. “O bliss- granting truthful master! Those eight ma- o fotd gical powers are found also on earth among many Munis, and chered still you said that they are a privilege of Ida I pray you, pomi speak so that it may he consistent with reason! To this fere 57 your request I say “By imploring the praise- worthy I$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. ¥ ical power and final emancipation I fl]fl' 70 Second Part @J@Jrf@;a’f@@@u@g@g@n ST (LPLOGYL 55 ik et Sl T LD wai Hevr 65 6511 % Car 651 (9 Y P 6 B H ol &5 Ly ( VTeuen s HT 5HL&M§§@J@5/TL&M@mflmmr)tq@es@fil_fl,@ &6l LDGST MILD L;L&u_fl,mrmmfl@ m&@g{@tqm@urlg@g‘g@ QLD 5 & T mnflmpfi@wnm/gflupgfl@cfijflmmfm@wu @ L_Goui] HIBienael £ WTApend S5 cuaial 1 er oo L_ujlimm) ey 163t mi a1 LIMQuir@a. 46 O@;m&‘@mw;fig @m@g@@rrm m@@tuu_l@m__ bSO TVGVTLD D acmasmw/ru@Qu @H§W@§’\9@@fl@§@$@7 LI S&TI0 ol el A g Blewiiadis ol @i & evi % ev il zar fZi)L__U_ICIJ)lU@T@fT&V'ZSDT 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 It @Qfl%&flfl@g{@&i@’f@fl@fifl&LD(TQ{@J{E@@@(&@ eoilgSTITS . i 47 Quir % @i 6ol QioapsHaiisshG atlc) @5 555 55 om Saieuriy. 1 QLomSLOTILL_5V al@g@@rr@a)@a)@ggrr& Qa6 631637 (17 4y QLT SLoALIaUHIDL I T 5601 65T LD BISGTL| PSS ST FSC5@ i LOT G BILITEY 5.5 & P55 Heit 191715601 &6) Loy mBlourQus g 43 @) ov & & Lol T CHF BB IIT YT 55511 G) 5V 65T LD GOT LDGWFIITLD M oL Liov&5Qatant GG LoeT . @@ &L 17T E@QUHLU;B@’EQ)C?@J/T@WW ] il guava;a;mflmasmr@qmwtuq_gam_@wa @) PLILpB T Ew w16V & Henr Lom DMwQ 5 el Q1651 & @ 6w TILLPS B Jam 1l )L a1 _1Qau some gave themselves up to both. The magical powers of 056 \I ] \VQH 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 2 Second Part 4). ®&FHnKISWTEFTSH 51656 Firov oW Lom 51k il um@a)?wnurr@ mww@mQ@@@JQU.mmn@@ymgl Lmflg‘gflw 63753 Q) Fi1s saTIHIS6T S L TE) S 65T Yo T &I 1pGHE & &7 LD F 65 F 510 Q55 FIL lw@nmgfi&@éfiwmgmgm@ggmflm T Qs L1L1g 51Q60T. 50 Jfiu@u‘gflt&mm@fl%fimmg‘@@m(flgwm&u{ 2 0 Lo T a3 6V Jov ILITGUAIT LD G T M ]{@&?/TJ/EMEQT(@(Q)‘@LJ &@@J@{[fifl Sy SB LI Lo ’\)/Tr/ficgi]l_flw LI ’vm&mafifl;@wm@un{mg (A GHPS S 155 mI E O VES J@&WfiflWG&LU{MW&@H&@/HI&H GoT L_ (P a SuImQ@ v 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 Clearing away of Doubts. 3 o 60T LJflM&W&ML_@JW{E.HHS[E'lfimfiu@lULDIT@ oY i) Snat Lo 55 168 15 LT LosiserT Pl (HG) Lo LI B1G) LmQuar @o& @S’mwanLfa)@a:drwg@@gafl?fim@wgg?@r WIT @)Yl fla GHT T LOTBIHET 6V () G) Lo63T W Lo e G) LomLf)wipLs] @valBaer SL_. Nl 52 67 657 LD GOT 15 ) (1. QB & 11 Wi 6v 1T 3 5) 651 m1 5 19U (1H 5 (BT &(HELPT S m@jl @ a5t 1o F 5P B a8 % i Qou s w55 ®) 5B euif TG LD UIGHGHTET & iy ST LI GH(HLH aw oamiallL |5 1T F S5 HIQarT - Tl oo gfim 56&;wwfi/fil@5é7u9@fl@6fi7@j§5&@@}r(m&iflfl6331'\ 51' (Lp@n T 1. 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 Second Part O (WL J0s N evTsE D LIS 55 T 6o Lo 55 B 6T I BAP B soui QFioumi eugfl,m_u U@J/Tumr@aswfr@@@m LDGVIT 5% H 600 B HSTDIm] 5&&9”\)@?{7@@”5”@!_! Lig ©) @Qfl@éffli’@ &I evo1 (p) LA BT Q @i L s B oS wals s evip svieumiLiTsSuicnL wrQm 54 FApps st 55 BF @il Fiialé@es Jb(zj G Fiwavest @ w55 Foui Q) arest O Fiiaun Toui serQopis LG FTVIbeuensQuCHT é’l’@fif@@‘5@5@”@@@1“@“@@7#?%@,@@? ] Q) L1T (avor LTI 5 % mpgg@;n&max&mfi&@mdflflg@&frm@mm 55 et HIQ Hommil. . 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- Clearing away of Doubts (6] i 55. B &LpHE F T AL 19 1ehF @) i F e 19 1) 1@ auai@aeu o 551 F & 5% P06 LT %165 F6)i FHL 19 ST FITFT L1G) LIT(RG)aT v VT ol &l LD B B IITLOLY LOT 6T BIG6T G ST LIBISATTEHF B oM Q) LIV T a’f LG BlEBL 55 F 611G R (HL 19 ST T /1S Gt LD Q) Fuw1svesr @m 56 Jigd @peu I LD LI TS F(HL 19 SepUli $06) ST Apd 5 FTS 6oT LDIT (& 6h D)) Fore) THFB (B 19 F1_11%%1 46 Fesfl119% @b Qu 1Slewtlim @ 5 STUT TS5 B60r A 5I9 G o houl & @ ehHF 6ol vkl 53 & GoT FUITTH Teua QarL1Lor 5 Hewr Fd 59 P55 LoTmIG) 1@ DL NsarQuiTQLp m FFisTilinrorsC)smifiie6) oeaiiLia gftam © Quonifl s mis hoqe Tl 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 QL_ra1ovQ@% 515 Sarfl(hs 56 ehF ousT i LDT5H prFETHLNCa155% awiuiG) 116 ehHTeTLPS ST BT T Q)T Lin FQ1pa SBISET LIF & & 6161 @actua)m/zflu LIdr L15)6) Fuievet Gp. 58 CQ{E&@J{@(&@LD@T@@@LDHLD{@@QHWL_@LDU fl I fl)@i)@lléBm@I/T@ b & LD w@am@u,memauu,lwmflaa;@figm BIB6D] GESTS @) p &vT & Gl 6ot B @mcfra’rm/m@afl@upm@:@m@ngaflw & = W L1G) LITRGTT & a1 d & omLoenw Rouatus # 27 a1 @ s s s UM ol O b5 & F 6@ 6V eUHLL WL 169 & G IV TLE bl 1 Q) FiLI6V6VEVTLD 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 Clearing away of Doubts 1 N 555 S % 6u@)vauho) Loast PapL T BT CHT 55 LIe®»L_cMTTSH 145 ol 55 & F 611GV eUIBLD W11 169G L1V T L GUGST G) F IV GVTLD LG a)ggg@gm@@m@;p@ywqfl@m@@wum L_owi_our@m. @LCU 60 @Lmumluw@m@tum’vm T8@ 5605 aupTi &&1 O) LIT 16T @)D T Povenroutpalls HiehF o) 1aRQ ST Z16H Q) Fi16uQR 5 Q) et 6v1 (p QUi s @GVYLD 5 THS HansSLIgHF L 1L_e»Ts5E, T 551 BIL_L_G0T & BT ILIGLGT 1y % %50 % w1 0V 6ULE 611 T & Q) F 1L 5,5 Goot L_(LpiEl (15 60T G westw WleuTQuL. il 61 w?@maflmfmasymmg‘@s@mamu&mmm&m VL 3T GBT @omgflg Q?