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JIVAN-MUKTI-VIVEKA
SWAMI ~

Translated by

SWAMI MOKSADANANDA

(PUBLICATION DEPARTMENT )
5 DEHI ENTALLY ROAD * KOLKATA 700 014
Published by
Swami Tattwavidananda
Adhyaksha, Advaita Ashrama
Mayavati, Champawat, Uttarakhand, Himalayas
from its Publication Department, Kolkata
Email : mail(@@ advaitaashrama.org
Website : www.advaitaashrama.org

© All Rights Reserved

First Edition, October 1996
Fourth Reprint, December 2015
IMI1C

ISBN 978-81-7505-182-9

Printed in India at
Trio Process
Kolkata 700 014
 PUBLISHER’S NOTE

The Jivan-mukti-Viveka of the great Swami Vidyaranya is

an important Sanskrit classic of the Vedanta literature. The book
has won warm appreciation over the centuries at the hands of
the keen students of Vedanta since its first appearance. The
need for an English translation of the book which will be at
once lucid and faithful to the original was keenly felt. We have,
therefore, great satisfaction in presenting to the readers the
original text with a dependable English rendering of the book
done by Swami Mokshadananda, a senior learned monk of the
Ramakrishna Order. We acknowledge our indebtedness to him.
Our sincere thanks are due to him and also to several other
monks, specially to Swami Nischalananda, who have laboured
hard to bring out the publication.
It is hoped that the readers will be much benefited by a
study of the book.

3 August 1996 PUBLISHER

Calcutta
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 CONTENTS

0 TE EER ore vii

Chapter 1. On the Evidence of JivanmuKtl......... eee eeeeeeees 1
Chapter 2. On the Effacement of the Latent Impressions ....... ip
Chapter 3. On the Dissolution of the Mind ............... eee 181
Chapter 4. The Purpose that the Accomplishment of
द ce on Aharon 276
Chapter 5. An Enquiry into the Renunciation of the Knower 315
१, 365
0 385
 Digitized by the Internet Archive
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https://archive.org/details/jivanmuktiviveka0000madh
 PREFACE

Swami Vidyaranya—the fourteenth century statesman,

savant, and saint—was known as Madhavacarya before taking
sannyasa. He played a very important role in the founding of
Vijayanagara Empire; and was adviser—in spiritual as well as
temporal affairs—to the first three kings of Vijayanagara,
namely, HariharaI (crowned a.p. 1336), BukkaI, and Harihara
II.
A prolific writer with encyclopaedic knowledge,
Vidyaranya has to his credit many important works on various
subjects—ranging from Astronomy to Vedanta. At a ripe age
he wrote Pancadasi and Jivanmukti-Viveka—two excellent
works for the advanced students of Vedanta and seekers of
Jivanmukti.
Jivanmukti, the subject-matter of the present treatise, is a
problem of Indian Philosophy. The Vedanta proper, which is
based entirely upon the teachings of the Upanisads, the
Brahmasitras, and the Bhagavad-Gita, and which is other-
wise called Advaita- Vedanta philosophy, advocates Jivanmukti
or freedom in life.
The Jivanmukti-Viveka deals with its subject systemati-
cally as well as traditionally. There are five Prakaranas—chap-
ters. In the first chapter, after describing the two kinds of
Sannyasa, namely Vividisa-Sannyasa and Vidvat-Sannyasa, the
nature, scope and scriptural evidence of Jivanmukti are pre-
sented along with the characteristics of a Jivanmukta.
The second and third chapters deal with the means to
Jivanmukti and Videhamukti, namely Tattva-Jiana—the
Vili PREFACE

