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The immortality attained through the acquisition of any objective condition (such as that of a god) is liable to end, as it is distinctly stated in the scriptures (Sruti) that karrna is never the cause of emancipation. 8. Therefore the wise man strives for his salvation, having renounced his desire for the enjoyment of external objects, and betakes himself to a true teacher and accepts his teaching with an unshaken soul. 9. And by the practice of right discrimination attained by the path of Yoga he rescues the soul — the soul drowned in the sea of conditioned existence. 10. After giving up all karma for the purpose of removing the bonds of conditioned existence, those wise men with resolute minds should endeavour to gain a knowledge of their own atma, 11. Actions are for the purification of the heart, not for .the attainment of the real substance. The substance can be attained by right discrimination, but not by any amount of karma. 12. A perception of the fact that the object seen is a rope will remove the fear and sorrow which result from the illusive idea that it is a serpent. 13. The knowledge of an object is only gained by percep tion, by investigation, or by instruction, but not by bathing or giving of alms, or by a hundred retentions of the breath. 14. The attainment of the object principally depends upon the qualification of him who desires to attain ; all artifices and the contingencies arising from circumstances of time and space are merely accessories. 15. Therefore he who desires to know the nature of his own atma, after having reached a guru who has got Brahmagnyan and is of a kindly disposition, should proceed with his investigation , ( 105 ) 16. One who has a strong intellect, who is a learned man and who has powers of comprehension, is a man qualified for such an investigation. 17. He only is considered worthy tt enquire into spirit who is without attachment, without desire, having Sama and the other qualifications and is desirous of obtaining emancipation. 18. For this purpose there exist four kinds of preparatory training, so say the wise ; with them the attempt will be successful ; without them unsuccessful. 19. The first is reckoned to be the discrimination of the eternal and the transitory ; then follows renunciation of the desire to enjoy the fruits of action here and hereafter. 20. Thirdly, the six possessions beginning with Sama ; and fourthly, aspiration for emancipation. Brahma is true, the transitory world is a delusion ; such is the form of the final conclusion which is said to be the discrimination between the transitory and the eternal. 21. Renunciation of desire consists in giving up the plea sures of sight, hearing, etc. 22. Also in giving up all pleasures derivable from all tran sitory objects of enjoyment from the physical body up to Brahma the creator, after repeatedly pondering over their defects and shortcomings ; the undisturbed concentration of mind upon the object of perception is called Sama. 23. Dama is said to be the confinement to their own proper sphere of organs of action and of sensual perceptions, after having turned them back from objects of sense. 24. A condition not related to or depending on the external world is true Uparati. 25. The endurance of all pain and sorrow without thought of retaliation, without dejection and without lamentation, is said to be Titikshti, 26. Fixed meditation upon the teachings of Shastra and Guru with a belief in the same by means of which the object of thought is realised, is described as Sraddha, n ( 106 ) 27. Constant fixing of the mind on the pure spirit is called Samadhana. But not amusing the mind by delusive worldly objects. 28. Mumukshatva is the aspiration to be liberated by know ing one's true self from all created bonds, beginning with the feeling of personality and ending with the identification of one self with the physical body by ignorance. 29. Even should the qualifications enumerated be possessed in a low or moderate degree, still these qualifications will be strengthened and improved by absence of desire, by Sama and the other qualities and the kindness of the teacher, and will bear fruit. 30. In one in whom absence of desire and aspiration for emancipation are prominent, Sama and the other qualifications will be productive of great results. 31. When absence of desire and aspiration for emancipation are feeble, there will be but indications of Sama and the other qualifications, as of water in a mirage. 32. Among the instruments of emancipation the supreme is devotion. Meditation upon the true form of the real self is said to be devotion. 33. Some say devotion is meditation on the nature of one's atma. He who possesses all these qualifications is one who is fit to know the true nature of atma. 34. Such a person must approach the guru through whom freedom from bondage is attainable ; one who is wise, well versed in the scriptures, sinless, free from desire, knowing the nature of Brahmham. 35. One who has attained rest in spirit, like the flame which has obtained rest when the fuel is consumed, and one whose kindness is not actuated by personal considerations, and who is anxious to befriend those that seek for help. 36. Having obtained the favour of such a preceptor through obedience and respectful demeanour, the object of one's inquiry is to be addressed to him when he is not otherwise engaged. ( 107 ) 37. " Salutation to thee, 0 Lord, full of oompassion, 0 friend of those who bend before thee. I have fallen into the ocean of birth and rebirth. Rescue me by thy never failing glance which rains the ambrosia of sincerity and mercy." 38. " Protect from death him who is heated by the roaring wild fire of changing life so difficult to extinguish, him who is oppressed and buffeted by the blasts of misfortune, since no other refuge do I know.'' 39. The great and peaceful ones live regenerating the world like the coming of spring, and after having themselves crossed the ocean of embodied existence, help those who try to do the same thing, without personal motives. 40. This desire is spontaneous, since the natural tendency of great souls is to remove the suffering of others just as the ambrosia-rayed (moon) of itself cools the earth heated by the harsh rays of the sun. 41. "0 Lord, sprinkle me, heated as I am by the forest fire of birth and re-birth, gratify the ear with ambrosial words as they flow from the vessel of thy voice mingled with the essence of thy experience, of the pleasure afforded by Brahmagnyan, sacred and cooling. Happy are they who come into thy sight, even for a moment, for (they become) fit recipients and are accepted (as pupils). 42. " How shall I cross this ocean of birth and re-birth ? What is my destiny, what means exist, 0 Lord, I know not. O Lord kindly protect me, lighten the sorrows arising from birth and re -birth." 43. The great soul, beholding with eyes moistened with mercy the refuge-seeker who, heated by the forest fire of birth and re-birth, calls upon him thus, instantly bids him fear not. 44. That wise one mercifully instructs in truth the pupil who conies to him desirous 0f emancipation, and practising the right means for its attainment, tranquil minded and possessed of Sama, 45. " Fear not, wise man, there is no danger for thee ; there exists a means for crossing the ocean of birth and re-birth — that by which Yogis have crossed. I shall point it out to thee. ( 108 ) 4G. There is an effectual means for the destruction of birth and re-birth by which, crossing the ocean of changing life, thou wilt attain to supreme bliss." 47. By a proper comprehension of the purport of the Yedanta is produced the excellent knowledge ; by that the great misery of birth and re-birth is terminated. 48. It is directly pointed out by the sayings of the Scrip tures that Sradha, Bhakti, Dhyan and Yoga, are the causes •which bring about emancipation. Whoever abides by these, attains emancipation from the bondage of incarnated exis tence. 49. By reason of ignorance a connection between you who are Paramatma and that which is not Atma is brought about and hence this wheel of embodied existence. By the fire of wisdom arising from this discrimination the growth of igno rance is burnt up to its very roots. 50.