@KTUJGD’)LE{@GU/T@J@@LDU_/@ FHAPHSTHLP S ot | salli s 51 e f it J of { 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 LD 2T ILIGS F G LD GO L 5F 1T & & (H T O FILIGUT T % L T PoUIT & H(IHeT O F ILILIT LG 112657 11 @ P w615 Q)T 6uii @ MW LD T (&6 Lo 631 ) BT wimour Q. 62 @@ch,m@aamm&@m@mflm@w{m@wfl@ym Td (S FIDTIL_TEFF 1 63T Q) FU NS BT 19 11 BTVULNBL_ 15 BBV ] weutVest Qasr QaFet i’ 1 _eurFasralL Gl QoG wimiid D) Q& afE s LoTEILIEHILIS S T orf) flfimyj@ TGO &G0 BILIGHL_ 55 il L1euBIST S LIT 03, 1. Bl & Funt asiQer. 63 @gg@fl@g@flm@@@@gULJqL@wmflafl 8 ¢ LTl FTI455T6v o 55 a5 5 6 ol F1 1 551 Q 61 6) % 6ol 63T LD @) v BwurepFit 155 6 55516 T et A 56) 5 H1F1_0) Lo H168 16016 G) LDTGOT (0P S 3 (B)LD \QH\]\t I “ 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 Clearing away of Dou‘bts. T4 L1550 H167Q@1_G) 65t oy Froy s vell Fi1G) Lo6dT wSleurQui: ’rm 64 @ Limesr G) F 6ot LomIFH1L_18ov 1119 &% DL |Guor G Uiril LITSH JinTs @ et Lo &G oal Fir 1 QLo Q) 6wt 631 Mty G0 (Lpew I & B sQsarm 535 ILIT GBT L{ 6ot GuoTHLILE G 11T 1 L1 6ot 0B G) F 13 657 5 ) -~ QLitehFF LTS Tug Lo T T % Lo L9267 o F 1) %5 516 T 60T 605 Lo (6 G) Lo 516l o &1 p Wleur Q. 65 Tolll LGSy ibouud Tm s G wiapip L1 QevrSApLo sl DTG fi P By b5 ou Bl anL_uy m@tungyéf@wflm'@@ FrepLi L) @rg.QWfig@Lb@lfl@@@flfi@m@ésm@wna;Lmr 581500 Gy e T il 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 LS55 55 TevhanLoQuimal & 1Q Lo 65T L {cvr et 68 & W@SHAPTS 5 66 @@Jl_mflfiw@uflas?mugflu@w@wwq_@m 0 10 Qa1 %6 G L_LDLDGUTErLIN mma;m@fvnfla;m@/zflasmnw B& DILIT LD @av mw@fififilw?@v@g@fimfiwmww O LS50 (WITL9 1] LD L16V H63T LD hIH6T ) F 1115 G LD G(ThGwor if @6 sAurls 67 @ asrestoun pp 5 LT Lo Geng w el & @l o0t % BTV S 615 Gh Q) F TGO T GHTGT (LP LD @S F T T &5 %16V 61 (T LD GOT 1)l & F(HS BTV LY 551D LD 631 63T & T 631 bl b L 6Lkl H6oT LD /b AmIST T FTIh] ST ILITHhISH Qo st G) i1l 631 155 651 2t 5.5 91 D B 651 p 5) 40& @ousaTTVUTIT@5. 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 )'QQ()gmQ t0\1& fl 1 s & Clearing away of Doubts 81 0l | 68. BIVBI@S T L1 LIGHTo DD B 59 % d0) ST 601 (5).B V&5 @PQ Lim Lo 6ot 1] @ o mI@ LS ST v B v FHiavsE @ialloev Ca 5 aapiss halrul S 6N bl &5 LD T @ LD@h @flm@)mu LIQ S(HLDS ST DS DIUNED 58l C@)Jmm@figg@rrm@@@@@uLlLy_an{,&u{LS ‘5@677\0 69 e BITLILIG0T G qmflm&mflmqmnmgm LOV@HF B F DT H 60T GOLD ST Jo48 asr/vuaflfm@ezrf?fl)&;@ B WGHF SFLDT & & DI S B 65T mpQ@ami g B oy S unmg@mfl V(P DB D350 IY. @) DF TS5 GO & 518 Y Qs rLflovQaicr Bmi 1#108 sMOLIMNBIH T QamIQLoS 10 LIGH & SHamTig L 106t o LIT FILD. A 0. @m@LoLiL II%E&@@NW@(&Q,@@QL_HJLwLD 5 G) L-lmu@p T I 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 sH@LoreLuler sH8 s et Nl QuUESFaITONS a1Lo 631 @ m LIBIBLDT G w@@flmrgsmga;&@wflflasmumfi QFWITHIPAUTS G 5 1) FIm15 GhT 651 QLD &H(H LD GHGHT G S 60 S & G (5) Fl o1 wQBaHLILITG LD, & 71 1D 55T & (@G D S D L1 GooT L_B1 B 26 LD D 155 61 6U1 &)1 (LB PAPS TSI 151%1 8 16w i 155 1565 @:__@Lul_u_ug_uflg‘arg (HLD ’\)”)J/TWLDIT@_'I 5 LDGST 1T & 5 LD TGO % 63T LD 0 B9 5 0) 5 (5) & () /b S 601 60T Mol @ p a1 eLn it V] a;mga;e; &5T LD 1 % _GT 11 b GG F L1 Gl B T 600 QurasrenCs BTG LOWITHIEHB 0215 & 55 (1h @1 51 GHTGT B LD (S w ey ipBais 63110 LITauLld @ amisart DG waui sL_(Hallevms @& BT LDT BB T 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 Taug @ &F 63 Lo LD T @R Efl@lUfl&ifljmwacTtLl&S@J@&?ai @) LoGT {0 HEI LD 5fl6mL_§r@@)@57,@u u@gm@fi?@g@m&“n IJKW@@S),’T 733 73 (@m@wm@y asrrd?m%r@gmu &@‘7 1m1H QWS (D LIGRTL_Q) Lo BT HTL 19 & Tl & GOT LD (1F (5 51 5 ) T 1 01T B1G9 01 & % GoLD & B 6T D & (Rt I 55T S L 6v L0 ZaoT I W BIS T O) FIILD SIS Q) &F 115 65T G) DGST 11 28 LD GVIT 55 6UTF &©50) F TV 6V 5% 0B a1 mi ST avn &0 &5 STLO ST 555 BT vt Wm ) w56 T 74 Rl il @LI/THSLD[T@U.‘R/T&SGDDTL_@‘EMIW LI Gl LDL | Go3T To) Sliiv@rLismr @) FLOBIBEGHEHF LITaSams a5 6@ G Lonass L %1 Qs Mt @sm 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 84 s185Q8 105 315 5B 0 BHLICLIF® SF 55 HC auLh @y QaousourQauwien & G)iest G aurHai(hLoal 55 B vQouair_1Qau. 75 I, 2 5m@@@y,@@9@wfi@m LD HB1H T Q) F I ST LD GBI HT G flm@mQU@m@L_rr@ér@)@fl@aFw@w@fl@fl 26T GDCNLVT 5 STL TG TTEp o) a1 @50 Qaus S5 F Lo Lo F GhF Fav(Lpp Sl o QB H(hSH ST LD o @pLien a8 B G wies G et 6ufl DLy B Bliioom (ol Bwicr@m. w@aflmg&@as@m@mmpa;@@fim LD GuoT 8.0 BEILITG) TG TV LITTTIL 18 Fiest @S e Fuy oL dF S 11D LIS BTV (HLD 0 QuiaTwel B LiTaT 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 ) Q)LD wiengu)ivall’ G r_rifluBpuli’ 19 o165 oofl 6 & BLpF P DY FILDLITTT kH 1L1GD B WIS 15 51 B GOT LD 61 ST T a0 F & G) T T L) 155 6ot bSO LTl 7 L& &wawnmm@@flm@mcfi@w@@m@mmp & (B)LD anal LJ@)@.ILD/T@T@J@@/TW@@W@T@LDU@&@(U ‘MN) 6T LI ZIGT BT (GD) aflovall@avip mi'1Q 11T eV 2uGhEHTE (Lp Lo 6V @hn ol CIEACE T (6 TE (i @@fifimflg@&@@l_q.amflgww@lma@@ LOT &(HAPTS5 5. 78 @Efl@U@fl@T@méfi@(@Q@nm@Q LDGOT Tl F1 B ehret LpLl TeurL e G FmemL1ehm et @ oallihs Bulle ehrest Lori'is A %1657 910 Qou W %ven Lo 555 T ) F e LI GH TGST LD GF Gh TGO F 5 _il(15 0) e 65T 1 Fr (LD Sl P sair_rQui e, bun 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 @azfr@l_l@fl &1 & ) 60T LD (1h Y LD Gh @hIT 6O 5 G0 F I ®Loallps Bullest ey et Lb. il SN 79 @@g{@uzn e FUps I paFL_T5 510 FT eB LI GHTET b3 TS 6ot ~ a5 B epretiomiidgart’ LGz LiLig Gluiestflov @) a1l v T &6V 6) B/hBIE LD u/flgg@n‘?wm @MIST 5555 D1 D158 6ol wmas @wn‘?