NN ATITSSTAT ul

ARTA.
eftrtters ar: uo stacneanrrian am: 0 ofageedt amt
Sf aa: fare
after sarq—
(8) adt seretinesrercren | fart caeoretagaany tt
war qaraftd cpaat | aarladeaad gar uv ht
oft eet SITS—
(2) areedt af Rea afer | wae warped
Affer | Aen gataka at a | cali 8a att ad
mt ll 8 Ul
fret ae
(2) aaetat (aft dara cas aa ) shtqaetos
qabat stamiast, Hal sah andeh aw ara ¥, oat
qigedia st cen FRA 8, ae saa eet Ae Tafdats
Sa ania aad ara fa a, set cae oarmene
Hla BA ST |} 2 Ul
Shree Mahadeosaid :—
(1) Then (after Shree Sita’s departure ) Shree
Rama,the best of the Raghu Dynasty, the source of
all joy of the Universe, having established the fame
as described in the Ramayan, began to lead life in
the way the great princely saints ofold, like Janaka
and others, had done.
 Q

(2) ataRron ge sarca | Cen Ha sreqeraeh: spar: tl

UM: THAT Bren argay | Aswer fAdtecaaare Treva:
Hau
(2) aR car at ge ara | at am wa aT
ag att | ad aren aca das) aT ant a aa
SHS |) 2 UI
(2 ) ge ete ard Tea aa carat afe frat
@ t sont gerne shkordasit geet gaa, APE
maa gusta fieten aa sat oft wh aaa ola
araaet ort art wet tl 2 Ul
(2) Asked by Lakshmanaof unswerving faith, Shree
Ramarelated old andpurifying (by their instructions)
anecdotes (including that) of the self-willed king
Nriga who had to pass into the reptile class by the
curse of a Brahmin.
(a) nafaenra safterd say ca tarenarqag¢saT Il
Sakcentagaaat: sore aE AaaPais-
sreftgz tt 2
(2) sara car aiafa oft sy aar | carcatef faa
wa aifrar || aa at cam geafe | aaa ae ag-
afngeet tl 2
(3) ca ara sears ot fst va ae ara ae
we Bae Fray atqaar uadashh afra 1a | sa aaa sha
Sa—aAat warRah aornactat street sar
at TY dt a A Cardenal 8, steers sora ai al-
gan T ATA SAAS MS | 3 I
 3

(3) Once, while the Almighty Shree Rama was

alone and Shree Sita the goddess was serving His
lotus-feet, Lakshman of pure heart bowed down
and spoke with reverence and devotion.
: aTI—
(2) at gaatetstf& aaattarmentserctanste frerefer:
ert ll watae arreat aed naesimisaadTe-
aT MS
att Se FETS
( @ ) Sarerered ce asateen | eee Frere eee afer t
ae sat Ft | A st aa Asad at i 2 UI
att mers TI—
(2) 2 Ward, a Gaal Baral, aa otaa-
amt a a dar a; aeat ong eta a, aaa aga
eq at Shia aa ad, Peg awh awed wath
aa FA Tass ST a SF seat aT ( asst 2a )
BGA Fa at ( TAT aeaeant Va a ) |
(4) “O, Omniscient Lord ,” Said Lakshman,“Thy
form is pure knowledge; Thou residest in the hearts
( art the soul ) of all the beings and their ruler; Thou
art formless ; but thou art perceptible only to those
whoare devoted to Thy lotus-like feet like the bee
having for their sole aim the knowledge of Thyself.”
(4) oe coetisita wareast sat | varcEt aa
WUSHASHAAT TET | Ge afevanhaetsqzanea
an i
 8

(%) aéf-oelt aftr ora at ora | sar aac ainte aim

are (| eanfaga ata at ster | GS TAT Saat TAT (MU
(4) 2 anaq | darndead game att ahh ata
aa aa aa agh aoe 4 ae ena g; fra
Ta 1 aaa (wt dan qe am 2?) WK
aga Heel a TS, VAT SIVA AA TR Bay BL MAU
(5) O Almighty, I humbly seek shelter of Thy
lotus-feet, which cause a cessation of the ( bondage)
of Samsara ( worldly existence ) and which are the
subject of meditation by yogees (devotees ). Guide
me and advise me in such a way that I may easily
and speedily cross the unlimited ocean of nescience
( Avidya, ignorance).
(&) gersa aRaatstae aan ore ceertex: revered|
flaraarancarat afarra Praeger: Nell
(& ) Raft afte gars & mer) cam dele at my
wa ll ST aera ward | sa Me TWA
dad 1 & Ul
oft mentast AB at F ht—
(& ) oft carota dgl aaa seer ach off ara aa
Ht MOTH Gaal aor aaTS Fa ST at TTS
Rta &, aad aaa cea Blt AAAI sta a
aan fattra taint ara aaa canosit eacia aca
sit ll & UI
 te

(6) After having heard all that Lakshman had

said, Shree Rama,the crest-jewel of all Rulers of the
earth, the pure-minded and the remover of all mis-
eries of those who seek His shelter, preached the
knowledge about the self ( Atma Jnan) as was
consistent with the Vedas.
f-rardy saTa——
(9) at eramtenratian: fran: gen GATEayaa:
AAT RAILFAN: AAAITSARASSAS Isl
(9) fasntantarin sx Gra | aelrat ga att
waren tt argéfeargiy senfe afi | enearey @ age ah
Sas Io Il
(o ) aa oa a a aA AAI aad fa gq
TH HA AAO KA AMAT Ba ACA AMA Ae
aa aalasragda sPeafine eet areaiat aT at-aa
WAR att aaah Re Vaw cae Alas BT AA
amg oti ‘aaa’ ene ae aaa = fa ater
far aah fara safes gent Fara st Il © II
The Lord Shree Rama said :—
(7 ) One should first perform the duties prescribed
for one’s caste ( Varna ) and stage ( Ashrama ) and
having obtained purity of mind thereby and secured
the meansrequired ( for the higherlife ), one should
then approach a Guru well-versed in Divine Lore,
for the attainment of ( the knowledge of ) the Self.
 &
(¢) Gar aeittigratgewar | Peahat ak aaa: guitar:
ae a aT ga: TCH | ge: Great aaa Aa:lel
(¢) vam aalera am dat | ante é g:@ Gane ares It
Fe IS a er ae F | aad a wa geet HA ll ¢ I
(2) me gaa dyer a ger aa adieat sta
ANT Atal @ Ra aaa Asis AI ifs acacia J a
ALAR, FS AC Zia Sars aa F | cat fe alk, fae a,
SA THN GAL BHR AAA TET Sar 2 ll < Il
(8 ) Action is the cause of birth ( embodied soul )-
Underthe influence of the senses, it obtains plea-
sures and pains, according as righteous or unrighteous
actions are done. Action leads to rebirth , when born
man performs actions again. Hence the world
( worldly existence, dat ) is called a rotation ( like a
wheel).
(2) aerataren & qearedt | aaraarst Ret Pretaa it
feta aerar@et wetaeft | aHatastafacraahtitad Nett
(&) dar amaatiy afeger | at aart a saan
afer | aaa Rares qo seo | a aa FF atte
ateut || % I
(%) ga dare ge ano faa aati aaa 2 |
Ra saat art sq aa ater Aura a2) ga Ra
SPAR AN ACA HA Oy aay 2; al adl 21 wall ae
aa Ra emaa dt saa ger 2, att at Adega aa?
aE AT RATT TET Sea es Ul SU
 9

