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; though he knows everything, he must be as an ignorant person ; and he must not have a liking for the enjoyment of the undesired-for pleasures when such happen without his efforts. He must pass over all pleasures as smoothly and as unconcernedly as wind. 52. [Where is Videha Kaivalyam when Sthula, Stikshma and Karana Dehams or bodies are all destroyed ?] As water mixes with water, air with air, and fire with fire ; so, after the three kinds of outer cloaks, viz., Sthula, Siikshma ann Karana Sariras, are destroyed, the Gnydnee becomes most inseparably and indivisibly one with the all-pervading form of Brahma. 53. Who is Brahma ? That something, than possessing which there is nothing more advantageous to be possessed, whose happiness or bliss is higher than the highest kind of happiness or bliss, and further than which nothing is to be known, is tcufca £ee4rded as Brahma. ( 60 ) 54. That something, after seeing which there is nothing more to be seen ; after becoming which there is nothing more to become, or, in other words, there is no more rebirth ; and after knowing which as oneself there is no more to be known that something is Brahma. 55. That something, which fills everything brimful and crosswise, above and below ; which is of the form of Sath, Chith, and Ananda ; which is indivisible or has no second to it ; which is endless ; which is always present ; and which is one and one alone ; — that something is Brahma. 56. What is viewed by the Upanishads as everlasting, aa the very form of perfect and undivided bliss, and as the unity ; while non-Brahmic Dehas, Indriyas, or senses, &c., are regarded as false and powerless — that is Brahma. 57. [It is said that Brahma, Vishnu, &c., possess perfect bliss. Then, why do not those, that perform sacrifices to obtain the Lokams or regions of Brahma, Yishnu, &c., become Brah ma himself ?] It is replied that the bliss of Brahma, Vishnu, &c., is only a unit in the great whole of the perfect bliss of Atma. They —Brahma, Vishnu, &c.— possess a proportionately very small- amount of bliss, and are proportionately very small beings. 58. [While it is palpable that every body loves the non- Atmic Deha, Indriyas, &c., how can you assert that Atma alone is the object of our love ?] Since Atma pervades everything, and every deed or action, like ghee in milk, when we love anything or any work, we love, not the thing or work, but the underlying Atma in them both. 59. [Here below it is explained how to know that Atma is pervading everything and everywhere.] What is neither thin nor thick, neither short nor long, neither lives nor dies, possesses neither form, attribute, caste, nor name, is Brahma or Atma. ( 61 ) 60. What gives light to sun, moon, stars, &c., and what 'cannot be enlightened by sun, moon, &c., and what lightens all these shining objects, is Brahma. 61. Like a red-hot iron ball, Atma, pervading the whole world both inside and outside, enlightens it ; but, without beiag enlightened by anything else, shines with its own light. 62. Brahma is something distinct and different from the world ; yet there is nothing which is not Brahma. Like water in the mirage, the existence of the world, as distinct and different from Brahma, is a myth. 63. From the real wisdom, true knowledge, or Taiica- gnyana, it is concluded that everything, that is seen and heard, is that Individual, Sath-Chith-Ananda Brahma Himself, and no other than Brahma. 64. [Why is not that Omnipresent Brahma visible alike to Agnyana Chakshus or Agnyanic eye as well as to Guyana ChaJcshus ?] An Atmagnyani alone can see the Omnipresent Sath-Chith Ananda Atma ; while one, that believes in the fact that body, <£c., are themselves Atma, cannot see the Omnipresent Atma; as a blind man cannot eye the brilliant sun. 65. The Jiva,— being purified of all kinds of filth which is the source of all Samara, by the gnyanam acquired by means of Sravana, Manana, &c., as aforesaid,— shines like the burnt gold, with its inherent brilliancy. 66. Driving off the Agnyanic darkness and rising in the Hrudakasa, the all permeating, the all supporting Atma, like the Gnyanic Sun (Bodha Bhanu) shines and enlightens the whole world. 