English
Every one should devote the whole of his time to these six kinds of Samadhis. The egoism in the physical body being annihilated in this manner, and Universal Atman being thoroughly realised, wherever the mind of the ascetic is directed, there it naturally loses itself into one or other of these Samadhis. The identification of the phenomenal as well as the nou- menai with the one eternal unchangeable Brahma being realis ed, the knot (of the unreal identification of Ahankdra with Atman of the heart is at once split open ; all doubts vanish in a minute ; and all Karma (Sanchita, Prdrabdha, and Kriydma- na) is destroyed in the very bud. [ Karma does not affect the absolved ascetic. Prdrabdha or that part of Sanchita, of which this life is an e volute, runs its course and ends with this life ; Kriy&mana or that, which is being done at present in obedience to Prarabdha, has no stability in as much as its * This S'ruti is taken from the Mandukya Upanishad, with which compare, H ^ U 4. 78 ) store-house is destroyed by the destruction of Lingadeha ; and Sanchita, (or that portion of past Karma, which has not yet borne fruit, plus the results of present Karma which are to bear their fruit) also has no room for its operation ; for the Lingadeha, through which all its future manifestations on the plat-form of our physical frame become possible, has no existence.*] The unity of Aim an and Parmdtman or Brahma. rffat ft nrer sffa *CRTO: qrwrffa: mil Jiva is of three kinds : the first is that portion of Brahma^ which is limited (by Avidyd and Ahankdra) ; the second is the reflection of the Atman into the Lingadeha ); and the third is the one imagined as active in dreams. Of these three, it is the first only which has any real existence. (If 3ffa is only a limited portion of Brahma,, how can it be Brahma itself ? With this doubt in view, it is said) : — The limit (in Brahma) is simply imaginary (since it is des tructible by the merging of Ahankdra and Avidyd into Brahma by proper knowledge) and the veal thing is that which is limit ed (viz., Brahma). It is assumed to be Jiva only by imagina tion, but by nature it is (one with) Brahma. * Compare. also u u \ u also 5T Prfttfi' ST %?rftrf ^$ ^ ^ ^r^^: \ H * u vsi it >•$ lip* It is the unity of this imaginary Jiva with Brahma, that is inculcated in such phrases as cTf^rftT (in the Clihandogya Upanishad) ; and not with the other Jiva* flPTT In Brahma exists Jlf<£ya in its two aspects of R^7 and which, covering the unique, unchangeble Brahma, attri butes the universe and the soul to it (evolves the universe from it.) \\\\\\ The reflection of Atman in Buddhi is the Jiva which enjoys the fruits of its Karma ; and this transitory universe is the thing that is enjoyed by it. \\\3\\ The duality (of Jiva and Jagat which exists from time imme- morialf has any reality only till the time! of final absolution. It is therefore useful only so far as our ordinary intercourse is concerned * Compare, ( 80 ) (This duality is of two kinds : f^FT^?r and 3ft^<T; the des truction of the latter is necessary for absolution ;* for the name and form given to the objects of this world is a creation, purely mental and obstructive to absolution, as such.)t 1 The sleep, which, in its two aspects of Vikshepa and Ava- rana, is the quality of reflected A'tman, covers the whole of Jiva and Jagat (in sleep) and creates (in dreams) new ones in their place. These are called the STlfcffinW Jiva and Jagat. The comparison implied is this : — Just as sleep resides in the faf TORT, Maya resides, as it were, potentially in 3GR ; and, as sleep covers the ^rsrfrftqFrsifa and 5^^ and creates the SHTcTHIT^ ones in their place, so Maya covers ^U and evolves from it the ^r^ff^f 3ff^ and *W<1 instead.) As these (Jiva Jagat) appear real only during the time of their existence, (i. e. in dream) they are called STffcW!