( 9 ) Ignorance ( nescience ) is the main cause of

this world ( worldly existence, #att ). Its removal is
enjoined as a remedy. Knowledge ( ena ) alone is
capable of destroying nescience. Action cannot
destroy it; because action is produced from is the
result of ) nescience ( and so action cannot destroy
ignorance ); knowledge alone can annihilate nescience.
(Ro) arama 1 a caren waaRAAT |
qa GreregferceaeTeeTT TEMETA MATICAL
(2o ) aa a agra 2d a sae | sulla o aA aS
aha i art dan ga: gar ot | eons Fara fa
Tale U8 oll
(20) Ra wa sagan aa ad aa? | arantay
arnt adt an, tte aren BA et | fa ada Fac at
frat aro a at ah Var da dar 2, ga arora Aaa
geaia faa ennara dar? ta aera araater AAat aa
afet il 2° I
(10) Action neither annihilates nescience nor
attachment ( to worldly objects ); on the contrary it
produces faulty action leading to unavoidable world-
liness. Hence the wise men, longing for emancipation,
should resort to the consideration of the Vedanta
Philosophyresulting in Divine Knowledge.
(88) ag Prat Aqyaa ara ata ar geerrarany |
RaerM cone wae Rarraagesteat Fa:
NU
 ¢

( 22) ott Bren gee aft senftred | acta fer gerd

araat || eer ander ete Prorat) er aed aale
aad 11 22 I
(22 ) fra oar arr ale eit queried ach ga
axa Aeral aaa set 2, et sane al at 2; Pax ira
TAT BA ART A THR Tel sR Te Heat gaat Aerrara
ret ateft @ 88 Ul
( Verses 11 and 12 raise a question about the com-
bination of action and knowledge in effecting salva-
tion ).
( 11 ) Just as knowledge is the meansof salvation,
so is action; therefore the duty, the action enjoin-
ed in the Vedas as necessary for man, is related as
a support to knowledge.
(22) water arrale qfaskit! cena aritad gaan I
aq CaAaeat wanrarftoit | araHafeatearscrqes
ace
(22) a aa her ga As aint | gage ea att
frame (| sta Rea Aa 2z ct | ad a at era aera
afta 1 22 I
(22) aah a aca qe ae at als wed &, fa arr
Teantat St RATS Fe AE TA Aal aAtaT Allee;
frga ava ead aca acaret far (art ) aa ah af
HS sel gear ES ( seen aersarat gear At He )AM
 @

(12) The Vedas declare that renunciation of

action is sinful and therefore a person longing after
salvation, should always do action. Such, however,
is not really the case. Knowledge ( a4, Divine know-
ledge ) is certainly capable of effecting the aim ( of
salvation ) independently ( without the help of
action, 1 ).
(22) 4 qernraish f agzeac: | cnierdtsearata aTcHT-
Rare 0
aera fen Afra: warkira ARreaa waters2
(23) a deat a ages mead | aaarta ad at
att || Preamadty Aaa saa 1 fara ct a ahhaae
88 ll
(23) (wae stad were at dai) aa, saith fra
sat fea ne Barer Far at ag Tat sil ( Fart Bg-
at aft) ata aca 2, aad ara AR areata ae ae
EX Hal ae a ans aed ae] deme 1 23
Question.
( 13 )( This view ) is not right. Though the yajna
{ sacrifice ), producing lasting fruit, requires various
ritual ceremonies for its completion, so also know-
ledge requires the help of action, enjoined by the
Vedas, to enable it to produce salvation ( Mukti ).
(te) SRraaeatla Hates caecraeetrarceneg tt
teatranretakea Brat Rravraré afaa: afereala
Neen
 20

(22) fataact ot aa) a a Ft aA fee

aaa ll Bafta Arar se ert) Aen adem 4
we tH 28 Il
(22) ga Tae as Rtn Maren aeras set E
at aft Raat ee Ada aTOTa eres 3) aka AY afta
ataa, THA Ma Sel 2; ran ear a gat F Tat
ara fq dare te I
( 14 ) Answer. The arguments advanced by
some controversialists in the above manner are dis-
tinctly inconsistent with reason; because action
arises from egoism ( 4é#I, attachmentfor the body),
while Divine knowledge rises by freedom from the
said egoism.
(2%) fagyattranr afattaeniaen, arses arcala veaa
safa sah@enrcanaa: Fafa Pensfeence-
fer 24
(84) Bart et ge Rreagé act | Ret GE eH.
aad | wat ai at cara | ara ct arr at
facfiaer 1 8%
(2%) Pra aera aeaia Pie ang at 2 ah
Praca ot ge aaa AeA aaa ate ar aac
2 ga WHT ser SIT 2 | a Sy sinsahih ama scat
Oa ae @ | at Aguile aa agent adit ae
arm 2 1 84 Ul
 44
( 15 ) The Divine mood of mind, which is produced
by the contemplation of the Supreme, is called
Divine knowledge. Action is born of the combination.
of ritual rites, while knowledge destroysaction.
(%&) TEAR eel renfechare eget wee
= tl 2 ir
( 2& ) sonfrat aa aad afast, en-fAdet a a tea
aes || aRegara aes st gal, at gieaten fast ae.
wet tl 28 Ul
(28 ) Ra aod Para get aan aa ( aar-
aint ) ONT 23; ata ott ae Gea Ada Haat aalar
We ( aaa ) al A aa | Maat Fa HATS Tea a-
aed safer afeaiar Aeaie ea, ak Fas Warrana
arerega A sta HAH THT TAI W ll LE Il
( 16 ) Being conflicting in their nature, knowledge:
and action cannot remain together; the wise man,
therefore, should entirely renounce action, and ever
remaining aloof from the objects of the senses, he
should be devoted to the contemplation of the Self.
(29) aasattaty arisarhk caraaaan fafrarna-
ony|
aehife aretcers frer ava qe
CAMOHAT It LS th.
( 20) Wt are 2a GR ont RA) a Herd AA-
Gra a || Ta Ta Ba aa Pat | aT Prat meas
aga tl 2v Ul
 88

(Ro ) wa ae erga aR ae athe a AA Tg?