{ggmflg@unmezwn‘@uflm@fl@g@wfl(&m) 0 & @6 et plair@iu 80 4 0 9jHepa Lo Qest Bilals %1 6w1 b5 TevTHIL G &G evevevn &HLD Lo &V v @ oumall (15 5B 6H TGST (LPLD 15,5 & 8.1 6ot &l ot (p I<3D) @flu&mmm@@flmgfimgas@&@aso@wm Ry B @vrsTQ@HT 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 QLehTe1QTPEHE SIAHESLIMNLL 6L gJH arLo @mmmtuqrmflufi’@J o/l 81 (55,5 6511 Lo 55 & 5. @ 6 5 TOS HSSLin 5 GV LD 5 T i Qau(B5 5 1055Q o1 GBI 6 D1 1695 55 o51 P BV @5@@%}£mr@pfl@m gl g B(55S @ BWLHL_F 55 151 S6N TEiB(HLOBISAT GY)] LIMTov QU 55 GhTad1 QLOMLI(HL_5 551 LDGST DI Til 5 LT B Tom@ LD 0 82 5 % 56T LoBIBET Q) F 1055 a1 aLo D) (if 5 Wwaa;@/rmaa_(v 230 L8 @5 65T 631 LD L1 119 1LiGST 1Bt avt (LpLoall Qe a;@rr@frgy)m@m@po 535;5,@@ frmm(m@wnm (i alau st LITalld @ il 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 LPSANS LOM U1 & BE0T L_@hTes1 S LoeuTavg i@ om [ SLOTIILD WhISTE & 83 0. F Sar L) 55 HIGHTTEIQ S 1 515 o518 & (15 51 LT et Quir smi asm;@uzr@éflrm)&@51_L.@mpg@(aunw5 &Sy o1 L &ILo paur Q@ 5 &G0t L1 @V 51 0) LD U GHLITGST e e i1 & S &t G Lim 4 115 210116 GHT6OT & 60 % & BT L6115 &6 510 &1 VU %16hT T QLo SIHLD LD 0 T Wleur Qui. 84 &@«m@g{@mw{g‘g@@mp@wnm@@ygfim i, Lo 557 G) W &oT (1P 6V FHULPS S| GhF 510651 QO w5t FmBuTQs o 53] @@m@@aLmeflunéfiagm@uv@r@w u! @J@){@@Jm@;fl@n@wmm@p} 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 ) o L0 lL{@JMLD LD L1 Q) LIT (LD H60T @) D &HGuoT L3 (1hy 6)JLD6)J/T6)JU(556)JLD/T LD 3 85 F1L_1pG1 B SWT et Q) Lo CiTSUF T ouLps Fleni 5/1)@;5 Thld B 10516705 L1y Gwisstleval et Fuiret olSImCLir@, olLIT QP TaFITBIT 5SS @16V SaTTGa i s LD BT @LCLC Qsri_iLiounQ &L &6 FrapL1Q oGwinet S5 p QFmemLILLT @ oui ) oIl 86 e Lflflm@ugm‘ggj@wfl@flgg@unfi@mflflmLurr @ 6uG) 7687 (17 o mfla:rig.frwmm@fl@u@@fl a1 Q1o 6ot ehTesT@ Lo Qasrer 35 O g Lo reuder Li@am . FiomiolerL 55 L@ am il i L_éF@LDUJLl@J/TL_dFj @fl@fl&nflmn@nm@m@g@un @@r@n@ufi"&/fi 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 87. @S’L..@*/TLDLH?QLQ_’,I)J@N@EH@LIFJQ”D”IQ@HF@@ ) GO (L Bldn_19 & Q@ Lon B @6V @t L_Loi Lo &9l Li1at A G S Gl 119 NGt (P D 19 b i Loeuor Sevot L1155 QB3 pap b Q) Limig B 30 Lo oot ) @) (B LD T UL capig @hratapLopalorTenoenils6) 6505 TS $Q6010) @) 551 61 38 @) 65 B & F PSS Har @ L GG S 1L 0. tg- Qs oy o R Beng I DY L LT L ovaSl 1T & 896hF & afLD QLITDFSLOTAUT LI 55 (Lps 5 Hewr Lo 551 C LT Lpeuor 6) L_GST L1 6 TG F16d 63T ST I 55 15695 et QLA 55 B 51T Q) %15 6) % & Lo UTH T B SITE TT 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 )@T 89. LDoVIY GOLD 5 SW 5 T a5l &Sl HL(hL_ GBI LD G TG Lo GVl (Lp1g- @19 iliL wWov@ %55 1T 1LIESNC s BenHul 1% b 2L & g1 " a)asuam@@flml_uflfa'figpasufi{mpfln&&':g_g(@@ f @UHLD TGOOT LT 3(5795 Hmmasufllfi@@flszmw@flmgrmgm 511 55 G T tolLIBI ST S 6oT. Dguu 90 Lom eI et LI H10) LimiiQ wesflov S0 L Dmas & avTip Q) LmiiTQLp. aIL[ gn@mwwmfim 555@5@5/1@'1_9/1/1@5711{@35[1,@@ LD oM QZI/YSJT o3 ST U QFrwIQ F i & HAPB T H(Lp5 6T mmtq@%’@mmwm ol LJfT[TTlD(fD B Mu&g@&@g@fl@gg%flm@gfl@uLofru_??@ CramQui 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: BBRIGD BTSN 5B S5 Lp 5B B F (LPBISTVILPLD eOMB T Y] LDBIS LD T 2ILD 155 1151 HGV 5 S 0L 1 S GIHLD F & Gl " LD T & ) F TGHT GY) G ovm1s @153 6T IL1% GY) P& D WBIS 616V v Qi QuomPuS Ry 92 QFT D LIGH 5% 6511 P Hevor L5 L1 G LImi1 G)L165T Q) Frov a1 HIL LT GY) P LI Lo e p @ pest Wi F sm1 2L F56) atovemLpim@ Lo Q) F T D LIGST 5.5 6511 ) Bawor L0 L1 G LIm1G)IGdT a1 h Q) FTVeV VTG 1D GOl GT LD 5T 6)J,Q.JITILDTT6ZS)UJU_S7’Q.9@(/5>@;TIQ§7LU£C$@LD@)/TLD ggfiw Q) 1oest ovTRLp. 93 G Limil1emu Q) Lo QILIGH PeLp L i L et et G) 7 63T DIL| 1T G0T B L113)5) LDIT @) GdT Q) Lo 111 Q) LI G LI G3T WGk T 63T & (3 & @ D Wikl T €SN NE &5 F 1555 1pasm QL O LM G) g 6ot @) Logh LI ST T LD L% Lom G LDTe® LI 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 7D[£ QiR %506 % sl P & F sn 6ot s Lo miiadlim s il @GLoraTLom Q6 94 Lo QIGT LI S Biew L _11d7G) TL1LI9 & 55 11 (1 61T (S 6T 6ot Cun Lo e G wiedT L1 %191 105 5651 61 G) mestlestre YA VTSl fov A (AT 161 ummtu@tum L1 &IpLSr opG) o161 G) m &tleat o F1a) b6 L nur@Lo 505 o7& 1L Q) 1651 PQ Lo SIS G55 6) & T(TH & 6ot L_ L T(T SS&MHApiss oy 95 9] 5 %1 Ul 651 6571 ) B 63T Wi I BL_L1LIL_T@LDILIT 053 VT &FFILIAIY QTS Fast L) %1% 65T & @6 BiL_6SiT 53 6v & 6) Lot G) 11 @9l Lo e L_Cuwimi Heir 1Q)ra a;@mgmfl@)flg@ LITiI6 555 %) 11119 Q)LIGST ) St @fifl L QuifZvenio 5T 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§ 96. _gyapautoa@Lomiimallaldens sarail?aTiuTELp a1 Q) nilirQau W HEUWTLD LIV S BT L1 11 B Westiimiy B s Lo GUGTILIT @ LD 07 LD F &5 S61T 6T 55 LD TLD G0 F & B oot BN & B Vet 1@s L_IITKBI[L.L;i;fli]ci;”TTR55Q5557'L__<g§QZILl)[T(SbT}QSgl;[T;Z)l.léfl)(ij&E(§§ 0@ auefiiT@io 97. ST WBISEHGHFSDIITSTI(LPEIST G LD DD G %9 LDTUILD Limilestlest pomusm el epQ F 8aoT L LD LITA L1 L1 eui H6u0T BT _G LD /flwgr@asbp@flgm‘gtunuflm&H@@waflu LI gcgd\o LiTovi k] QuiflwpN 105 515 @HApav & %G oW H1F 55 5 @GZSDT 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 F & B F 5 B V657 5 % 3 1B 61 W GT BT 60T F 55 G LoTiIT a8 Lo MFeng smi 19 wiell 55 1w 0@ Limiels s uT@) oG LITevL] aoL LS B Lo 55 QedT F5 5 Lo @) BULIL YT GoT aUT 6T LD [T o)) 03T IGN FI BT 60T LIeHG) FT63 T BARLL_T 55 5 F6o i auLfl st 56 s oflour G g 99 @) 6v %o B F & Blew i aor G L_adT 11 S 1Ly QuicsT Qs GF M Juan Lyov v Bt oQa 5 et L1G) Lim(HGE) e svi Lo &1 BT LT LIGOT LTI T puL ,mw?