knowledge of Reality; Vasana-ksaya—the effacement of latent

desires; and Manonasa—the dissolution of mind.
The fourth chapter deals with the purposes of Jivanmukti,
namely, Jiana-raksa—the preservation of knowledge; Tapas—
penance (1.6., sapta yoga-bhumis—the seven successive stages
of yoga); Visamvadabhava—absence of controversy, either in
the form of dispute or censure; Duhkha-nasa—cessation of
pain; and Sukhavirbhava—manifestation of bliss. The fifth
chapter deals at length with Vidvat-Sannyasa—renunciation
of the knower which is helpful to JivanmuKti.
Although formal Sannyasa—both Vividisa- and Vidvat-
Sannyasas—has been emphasized and encouraged, the knowIl-
edge of Reality—-Brahma-Jhana, can be acquired by anyone
in any Agrama—stagé of life, viz., Brahmacarya, Garhasthya,
or Vanaprastha, by renouncing mentally while performing one’s
peculiar Agrama-duties. But to all knowers of Reality Vidvat-
Sannyasa is advised for unimpeded joy of Jivanmukti.
Vidyaranya defends his points by cogent arguments, and
also supports them by quoting passages from the Upanisads,
Bhagavad-Gita, Yoga-Vasistha, Bhagavata, Mahabharata,
Puranas, Smrtis, and Dharma-Sastras.
Effort has been made to make the present translation faith-
ful as well as plain and easy. We take this opportunity to express
our grateful thanks to the authorities and staff of Advaita
Ashrama for their patience and for taking so much trouble to
publish this work. Our obligations to the existing English trans-
lations of scriptural texts are many. Therefore we refrain from
acknowledging them individually.
TRANSLATOR
 साकेतिकशब्दानां वणनुक्रमणिका

अमृतनादोपः अमृतनादोपनिषत्‌
उपः उपनिषत्‌
ऋग्वेदसंहिता
HS उपन; Hale कटोपनिषत्‌
Ble उपः छान्दोग्योपनिषत्‌
de आ तैत्तिरीयारण्यकम्‌
a ae तैत्तिरीयब्राह्मणम्‌
de Ae तैत्तिरीयसंहिता
नारद-परिः उपः नारदपरिव्राजकोपनिषत्‌
Je पूर्वतापनी उपः नृसिंहपूर्वतापनीयोपनिषत्‌
We उपः परमहसोपनिषत्‌
भाग श्रीमद्भागवतम्‌
मनुः मनुसंहिता
ai उप. मुण्डकपनिषद्‌
पातञ्जलयोगसूत्रम्‌
रामायणम्‌ वाल्मीकिरामायणम्‌
ae वाः लघुयोगवासिष्ठरामायणम्‌
वि०° पुराणम्‌ विष्णुपुराणम्‌
Zo उप शेताश्चतरोपनिषत्‌
 ABBREVIATIONS

An. Up. Annapurna Upanisad

BG Bhagavad-Gita
Br. Up Brhadaranyaka Upanisad
Br. Up. Bh. Var. Brhadaranyaka Upanisad Bhasya Varttika
७.७ Jabala Upanisad
K. Up. Katha Upanisad
KB. Up. Katisitaki-Brahamana-Upanisad
Kv. Up. Kaivalya Upanisad
La. Yo. Laghu- Yoga-Vasistha Ramayana
LYV Laghu- Yoga-Vasistha Ramayna
Mbh. Mahabharatam (Critical ed., BORI, Poona)
Mund. Up. Mundaka Upanisad
Narada P. Up. Narada Parivrajaka Upanisad
Narada Pari. Up. Narada Parivrajaka Upanisad
RVS Rg-Veda Samhita
Sides Saubhagya-laksmi Upanisad
Svet. Up. Svetasvatara Upanisad
T.A. Taittirtya Aranyakam
Up. Upanisad
V. Up. Varaha Upanisad
ole, Yatidharmasamgraha
Gay Yoga-Vasistha Ramayana
Yoga Sutras Patanjali’s Yoga-Sutras
 ॐ
~

परब्रह्मणे नमः

जीवन्मुक्तिविवेकः
JIVAN-MUKTI-VIVEKA

An Inquiry into the Nature of Emancipation

while still Alive

प्रथमं जीवन्मुक्तिप्रमाणप्रकरणम्‌

FIRST CHAPTER

On the Evidence of Jivanmukti

यस्य निःश्वसितं वेदा यो वेदेभ्योऽखिलं जगत्‌।

निर्ममे तमहं वन्दे विद्यातीर्थमहेश्वरम्‌।।१॥
I pray to Vidyatirtha, the Lord Supreme, who created
the whole universe out of the Vedas which are his very
breath.