4a? sae g& acaer da 2 aa aa at ( AR
areaia wet aceacr Braet 8) alan energie ( aA
araaret ) are 6 8 adl, F aal’? ge TAN aaa SRT
agi (fia aftueat ) wa ae Tae aera
MAR, TAHA HAA AT SAT lt] Vo Il
( 17 ) Aslong as a person has, through ignorance
{ nescience ), belief that ‘he is body,’ he should
perform action as prescribed by Vedas. Rejecting
all that by the words “ It is not true,” and knowing
the Paramatma, one should renounce action.
(i¢) aq qeeafiaqaack Rares weTTT I
aga Aa Tactaasaa THICHTNICOAAaTA: L¢
(0¢) Haarate st at) Aga a are aa
oat || deat ara fe fae aaa, sh 8g sata saree
aa ll &¢ Il
(2¢) wa Gone ae sharma Aen qe RATE
TARMAC TSA AAA Fra sea fy ea atch
2 faa aad aight errant carat ofa aaa art
ate aa ata a art 28 Il
(18) When the luminous Divine Knowledge which
destroys the difference between the Supreme and the
individual self, enlightens the mind (shines within the
‘Self),then alonethe illusion(Maya), with itscomponent
 aR
parts—which is the cause of transmigration—
disappears entirely.*
(8%) afasaontiartrat a en, ai afteuaftar-
erftoht i ffarrarmaaenfadiaa, aca7
Wasnt
( 2° ) Faraife ae st ae | @art at ar aa
ft at Aaa & fe aftdiaa | dat ate a ge
fecttaat 11 8% I
( 22 ) aq aah cae Sera EU AMA ANT AE aa-
are ag altered fet cate art aetaret avi ¢ zai
aa ya an afeda Taga as gs 2; fa aT
fae ael S 88
(19) How can the ignorance(illusion, Maya), des-
troyed by the Divine Knowledge expoundedin the
Vedas, produce any effect (again) ? For Avidya,
(nescience), once annihilated by the pure and second-
less Divine Knowledge, will not be produced again.
* “Such is the vastness of the being of God as described in
the Hindu scriptures. Unable to describe His glory, the
scriptures stand mute and stop with speechless wonder and
exclaim : ‘Not this, not this. This even is not the limit of
God’s being.’ Who can set a limit to the being of God?
None but the lunatic and the fool. Such being the case we
may despair of knowing Him in His entirety. But we need
not. It is sufficient if He fills us to the limit of our spiritual
capacity. God is beyond mind and speech, because mind and
speech limit objects, and God is unlimited and infinite. But
Heis reflected in the pure mind. “None can look upon the
face of God and live’ (Old Testament). To know Him is to.
annihilate the lower self.”’—-Swami Raghavananda, Prabuddhe
Bharat, July 1927.
 ¢B

(20) aet ABT a GE TATA HalseASNes ala: HA WATIl

TEASTAAT a Rrercertera PremAatterra KrakFae
N 201
(20 ) flaesh ct a grer carat | anett Fi Rett ale gfe
Ml Set || set eadar dea ct Ha | Mena ated oarach
RFRo Il
(20 ) St afer as erat fac sel sear act 2, at A
a HMA aaa g sa oa aha wel seit: fa aot
aria ata aot adt gear aca 2, ata ay ara ether
TTY F Il Ro Il
(20) If nescience, being destroyed, cannot appear
again, how can the frame of mind (ai¢) “I do this”
appear? Knowledge, therefore, being independent,
does not want any help, and is singly able to pro-
cure salvation.
(2%) er afatayfrce engt aad serenftrs stony
SHIH | Garang @ ara att adtena a aa-
STITT | Vz tl
(22 ) at afada aa eet at | ad Brat aT gee
ara & 1) Geka ct asta gel rect | Rare Ae a a
aay th Re Ul
(22 ) ag afte Auda ararat aft oatar at ex dye
aaa aT Tagan ae sedt 2. aaa aera gfe
gaat at cet edt 2 at aad Teh ah asa 2, aa
met 2 1 38 Ul
 a4
(21) The famous Taittiriya Shruti ( Upanishad)
definitely enjoins that all well known actions
{having aims and objects as their desired results)
should be renounced. The Vajasaneyee Shruti goes
still further in laying down that knowledge alone
leads to salvation and notaction.
(2%) fren aaa a g Thera Haat Ted Sze: AA:I
He WMATA: he: area ganar Aqsa
N RR
(32 ) fen ara ag after ct | a ger cera gat
Ror ad |) gaq HS Peaa Aq | Ad a ae
FT, | RZ Ul
C32) (@ agar aaavier) gt aggrat Fea
wa Rar, Wg ara cera ad ae, Heit Rratra
ara ata arsat ach ag gl Rare, aa at gaa see
Su
Note :—Knowledge and action both lead to salva-
tion. This is the assertion refuted herein saying
that knowledge alone leads to salvation.
(22) You havetried to show thatsacrifice is equal
to knowledge, but adequate instances are not quoted
{by you in support of the view). Owing to the
variety of fruits (desired aims of sacrifices) a sacri-
fice is completed by several means; not so know-
Jedge (knowledge is self-sufficient for salvation;
sacrifice is not).
 4
(22) aoa eafierneandicantar a gy aeratira: it
PEATERATSTAT Rharra: ssaferftisrentar-
wz 2B I
(23 ) at gear amar ate | startet et at aT fart It
szonaat att aed ifs | set Phaser wef a atest 112311
(23) “ salgereat a Gr at ge ae sim” ga
Tat Te Ta TNT agra stat @ tar afte 2; aw-
giatal at aat | Rea aor al anit Reet Aa a2 ea
fFarara gesint afene fay areat awh seta a ger
vt ater Sar AAT WAZ I
(23) “Sin (fault) would result from an abandon-
ment of the (religious) duties.” ‘This is the frame
of mind of the ignorant (those not acquainted with
Divine Knowledge); not of those who saw the a
(the “Essence”, Divine Knowledge). Therefore the
wise should abandon the duties (rituals etc.) pre-
scribed for those inclined to the path of action
(Karma Kanda).
(aueranaaeacaretaarran ser TSTaTae STATII
far Sanrvanurattan: geltaataarwnsaa:
Re tt
(29) sag Tt aaaditaaaad | ceca ftge-
aera| wali Grafs sha gad | eat get eft ser
waeRe Il
(29 ) aaa Pamgn as ae (sat) er
wee “ awaafti—ae G2” ga AeaTesa TEA ee sten-
 vs
Het THeqarnl attacel Fe altar Fras gat wma
a7 li Xe tl
(24) Being of unswerving faith and knowing
through the grace of the preceptor by means of the
great dictum (araafa) “that thou art” the identity of
the finite soul and the infinite Soul, one (the aspirer
after salvation, the devotee) should become firm
like the mountain Meru andfull of bliss.
(ae) arr rerefterentane aarcat arrester Fraere: t
aed Tart qcarasftaaraate Senrecarearatraag,
Nah
(34) ae steve cert spt | aa et ofa at ae
aaiget aa? arog gaz, sha at oe | Ua ame
‘ate? aT Ie at 4 I
(3%) saa gta seen af ate ead oath
adal ST ATS ae ode et. aaa a ak a ea
at oa ard, quran att sfa, ate af “2 ga gaa
aa ctalat wet att St 24
(25) First it is necessary to rightly understand
the meaning of the great dictum “avraqt” (That
thou art) by knowing the three terms ‘a, @, 3’
in which the identity of a the Supreme Soul and
et the embodied soul is expressed.
C36) secretereheat RTA SAT TTT
aantiat warat & oftat qrat caaATAAATSa
wag | Rew
 <<