@vlunmés@mlu@a)r@)@(flarg,@@l_gf@gn B 555 5B D 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 WH LT ehFS S Bluinifevavralliy s FHevr B&TQLITEVN QBHLILY BT SATIEISEF 111 RLDLD S TLDT b & 53 o QU1 FHILD 103 QuITEHLIL LB LoABISL_G) 6V VT LD GHT BT LD Lyouasttiing Qrin@io. 101 cgmsg@m&mmaymfitueymu;n@‘&mcfww @Jrrat@quUL;L@@Jmcf,w@ Qeig@mprioenLi 1 1ulial 506 561 wehG FLi SwuFpas s QriiS@Lon Q) wuimet A5 L1165 el D187 Lo L1 61255t G wimGsT (1P LI LITT & @ Lom6) mmimIooT (1 @g@urr@«m@gflflflflmu 104 TLD & D@@@p 1§ c 5. 102 @J/HLIGSUI)QLDLIW@J@)@JUJLDLIWLD GwtILD 551 L0535 TC v @QH_/M)QLDLI@T@@Q:IU(@LSL’I)@}D ;r)ggg(@r@ &@mm & 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 B uiFEF & RS 1t 55 01 QauG) @pest mi 1%t 55 L rB e Quicst 1553) umtuarafgQ@unfigmmflw;@flmmp&'mflp)&w LD BarL 103 @w@wm@n‘fimwaflwgg@w@flw@@s tomLpas] olD usMs5L_Qaussriy. L @) %) 657 LD GwdT %t & (31— G) LD GST LI T &G L_BF L 39 L1 BIBTeuTS 6V LIT@YBI m@umas%rw{mg@wm Qs ]o il Llflwflfl(@@@ PauQ L5 & DB m15%TLDD 5 %1 b F G LOWILDT fifl e aurQui 104 I %bfi%@@&@&&@gflmfigr&(@flfl@ LITWIFL_ cguwrrggzmgw 55! gflflg‘gnufl@ug@gflmyufl@afluflgggwg LL1Q) & L1y Gwiest (p D@ a5t 1155 651 e p Zov BLp s 1) Bl6sT» 58459 vl @@ amiui 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 L:/m%)@ 17651 ML 63T &Tfl@(_)fld%@l.gl N B LI 107 @C?L@fi)@umuiun@u 105 @HI1 Gl mexnflmmflm&nm&sm‘?wfinw@z L QuLitTs ATTGT )L L:ig,wéfij QlFLiLg QTG &n)ua)m@f:@(m LD T 63T @B) wjaj(?’mgfm“a;fl&n TL1LIGS F S LD o1 < flLDI_IfoflTLDr) 10 ) (31 ITGST B, fi?@flmrrmgflqfi QLing Lomii 1L mewnt eomullam i Q. 106 9 F5 FG) v LDLOL_HeuT L LDLDL_BHILD LITTALPS Lom G @D Lo " [ Bla g 5 e oS Limieneuumud i Lig. BT 5 TLILILD& BGH STV 1 F G B GVIGH LDGST fimmewfl(&,@J@lg.mmn B9 GTELLBS T oM & 55 Q% 555 68 (15d 5 a9 LoTET BG HHL 19 aureaurQui U bl 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 BTG [ (G0l LDIT fiLU iy coflast mayudli Qs m G omest @’QG?LDW@&) S QBT &EH 6T M L119 B 7] 19 Qov UL QT 6T P F Ui BT FSST @T@J@&)J@Mfl@;o 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 LLTa 2 (houmi S 1 Fmser L Fus6ar1(hLpa @ v est (17 G 6) Loest (1P QG Lo s 1 a1 515BarTQ) srest Q@6 sr et miG) sl Tiips & GOOT & B 6T DI GUT T T Hi BT 5k f‘?)b’[@ LD & & &) 5 1631 5% & I LI TUEI ST T GST LDT o631 g 6T EH @i LD 1165 <TLDUJLDHLD@9@§(@7@LJF)F)',@@(@@LIQ TR 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 109. smo51017F S cHFn 5 F168 & (Lpd @ 6075 B0 V6l 111 (5108 (K5 B Lpast (1p LD LD G U HGwT ALPL—(LphIS ST.T ALPGHFT BE (LPLD & TGO LD [T & LD & (5 6T @w@fl)@fl@&;@mfl)&gfignm@g@&@mm @ et G Lo 63T (1P &) BV B Lpen 1 %@ Loallihs 5 LM al @ HE Frap L @fl@(@fin‘?@ufl@@w 110. &1_torer @L._gfig@am;@)@uwma; (/DHZQQ‘&/T ) Il GDTO/)?J 1o G S TeoT miLD oV allL_1oaet S0 B QS 1455 V6T 555 Lbal e LT SILD P DG ST b Bi_orarQouniflaun #5555 Qv F & F s mesr 55 LpedtT 9IL G ouerfliim LDL_LDTGTAPL_B1&SET S ST 1HIST B FT 55 LD T Lo TH v 6est 55 Lo 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 @)@ Lor et @ mpns Covt & 555161 i @LL)@)IL& oV & & GudT wnfl@@w y)lL T VTS F BTG5 HIF 5B 1 @1@(@5%&#)5) Q@ 1LoG) 5 651 Wlig_6o1 [l L@ smovapest pimiG) L1 B (K11 H1F 5 B0 g DLITL_WHVF S50 @U D BLp LD 1B 51T LIT B9 5 Lo M @10 G L, GUGHT LIS T6vT % (' LD §031 112. e d i 155 0ha@ehFil s a1 prev@ais on T OUIT BB o b & & & %1601 15,5 Q) LoGdT Mg e Lom @ flwsi 5151 1y Lo Lo &6 Lo 6ot @ WW LOTF DD F & F 51651 155 151 G) 651 651 @57 @] 611 65T LD 65T 1 @I 1D &I 11616) Lom1m1I 61 il Qamaiy L{J/fil&;?fmuflq_g@gg Bl G5 DS @&ehHF T 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 113 Q) F 651 Lot b 1 6h6) F 115 05 &avt & @ih 1L H(IHG) Lo Gt nelFovstevlal eienrt Qavr BEST LOT G Liaub T $6)F 11T % % 6) Lo 6vfleveuih Gl 6o DETVS Lo sieoartQevm ol LD[T@[U/T&F@@/I_’\)&SL_@J@I_WLD@IL @ L_GoT mnjwflfiwfitqg 116 S61 Lomii L ov0) s19 eitdleuesiihi 50 s 0T (B F 5 0) 5 607 L1G) 51T & @ Lo B 6dT 114 @) mar 1 SepBeharips Fuledsrs S ilulelrale L Tpw6) LITApS Lo@Ban 1 Lo 6% iy 1b Q) Lin (har i) 56) & 1S 6T m Uan % 6) BT F 551G L G LI BourLpafLdlsssrQ et s et estll &5 6tlm Quirrs s @) 1l 6‘0@35/1ELQWC?lU@é?c%F)(@W)W@LD/TIEWITq)[TWQ S DI LD 55 (S GoT. ito 9] 651 GOT LIIT GY @5 F BFN S G LD S TG BT VT &G 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 o L) 65T 51 6T (07 GBT LD T 6 LD T GO 55 1T 61 (@) LD 6T s T F155v06) LIT(HaTvanBal n )M Q) & 1T 65T 6dT G111 T LDT 63 61 Q) ILIT (1) v & F T & GOl /& Qari®G Frov.aeumiTH et Lo G 6vl JL 1) 651 WHWW§5MQM@WW@]UMUU$H@ LHLIGITGST lbfl@;@m@@m 0ar 116 a1 wFH SV aI ST 5B Lo @ LD ol @ ou@ L) wiLpirest Lorall our o ”)_flL_?Ja%c’b LD aj@Lflffilum/rJ@J@mflm LD a8 6V T @ o1 @ LA LD T (17 51 11 GooT a1 w1 s 108 L eVILDThIG) ST AT GVILD T LD GoT LD Hol oy oualHeuG eiQ H1eTeuG) St LI a1 a5 QLin sB156TeS B Lo 6 YedT L6 @) VA ) LU 1@ snpBTERG L. 1% (] QuuB TS LIt % e G avest 2151631 6) S 6t Jfifl@@p@m@rc@lflw@l_m iR 1 &6t 1119 13 @ P 651 Yot Bi 5161 O BT 65T 2 F1a10) 65TV FBIEN HiLIvE 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: Cs %55 %1 % 6) BT 6v VILD @) VAL 111 L Q% %10 2216515V 6V 63T Lo QT T % 5% &P ST L1LD o Z515 Yot QLT (BB T @FLDT &7 oM Q) ou 1115 20 QL. 118. sra&L) LJ'@L'D@LI[T@G‘IfiQHLbLD‘EEG%TLQflC?UJLDITjQ 120, @t aipr_cviSfAwior o1 %5 1o Awl 5,8 Al 615 7697 Lo 5 &) o fwapulon @LD%L)LS?.H(TGMTGD’H@)JL;J@@J@LQHQUJL%H@LDIT a6 55 o es LOT(Lp Gl U555 PO Hon et LS5 Bi ST AT I o) LDTGST @DV EF 105G 61 119. QsL_avret() Lm@@@u@&nm&flds@m&@m Wiy @&mmmn@wn@d;@wl_b afl_wrga_aibLifsgGpren. wrernlsms UJ%&TLD/I@J;Q;?M[; mhermg 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) ~ i ST flm,mmmw@@@mmq_@‘m&flgg @)@h o F 6UT 6T LDITCIDD&B UJ@ WLJ FL_LoTILLpS 5l a5fl6dT 6B TGoT QUITGST LD TGUTGBT | - 1@ Lo ST (LpS B LD. 39 120 Loy Lo g G Loasfledl t_tom b Lign &G Full I D5 660 6dT 65f] @I Lp G e 1L ogm @m@afl@mmau/wwmflgq@)mfl,@ufl@y‘gn& 637LD[TLD!T§’])/T6?ST 107 LD 6N GOT LD 1 T 6T LD IIGBT LIV G0 S LA LT L1tg L&) pFFullval Ll sipr o) @ nmggauq_@m@@m@a:n@ugmg 50 WIT T M 5 HILITTELD b & @ GoT. @65[ 121 mflm@@pgg@@gflg@mwflmggmmafia i @m{@s‘g?@w@ummfi@@m 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 GHTGOT 5,5 HLD 535 L3 T LDTGOT 55 LD LI F @) 6T 5% LD @Sl L_tLim oot 5.5 Q) LD 63T (17 &7 55 ApesT eSS Q) Lo B)eren HG) G LT H oV T a5 Gt % 6vL_ & & LD W edt % e &0) Frov 6@ Heor e Lp 555 Qest Qi L @LE2, 5651 601 5631 631 B) B 601 B 122 QL1 38 56V eu(hd S LD L1115 & 5] Blaw 1 L1 [ Quir gem NV T 105 H LT QLDIT %5 % 6T 55 65 D& S LD mfl&?@r&r&%&@@u \ AUILDTGST LD T & LD T LD /1 G &5 DI FI(Lp & B S LpdTF 68T (LpDY I b c’Ffl?c%LD@/T QassensSpn s 5HevsH H168%5dHLbeuTsSHIL 0 @LD@(@(@&%HS@/T@TJT&'@LD 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 QT oueuT BT el 6ot] GVILp 6V frmC?i_.T@&SL_@_i Q@O@&M@Tg{@@fl‘fll@g 16h LITd Q) F6MGUTLDGYT LD S(LP& LD LD B G) svrarfii P & B eor & B BlLp v QF (HEISHT ol i T G GUIT 1] 611 T LD GHILPGUIT LD GO LI LD i1 5 ool TS L LIF BTG 55 LD U 124 TGO 5.5 (Sl SN jig uii_116) LoGyT Lo GHT LDGRDFUITLD M ! Q@ F 657 5.5 T il @ it Ll 55 i v il (Lp G) FiLicy @ Lir el s Sen 1 Q) F15 F 6165t P&t 55 106V L1 T 911 G) @9 65T 1101 6) @) (IHS oot L oo VG115 1512607 LT LD Bl l VNG 5 Lb LDILILDT 611651 & &L @ Lo i1 5T @i L] T LDITGOT 55 LD Ay 1 BB GHIF SL0 FIL T LD & v 5 G) Lo E6T 6V & (155 L1 G Lirmar el Lh Hiuilov Qaur 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 L_[1BI@ LD 6V T So5sT 56T (0 % & G Vi F Lo LIT B L1 L ¥ B1S TG & & b SN 5 m1@B61 Lol LT 6501 O) LiGwT (Lpanpew Lol 5600 % Awrg weflQ &6 LiTapCsQuLin a)nffi:@m@@;mflaS@wflfluJfl@J@yummg@w S FI ST LDTGST & LD, 126 2 & oy Lol ul e v haucsT et @ L 101G o 128, ¢ (15667 Lo 63T Bl oot I Gwin Q% 1051516 S BB W F1156v G) S TavTL_T 6T 5% LDILIGH a1 B (1p ar B (Lp 01 F) 631 (7 &t 516865 6H1 6O LoILI @) @hH T 150 B Ul 6ot Zedt '15( 11621 5% ®) G Lo 65T 6V Hawor 31651 &mg@flm@@nq&wg@@mfifi@@&n vl TF SN (APLDAIGVGS T, -~ 127 @@ugm@mm@myfl@@un&@mfifi%fl 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 LU Q& i1y Hp61 S asfled) @ Lo o6t O B 1R Q@ F (Heh @637 Lo 1168 G h G HIT GOT GOT LoLjg GOBIL| 5 BILITLO T B(LpEY LD G) LI P F1wT T GHT G5 G50 & & F(Lp GO LT GST [ GOT @uwlqggmflas@ (HBI&aTG) LA B LIT(HLD D3 @) Quiralauiifouer@m. AN, 128 651 (BT LoT s 5% 651 &+ 5 6) Lo Ll our @ Gat vt 105 G au m@@m@m @mm@mym@&wg&ggmm@waflufl@fiafl ;wm W5 GHahaw (s 5L _QL_1psB51 SYVIBL_a)TGT e B65T (U GoT & F LD B 6V T 65T B) G Lop Sy oG LIpLDTL LT oL6T 0 10 631 &7 (1 G Lo G3T ) (1) 551 a1 (35 @ ) 6V B GOT LD LD i Qa1 61T F ZasTILITET 55 LD. 129 9155 S s (LpL_v 56 LoaT Wi Forflov 2w 5B 5 il F&5 55T LoP EQFQLim 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 AP B G & O)F i LD U0 5 &5 51 % 5 155 (H B LDT G s / SGIAC I REOIE G et 55 LIL|(HL_59 Q) LoT (5 F 695 1 Lomallh 5 @ & () 63T 63T 6V G LIGULD TS, 0551119 & 91 %51 F oot & HL0 HIQ o1 5 G 1o GO LD TGOT 55 LD. 130 fiarmfrm 5fl@>d‘53fi BoQ Lo @1_& gar b 1651y 132 G ouenluy 1 55 16T "uafwflm&s@asJmmgugarflwflficm@uq_ggrrm S5 & B U1 HUITE 5 SenawiriBilFwuw SurQs suilsv@Ffliur@s WL p@LiTQev 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 D GO L_GST (15 LD F T 631 5;1@1"7@@7]@5%@ LS Li@Bwir® @@1 \9) J@M@S? Ame L_Gsfla ffiyflzua;@u LIGHT & (B 1L LTS 516) @@ Li1ml et Fo 6ot 6T est 5 &m1%_ el en I LTpL 76T i1G) aueiTen G&HL_oVISTLOTGT 55 LD ) [T U 132 1@Y) & 6V L85 ~ » Auwind 585 Qovipr oyl il 551 Qe T @) T & G3T G 63T F) QU GHT LT GV ILIGST (LPF 6V 1) 9p Qaurr s 1on&xsQ LTS (?IUIJ* aSlousra & Fuid 51Q e @i 151G) Lo 63T ALPEST Gl Fmavadiialal srm iy tqmmflm@mmf’mg@mwmmm WS HepG L 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 AP BN LDT DI GHF & F H 16T 55 L1 6) LITIHEN QoG uomifluyioQ@rins) & BB LOTLD S 51 % 3 % LD T GBI LD 3 3 L) 1 6301 (B) LD B R 50 Fnes1 Q@) b Q&1 55 Lon P Mo &Qestul6sT 6oT (Lp 6T & e 1L arQL_mG) Frov aurTQui 134. @ @651 p 2111 G) Lo Zevt i1y (Lpov B 2evT 1L LB 65T w65 5 136 Henn&HSuBsafti LI BT MFFF ST60 55 LI LIS MRS 65115 % il e QuQ LiTHar@auy @y BV H6HT L_LD GOT (Lp@D D LI L106) Smim1GsT LiflumiL SB15%7 L1CQ L1T V1w 6151 S et &1 BT L DT QULIT(HF TSR F 6ot gL win gioureurflafl 1§ Q. 135. @aflflar &6vG) ezt a» Lo GILIGS W L1 5 H1% 61 GY) 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 113 G aur el a16sT 6h06) F LD 6w LD