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Therefore having put an end to the functions of the ahankdra and the rest, and being free from attachment by the attainment of the supreme object, be happy in the enjoyment of spiritual bliss, and remain silent in Brahm by reaching the all-pervading logos and losing all sense of separate ness. 312. The great ahankdra, even though (apparently) cut down to the roots, will, if excited only for a moment by the mind come to life again and cause a hundred distractions, just as during the rains clouds (are scattered about) by the storm. 313. Having subjugated the enemy ahankara, no respite is to be given to it by reflection about objects ; such respite is the cause of its revival, just as water is in the case of the ex tremely weakened lime tree. ( 143 ) 314. How can the dcsirer who exists through the notion of the body being the ego, be the causer of the desire, ohw is (thus) different ? Therefore submission to the pursuit of ob jects is the cause of bondage, through attachment to differ entiations. 315. It is observed that the growth of motive is the growth of the seed (of changing existence), the destruction of the former is the destruction of the latter : therefore the former is to be annihilated. 31G. By the strength of vdsand* Mrya (action) is accumu lated, and by the accumulation of kdrya, vdsand increase, (thus) in every way the changeful life of the ego continues. •317. An ascetic must bum out these two, (vdsand and kdrya) in order to sever the bond of changing existence. The growth of vdsand is due to these two, thought and external action. 318. Vdsand, nourished by these two, produces the chang ing life of the ego. Means for the destruction of this triad always, under all circumstances (should be sought.) 319. By everywhere, in every way, looking upon every thing as Brahni, and by strengthening the perception of the (one) reality this triad will disappear. 320. By the extinction of action,f comes the extinction of anxious thought, from this (latter) the extinction of vasana. The final extinction of vdsand is liberation — that is also called jivan nmkti. 321. Aspiration towards the real being fully manifested, vdsand as directed to ahankdra and the rest disappears, as darkness does in the light of the supremely brilliant sun. 322. As on the rising of the sun darkness and tfye effects of darkness — that net of evils — are not seen, so on the reali zation of absolute bliss, there is neither bondage nor any trace of pain. * Vdmnd ; an impression remaining unconsciously in the mind from past, good or evil Karma. t Absolute detachment of the self from action, See Bhagavad Gita, ch.iii. ( 144 ) 323. Transcending all perceptible objects, realizing the only truth which is full of bliss, controlling the external and internal (organs), so you should pass the time while the bondage of Karma remains. 324. In devotion to Brahm there must be no negligence, Brahma's son* has said that negligence is death. 325. For the wise there is no other danger than negligence in regard to the real form of self. From that springs delusion from delusion ahankdrct, from ahankdra bondage, and from bondage pain. 326. Forgetfulness (of his true self) casts (into the ocean of births and deaths) even a learned man attracted by sense- objects, his mind being perverted, as a woman (casts off) her lover. 327. As moss (covering a sheet of water) does not remain (when pushed back) (fixed) even for a moment, so illusion (maya) veils even the learned who turn back (forgetting the real self. 328. If the thinking ego loses its aim and becomes even slightly diverted, then it falls away from the right direction like a playing-ball carelessly dropped on a flight of steps. 329. The mind directed towards objects of sense determines their qualities (and thus becomes attracted by them), from this determination arises desire, and from desire human action.-f- 330. From that comes separation from the real self; one thus separated retrogrades. There is never seen the reascent but the destruction of the fallen one. 331. Therefore for one possessed- of discrimination, know ing Brahm in samadhi, there is no death other than from negligence. He who is absorbed in (the real) self, achieves the fullest success ; hence be heedful and self-controlled. * Sanat Sujdta says in the Sanat Sujatiyam Mahfibhtirata. Udyog P. :— "I verily call heedlessncss death, and likewise I call freedom from hee dless- ness immortality." Telang's trans. t Cf. Bhagavad Gita, ii. 62, 03. ( 145 ) 332. Therefore abandon thoughts (about sense-objects), the cause of all evils. He who while living realizes unity (with the supreme), does so also when devoid of the body. For him who is conscious of even the slightest differentiation -there is fear so says the Yajur Veda.* 333. When at any time the learned man perceives even an atom of differentiation in the infinite Brahm, then what is perceived as difference through negligence is to him a (cause of) fear. 331 He who regards what is perceived as the ego, in spite of hundreds of injunctions to the contrary in Sruti (Vedas), Smriti (law books), and Nyaya (logic), falls into a multitude' of sorrows on sorrows ; (such a man) the doer of what is for bidden, is like a mallmluch (a demon). 335. The liberated man devoted to the pursuit of truth, always attains the glory of (the real) self, while he who is levoted to the pursuit of the falsehood perishes ; this is seen even in the case of a thief and an honest man. 336. The ascetic abandoning the pursuit of unreality, the cause of bondage, rests in the spiritual perception, " I am the Logos." Devotion to Brahm gives bliss through realization of {the real) self and takes away the great pain experienced as the effect of avidya. 337. Pursuit of external objects results in increasing evil vdsani more and more ; therefore realizing the true character of such objects through discriminative knowledge, and aban doning them, be constantly engaged in the pursuit of the real self. 338. The (pursuit of) external objects being checked, tran quillity of the mind (manas) is produced ; from the tranquil lity of manas arises the vision of Paramatma (the Logos); from the clear perception of Paramatma (results) the destruc tion of the bondage of conditioned existence. Restraint 01 the external is the way to liberation. * Katha Upanlsha,dt ( 146 ) 339. What learned man, capable of discrimination between the real and the unreal, understanding the supreme object according to the conclusions of the Sruti, and aspiring for liberation, would, like a child, rest in the unreal^ the cause of his own fall ? 340. There is no mokska for him who is attached to body and the rest ; in the liberated there is no notion of the body and the rest being the ego. The sleeping man is not awake, and the man awake is not asleep — different attributes inhering in each (condition). 341. He is liberated, who, having (by spiritual intelligence) perceived the Logos within and without, in moveable and im- moveable (things), realizing it as the basis of the ego and abandoning all upddhis, remains as the all-pervading inde structible LogoSi 342. There is no other means for the removal of bondage than the realization of the nature of the Logos. When ob jects of sense are not pursued, the state of being of the Logos is attained through unremitting devotion to it. 343. How can the non-pursuit of objects of sense which can only with effort be accomplished by the wise, who know the truth, ceaselessly devoted to the Logos, aspiring for eternal bliss, and who have renounced all objects of dharma (cus tomary observances) and &armo(religious rites and ceremonies), be possible to one who regards the body as the self, whose mind is engaged in the pursuit of external objects, and who performs all actions connected with them ? 344. For the attainment (of the state of) the Logos by the Bhikshu,* engaged in the study of philosophy, samadhi is enjoined by the Sruti-text — " Possessed of control over exter nal organs and mind ;" and so forth.f 345. Even the wise are not able at once to cause the de struction of egoism which has become strong by growth. * One in fourth stage or farama of life, a mendicant.