(28 ) at she qeaeraitagern | 8 ara arafa fret far-

aa |) seared ae GRegoras | aa a aa saan fret
fs 1 XR Ul
( 3& ) Share ae oem cere a Tar eTie fAT-
qa ANT Blea arr AST TA Rae alt gs Sao ATA
wh Rearg ge, a aaiat Vara Taal He aA ATA
AMAT AAR, THe Aacea aedaa | 2
(26) Abandoning the thought of opposition be-
tween the embodied soul and the Supreme Soul, one
should becomefree from the ideas of difference and
duality, after understanding that both are “@a-req”
(forms of energy or spirit) and that one’s soul and
the Supreme Soulare identical.
(Qs) mararaateEdt a chiagamssegarean fttaar|
asa Taha ave Best aed Tratearwra:
WN
(20 ) Gamaate 4 area | aa sat gerd
ATT ll at a at ae aaa Gar | Was ae WaT
at tl Xo tl
(29) oH Ger aah areor seq ar san, fret
cat ata sta srcor stereeerort at at aan | “aserez’
ga chal cai seat Gar a aN a Tea AT PT
wan felt aaa ar a aaet 2 1) Wo Il
(27) As the Supreme Self and the embodied Self
are of one nature, Tyaga Lakshna will not conse-
 43

quently apply;and as some of their qualities are

opposed to one another, Ajahallakshana will be in-
appropriate; therefore Bhaga Tyaga lLakshana
should be appropriately used in their case.
(2¢) centasftHaqaetad dined tage |
arlicaraccaqaaasl Aaa AAA!IRI
(¢ ) cae Thats saa | Ary & gage1
BA ET AS SIT SAT | TAT MATA HHA ATA Ae I
(Xe ) was ae GE Mat aus qanEryTe saa eras
ga at oa sa ace at a Ras aT |e,
sare att aa Rrra dar 2 A, garaa wae sq
Gare, AA HM Aa ora VS SAT saa gS UCI
(28) The material body—made up of five elements
each subdivided into five parts, which is the result
of the actions of past birth and is the medium of
experiencing pleasure and pain, which is born and
which dies and which is created by Maya—isthe.
outer disguise of the Soul.
(2%) aaa amt afucahatdd sitcadinagqadaag |
MH CAIgard AasslETNgTEKAN Tat:
ues il
(20) safe aaa afta edt at | eater on aft
gar || gale ama ak 2g | aera Tt ae
sae A Far tt AS Ul
( 29 ) faa get aa, ate att az ean air
MR TH, THRO aa At ST TT STA eras
 20

get ree creatGeet Sa seas Fae aT ATAATSA

aa enter aaa aa et 22 Ul
(29) Sages say that the Sukshma Sharir (Linga
Deha, astral body) composed of five elements which
are not sub-divided, including mind, intellect, ten
senses, five Pranas, the organ of feeling pleasure
and pain—is another (subtle) body known as the
inner disguise of the Soul.
(0) serafatsangig act aaa g TS IATA, Il
saneaarg aa: gan fad caeaarasa4nr-
SHAE ll Bo tl
(20 ) wale Saeed we eat | aaa ga soe
samt (| saneaagia ft gay aa | sear ma oO
@aa | Ro I
(20) maa daar saa oa ait 2. za ait
see ad. ga alent ala aat at aac. we at ae
siren SerenoT S| ema TH Slat, Prater sola
aoa at ate gat tar sen a we | FA AR sa |
Sea ATT HA ( Aa, Aaa, fAfseqa gq HAG )
Harare AC Waarwae F Far TA {1 Bo II
(30) Mayais the sublime form (body) of Ishwar:
it is unborn and indescribable but it is the cause of
the universe. Although on accountof different attribu-
tes (limitations suf ) the embodied soul and Ishwar
are (appear) different, the Soul isone. Giving up
 Re

attributes saf one should know the identity of

the finite and the Infinite Soul.
(32) atatenitg o aeraretrehaa daenateet aat it
TaTRTSIAM Taisen Aerasearater fraria
Wael
(22 ) otarte stata aqradt aa | amtad eaftar
Ga fa ly aa sen a see saa | ela a wa far-
ftat 73 1 32 Ul
(22) aa aaqa, oa, adtea, Pera, ak
ardana 88 Ga ata = | Sa enaafi smh sae cata
qs acter Raa ona 2) et ca eer Ra aaaate
qt aaa dtaa Ra a sere adia BA ona 2 | ale
remeaar saa Tia fra aca ad are Fa Ata
daa Ra, sacle she afeeta 2 Vat aa a arat FM
(31) As crystal looks coloured when placed near
coloured objects, so does the Self appear to take the
forms of the five sheaths in which it is apparently
enveloped ; but if the matter is fully considered, the
Self will be clearly seen to be unaffected (by anything),
unborn, and secondless.
(2) gafarnareote cera camftata aorraKA:|
arastag sahraran yar feat at wafer Hares
frat WN BRN
(22 ) ada & Alta ae aa ag | ane am-
fered saremnerfe ty araTAS FHA at TAT RA Rattat ge
Faq TEA | AQ I |
 RR

(32) gt enema Bi an ah a a ds
waa sae React fag ft da qo ( aa, w, aa) &
Si ght aft 2 ae dat acer nea AR afr
(a ear) daa, grat Ma ae adt and; sala at adel
G | ete one fea, dtaf gota a, saga, edt att erare-
ered sifadia 2 | ae ga cae ala aR ge omeATh (AB
Ra dat aaeneiat oft st act 2 san an Fae
afer rears 2 lt 32 Ul
(32) The threefold states of the intellect due to
the three qualities (Satwa, Rajas and Tamas) also
seem to be in the Self. But as they are simply
false impositions on the Soul (Supreme), which is
absolute, eternal, all-pervading and blissful.
(33) tPrannaahsqrearat aaastea aada Rea: ti
GRAMSAANSHTAM WARAAATA ANAT 2B
(33 ) %éRanoret Fara | di wa afer ag-
apa tl st aes at aft we cred | a ae a Tat
Ta TA Ul 33 Ul
( 32 ) &@, ga, om, wa ot Fae ih aq
FR Ta TH afaatt ATT, TQ Fae Aaa
aaranet, set wet 2, aan ce dare oga at
TN aw
(33) Aslong as the functionsof the intellect, under the
influence of nescience, work incessantly in the com-
bination of the body, the senses, the breath, the mind
 Ra

and the Self, so long does the world continue to

exist.
(a2) Afe santa fropaferet eqrermeartakraarge:|
CANT AMAT TAT AASTAN AH
hat
(22 ) aero at aad faa, Perec gaa
sy Het il casitit eeeaewa aa a, ay a dict aad
eras & 1) 22 I
(29) “3 ae ae, a am ae” ga giah oA
aa sag Peart Var eqaad aaa Ae aT ATTA
ae Sat He agol cea saat aT at ( “aa: avf,
ater ” santana @) tah we a wa Ta
aa tt Heat ( Boa ater) ar wea Ell Be Ul
(34) Discarding all (visible universe, the world)
as “not this, not this’’ according to the authority
of the Shruti (sacred Vedas) from his mind, and
having tasted the bliss of the deep spiritual plea-
sure, one should renounce the whole world just as
one (throws away) a fruit after having drunk the
delicious juice (out ofit.)
(8%) warfare a wet a aa a afta aft adasaa:tt
Prereaditaa: Gear: era
|
(34) ait aren a Rt aaa a) a dor ada am
a aa a || see aaltad ger | aia aq ae
IAT tl 3% Il
 RB

(3% ) arear set ae at, Sere ger seal, sor ser ae,
wea vet, SR aa aa ste Mota TNR TeaT AUT |
(stad afte aaa faatora eeiad agai” zt o: ara
free dea area? +); aan nea a ax Rar 2 Rea
erina, edge, adeadt, efecia tar ene 2. (ene
faara aa gery Rarcaa att Aart 2 1 34 II
(35) Never is the soul dead or born; neither does
the soul decrease nor increase again. It remains
transcending all (worldly things by superiority), full
of bliss, self-illuminating, omnipresent and without
a second.

