English
The wise man in samadhi perceives in his heart (that something which is eternal knowledge, pure bliss, the supreme limit incomparable, eternally free, actionless, as limitless as space, stainless, without distinction of subject and object, and is the all-pervading Brahm (in essence.) 412. The wise man in samadki perceives in his heart (that something) which is devoid of Prakriti and its modifications, whose state or being is beyond (our) conception and which is uniform, unequalled, beyond the knot of manas, established by the declarations of the Vedas, and known as the eternal Logos, and is the all pervading Brahm (in essence). 413. The wise man in samadhi perceives in his heart the nndecaying, immortal substance, which is like a motionless ocean not indicated by mere negation, without name, in whom the activity of the gunas is at an end, eternal, peaceful and one. 414. Having brought the antahkarana (mind) to rest, in the true self, you should perceive it, whose glory is indestruc tible ; with assiduous efforts se er the bondage tainted by tho smell of conditioned existence, aLd render fruitful your manhood. * In which they had been perceived erroneously, ( 156 ) 415. Realize the atma existing in yourself, freed from all upadhis, the non-dual being, consciousness, and bliss, and you will no longer be subject to evolution. 416. The Mahatma having (once) abandoned the visible body as if it was a corpse — the body which, through experi encing the effects of Karma, is regarded as a reflected shadow of the man — does not again fix his thoughts upon it. 417. Having approached the Logos which is eternal, pure knowledge and bliss, abandon this upadhi (the body) which is impure. Then it is not to be thought of again, the re collection of what is vomited is only calculated to disgust. 418. The great wise man having burnt all this down to the roots in the fire of the real self, which is the non-dual Brahm in essence, remains in the Logos, which is eternal, puro knowledge and bliss. 419. The knower of truth, whose being is (gradually) being absorbed into the Logos, which is bliss, and Brahm, does not again look at the body, strung on the thread of prarabdha* Karma and (unholy) as cow's blood — whether the body remains or disappears. 420. Having perceived the Logos ' which is indestructible and the knower of truth nourish the body ? 421. The gain of the yogi who has attained perfection and is a Jivanmukta is the employment of perpetual bliss in the atma who is within and without. 422. The result of dispassion is right perception ; of right perception, abstention from the pleasures of sense and cere monial acts. The peace that comes from the realization of the bliss of self is the fruit of abstention from ceremonial acts, from the pleasures of sense. 423. The absence of what follows (in the order given above) renders fruitless the one that precedes it. Perfect satisfaction proceeding from the unparalleled bliss that comes from self is liberation. * Latent possibilities which have become dynamic. ( 157 ) 424. The fruit of wisdom is declared to be freedom from anxiety at the sight of trouble. How can a man of right dis crimination do afterwards* the blameworthy acts done when deluded ? 425. It is perceived that the fruit of wisdom is liberation from asat (Prakriti), that of ignorance is attachment to it. If this (difference) is not perceived between the ignorant and the wise, as in the mirage, etc, where can we see any gain for the wise ? 426. If the kuot of the heart, t ignorance, is entirely des troyed, then how can objects by themselves be the cause of attachment in repect of one who is without desires ? 427. The non-appearance of even conscious inclination to wards objects of enjoyment is the extreme limit of dispassion ; the nonevolution of egotism is the supreme limit of right dis crimination ; the non-evolution of self-conscious being by ab sorption in the Logos, is the extreme limit of uparatii 428. He on this earth is happy and worthy of honour who, by always resting in peace in the form of Brahm, is freed from external consciousness, regarding the objects of enjoyment ex perienced by others as a sleeping child (would do), looking upon the universe as the world perceived in dream, at times recovers consciousness and enjoys the fruit of an infinity of meritorious deeds. 429. This ascetic, firm in wisdom, free from changes of con dition, actionless, enjoys perpetual bliss, his atma being ab sorbed in Brahm. 430. Pragna or wisdom is said to be that state of ideation which recognises no such distinction as that of ego and non- ego, and which is absorbed in the manifested unity of Brahm and atma. * i.e., when the illusion is extinguished, t Between object and subject there is no relation except through illusion, and hence it is looked upon as a knot tying together the ego and non-ego. I Peace, tranquillity. Sea si, 24. ( 158 ) 431. He who is perfectly at rest (in this wisdom) is said to be firm in wisdom. He who is firm in wisdom, whose bliss is uninterrupted and by whom the objective universe is well-nigh forgotten, is regarded as jivanmukta. 432. He is regarded as jivanmukta who, though having his consciousness absorbed (in the Logos), is awake and yet devoid of all characteristics of waking, whose consciousness it free from even unconscious traces of desire. 433. He is regarded as jivanmukta in whom all tendency to evolution is at rest, who though possessed of kola (ray of the Logos), is yet devoid of it (from the standpoint of Brahm), whose thinking principle is devoid of thinking. 434. Though existing in this body which is like a shadow to be yet devoid of egotism and the consciousness of posses sion,* is the characteristic of a jivanmukta. 435. Want of inquiry into the past, absence of speculation about the future, and indifference (as to the present), are the characteristics of a jivanmukta. 436. By nature (from acquired natural disposition) to re gard all as equal everywhere in this world of opposites, full as. of good and bad qualities, is the characterstic of a jivanmukta. 437. On meeting with objects, agreeable and disagreeable, to regard them all as equal in (respect to) oneself and to feel no perturbation in either case, is characterstic of a jivanmukta. 438. The absence of external and internal perception in the ascetic by reason of his consciousness being centred in the enjoyment of Brahmic bliss, is characterstio of a jivanmukta. 439. He who is free from egotism and 'my-ness' in what is done by body, senses, etc,, and who remains indifferent, is possessed of the characterstic of a jivanmukta. 440. He who has realized the identity of Atma with Brahrn by the power of Vedic wisdom and is freed from the bondage of conditioned existence, is possessed of the characterstic of a jivanmukta. * Literally my-ne. ( 159 ) 441. He in whom the consciousness of / in regard to the body and organs, and of this in regard to other subjects, never arises, is considered a, jivanmukta. 442. He who, by reason of wisdom, knows there is no difference between Pratyagatma (Logos) and Brahma, as also between Brahm and the universe, is possessed of the charac teristic of a jivanmukta. 443. He who is the same, whether worshipped by the good or harassed by the wicked, is possessed of the characterstic of ajivanmukta. 444 The ascetic, into whom (into whose consciousness) enter and become merged objects called into existence by Para (light of the Logos) as the rivers flow into the ocean by reason of his being nothing but sat (because Parabrahm), and do not produce any change, is liberated. 445. For him who has gained the true knowledge of Brahma there is no more evolution as before : if there be these the Brahmic state is not known (he is out of it.) 446. If it is said ' he evolves through the force of previous v&sana ' — it is not so, Vdsan&* becomes powerless by the realizasion of identity with the Reality. 447 As the tendency of the most lustful man ceases before his mother, so (the vdsana) of the wise ceases on knowing Brahm, the perfect bliss. 448. Dependence on (external) objects is seen in one en gaged in deep meditation on account of the results of Karma already in operation — so say the Vedas. 499.