67. He, who has given up all kinds of observances, does not care for any side, any place, and any time ; and acquires that all-occuping, cold, &c. — killing eternally happy and eternally luminous Swdmtmatirtha self-explaining (?) water — he becomes omnipresent and eternal, or, in brief, acquires omnipresence and eternity. ( 62 ) To the ATMABODHA BY B, P. NARASIMMIAH B. A.F.T. S, The marginal numbers in the Translation refer ta t&e Slokams in the original. 12. The following table illustrates the process of the mix^ ture of the elements forming Panchikaranam. In it the letter E represents the undivided half of the Earth Element. W — Water F Fire W — Wind A A'kasa or Ether e represents the fourth part of the remain ing half of the Earth Element. f Fire a A'kasa The following is the Mnemonic Table of Panchikaranam : — A aw af aw ae wa W wf ww fw we fa fw F fe wa ww wf W we ea ew ef ew E { 63 ) A'tma is the 7th principle in man. (Vide Esoteric Buddhism, p. 21, on Atma, Manas, and Buddhi). Antdhkaranam is the internal sense or sense of senses. [On several meanings of Karanam, vide Amaranighantu, 3rd Canto, 211 sloka.] The colloquial meaning of love, favour, &c., is vaguely and loosely applied to it; for true love or favour springs from the heart of hearts or internal heart and is not superficial. Manas, Buddhi and Chittam. : — Though apparently these are one and the same, yet they are different from one another in their respective qualities. Manas is what is generally called Mind ; but in reality is it only the doubting mind — while Buddhi is the determining Mind and Chittam is the unsteady and fickle mind. While Manas doubts and suspects everything, Chittam dwells only for a moment on an object and then passes on to another, and so on, but settles nowhere permanently, as listless birds fly from branch to branch and fly again. Buddhi plays the part of a judge. It settles the issues of doubting Manas. This is the result of deliberation. Ahankaram : — (Yide Gurubalaprabodhika, 1st Canto, Verse 204 — Garvobhimanohankaro, &c. Here Ahankdra is said to be that which causes the feeling of the superiority of self.) It is the sense or love of personality. Mr. Sinnett, in Esoteric Buddhism, (p. 83) says that " the student must bear in mind that personality is the synonym for limitation." This sentence perhaps, in other words, means the limiting or confining everything to one's self or person, and finding nothing beyond to be attributed to, and thus narrowing the sphere of true apprehension and comprehension. This love of superiority of one's person is the source of much evil as we all know. Samdna Vdyuvu : — Its seat is in the navel or thereabout. It digests food and distributes the digested portion to all parts of the system, and causes the being to live healthily. Vydna Vdyuvu : — Its seat is in every part of the body. Its function is to create perspiration, horripilation, &c. ( 64 ) Uddna Vdyuvu : — Its seat is in the neck or near the throat. It gives the power of talking. It brings up the sound. Pr6.ua Vdyuvu : — Its seat is in the chest. Its function is to cause respiration. Apdna Vdyuvu : — Its seat is in the excretory organs. (Cf : Gude'panah. Amaranighantu, 1st Canto, 64th verse.) It expels matter and urine from the body. For a more detailed explanation of this difficult subject of Panchikaranam, readers who understand Telugu are requested to refer to the Telugu Sithdrdmdnjaneyam annotated by M. R. Ry. Palaparthi Nagesvara Sasthrulu. Part II, verses 41-42, pp. 86-90. 14. Ahamsabdam in this verse means the sound of I, i. e., the remembrance of personality or self-love. Jiva is full of this quality from which Atma is free. 15. The five Kosams or the five coverings or coats are : — Annamayakosam : — That physical body of flesh and blood which is born of food and semen, grows by food, and is bulky and composed of limbs. Pranamayakosam : — It is made up of five Karmtndriyams. ( Vdgindriyam, Pdnindrii/am, Padendriyam, P&yvindriyam and Oopastendriyam) , and five Pranams (Prdna, Apdna,, Vydna, Udina and Sdmana). Vide (the last and 2nd columns, from above, in the Table of Pdnchzkaranam given in the Translation of the 12th Slokam.