(&%) Tafa areal Garnh aa wat qaqaseta i

ACMAASeUTaTATAate fess Archer: Tore
NR I

(38) ae awa sae gest | adt ae gaz

dad asf || aara-reareaaat sea | atta asta evia
aes 11 38 Ut

(38) af& one ga Ta geTET at oTzeT 2 at

& dae (a) Fata a gen Var zat Rear 2? aaa
Met aera FIT MAA Sea ale et aA AeA aE a
area @; Fat Ph qe aa ate saat Ate (2s) aaa
atat ca areal ad we aaa F | sea a ate dar
ae orate 1 38 Ul
 R&

(36) When the Soul is consciousness and full of

bliss, why is this world experienced as full of misery ?
On account of wrong imposition (attribution) due
to ignorance (nescience). But it vanishes when
knowledge shines, knowledge and nescience cannot
remain together, as they naturally are opposed to
each other.
(ts) aqraqers ffaeaa aagerefiengey Frater:i
sreaqeasr fart an ast agadat wa,
NSN
(20) waa Ss aie eee vita dt) swear ad ga
Heat || wad wy qentat aft | ad ang gan a
THe I Ro
(29) Ch teat sae gad aa FA Ae ATA
med @, Sa cee saad ad aay | set gaa ST
qa sera t ( waa aT Was Tea z). (GF aE
qaqa, All this is Parabrahma) || 20 ||
(37) The wise call ‘mistaking one thing for
another’ as a (wrong imposition, false supposition)
like the mistaking of a rope for a serpent. In the
same way the world is being mistaken (wrongly
seen) in the Supreme Being. ( a¢ @y e¢ WI all this is
‘Parabrahma).
(2¢) Rrnetararckta Rrareeisiere ge: cara: cenferasil
aera Tara aint frat naitt eas qe
Wace Rh
 RG

(3¢) Reece Reed | gf sears caret it

ATA ef Has ada | fsa aa aa awit tl Be It
(2¢) aa Penetinr aor ArT snend ad 2; aa 3 ft
SAH AST 2; A aaH TOT, grad, aedigaa, aaa
aa aavee seta sem att carga Fe | ETH Sa
Ta eA FIAT A TT at sea 21 ah sea
(séafa, % welt ater nie g) ga cA ara daca
HUTS tl SU
(38) This Ahankar (a¢ gaureraisena Ua ad dares
w@:) egoism is the false attribution that is first formed
in the Parabrahma (Supreme Being) which is
full of knowledge (3at), free from the illusion of
fetal (conceit, supposition ), the cause of all, free
from misery, secondless, above the visible and
all-pervading.
(38) Kearitemnttgenttatier eratfora: starlet: Gt Wi
WEARNGA ATATaAT: I: Taerean raeaar fe a:
Hae
( 3% ) xeare amit gale s42 | daneg WR ale ct
HA || TGA Het anna a a | gaaed a Paras
aa tl 3S

( 38 ) gea-sareiaar, ift—a5, ge—g:e8 frat gue

aa er S A SAA TOT gah SI wet 2; WIA Tar
sant oeare rar sre 2; AT aa ale 2 aan a Tt
wee 2. fart ahead afe adt at 2 aa gauge wees
 ro
ont ag a ot ad aa &. Pared gaa agua BA-
aTS men tae FI) 22 II
(39) Desires and others, attachment (affection,.
liking) and others, pleasure and others are the cha-
racteristics of the intellect and are the basis (cause).
of Samsar (worldliness, transmigration) but through
wrong imposition they seem to reside in the Self.
As during sound sleep there is an absence of those
causes (attributes of intellect), the Self is known as
the fountain (the enjoyer) of happiness by us.
(vo) sraveakretgaagtafaftacdt site: senratsaftrediaa fire:
orem fra: enaaar gery faat gasatserrc:
a oq (Fi voI
(go) amafaga dia fla | at ia daa aa
SURAT || seat I afer alee st aa | aR atRaA fea
wf I 8° |
(go ) wat aera saa ge gfe Faw cara
Ht maa gen @ saat sta wea &, att aaret afea.
aftater aft (Para ) ear gar Her cer gar 8; gaat
TAT TSE (ANT, Sat TAT) Act Se Ae.
( alt at aargn 2). ae Sta’ ate ‘Sac’ agrareatla
fay? a ‘aa cela ad, (‘acala’ ga agareae sera
Sz aaa ofasan ora afear ara eaqe sfradt ae a
aren @, aa sha qememedt dar 2) 1 eI
(40) The Light of the Supreme, shadowed in
intellect, which is born of beginningless Maya is.
 Re
called sitq (Soul finite). The Supreme Soul is a
witness of the intellect and is quite distinct from it
as well as its qualities, while the Soul is one and the
same as Self. (Supreme Soul.)
(2%) Riaseraraaat seraectnrareraerneeaaIl
WMATAATMAAAY ASIASeS B Rrqrearacredt:
neen
(22 ) Praddt gfe adit | a Be S aaa aleett
saree Tid, sear ene afl steer Pett we eu
(92) ser Sear Ter atl agent ote Pear ct ete ot
(Jr) Bear Rass nar 2 ate AeA Tsar ge (seg)
aint Readt 2, ( sitar ae ier 8 Sa wet FE) sel
aaa (set ann ) Bara ofefa ( qeata) st (sit),
giaaien afta aa at saa gan fame daa, Prera
BN AT TAHT TTT ( THAT TAIT ) STAT aL, STAT
aH (OT) Ata F aaa Se He aaa oa Hea A eneanh
war Raat net 2 i 92 WV
(41) As the soul, the reflection of the Supreme
Being (Spirit), and mind together with the senses,
live in one place (in close contact), both appear to
have each other’s animate and inanimate qualities
through false attribution, like an iron ball made red
hot in fire (the ball imparts its roundness to thefire
and the fire imparts its heat to the iron ball),
(2) Tee Taras Aearera: rargarasaceTy
CARAT MIT ASaTiaoy
eau
 ae

(92 ) gerne af} aearat | sais Rengaa AKT It

aaa 3 Faaq Tord | aoe sea Tera atch eZ
(9% ) FBT ge ( aes, ayy) Aaraae ai
eA ae TT GA ( TAT RL), TAL San aaa
( fataz) fata ah great equa ert at aga aT
at smiea dea ( wen +) dar sae ead aa aT 2
Rar aaa MA Ga Te Bae soaks daa
sareta stax @ ( Hale we Ga darad sari aac
ada 4) tl 22 Il
(42) Having obtained Knowledge about the Self
from a study of the Upanishads and from the Precep-
tor and having perceived the faultless Self in himself,
one should abandonall the inanimate objects which
appear(imposed) on the Self.
(32) wHTUadisEnsSanasaalaarcisardta fade:i
teeter Pre: Squt aiqaatSTARA: Nea
(92 ) cared at seat | a qadale ver ca
Art Age Asa ad f& afha | spl eae ae
frag lt 23 Il
(22) 4 (qe) saaed g, aaa g, A
aaa Gaur ae a, 7 Pea, ada Pas g, ge
ara WU gat gs, Ravers ( aad, aaa aft
aa Aal Tassel ) aT FT START g, Rat Ka Ael
U1 C qeorer free ot araar & A se sarees & wae
aaa 2) i 82 I
 Zo