QN ILIGHT D LI BBI ST T (@ &5 el G LomapeLpest (ip @ Lo Ol QouerlLps viehF SLoFS SHiept 1AL G aasti 1l & B1686v 5 HC o1 s msU @mafl‘gfiw@Jw@wflgflg‘@safiggn@@w@ym Cu ITNEAT: 3 ¥ 11 (€10 ) 136 parss Bl% B DL}, TemT @LosLbLI [ILDIT/T§§LDLIJL1L_9_/7 LD 515 TG GHF 155 @h 75 558G 50160 5B IIEHF LD 55)(1H 5 & ddn gafi angTFETL_FACLITSoh A 5% 31860 5 5 1IGhTF @S T Ch T UGS PG Giau Lo oS soor QF T HNITGTLDT g0 Poal P& LoaSL @, @ Lo G) Lo 65T Hleiaicmr awr Lo 6l 5 G @anrh1Bar Q) oLl ipQ@ais b 137 500 915 v BlaehFer ollig o L1 7@ owitballoev LD&UF @)D H Y LD & 1_LD GY) LDUILD &F/B1H LD Gl B 155 101 LD 65T _Gom) /5] gt | @I 1T%Hooor L " Tl‘ea I 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 i 1 114 Second Part LO&F LDGYT 5% Lo a8 @0) ) BT & (& aot Blarg s 51 i lLlLD@ W FT 068 ST 105 H1a) % 6 1o GdT @I & @ 1oQ v SparT@L_ 138 (@) a5t 631 v e B il Bl @Sl v & @ G (3 GovT 1 b GBT GIT (1 & 0. Qi 56)51(HLASG) H 6V oV THIG 19 & G FreretG) LiT(KGar Tt mest Mlul Tamr19-6v v QuITRG) LIT(H 2T & G) FT6v aVIehHE) FT D H6T L9651 BT LIS LOT LD S @) D F 55T 5) @ 6ot L1G) LI (Th L AT ML AT EITY: 5 wmm@uv@Qmfl@mmwfiggafimL_ufig) Fewr Lo M e b Q. It 139 fifl&;@m@ @ngj@flm@m@as@mfl LILI Sl STIILDov1g B iwiest a5l 5 6) 161 ) B % F ) @ 6001 (3 65T 611 Y1V 1 151 %60 L) G 1 0IT LD 6V IlILI G116V SV F 10 (Hawr QL1 less, ineffable, immaterial, painless, unmixed, weightless, free by from interstice, without atoms, shapeless, undivided, not born, 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 Clearing away of Doubts gp@m@m@@&aflgg&&m;m@g@@ Limind B TL0GhTed 5B TG P & lL@o Q) 1 D@ et m156T 190 L5 5) 65T @& Gwr b1 SaT v av L] T1o10T6HG FaeRLI GSTOET. 140 7ol (e @wrrasofi?@m@w 5@$fltg_w@m@mmw@ &GWHBuQ wrfliusQsaef Wfi Qw11 rewrion Q) oest G F (k1 16) LoGaT slaT & 565 1@ LD 611 535T GT fl(m LD T B LOBIS T 6 T 65T GoT L119_O)1L1 65T OdT LI HE00T LT T i &% Lomou ) G & Zavt i @5@3@wngfil_fiym,@gflmu&wflg@wnmfi Loy QLT e @0 B6HS F. 141 mw@wmfl@a:ggflmarggrr@,m iug F&5Q5F 551 Fri_ AQwum s qg@g&g‘gn@ww@mgfllm&cgwfl@guwa jma %@ 5 B0 %v ) that, for the sake of obtaining the emancipation of this life, hless, I (] ] potboe 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 Second Part ) @wng@g@gn ST F & F16H P S BB V5 5 LDIT @ Ep b5 5150 ST 35 Q w16 LT B DF1L_LD F 5.5 1 6har S ) Liauipal%r 551L_1Q% 142 6)9(IJIT§ &g@@mmmefimflfl@mggm@ 4 QavrQ@aeu)pesr iy Qovir aumrvQal Q/D@fl@)@]@/w 33(56"5/155@‘5”@1 & 3G % 681 LD 6VIg G0 LD 155 GBT QuLuursr ey @ FuyQioreuas0 saralliiLig. wew i) 1o 19115 F14 G Fn et @) Qovmiim s a6u s e s 1T wI @ 51 & %68 S D LisIS%T ol G _mf5E L _1Qu. 143 &@@tq@r@@wflgg@@Lnra)gyungo/m@asm 14 éfi@‘éfi 5&?556)_(”6757’(5{5 BB a1y ourgelovaiain oot s Qo et QoumbIBov v & 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 | hll]gs 9 hear also experience! The pleasure, (felt) in the profound sleep, is affected with recollection, and so sur ely is of an intel 1§ IY Preg e o Clearing away of Doubts 1Y Vdrd & (1551137 o Wighar (Lpd B 1 6ot 19 6v1 5 (15 5,5 2T & & IT 65T B 65T /N 618 wWwswsE iy QundEQuisLinlLyTewromul ahHEL_TQW. 9 144 L1 6V & ZoviL) Lpawt it 55 &IHG) Lom L) G Litg ulleu LD @i LI LDaYL_TLDD )@QM @)mmflmw@u@unwacacg Qgflmrggg@mn [ GDTC/E’LDLIHLD/T/T§§§GH)‘¢BU f Ly L16vG) LIT(LD Bl 6o (LY. & F LD T B (1 5.5 T 651 9 N fd I 1L1miSSQ LT B W LB VUG QUTGHF 1TFTH 5B 15156)aT6VVT Q6T G LoTBLIL o GY) QS 6ot pm@m 145. @516 o155 FPE&HSauBLD &6 51 auaiQ @) & L0631 Wil sl Qou miguor QL Jaimy UGN LG 1 & _HILD 0B 5] 60T & FILO(TH L1 L1 % 651 ("7 GHIT G511 BG5BT 6T b 5] il lectual character; there is nothing else (able to recollect). At bl f )p 16 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 —— @g@ymfl,@s‘@gfln‘?wngg@@me@ILDJL&(L/@)& w1LomG) LD 6T B ug@w@mmmay@wmfi@gmflgnasg@g 1L LD 2116337 oot LD L1 651 Glie Q.r 146 £, @S?m@ufl?;gg@@nm@ &QarLpehrarL )Ll AT QLPGOT LIT fiwflwmpym@@flmqfla@mmgpu{@@@ Wit 15Lsarmi) Falals HFTSH 16hFT B T L0 STFTH B TGHFT 5B 1H5BHFFTITHS 0 &GO 6 & @) & B 6T 0V F 1T & B T 6h I (1LpS 5 GG wpQuiisewiissni@@ovi. 49 147 @gg@&mpg@g@@wnflafl@{wn(@,@flw@ I LPFN NS E L&ggmgflefipumqunw&gmg@%@un VT LD G515 @)@ LD 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 19 lqyi a1 5 Bl 5 S mall G) G T /LD B LD LD DS UAT (HLD I LD BT GY) U T 555110 3510 S1 BBl 65110 B @) 1 T Fliieh 505 QFwIRaws ey 55 @) Bal ol 148 2 o1 () ‘QO/EJ@LD@@HIT&C@UJ@@EILIW@E/T/TU Li AL @16 1o 59 10 LITHEN L_ILIGT & LD um@g@&&mflwmggm&f&w@fi%flu LI [ F1G) FTITL11L165T B @)@ T LD ) i sl L0 o1 HILE) (T CLp (551 il e (Lp 55 B LI T LD @ @ T 6T UM & BTG Fr631 Q@) LD b aflair (5 a0 P15 55 HEh 1oL, 105Qarpioal aTIpL1SEQ BT 10 ) ) Il 149 LjvauiL SLpaps Ly LlaQ L1 & e el & 1wt il J[IE! H@DTL_HLD@LQUJ{T@ V% @I DTG Fepedt (17 Lo LY LA F 55 o L1 S5 SprGut BTGVTLDL, (0 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 2\ QFTIDF 0 F SN IR LIAHLD LIS TS5 T LIT6u %t L1 G L1 b A 1@ iy toclleor Lo it 5@ atanut 55 T@wapLy Il FarTa [2 @55miQLoQaoviri. 