aed विविदिषान्यासं विद्रन्यासं च भेदतः।

हेतूविदेहमुक्तेश्च जीवन्मुक्तेश्च तौ क्रमात्‌ ॥२॥
I am going to expound the renunciation of the seeker
and the renunciation of the knower, distinguishing the one
from the other, which are the cause of ‘liberation after
death’, i.e. deliverance through release from the body, and
‘liberation in life’, i.e. emancipation while still alive,
respectively.
2 JIVAN-MUKTI- VIVEKA

सन्न्यासहेतु्वैरग्यं यदहर्विरजेत्‌ TAT |

रतरजेदिति वेदोक्तेस्तद्धदस्तु पुराणगः॥३॥
The cause of renunciation is the feeling of disgust towards
worldly things, as is prescribed in the Veda—
‘The day one has aversion for the world, he should renou-
nce’ (Jabala Up.4). The variety of this renunciation is
found in the Puranas.

विरक्तिर्दिविधा प्रोक्ता drat तीत्रतरेति च।

सत्यामेव तु तीत्रायां न्यस्येद्‌ योगी कुटीचके ॥४॥
शक्तो बहूदके तीत्रतरायां हसस्ञिते।
मुमुक्षुः परमे हसे साक्षाद्‌ विज्ञानसाधने ॥५॥
Indifference to worldly objects is said to be of two kinds :
strong and stronger. In the case of strong dislike the renov
ncer stays in the stage of a kuticaka, i.e. of a yogi who
stays in a hut etc., away from the locality permanently ;
and when able, he enters into the bahudaka state, i.e. one
who moves on to places without any permanent abode.
With stronger aversion, desiring liberation, he attains to
the state of a hamsa which, when mature, leads him to the
state of a paramahamsa, the direct means to the ultimate
knowledge.

पत्रदारधनादीनां नाशे तात्कालिकी मतिः।

धिक्‌ संसारमितीद्रक्‌ स्याद्‌ विरक्तर्मन्दता हि सा ॥६॥
Such thought as “the worldly life is not worth it’, occurs
temporarily in the loss of a son or wife or wealth, which
is considered to be weak detachment.

अस्मिन्‌ जन्मनि मा भूवन्‌ पुत्रदारादयो मम।

इति या सुस्थिरा बुद्धिः सा वैराग्यस्य तीव्रता ।७॥
The determination not to have a child, wife, etc., in this
life is said to be strong detachment.
 JSIVAN-MUKTI-VIVEKA 3

पुनरावृत्तिसहितो लोको मे मास्तु कश्चन।

इति तीत्रतरत्वं स्यान्मन्दे न्यासो न कोऽपि हि॥८॥
Such thoughtas: ‘For me the world with its cycle of rebirth
etc., shall not be, is considered the stronger detachment.
There cannot be any renunciation in weak detachment.

यात्राद्यशक्तेशक्तिभ्यां dat Aas Aad |

कुटीचको बहूदश्चेत्युभावेतौ त्रिदण्डिनौ ॥९॥
In strong detachment two kinds of renunciation namely,
the kuticaka andthe bahddaka varieties are possible with,
respectively, the absence or presence of the ability to move
from place to place etc. Both of them are tridandins
(carrying three thin staffs knotted together).

ga तीव्रतर ब्रह्मलोकमोक्षविभेदतः।
agin तत्वविद्धसो लोकेऽस्मिन्‌ परहसकः॥१०॥
The other two varieties of sannyasa namely, hamsa and
paramahamisa, are possible in stronger aversion to worldly
life and its goods. The difference between them is that the
former leads to brahmal/oka and the latter to moksa, i.e.
to complete liberation. The Aamsa sannyasin realizes the
absolute truth in brahmaloka whereas the paramahamsa
sannyasin attains the same here and now.

