English
t Kj'om the Brihadaranyatn Upanishad (See &vpra, xl, 20 ct Except in those who are fixed in Nirvikalpa sam&dhi, (creates) many births. 346. Vikshepa sakti, binding a man to the delusive idea of self through the power of Avarana sakti* carries him (into embodied existence) by its qualities. 347. Until the Avarana sakti ceases completely, the con quest of the Vikshepa sakti is impossible. From its inherent nature the former is destroyed in the self when subject and object are distinguished, as (one distinguishes) milk and water. 348. When there is a complete cessation of the (activity of) the Vikshepa sakti in regard to the unreal, then without doubt or impediment arises perfect discrimation, born of clear perception, dividing the real and unreal principles, cutting asunder the bond of delusion produced by Mayd, for one eman cipated from that there is no more changeful existence. 349. The fire of the knowledge of the oneness (of Brahm) without limitation, burns down completely the forest of avidyd ; where then is the seed of changeful existence of him who has completely attained the state of oneness ? 350. By the thorough realization of the (one) substance Avarana sakti ceases. The destruction of false knowledge is the cessation of the pain (arising from) the Vikshepa sakti. 351. By the perception of the true character of the rope these three are seen.t Therefore by the wise the essential sub stance is to be known for the sake of liberation from bondage. 352. Buddhi in conjunction with consciousness, — similar to the union of iron and fire — manifests itself as the faculties of sensation. The effect of this (manifestation) are the three (mentioned above); wherefore what is perceived in error, in dream, and in desire, is false. i — * Avarana saJcti is the power that makes one thing appear as another. Vide Sloka 115. t The power that envelopes the rope as the serpent, the mental perturba tion caused thereby, and the erroneous knowledge that the rope is the ser* pent, are, all three of them, seen to disappear when it is perceived that tho rope is the rope and not the serpent. ( 148 ) 353. Therefore all these objects beginning with ahankdra, and ending in the body, are the modifications of Prakriti. These are unreal, because every moment they appear different, where as the atma is at no time otherwise. 354. Paratma is the eternal, unmixed bliss, the eternal, non-dual, indestructible consciousness, ever the same form, the witness of buddhi and the rest, different from both ego and non-ego, its true significance is indicated by the meaning of the word ' I ' (aham), the real self. 355. The wise man, having thus discriminated between ego non-ego,, having ascertained the one reality by innate (spiri tual) perception, having realized his own atma as indestructi ble knowledge, rests in the real self, being free from the two (ego and nonego). 356-. When by avikalpa samddhi the non-dual atma is realized, then is ignorance — the knot of the heart — completely destroyed. 357. Paramatma (the Logos), being non-dual and without difference, such conceptions as I, thou, and this, are produced through the defects of buddhi. But when samddhi is mani fest, all differentiation connected with him (the jiva) becomes destroyed through the realization of the (one) real substance. 358. The ascetic possessed of sama, dama, supreme upa- rati and kshdnti (endurance), and devoted to samddhi, per ceives the state of the Logos, and through that (perception) completely burns down all vikalpa (error) produced by avidyd and dwells in bliss in Brahm free from vikalpa and action. 359. Those alone are freed from the bondage of conditioned " being who, having transcended all externals, such as hearing f mind, self and egotism in the chiddtma (the Logos), are ab sorbed in it, not those who simply speak about the mystery. 360. Through the differences of upvdhi, the true self seemg to be divided, on the removal of upddhi the one true self re- . mains. Therefore let the wise man remain always devoted tcp\ Akalpa eamddhi until the final dissolution 01 upddhi. o ( 149 ) 861. The man, devoted to sat (the real), becomes sat through exclusive devotion to that one. (As) the insect think ing constantly of the humble-bee becomes itself the bee.* 362. The insect, abandoning attachment to all other action, meditating on that humble-bee, attains the state of the humble-bee. Similarly the yogi meditating on the Paramatma (Logos), becomes it through devotion to that one. 363. The excessively subtile Paramatma (the Logos) can not be perceived through the gross vision. ' (It is) to be known by worthy men, with very pure buddhi through the samddhi and supremely subtile (spiritual) faculties. 364. As gold, properly purified by fire, attains its essential quality, abandoning all dross ; so the Manas, abandoning the impurities satva, rajas, and tamas through meditation attains the Supreme Reality. 365. When the Manas, matured by ceaseless discipline of this kind, becomes merged in Brahm, then samddhi. devoid of all vikalpa (differences such as between subject and object), becomes of itself the producer of the realization of non-dual bliss. 366. By this samddhi there is destruction of the entire knot of vdsand (desires), and (there is) extinction of all karma (action). So there is always and in every way, within and without, a spontaneous manifestation of Svarupa (Logos). 367. Know meditation to be a hundred times (superior) to listening, assimilation to be hundred thousand times (superior) to meditation, and Nirvikalpa Samadhi to Jbe infinitely (superior) to assimilation. * It is usually believed in India that a cockroach, shut up with a humble- bee, becomes after a time changed into the latter. A writer in this maga zine states that he has witnessed such a transformation. (See Thcosophist, vol. vi). The phenomenon in question is unknown to modern entomologists. It seems desirable that very careful and repeated observations should be made to determine the matter. Of course the statement in the text is but an illustration and not an argument ; and it is quite independent of the genuine ness of the phenomenon. ( 150 ) 368. Verily by Nirvikalpa Samddhi the essential reality called Brahm is clearly realized : not by any other means. (As the non-dual reality) becomes mixed with other conceptions through the inconstancy of the activities of the Manas. 869- Therefore with the organs of sense restrained, and in uninterrupted tranquility of mind, be engaged in meditation on the logos; and by perception of one reality, destroy the darkness caused by beginningless avidya. 370. The first gate of yoga is the control t of speech, then non-acceptance (of anything and all), absence of expectation, absence of desire and uninterrupted devotion to the one (reality). 371. Uninterrupted devotion to the one (reality) is the cause of the cessation of sense-enjoyment, dama is the cause of the tranquillity of the thinking self, and on account of sama egotism is dissolved. Thence proceeds the yogi's perpetual enjoyment of the bliss of Brahm. Therefore the cessation of the activity of the thinking self is to be attained with effort by the ascetic. 372. Control speech by (thy) self, and that by buddhi (in tellect) ; and buddhi by the witness of buddhi (divine light), \ merge that in Nirvikalpa purnatma (the Logos where no dis tinction exists between ego and non-ego) and obtain supreme I 373. The yogi attains the state of those upadhis, viz., body, - life principle, senses, inind, intellect, etc,, with whose functions he is engaged (for the time being); 374. It is observed that on the cessation of activity (of those functions and upadhis), there comes for the Muni that perfect happiness which is caused by abstinence from the plea sures of the senses and the realization of eternal bliss. 375. Renunciation, external and internal, is fit only for him , who is dispassionate. Therefore the dispassionate rnan on ac count of the aspiration for liberation forsakes all attachment > -whether internal or external. 3?6. External attachment is to objects of sense, internal ta to egotism arid the rest. It is only the dispassionate man, de voted to Brahin, who is able to renounce them. 377.