(43) My form is light. Iam unborn. I am one

‘without a second and self-resplendent. am absolute-
ly pure and full of the faultless Knowledge. I am
free from miseries and all-in-all. J am bliss and
unchangeable.
(ee) ata qantseafarafharrdiramraararacarn:I
THATASHACA TAaaraase He agate: ve
(329) aa dam afar afd | adikaaa ae
eda ll Ad aa Aa ge eat | wy Aandie aa
aefaell (1 22 Al
(99) aragqmg, Rhea neath wt F(R
anal Hera, eart at et amr) At aoa ga sPaatat
ava a am, Aa woiat ad ater, Aa ata ate ae at
(% aia at aa at g,) Fata Aaaa ta faa
faaa art fT As ee Ul
(44) I amever emancipated, having unimaginable
powers; [J am unable to be felt (perceived) by the
senses, am not liable to change; Iam Infinite.
The wise, conversant with the Upanishads, (ever)
meditate on Me in their hearts day and night.*
* “ A Characteristic habit of the Swamee (the late Swamee
Saradananda, Secretary of the Ramkrishna Mission and Math)
washis aptitude for Tapasya. Contemplation and Meditation
were constant and natural with him. In the beginning of his
Indian work he used to meditate whole nights without the
least sense of fatigue and he said that unless one kept inti-
mate relations with God, one was likely to lose oneself in
one’s activities and that a life of action without constant medi-
tation and communion with God alienated one from God and
spirituality and dragged one to the world”’—Prabuddha
Bharat. 1927, p. 440.
 Re
v4) ot earamaraftearnan Prarcavrer Aeyaraatt tl
‘ Seaghraratater oct caved eoectiet ee et
(24) a aaraa ade fra 2 | Aural da Rae
ara & 1 aah elt Sika a} Grave | TTT (aT at GsTT [ell
(9%) 8 sen!) ges aga waar fait ath HA a
2a ga cara (aa aera a TH) Aal aT a at,
TAM AURA AA Tt set @ | Bet gaara ate
& ( afiea, ane ) ody aod efferent ( sareeat, Tar)
NC Fah AMT Garewal AO at aa sad saa vt art at
Ta (AMA TaN at a saat ate Iarat
salar fea a wat 2)24 Il
(45) Thus to him comes the state of perfection
{absolutely pure condition of mind) who always
meditates the Self with a mind that is withdrawn
from the sense-objects and that state of perfection
( serenade: ) at once destroys nesience toge-
ther with its sequels causing rebirths just as a strong
medicine cures diseases.
(3%) fates arefta sarcaan fafa@anra aera
PrarstenaTeaarsn Reagaae sneer: sel
(2) Gara seit fragt | fait eaacora
aft || Puss cat gare | Baraca aeaarset 112 GI
(98) (art fa care aca aiee) set fete
SA TI WW cat HA aaa ( yaaa ) Saar 3, sfR-
Stat Aya seq at, sonaae asada aaa strat Fra
 Ww
Ja at, AeMTAaa cau staat ae ara 2 aA ste
2a, Pret caniat arafti a at, Fae amg aca eh
ema (Faas Aen aA sea Te BeT A waa we
STAT AUR) a ereTRTa As sta Teter Aa FST |e St
(46) Having the Padmasana posture in solitude
restraining the senses; thoroughly controlling the
mind; having pure motives (frame of mind); one
should meditate upon the Paramatma (Supreme
Soul) considering the knowledge of the Supreme as
his main object abiding in the Self who is without a
second, and firmly believing that there is no way to
salvation except the knowledge of the Supreme
Being ( aaa ).
(a9) fast atacacannaata Reraral ada I
quftrarmaaasataisa 4 aq atl aa feraraay
lo lt
(go) & fra ak qermeqad | ot eenelt an gota
Ret | as Perraqtesea | Tata sts ara Ta |e91
(20) Scent cafe aaa TCAIAT 2. ATT TTT
andl AAA a BT sereeAT SaaTA ( BEI) eT S| TEI
( Baer ret) ga ST ATT TRATRT Ba CAT AUAZ
(qr aah arr sat sen sat aM al 8
ana afer ) | ga aaareat Gea gz gevat facia ee
( war) FE Ri at ger qi ararciqna dteac ua ater 2, saat
attac ( wha ) errat ares alert ara ae at adel wear
ZH eel
 aR
(47) Having dissolved the Universe illumined by
the Almighty God, into the Atma (Self) the material
cause of all, he remains thoroughly satisfied and full
of the joy of knowledge, and does not know the
things outside andinside.
(3¢) qa carded eatagar wacat HTT II
aaa area sort (2 araar fFacatsamayrvataa:
a
(2¢) wate off af& aa Rims | shared Rrra
tL Tea ara TATA | Ms At ater A sraTAT 112 II
(9¢) aaa ( vat: aanaen sfacagcae:,
FAA sa: ) HWS garar ter > 2 HR saa ear
sim Gat aféa at sn aa aed ‘at’ sec ag
EM 2, 88 fara ae ag | aT A HoT ( eRe )
area (saa sam dager ay ) ae goa F aaa ara
eq (a), Yet aad afte @ | ae sha saa BETA
att 2 aacadl wet 2, et aa sae ae a art 2,
aat FR art Ager atest aH 2 | VS I
(48) Prior to the undertaking of Samadhi, one
should consider the whole world, moveable as well
as immoveable as Omkar. The world is a thing
deducible from Omkar asa meaning, while the Pra-
nawa is the name ofit. Thisidea is propounded
by the Shastras; but this position lasts only till the
rise of knowledge, whereafter it disappears.
{ The following verses point out how “ 3 ”indi-
cates the whole world. }
 a

(22) srarcete: qed & (orn eparcnedsrer HA swag It

amet were: oftaarasfere: a
Nh #@ Nv
(9° ) Bar at ages saa | sare atet Gaerne
aa ll Fa a oe gee atin | amet at ar
Tag tt eS Ul

ee “ete” & ae fag a! a da cea aa

grac aan ( fq gar) 2) WAAR sae ae (TT-
wh GAT MAE Sata ) st Get Farad Pret
‘ faq? tar neat E—aetan ‘a’ 8 dare; Aaa gaa
ay ‘a’ ae aa en atta aeit—aarcarea fret
“Sa” Uh dan 2—sa fount @, Tar amet FI
aad at Sa ga sel gert—Aearaae TAT
‘a! wea |
(49) Omkar is formed by the letters “a”, “s’’,.
‘x’, which respectively denote Vishwa (Purusha
Deity of Jagra, wakefulness), Taijasa (Deity of
swapna, Dream), and Prajna (Deity of sushupti,
profound sleep) according to the Vedas. This con-
dition precedes “Samadhi”. After the rise of the
Divine Knowledge, this position does not last as
knowledge dispels all conditions or positions.