एतेषां तु समाचाराः प्रोक्ताः पाराशरस्मृतौ |

व्याख्यानेऽस्माभिरत्रायं परहंसो विविच्यते 112 211
While commenting on the Parasara-smrti, the forms and
~~ ~ ^

practices of all these varieties of sannyasins have been

dealt with; here we take up only the paramahamsa variety
for discussion.
4 JIVAN-MUKTI-VIVEKA

pilaigश्चेति परहसो द्विधा मतः।

जिज्ञासोन्यसिं वाजसनेयिनः।।१२॥
There are two kinds of paramahamsas: seeker and kno-
wer. According to the Vajasaneya school of the Vedas 2
seekers renunciation is for the attainment of knowledge.
प्रव्राजिनो लोकमेतमिच्छन्तः Tasted fe’ |
एतस्यार्थस्तु गद्येन वक्ष्यते मन्दनुद्धये ॥१३॥
‘Sannyasins desiring. this loka (atmaloka) renounce
their worldly life’ (Br. Up.4.4.22, adapted)*. The meaning
of this text is being elaborated in prose to help those who
are slow to understand.

लोको हि द्विविधः, आत्मलोकोऽनात्मलोकश्चेति।

There are two kinds of worlds: one is atmaloka— the
world of the Self and the other is anatma/oka— the world
of the non-Self.

तत्रानात्मलोकस्य त्रैविध्यं बृहदारण्यके तृतीयाध्याये श्रूयते--'अथ त्रयो वाव

लोका मनुष्यलोकः पितृलोको देवलोक इति। सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो
नान्येन कर्मणा, कर्मणा पितृलोको विद्यया देवलोकः (५.१६) इति।
In the third chapter of the Brhadaranyaka Upanisad three
kinds of the anatmaloka have been described: ‘Indeed,
there are then three worlds—/okas: the world of men, the
world of the manes, and the world of the gods. The world
of men is attainable only by (procreating) a son and by no
other religious rites ; the world of the manes by religious
acts ; and the world of gods by knowledge’ (Br. Up. 1.5.16).

आत्मलोकश्च तत्रैव श्रूयते — "यो ह वा अस्मा्लोकात्‌ स्वं लोकमदृष्ट्वा प्रैति

स एनमविदितो न भुनक्ति" (४.१५) इति ; ` आत्मानमेव लोकमुपासीत स य
आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयते' (४.१५) इति च।
The world of the Self is also described there : ‘Whoever
without knowing his own world, i.e. atmaloka, passes away
from this world (of men), being unknown, is not protected
by the atmaloka’ (Br. Up. 1.4.15.). And also thus: ‘One
should be in the pursuit of this 4tma/oka; he who devotes
himself to this atma/oka, his efforts do not fail him’ (ibid).

* The actual text reads : एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रत्रजन्ति।

 JSIVAN-MUKTI-VIVEKA 5

यो मासादिकपिण्डलक्षणात्‌ स्वं लोकं परमात्माख्यम्‌ “अहं ब्रह्मास्मि

इत्यविदित्वा म्रियते स स्वो लोकः परमात्माबिदितोऽविद्यया व्यवहितः
सननेनमवेदितार प्रेतं मृतं न भुनक्ति शोकमोहादिदोषापनयनेन न पालयति।
उपासकस्य ह निश्चितं कर्म न क्षीयते एकफलदानेनोपक्षीणं न भवति, कामितसर्वफलं
मोक्षं च ददातीत्यर्थः |
He who, not knowing from the lump of flesh etc., his
own world called paramdatmd or the Supreme Self as one
with him, i.e. not realizing as ‘I am Brahman’, dies, him,
that his own world, the Supreme Self, being unknown as
his own self since separated by ignorance, does not relieve
from the pangs of sorrow, delusion etc. Also, the seeker’s
acts of devotion do not exhaust by giving one or two results
but lead him to moksa—through Self-realization, which is
the fulfilment of all desires.