150 @IT&CEEI&(@GLQW;’E@@JQOUQ@@H@TLD@Q@LDL/ I GIFQLIGFmFLITE BYOFEIS06) Lomiflel et ol ehrest BIovLILp Hval &1 0 SwriLiFE oLy pDFRISCaiag towt semallL_m aiorar Aullbs cLp a31 M) @) &IGh &pgwamm@@mmmwfiwfiggmafi,@s@l 1y i K amugr@ggrr 1 ) 1 gg@mg@mm@@mpgg]flgm@@u@nm DSV F b F & BTG, m(gsgl@flgflmgé_fim@u@g@fiq@@urrwugw ST LTI ILIST LD e gl B2l 555 uq.ufl@g{gmwma;unm %] ILILDT (& Uettmw | 1 which 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 e, Clearing away of Doubts 121 (16l 185 g yfeowiapest pfiunSs L11g 6 Locor DU@ r M 51651 HATTILI. I ol apoL@iapes o Lp V& 5CHTGT YFVTDFT S QJLDerD@Dm{m,ma;uun;D @ &M L1167 LT LD F16Y O LOGT QT B (LP @ LDGHF T LD r@m_l} L@ updEwin @ el (DL |F DT GH T &3 LiauLl @ Lom (ip (b el ] lumgmasuurr@@)fm ki s spLIaTulvTs el 105 % 6) LoGsT MILD 6 GOT LT & &1L_® 1@ eus Lb. 78 1 3 S Blov 55 D uflurGs 06 o esflest ow s s @ LoasT (55 Qo Qv AL Jrfiu@gfl@mfl@gas@g@mfig@mmunfl@as GRT & Bl GVIT (P LD L Lo (50 F(pS B P HTL_ PFApsS S G WesT LITG) T (DL 1L &7 LIl b LD GOT & 5 DG) ST AT QT el 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 Second Part ” N\ G LItham Lo S (5 GHTodT L), L8 ulest a8 &M 1 1186wt Gt pasr B LIF EQ BoT T 4 154 wpadt astlovmis Qo Sliwapeuhio CiSwin & sern 176 PSS T6V VT 631 ol avmisaraurereufmesreufe_ Q) esr @hF 1S (1S F TG LIS LOT G 0h Q&Fret T E® L1055 6hT el $Qari 1 pals 3”{5@&1@(&@ Mastastapo iyl selesr G Liihew Lo s 2t 1)) wimest@ Fmrov QouQeor. 155 gnwnw@fluflmm@@m@um@qflu{mmg 17 B.BIBL_ Sl Tent S 1_mi @mflmmu‘gw@m_’m@dp)g@@mWWQan T b BN B Fioumi LOTT T LIS BovallpriipsMLyLBE et 1L Sl PIUBSF LD 5T 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. 12 (3] 3oy SV m'@ggbg)flfimgwjgn@}r@g,@q@m& o BESTOLD. = ol 1 5:6. @i yaulaepenrest Ly Quiret plolTamriy. -~ WL B BHFTITES AL a):_':q@gfffl@wéaffln@@y@ggd@@ungg 15 S 1%t Q) oG Jinal SL1Lyen 1 QLGS P11 6) S@H QU B EH @1TGT LD as)(/bas %or b FHIB LT 5 T b Qe#liyQrflandS s iir o6 e pl #5510 zaf 5EL_TGW. ’LLWL 157 @un@wn{&d@@)dzg@éz@m@fl@ga{@gfig@ ILIGOT @/T@ST&[) rQua QO ev TR 12 & @G Lo 2t &% Gt HoVLD T S EIL GHRou b i FTeTet @ LU ull6v v T EHEBIE @B LD L1tpol L _(5) & & 65T Gl I FLDL @@ FsTHIFLITCGY 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 16V LD 65T (Lpd B)6) L1 (07 B 1631 1 A v i Q) F 1657 Lo WEF AW [ 6] / 158 A iysipo sQest 5 #5156 5 Fh169 5567 2 160, Qs M sQsarmi &Lgbfitqg@pfiqjfl@)@m&wflomfim«m&:@afi SmIBT&LDQ LT SaT LIL L I G) &@BI@&IC & S LD LIdh HBLDLD FLDLI ALDTLDF LD afl 5@35@p@5@@9flfl$@$nflmmfimfi Qait_1oesrQ@m. 159 wmfi@fi@%@fififiwfl@@wm@mflw 161 BN T TS LD @mg@mem@mQUH@gu@®mu§m§ UG FUHLD TTHLD 5% 1855 ay1_svareLo 21 5 est 1> Qeuasr TG oGt Lol TG oeT LiTi % 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 o 55 et i 51 631 L8 e QT afl1L_ov 1T i 75 gomo s E L 1@ »mgm 160. LI Mmg@@fi?fln&s{&f@p&r@n aflim F5156)aT 651 2o L1685 5L _1Q% 2al155) D@10 FHAPLDLIG F B(LpG) LDGST M) T 6uor l@j& ®) flD%fléE@fifi@&flY__flQE s1albL_551 551 10ovTseuid@s@le Fa5iup DEFLOL ©hF BhHIFO) AT HIG L) @mqflgygg@pg,@l_@mmmrmsg Ligh & B(LP G Lol B S 5miQoQaevi. 161 Al @) HouenH% el 1510 % &i1Lo 1D FG) 6T 63T MILD LI LD T LD & () 63T 63T IGHG) F TV LTI ”)J@LDLD&F@ZI&B @g{@a—g{@&l@@fl&gg@m,fi o5 UTIm 161055 B GOT LITIT L:Jmnmggzl5bgp§r@mflmqw@m@flm§ Quar ] STPLIcY % @G 6T LT 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: 164 B T10(HELDLITLDTLD &W‘@@lfl@m@m&wflé FriLIEQsarmil. 162. @ epehrar@hTedt oumG) et et M 1ent ®Q LT sar b 11 DF ehehT G Lo 1 16H@H T 6T LY, LAUSGST (LpadT Lp 6T L L0 Gt 5@l Qou&iiT@ Gy et 565 @HT a1 ouT Q) 631651 @ LITasT P ouest (1ps B 160 | L5555 @& 5B LG GOT @HGHTGT LD S VILD 5% & Feh @hTHL(hauan 5 ( Wi Lo 161G ST, 163 55 Lo %651 1w 5 51 P v 1 5 B Hormul(15 55 oL QU L1 7LD GHITGOT LD & GOoT T LD 63T 65T 61 i 611 6501 5511 (s 5 1.0 T Tl (15 15 - SHIF VT GHTET 166, | L8 55 aD SFTH BT S FILpov H5 BB L_L1LI I HGOOT L9 (Th 5 HIGHLD .5 T P 55 Vo1 ul 657 Lo 11 & & ) LD GST 65T I (15,5 1L 55 511 &) :J@Jfgi;@fl;b@p@fig}@l_n@w g 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 0 55 Siewor LT @) ovest G apSw @ a1l 15T e @OT L__[T LD an w55 Q5 ullev 206 wiesT a1 o197 Lo Lo T 6 SI6Y BTG 6T ;qum Lflpg@@gnmm@@pzflJ 10 Q) o631 W 555 BT Q 6ot ol w55 FIBW 55 50w18 71010051 Qost BT Q68T Al 165 wrGaTest LS oiorest 5T S estmrest QG et vl @Ry IOk @@ et 61 LI Q5 115651 Zost i Lo pL_ L] 5,5 G 1LiGwT D el (P GOT BILDILIG & 155 65T 6ot | D F 1 GO Lo FTUTH TS @) O 63T GOT Blem W 15 5116 55 GHT T LOT BT S GT BT i ool . 166 fimmggmn@(mggmnyfi%@gn‘?g{@ a0 Gt LgH aor Qs wflgggfl@fi@gfigm@flwnmgg 1o 51 all WIT @ m 5[,11@14‘} @mggg@&&nmg{&ggflm@fiu@)wfigmmfi oV oV fila flu‘et \ Qan {u 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 Blewm 55 Qs 55 a1me om s ret Ll eieudley 169 & 167 LOGST 5 5) @) ©) v o1 G3of| 5 STQ T 155 B 621 6 LDT 52651 & B9 v Qa1 Qavit & B D11 vu el v est @ m?@mgmgd{@&;fg‘guun@uwg@wmfl)fi@fl 51Q) LD 63T 170 @p?fimggwflefia:nfigr@t_;n@wa;mflwfimg Qs 1@y Cer. 168 9] 55 T W15 5 516) BT 61 @ L_UITGT 55 LD GY) LI b b Qauns et W1k 5510 sherL_16) et 55 510 S 1) G Lo 63T 6] N psApeT PaISEnS S Lo 1pG)aT D 55 B DI (hS IS ¥ 11 oV 155 QUTM(TH 51 1 L] LDT 6T 155 LD G L_ILIGVT 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 TS @) ouF g 5 ) Qoveuin® pallahs B 6 evn @w@@@;&&mno@wmc@(@frw ST T eh 1oV Q) Full 6ot @LJIT;_BSLDH L&H/THZWC/F@UJLJLIF)@WLULJL[ N &0 TV B gflgflnufi?@@;&;t.}@ug@ DF SUALPLDL_BIGH BT il ) GO . 