%^ or imagi nary : they are never felt in any other dream after one is awa kened from the original dream in which they were experienced. * Compare. t Compare. crftn* ( 81 ) (The previous illustration is thus carried to its legitimate and logical result. As the snfflffln%3 ^ffa and 3fT^ are real only till the dream is broken, so also are and 3HT(T real only till the spell of M dya, is broken by Iff^ ; and also as the sgrgrSTfcff is one and unchangeable in the xnftWTftl^ creation, so is TOTH in the ^ST^IT^ creation. Thus the propo sition enunciated in verse 37 is established.) The STrf?Wn%^ ^fa believes the SJlfrRlffl^r 5fTcT to be real ; whereas the s^ffl^ 3ff3 knows both of them to be false. ™\w\ rrc^5fta> So does the ^TF^^nT^ 5ftt believe the s^r^fTft^ 3fTtf to b*> real ; but the WHflW^ta ( ^1 ) knows both of them, to be false. (This sm^rfcfi 3T^ exists only so long as ^r^rft^T sffa exists.. Both are therefore unreal to the TrnrrfW ^T^. In sleep, as also at the time of Pralaya, both these disappear, Brahma alone sustaining ; so also in those who are- Sffa-JTrfi, absolved even, while living.) The Pdrdmdrthika Jiva knows itself to be one with Brahma,. and sees nothing apart from it except perhaps the unreality of every thing besides it. As sweetness, fluidity, coolness and other qualities of water, are found in the waves that surge on its bosom, and also in thJ foam that plays on the surface of waves : k So do the ff<T, fafi and aTR* — , which are inherent in the <KJJTTO;T, the witness of all— appear in the ^T3f Tft^f 3HT^ and, through it, in the JKflmrfto m^ also. (Vide verse No, 20.) On the disappearance of foam, its qualities fluidity, <§fc., merge into its source, the wave ; and, on the disappearance of the latter, its qualities again merge into its source, water, and remain there as before. So, on the disappearance of the imaginary 3Jfa its consti, tuents (**, f^?T. **&* ) ^^w into its source, the ordinary ^t on whose disappearance again all these-the residuum— flow into the source whence everything emanated— the Universal Spirit — witness af all,* ti Compare. *ftq(rat& OF SADANANDA SWAMI Translated by MB. W. Ve'da- vydsa obtained, bj religious austerities, the discourse which Krishna held with Arjoona, and, for the following reasons^ from this discourse wrote the vedanta : To humble Kdkutst'ha^ a king of the race of the sun, who was intoxicated with an idea of his own wisdom : To point out, that the knowledge of Bramha, is the only certain way of obtaining liberation, instead of the severe mortifications of former yugas, which mankind at present are incapable of performing, and to destroy among men attachment to works of merit ; since, so long as the desire of reward remaineth, men can never be delivered from liabi lity to future birth. Shankaracharya wrote a comment on the Vedanta, and a disciple of Adwaita-nanda-parama-hangga, a Sanyasij composed, from this comment, the Ve'danta-Sdra. After this introduction, the author proceeds : The meaning of Vedanta is; the last part of the Veda; or the " gnana kanda" which is also an Upanishad. He who, knowing the contents of the Ve'da, and of the Angas,^ is free from the desire of reward as the fruit of his actions ; from the guilt of' the murder of Bramhans, cows, women, and children ; from the crime of adultery ; who per forms the duties of the Shdstra and of his caste, cherishing Ilia relations, &c; who practises the ceremonies which follow the birth of a son, &c. ; offers the appointed atonements; observes fasts ; bestows alms ; who continues, according to the directions of the Ve'da, absorbed in meditation on Bramha, and believes, that, seeing every thing proceeded from Bramha, and that, at a. From Veda, and anta the end. — Sara means essence, and therefore tke title of this Work imports, that it is the sseuce of the V4dauU philosophy, k Branchen gr member* of th Vada. ( 84 ) the destruction of the universe (as earthen vessels of every description, when broken, return to the clay from whenca they were formed), all things will be absorbed in him again •and that therefore Brarnha is every thing, is heir to the Ve'da. All ceremonies are connected with two kinds of fruit, the •superior, arid the inferior : in offering sacrifices, the chief fruit sought is the destruction of sin, the possession of a pure mind, :and the knowledge of Bramha ; the inferior fruit is, the des truction of sin, and residence with the gods for a limited period.