षष्ठाध्यायेऽपि-- किमर्था वयमध्येष्यामहे किमर्था वयं zeae’ (Yo आ०

3.2.8) किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोकः' (४.४.२२) इति।
“ये प्रजामिषिरे (seit) ते श्मशानानि भेजिरे । ये प्रजां नेषिरे (धीरा) तेऽमृतत्वं
हि भेजिरे ।' एवं च "एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रत्रजन्ति' (४.४.२२)
इत्यत्रात्मलोको विवक्षित इति गम्यते, “स वा एष महानज आत्मा" (४.४.२२)
इति प्रक्रान्तस्यात्मन एतच्छब्देन परामृष्टत्वात्‌। लोक्यतेऽनुभूयत इति लोकः।
तथा चात्मानुभवमिच्छन्तः प्रत्रजन्तीति श्रुतेस्तात्पर्यर्थः संपद्यते | स्मृतिश्च-
'ब्रह्मविज्ञानलाभाय परहससमाहवयः |
शान्तिदान्त्यादिभिः सर्वैः साधनैः सहितो भवेत्‌" ॥इति॥।
— (नारद. परि. उप. ६.२६) इति॥
In the sixth chapter also: “What should we study for?
What should we worship gods for?’ (Aitareya Aranyaka
3.2.6). ‘What should we do with children since to us
this world of the Self is supreme?’ (Br. Up. 4.4.22). ‘Who
desire progeny go to the crematorium, who do not, they
achieve immortality’*. Thus in the text quoted in the verse
13 : ‘desirous of only this world sannyasins renounce’, ‘this
world’ means atma/oka. In the text beginning with: ‘He

* An adapted text quoted by Acarya Sankara Bhagavatpada in his bAdsya on the

Chandogya Upanisad(5.10.1) among others; the whole text is quoted by Maharsi
6 JIVAN-MUKTI-VIVEKA

indeed is this great, unborn atma’ (Br. Up. 4.4.22), the

atman is referred to by the word ‘this’. That which is seen,
experienced, realized, is Joka So, the implied meaning of
the text is: ‘Desirous of Self-realization renounce’. There
is a smrti also : ‘one who is named as a paramahamsa
should acquire the qualities such as control of mind, body,
and the senses, which are considered the means to the
realization of the knowledge of Brahman’ (Narada Pari. Up.
6.26.).

इह जन्मनि FATA वा सम्यगनुष्ठितैर्वदानुबचनादिभिरुत्पन्नया विविदिषया

संपादितत्वादयं विविदिषासनन्यास इत्यभिधीयते। अयं च वेदनहेतुः सन्यासो
द्विविधः, जन्मापादककाम्यकर्मादित्यागमात्रात्मकः, प्रैषोच्चारणपूर्वक-
दण्डधारणाद्याश्रमरूपश्चेति।
“पुंजन्म लभते माता पत्नी च प्रैषमात्रतः। ब्रह्मनिष्ठः सुशीलश्च ज्ञानी
चैतत्प्रभावतः॥' त्यागश्च तैत्तिरीयाद श्रूयते-- "न कर्मणा न प्रजया धनेन त्यागेनैके
अमृतत्वमानशुः" (तै. आ. १०.१०.२१) इति। अस्मिंश्च त्यागे स्ियोऽप्यधिक्रियन्ते |
[भिक्षुकी इत्यनेन स््रीणामपि प्राग्विवाहाद्रा वैधव्यादुर््व वा
सन्यासेऽधिकायोऽस्तीति दर्शितम्‌; तेन भिक्षाचर्य ॒मोक्षशास्रश्रवणमेकान्त
आत्मध्यानं च ताभिः कर्तव्यम्‌, त्रिदण्डादिकं च धार्यम्‌; इति मोक्षधर्मे
चतुर्धरीटीकायां सुलभाजनकसंवादे। ]शारीरकभाष्ये वाचक्नवी 'इत्यादि श्रूयते
देवताधिकरणन्यायेन विधुरस्याधिकारप्रसङ्गन तृतीयाध्याये चतुर्थपादे। अत एव
मत्रेयीवाक्यमाम्नायते-- येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्‌ वेद
तदेव मे ब्रूहि (४.५.४) इति। ब्रह्मचारिगृहस्थवानप्रस्थानां केनचिन्निमित्तेन
सन्यासाश्रमस्वीका प्रतिबद्ध सति, स्वाश्रमधर्मष्वनुष्ठीयमानेष्वपि वेदनार्थो मानसः
कर्मादित्यागो न विरुध्यते, श्रुतिस्मृतीतिहासपुराणेषु लोके च ate तत्त्वविदां
बहूनामुपलम्भात्‌। यस्तु दण्डधारणादिरूपो वेदनहेतुः परमहंसाश्रमः, स
पूर्वैणचार्र्बहुधा प्रपञ्चित इत्यस्माभिरुपरम्यते। इति विविदिषासंन्यासः 1121
Apastamba with the words :
अथ पुराणे श्लोकावुदाहरन्ति :-
अष्टाशीतिसहघ्राणि ये प्रजामिषिर ऋषयः।
दक्षिणेनार्यम्णः पन्थानं ते श्मशानानि भेजिरे ॥३॥
अष्टाशीतिसहघ्राणि ये प्रजां नेषिर ae: |
THOTT: पन्थानं तेऽमृतत्वं हि कल्पते ivi
--- Apastamba -dharma-sitras (2.9.23:3, 4).
 JIVAN-MUKTI-VIVEKA 7