(40) Rod rat gag ferragsarcret agar srafeaqazit

Sat aH ares dard Retard soraver anfead igor
 2%
(4o ) want st fara gestad, sarcerdt agar eaa-
factaati 2 aa aart after, omeett soared
RFT| Xo II
(Yo ) Sara aeTeT Sa Far aca a Het Fl) ee
tent afar ah water ‘Aa? dea ger ae saa
aaa ‘ar & acy 8a aat ‘s? ana fle aa F, tet aaa aR;
Taq ana abrart ‘asa’ ger ae sant dar starter
SAU AO] § Sea? A oa Hea TATA tail ‘a’ aa eta
Sy Gel era FT |) Ho Il
(50) The way to merge the universe into the ‘Soul’
is pointed out in this verse.
One should dissolve the ‘a’at (Vishwa, deity of
wakeful state) into ‘s’#t (Taijas, deity of swapna,
dreamystate) and again dissolve ‘3’#It into ‘H’art
(Prajna, Deity of soundsleep).
(4%) warcacara faraat qt Perwtenaadig Arcorq |
aise We Fa aa Agqmasarce qa saadisas:
NSU
C42 ) eat ot Faget srerarcoft | rat cena Prater
Tall at at Tors Gar Aan at | Farrel freanfa Faeg|t tt2 UI
(42 ) agate 6a? ae ( og) AE Saar areT ( ary )
St TIAA HOT ATAATST get ‘oe? Saat ga Aaa
( aagl ) gare fer 23, ate aad at ana fad sa
at ma 2 ft eg ware As Vet waar ( BETA ) AV.
 at

Rel waar Saat aaa Tea 2 | BI avast WAT Fe

FeT SAS wer geur sale UAAMUS ae cer Her SU Lt
(51) Having dissolved ‘a’@m (Prajna) in the
Supreme Spirit, one should comtemplate “I am
Brahma”, always emancipated, whose eye is the
Divine knowledge, free from limitations, hence the
faultless Parabrahma (the Supreme Being).
(48) Gq Gar Magers: Tariaas: Weesalse:I
wet a fenngarnae: anarfaaatsacarit-
rqag ll 42 I
(42 ) aa sar aa cama| aaradge aif aar-
TA|| at Fag Beard | ae AA aa ays 4A
(42 ) 88 SRA aa are raat aR oH ATaAT
at 7g 2, at ges ga dale saat ye aren 2, ( Pear ae
@) SBE dae cea 2; at aang fea ages
carael frre ea ¢ ar den 8; ae aH ( sara ) geH
fas send atl aaah Gare aidked ater et ( Aaa da-
wat wat dea )4? I
(52) Thus ever (steady) in tune with the Supreme
Self, satisfied with the joy arising from the self,
forgetful of all worldly attachments, he remains the
very form of the light of the Divine happiness, abso-
lutely emancipated, resembling the calm vast
ocean.*
* (I) “Thus all the Upanishadas are unanimous in pro-
claiming that Jiwatma in essence shares the Divine Charac-
 as

(42) ay GaIsvaIEMRraen AaraadPratacer {F II

U2 0
(42 ) ae aarerereaantenite | star FreaPeaat ea-
aT lt Te ay fregtate fore enemy | ea cea at st a alte
ana tt 42 II
C42 ) 38 OARS St Gey aT ae ATA AAT
@, a4 gaah fsa se er 2, aa ate Sha ante aa a
att Ht Sate ae FeQuRigy aA TAA AC Sar 2,
Seat Aa fra eaia Peat 2 | ( wage, Pera, eae,
arena, cada at Pregel—-2h seqordsa area ) 143i
(53) He, who practises Samadhi continually in
this manner, has renounced the objects of his senses,
has subdued all his enemies (cupid, anger, greed
attachment, malice and envy), and won over the
Self with six attributes, can always see Me.
(4¥) ETE
eardtaarcarntettat ARTETARETR N
Temata AT ARAKNAetaa Ad?
Hse i
teristics, namely that it is Sat, Chit and Anand,self existent,
source of all knowledge andblissful in its nature. Therefore by
long and steady process of evolution man progresses onward
and upward endlessly until he realises his oneness with the Su-
preme Self. By virtue of his being Divine in essence he is
capable of achieving any mental or moral height he himself
chooses”—Optimism in Indian Thought by Prof. M. Hafiz
Syed, Pra. Bh. May 1927.
 Re

(49 ) eat mer freer gel aren ae | aa BAT Om aie

aaa eT at aera age | we agi feta
Sst tL 42 Ul
(48 ) aft (att aRAaTET Ges, SY) FT TH
WI wiaat sea waea aeafaaa AC ZW, Oe
ara oa A at att ater We, Gog aA ATT AT
2a. aa aad Sa Gea At ereaa ala faa 2 ( A eare-
Ga Me ee) Wy Ae UI
(54) The Saint thus meditating on theself, day
and night, should remain free from all attachments
(to worldly things) enjoying the result of past actions
(Prarabdha 7. e. the result of actions of previous
birth) without egoism. He verily enters in Me
ultimately.
(4%) aral @ ae aaa aradt adAen saat
aT Ns
(4% ) aet net Radt steve ar | dare = sya Sigel
Se || aret aaa faa ar ge | AT ast a qWea-
maT 44 UI
(44 ) dare & orad, aed ete erat aa cat ait
ea ax Aare 2 tar sate Bay ges Act Fe EU aa
RITA CAT ats ST Ba oUferatea eneat sty“ qeaz
Ag at afte at ( ad aad A As wh 2) 44 I
 ae

55) Knowing that the world (human existence,

the world at large) is full of fear and sorrow in the
beginning, the middle and the end and renouncing
the Kamya (having a motive, an aim) actions, (the
saint) he should worship Me as the Supreme Soul
residing in all beings.
(st) arararaedd Rrarraferd wart AarscAat Fat Il
TM we aftr aa qa: ait asiheants aas-
fare: 11 SR
(4& ) ore aaa faesinaitat | falaat wa eae
aa at il wa aga ae, ge nad | scl aera qo
Sait i 4% tl
(48) Haat ontrran sma 8; eI (gag, aR)
‘Rt aead sta ate ane’ ( waar ait sha cat 2)
Rel ara aaeearer stent we a RA (TCT) fe sre
Ma we ( aater) aad oda aad armed a sat
%, St qa gerd caer a a 2, 2 aa
( Setar) seat art ata a aera fe ane, at ae
ay ( Sera Seared) seca aaa fe arate tHe ater
@, get cane Serer qeaeara Tart af sat 2 1 48 II
(56) Contemplating the self (finite soul) as insepa-
rable from (one with) the Infinite Soul, one becomes
in tune with Me (the Supreme Soul) just as water in
the ocean, milk in milk, air in air and sky in the
sky.
 Go

(X8) geet aatata fF Srna sereqaaa Praraayer:tt

_ Praperarsspftarare ateg feet era:
HSS Tt
(40 ) Te at aa afte gar) Aarset aracet 7a
amt t| fiat 2 atawet | dat ana fem ae
wat 1 49 Il
(4o ) oeTTE Sth saat ad ge dt ( dard
wed Hh ) rg. Per 2 Bet wae Tad Tad CHa aT
(aaa ga, ofa att gare aaeat aa) at A
Wid AIST 8 aE VA et aE a we 2, aT aa
(3¢) at afm ta Aa cals sq fear? ae fhe
Se | TH aH a Ray ea, Raye at waa; ga
fer gia Raat ae at wa—“ we He,” “ ae
fen gh 2” ae ata at waa aE der 2, set ca aM-
aa aaa sa Asan aaa ana ae a sted (aT
aaa % 8 aa ge at 2)Se Il
(57) The Saint, during his stay among the people
(in the world working out the % sR=2) should consider
the world as an illusion (by having such a frame of
mind and having got the knowledge of unity with
the Supreme Soul the illusion vanishes of itself)
which fact is established alike by the Shrutis and
Logic, just as the moon appears of different forms
(to some) and also sometimes there is confusion
about directions (Dis, space).
 By