170 @fl@g{@&Lfl@L&W(@lw@fl@@QMNLD@UJfléE I Ha) S351Ge @@g@@un@i@g&m&&&g\wuml_$@ b3l D@ Lo &@g{ggm@m%@wmffipfim oot Fif TLDIT 54l % L Q Lih55Csm1al5ems 5 601 %ot LI HRIFIg v Al Bi@ 551 06T 171. @06t &1 5 631 %651 3 5 2611 61uG) & T 0) PG5t Al 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 QVIT | i@&TL[) Gumii@ rrevevrT Qs 1% et G LIT(Han &5 5] VIGOT 6511 L 4 it L}, 7 6ol LT (&0 Do R o D1 jeuest RIS L_TH 00 @ LDGST 1 1 ST o) 5 5 % 1 EH P i) 5 5B Lo el G a0 % 6) ik 5] 172 11 ul(hE S &FF S Lb %vH VT vallou ST T Qv Ly g B6) L0631 6511 G v st ZavT il LG 5T miLdl v Zov 143 w1119 Bavor L6616V 6vT 6 LD 63T LOILIG) LDGST 5 @) LIQuimp & 0195 G L0651 0151 Q6T H11 6vor B 63T W F) S BB Qaeor. 173 @g@gnawflm{mg@gn@mmp{@;m(mwn{@@ b Qv 55 oot G Liazar 6301) ) I QB Lo H1 Q) F U1 5 T BV G) LD 6T GoT 86 B 11wt i 55 1965 Ly B D& 65T ) B Gy emau L 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 a1 S et 1 O LIS TQGTIIN GOT 5,5 GUIg- G BT (a0 @dT ) I 174 prQaTaray_ g s Qe n oG 6re G et & & 60T LD BararitiQuAQuir anBul s 55 apouGwevn ) (/R AOQuLin g 17 H1651656v G auarar Lo LT 6v & Heuwit B F P& (Hon Qov LI 511 G)6oT 6T ) 11631 %g s1Qe01 HLoLIuT@L_WGe ko o0l . 145 5T GOT GOl a./mmffltu@mn@ Fu1Q@ 56T HILi 5% ag UJ@LDTJ;’MQGZ)?}? a51651 ol ov 5.5 &1 G) v (Lp 5.5 1511 1 G 631 Bl (1w LI gl wrTQsv %651 ot 1 @) B 6v1 @) D S & 5 1S e 5 af & 5 6vr Ty @r}ol‘fi . mast et eoflesr 6o 51 G 6ot BT eoni LG LD Bl 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 a511% 5 101 B)51651 511G 6wt 651 0 15 v (Lp 651 6T B 1oL 17 b & & BIILD B G) 6V 651 @(/)J”H”fl a7 L6111 0) 1 GST P GhHLp ‘5/1 158 265 1o Bl ew o et Qar Jm?@mzqmfigflfiyg BS1QLo. 194 55 Caurnleucurest 55 o Bipss5TQrm@L G FnovRaiscst 10 P rang i@ evup 5516 LITEIF FF 5Q) o v £ P 55105 H1H :u/_;;@L&mawr‘@gmLflrnflou u:g,@@@augflg;g LDF)(@JLD@@ FGOT LD 5V T19_6)1 GRT B GL1k (ST 178 AllSGlnet 551855095 G etallariolIC e o LD ur,{@u_mufljg BT %01 LI 55 a0l 10855 G’l_um; a5 B % (LD @L@mgfi?@g?@flufig@g vara's ©0)46BT frue PSS B TUINIGH LB (1555 LpeT o QT T T @ 6uT I a dlcley 10wy 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 179. _gpiewr 1Q) Lin(HarTTibalsenGn e b5 oadlar A EAC Y1 :7) L BT TG H1EHED PV 6V TLD DED SAUNILIBE b 55 oG LI au L), TGRT LD &% (S euauar g L1 LT Lom 56T &flovd 5 (@)1 6T ([ Lo & @5 GT M 6OT 1T S DT 66V 61l Gz. 180 9| a1 a1 1631 BT (61T 69 B 6V & L L L0 657 1) =i @iLITGBT (1 @Lufmmflqfib)efimumrggg@w Q) LIT(HeT %I 51(G) GoT G3T GoT 156007 Gu51 1 GoT J#Jmfl{@gfl%@@@Ufl@@lum B @ $WT6W§HM?6UI§§I/EI&BH6W&S$ITL_L§LW GZST(@) 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 181. _oy651 pLI% LOTEPGST D DG Lo 51 1 11T @) Qi) &3 L G LT Rt p Fr 6T W HINNUTS % G) Lo & 5% 61w plovmiGl s GO G F & GOT Gl LI apast Wliyewr i 5@ F niall s D L1 Loi &6) STLL% HiId GL_W|APL_ i Sl Qg w631 815 35 10T 1T (6% 61l Fil v i @ Lo ou T b B & 144 Fr UM GO LI QLD 182 6T G3T &8 LD 61T S B BT 6T GLYGH & % (@ LD 6 S 1T o0l /b bl Q) (1G5 GOT BT T TILIGHT 63T LITS 156 5 T (L.l 51 Bl % @gfrrr@gflrrm@@» ’fl@TWLD/T@&&)@fl @@am,)ffi\o fi&g@flg@@ Lg50Cs F1651 o) Blew w .51 Blas1 G (01 sBuILpS % 111 @ 6u 1§ o 183. 35 gicuallon 5551 0IchF 505 5506) 5 ol% 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) gL G om G S parallL_TH mefl@mafi@afiffitu QUITBIE)Gh al Fs ¢ & S1G) LD;T@Ifl@fl’YT/EIHSéF@&:lUJzILQW@Q@Q(@ QrigLi )i g :_lgr@wrrmmofmmu_@emguq@mflw(nfig(&(@safl 8] 455 1T Goor LT 6T - Tdod 184. _geoor1_ Q@5 5 %@ @0 Lo11@) 1 a1 6o GBT & GOT LI LD s L)eoot BepouTQrmiidgsmmo) LimiipLoli S BIILIo BDSD 958 LDITGU0T L_FEVGV LIQUT S &% 16T LTI 55 (5 @) & & &) B 63T Wi APEL sranry L_eassaflsssrr@)@urpmlCrim o, G 185. @ovayFDEGHANGT LITS 5% @6miLjast ppZvCiom 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 i jill ol R A S mel! Il ofer / \ 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 VRlipgp Trias)” lies “Egana traja” . 198 Z. 13 v. o. statt “zusammengeht” lies ;a'nhafigt ”. w W\ .199 Z. 9 v. o. statt “Lebens - Erloste” les “Lebend-Er- 16ste”. Wo Antakarana steht, setze stets Al’lt&:k&l‘&l’}& (die reine Sanscritform). {§ - o . PEEA o Py o = P SR S & = oy el i R e e X% i 3 % T % et 7Y b s VA, BN o 3 Ay 53 5 > ¥ b & & nm B ) - % % e e o S5, -t 7 e <4 g > v s = 3 2 % hleas o S & = ] 2 G % K & &4 Fe B 65y g L5 2 S b 2, ~ & v - o S - —— . e N > - - 3 e 3 — % < ¥ P g e o s Ly b P T freses v ik et b g v e s as - AR b 8l e e 059 SEkd Sete EYEhE St e 51 Fae 87 o iky o pol S = on ek e ooy T N, SR e 90 s : G o 134 ot a i Py Lk o D 47 oK Pt P A Ihe Gai o e f o 2 i Seiaes: ) Y s St e SRk ok (ke i { i e i oo s % Fo) Ad S S ik by s - 2.3 x . - % Sk Lo s Gk g i 5 o'y % > T £ ;) e . & K 2 & Skt F ik L \ ‘\ Vv U T KAIVALJANAVANITA S R 2 A VEDANTA POEM Q = VierFarbSelector Standard * - Euroskala Offset 15 THE TAMIL TEXT WITH A TRANSLATION > Balance A GLOSSARY o o AND GRAMMATICAL NOTES =4 ~ Focus TO WHICH IS ,\'D.])I‘ul) ; N 14 AN OUTLINE OF TAMIL GRAMMAR M 13 WITH SPECIMENS OF TAMIL STRUCTURE AND COMPA.RATIVE.TABLES OF THE FLEXIONAL SYSTEM L 12 I'10 IN OTHER DRAVIDA LANGUAGES. K 1 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 6 I's E 5 8 _§ N LEIPZIG 1855 LONDON 1855 | DORFFLING & FRANKE, WILLIAMS & NORGATE, 3 1 w Copyright 4/1999 YxyMaster GmbH www.yxymaster.com P&