VIVIDISA SANNYASA.
_ In this life or in the previous ones, by the study of the
Vedas and other religious acts, as enjoined by the Vedas,
the desire for Self-realization arises; the renunciation
brought about by this desire is called the ‘renunciation of
the seeker’. This renunciation, which is the means to
knowledge, is of two kinds: renunciation of such acts only
which, done with selfish motives, lead to rebirth etc., and
the other is taking to orders by muttering the prassa formula
and accepting the danda (staff) etc. ‘In consequence of
praisoccaranam—muttering of prassa, the renouncer beco-
mes a knower of the Self, amiable and absorbed in the
contemplation of Brahman; and his mother and wife are
reborn as males’ (source untraced).

The 7Zarttiriya school of the Vedas and other Upanisads

speak of renunciation: ‘Some have achieved immortality
not by work, nor by progeny, nor by wealth, but by renu-
nciation alone’ (7A./0.10.21; Kv. Up. 1.3).

Ladies also have right to this renunciation. By the use

of the word bhrksuk/ i.e. a female mendicant, it is shown
that either before marriage or after the death of the husband,
ladies have right to sannyasa. The caturdhari tika* on the
Moksadharmaparvan (Mahabharata, 12.168 through
12.353) concludes while dealing with the discourse be-
tween Sulabha and Janaka that, as their male counterpart,
ladies are entitled to subsist on alms, to study the scriptures
dealing with emancipation i.e. Upanisads etc., to meditate
on the Self in seclusion, and to carry the tridanda— three
thin sticks tied together, symbols of sannyasa.

* The part of the text beginning with ‘bhiksuki-it-anena’ and ending with
‘sulabha-janaka-samvade’ seems to be an interpolation as the caturdhari-tké of
Nilakantha Siri was not written until the last quarter of the seventeenth century
AD. vide Mahabharata (ed.V. ऽ. Sukthankar), Adiparvan, Prolegomena, p. LXV.
—Translator.
2
8 JIVAN-MUKTI-VIVEKA

Debating on the right of a widower to sannyasa, following

the argument in the devatadhikarana in the fourth chapter
of the third book of the Sarirakabhasya the name Vacaknavi
and others have been adduced. So the words of Maitreyi
are mentioned, ‘With that (wealth) what should I do, which
won’t lead me to the final emancipation ? Tell me that what
your holiness knows’ (Br. Up. 4.5.4).
Students, householders and hermits who for some reason
could not take to sannyasa, even performance of their
peculiar duties of the respective asramas is not incompati-
ble with the mental renunciation for attaining knowledge.

There is no dearth of references to such enlightened ones

in the Vedas, Smrtis, Puranas, and Itihasas, as also in the
present day society. The state of paramahamsa marked
by the bearing of the staff etc. and considered a means to —
knowledge, needs no further elaboration by us since earlier
teachers have dealt with it comprehensively. So much for
the renunciation of the seeker.

VIDVATSANNYASA
अथ विद्रत्सन्यासं निरूपयामः।
Now the renunciation of the ‘Knower’ will be dealt with.