(4¢) qraMTRATaAS agh aaeaaTaAaKAT AIT Il

MRTGMAN TEAST THASTARA Cle
Se I
(4¢) at ae é Ra aera Tat | aA ae aaa
aaoraa || gare agra st ada | aeraedl cea fA aaa
we We Il
(4¢) waR GARY a Ba at ed zt (at Waa
uadgeg ¢ ) et for est adt aa ( staaaa aa ang 2
Rh ez maT warn adl saa ad 2) acta Wa
hiigat gard (uf, aera) at ae @, fa gest
(aera) aera adt gf FO afer Are Ra sad eat F
wd far cae sat F Il 4Il
(58) As long as the devotee does not perceive the
whole (Universe) in Me (the Supreme Self), he
should be constant in the worship of Me (the AlI-
mighty), being full of faith and augmented devotion.
In the heart of him who thus conducts himself, I am
visible day and night. ©
(4%) Teeateapioercdag wenfateierer ratte fa
TRATTUTATAS SAASA FSA MARAT ATT
N SSN
(42 ) tee Der aftencdne | ad ger afta frarane I
TOS Teale Taree Trea | Trea Fre oasie at rar Met
(4Q) 2 fa canny! Aa are ah Als ATH Het
ae 8 cer gait ( Rah) aret aolet ar 3 | seal att ae-
 BR

art FET gear ( aeeafaea ) TI gas Hae ae 2,

TE MO Teah Tala |e star e ( ad TaN zw
et TAZ) WAZ Ul
(59) This secret, the essence of the collection of
the Vedas, has been told to you, my Darling, after
full decision. ‘The wise, who will properly consider
(act up to) it, will be released in a trice from all
(heaps of) sins.
(Ro) sreifte atesaa seta ad ateeraaan i
TRMATAMAayaAS: Gat Tareq fercwra:
ll Go
(80) eagl ot & sing Reng tn 8 ae aT AT e
Val aa Ta ayolAt ( at Garsfat ) a Tat ( TAR
daca saree 1 aah at cat), ae att cat ota
alaat aaTa Beraeanl sar gata, gag Be aa-
raAa Gl, TE HI Guat snatialg Zt Go Ul
(60) Brother! this whole universe is an illusion.
Keep it off from thy mind. Being pure-minded by
meditating on Me be free from misery, happy and
full of joy.
(&) a: Saat Araaget yoreaé Ear Hat ar als ar OAT
Sse carwatahe: eras gals cratic 2
7H Re NN
(88 ) St ager anit at Re gor erent aa ETAT
fie (daa, ah wna) aan aa ae 2,
at (aH) Fas FH (aT a) g. Sar qa aga Pita
 Fe]

drat ctvat Tae aca e, Fadl at aR at sat BTA

quia wala att Seat ga sen 2 1 G2 Il
(61) Whoever at any timeheartily worships Me
above the qualities or full of the higher qualities, he
is Myself (attains Me); just as the sun sanctifies the
three worlds, so he purifies them by the touch of the
dust of his feet.
(&2)regQqraveracitea ate saz
a wea atasgentaye agTAie ae wag
af: i G2 tt
(82 ) sofise aaata saa ara 2 afte raat 2a aa
aaa fat et ga afadla Teas aaa aot Aaha
area est gest (we) Tet afte wah Aaa goa
RUT, Sea AS WL BIA HA gy TIAA aH F at RW ae-
ad fie Sa KR I
(62) He—who, with faith in My words and com-
bined with devotion to his preceptor (Guru, spiritual
teacher), studies this knowledge-giving essence of the
Philosophy of the Upanishadas, which is unrivalled,
and which is related by Me, knowable by the Ve-
danta philosophy,—becomes united with Me (one
with Me).
 APPENDIX I
From Ananda Ramayan.
“The solemn knowledge,” says the revered Mother Sita
(power of Paramatma), “declared in 15 verses by you are pon-
dered over by me. I repeat it before you in order that the
ignorant may get a benefit from it. Your career, which is the
guide of the world, leads to a knowledge of the Self. Bhagwan
Vishnu, Satchidanand, is the ocean, and the desire in Him to
annihilate the burden (of ignorance and tyranny) is the series
of waves, and the sprays that are thrown out by the waves are
the finite souls (beings). The Buddhi(intellect) of human soul
is Kausalya and the pure heart of the human beings is King
Dasharath. The four different states of the Jiwatma are (a)
Shree Rama, (2) Lakshman, (c) Bharat, and (d) Shatrughna.
The Turiya state is Shree Ram, Lakshmanis the Jagrat state,
Bharat the Swapna state and Shatrughna the Sushupti state.
Ayodhya is the heart region and the wanderings of the mind is
the going out of Shree Rama with Rishi Vishwamitra. The
destruction of the evil tendencies of mind is the killing of
Tatika. The cessation of the wavering of mind is the breaking
of the Dhanushya. The union of Jiwatma with Maya is the
marriage of Shree Rama with Shree Sita. The control of
previous Samskaras is the curbing of Shri Parashrama. Evil
propensity is Kaikayi’s gift and the wandering in the forest of
existence, due to that gift, is the peregrination in Dandakaranya.
The destruction of hypocrisy is the killing of the demon
Viradha and the cottage for rest built in the Dandakaranyais
this body made upof five elements. The killing of the three
demons Khara, Dushana and Trishira is the destruction of
Kama, Krodha and Lobha. The cessation of desire is the
deformation of Shurpanakha. The killing of the deer Maree-
cha is the destruction of delusion. The placing of Rajoguna
 2

into Jatharagni is the placing of Shree Sita in fire. The

taking away of Shree Sita by Ravana is the renunciation of
Tamoguna. The separation of Maya from Jiwais the trouble.
The killing of the demon Kabhandhais the destruction of @N%,
the resort to (good) thought is the friendship of Sugreeva,
The attainment of the highest devotion is the meeting with
Shree Hanuman. Thekilling of bad thoughts is the killing of
Wali. The obtaining of delightful entbusiasm is the friend-
ship with Bibhishan. The building of the Setu is the means
of crossing the Ocean of existence. The killing of Kumbha-
karna is the destruction of arrogance, of Indrajit that of malice,
and the killing of Ahankar represents Ravana’s destruction.
Leaving of Lanka is the renunciation of Lingadeha. The
entering of heart region is return to Ayodhya and the bliss is
reigning in it. The abandonment of Shree Sita is the renouncing
of Maya. The acceptance of Shree Sita is acceptance of Satwic
State. The taking of Ayodhya to the Heavensis the merging
ef the drop of water into ocean, (leaving the human body and
entering the form of Shree Vishnu).
 APPENDIXII

The Lord Shree Rama has advised Lakshmanto’be firm in

worship (Devotion #ftn) as long as (the devotee) he does not
see the Paratmatma everywhere and allin Paramatma. In
this connection the Bhagawad-gita verse is also worthy of
being carefully noticed.

In the Shree Shiwa Purana the following s’lokas deserve

the attention of an aspirant (devotee), as in the versesit is
mentioned how the devotee rises from the Saguna worship to
the Nirguna state. Worship of the Deity as a personal God
forms the basis of a rise to the Nirguna, the formless, incom--
prehensible, omnipresent and omnipotent Brahma :—
arare ager ars area Malet a fet
fadot at ger aot wearat rads
fare arcagart sfrarat marae
Ut Me TTL TEAS TaefeTy:
He ae aera Tas atirrerar |
fataiteaaiecd wade gifaay u
The 58th s'loka of the Rama Gita expresses the same
sublime ideas as are mentioned in the above verses from the
Shree Shiva Purana. The close resemblance between Shree
Rama Gita and Shree Shiva Purana is interesting.