सम्यगनुष्ठितैः श्रवणमनननिदिध्यासनैः परं aa विदितवद्धिः संपाद्यमानो

विद्रत्सन्यासः। तं च याज्ञवल्क्यः सम्पादयामास |

Taking to orders by such गलया who, by correctly following

the scheme, namely, study, reflection and meditation, have
attained the highest Truth, is called the renunciation of the
‘Knower’. Yajfiavalkya did this.

तथा हि--विद्रच्छिरोमणिर्भगवान्‌ याज्ञवल्क्यो विजिगीषुकथायां बहुविधेन

तत््वनिरूपणेनाश्वलप्रभृतीन्‌ विप्रान्‌ विजित्य, वीतरागकथायां
 JIVAN-MUKTI-VIVEKA 9

संक्षेपविस्तराभ्यामनेकधा जनकं बोधयित्वा, At बरुनोधयिषुस्तस्यास्त्वरया

तत्वाभिमुख्याय स्वकर्तव्यं संन्यासं प्रतिजज्ञे। ततस्तां बोधयित्वा संन्यासं चकार |
तदुभयं तैत्रयीव्राह्यणस्याद्यन्तयोराम्नायते-- “अथ ह याज्ञवल्क्योऽन्यदवृत्त-
मुपाकरिष्यन्मेत्रेयीति होवाच याज्ञवल्क्यः प्रव्रजिष्यन्वा अरेऽहमस्मात्‌ स्थानादस्मि'
(४.५.१,२) इति, एतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार"
(४.५.१५) इति च। |
Thus, the greatest among the learned, his holiness Yajiia-
valkya defeated ASvala and others in debate by convincingly
establishing the Truth in various ways; and convinced
Janaka in different ways by discussing in brief and in detail
the highest degree of detachment; and then desiring to
instruct Maitreyi and to turn her mind quickly to this Truth,
he declared his decision to renounce the worldly life. Thus,
having instructed her, he took to sannyasa. Both of these
have been described in the beginning and at the end of the
Maitreyi Brahmana_ respectively— “Thus Yajnavalkya,
who was about to accept the life of a sannyasin said: *‘O
Maitreyi! I am going to give up this life of a householder
and taking to pravrajya. For, this, indeed, leads to immo-
rtality (final emancipation)’’, saying this Yajfiavalkya left’
(Br. Up. 4.5.2. and 4.5.15).

कहोलब्राह्मणेऽपि विद्रत्सन्यास आम्नायते-'एतं वै तमात्मानं विदित्वा

ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्य चरन्ति'
(३.५.९१) इति। न॒ चैतद्वाक्यं विविदिषासंन्यासपरमिति शङ्कनीयम्‌,
ूर्वकालवाचिनः "विदित्वा' इति क्त्वाप्रत्ययस्य ब्रह्मविद्राचिनो ब्राह्मणशब्दस्य
च॒ बाधप्रसङ्गात्‌। न चात्र ब्राह्मणशब्दो जातिवाचकः, वाक्यशेषे
पाण्डित्यबाल्यमौनशब्दाभिधेयैः श्रवणमनननिदिध्यासनैः साध्यं
ब्रह्मसाक्षात्कारमभिप्रेत्य “अथ ब्राह्मणः" (३.५.१) इत्यभिहितत्वात्‌।
In the Kahola Brahmana also this ‘renunciation of the
knower’ is mentioned thus: “Having realized this very Self,
brahmanas become mendicants, giving up desires for
offspring, wealth and heaven (other worlds) etc.’ (Br. Up.
2.
10 JIVAN-MUKTI-VIVEKA

This Upanisadic text should not be considered to refer

to the renunciation of the seeker, because, that will not
agree with the ‘ktva’ suffix in viditva indicating the past
time, and the word brahmana, meaning one who has known
Brahman, the Supreme Self. The word brahmana does not
here mean brahmana as a class, since the Upanisadic
passage ends with ‘thence brahmana’ (Br. Up. 3.1.5),
indicating the realization of Brahman, the Supreme Self,
by the prescribed method of study, reflection, and medita-
tion, which are described there as learning, childhood, and
silence.

ननु तत्र विविदिषासंन्यासोपेतः पाण्डित्यादौ प्रवर्तमानोऽपि ब्राह्मणशब्देन

परामृष्टः "तस्माद्‌ ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत्‌" (३.५.१) इतीति
चेत्‌ ; मैवम्‌, भाविनीं वृत्तिमाश्रित्य तत्र ब्राह्मणशब्दस्य प्रयुक्तत्वात्‌, अन्यथा
कथम्‌ "अथ ब्राह्यणः' (3.4.2) इति साधनानुष्ठानोत्तरकालवाचिनमथशब्दं
प्रयुञ्जीत ?
It cannot be doubted that the word brahmana refers to
the seeker still engaged in ‘learning’ etc. in the text—
‘Therefore leta brahmana’ (Br. Up.3.S.1) because the word
brahmana has been used with reference to the future state
of the seeker ; otherwise how could the particle ‘thence’—
atha, meaning ‘after the completion of all the conditions
of Self-realization’ be used?

शारीरत्राह्मणेऽपि विद्रत्सन्यासविविदिषासन्यासौ स्पष्टं ffési—‘uata

विदित्वा मुनिर्भवति, एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रत्रजन्ति' (४.४.२२)
इति।
In the Sarira-Brahmana also, the renunciation of the
seeker and the renunciation of the knower are clearly
pointed out—‘Knowing It alone one becomes a sage—
71017, desiring this world (the Self) alone, monks renounce
their homes’ (Br. Up. 4.4.22).
 JIVAN-MUKTI-VIVEKA 11

मुनित्वं मननशीलत्वम्‌ ; तच्वासति कर्तव्यान्ते सम्भवतीत्यर्थात्‌ सन्यास

एवाभिधीयते। एतच्च वाक्यशेषे स्पष्टीकृतम्‌-- “एतद्ध स्म वैतत्पूर्वे विद्वांसः
प्रजा न कामयन्ते कि प्रजया करिष्यामो येषां नोऽयमात्मायं लोक इति, ते ह
स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्य चरन्ति"
(४.४.२२) इति। `अयं लोकः' इत्यपरोक्षेणानुभूयमान इत्यर्थः|
The sagehood is the state, of reflection. And that is
possible when there is no other duty to be performed. So,
by this, sannyasa alone is indicated. This has also. been
stated clearly in the remaining portion of the text: This is
(the reason for it) :— ‘The ancient sages, it is said, did not
desire children (thinking) ““What shall we achieve through
children—we, who have attained this Self, this world ?”’
They, it is said, renounced their desire for sons, for wealth
and for the worlds, and lived a mendicant’s life’ (Br. Up.
4.4.22).
The words ‘this world’ (in the text) mean that this Self
is being directly and immediately experienced.

नन्वत्र मुनित्वेन फलेन प्रलोभ्य विविदिषासंन्यासं विधाय वाक्यशेषे स एव

प्रपञ्चितः ; अतो न सन्यासान्तरं कल्पनीयम्‌।
Objection : The sagehood as the end is put forth as an
inducement to the renunciation of the seeker, which, after
prescribing, has been enlarged in the remaining text; so,
no other kind of sannyasa should be imagined.

faq, वेदनस्यैव विविदिषासंन्यासफलत्वात्‌। न च वेदनमुनित्वयोरेकत्वं

शङ्कनीयम्‌, "विदित्वा मुनिर्भवति इति पूर्वोत्तरकालीनयोस्तयोः
साध्यसाधनभावप्रतीतेः।
_ Reply : No, this cannot be since knowledge alone is the
end ofvividisa-sannyasa. Nor can knowledge and sagehood
be supposed to.be identical, since in ‘Knowing (It) (one)
becomes (a) sage’ (Br. Up. 4.4.22), knowing precedes
sagehood and they have, as it appears, the relation of cause
and effect.
¦+ JIVAN-MUKTI-VIVEKA

ननु वेदनस्यैव परिपाकातिशयरूपमवस्थान्तरं मुनित्वम्‌, अतो वेदनद्रारा

ूर्वसंन्यासस्यैवैतत्फलमिति चेत्‌, बाढम्‌ ; अत एव साधनरूपात्‌ संन्यासादन्यं
फलरूपमेतं सन्यास FA: |
If it is maintained that sagehood is but the mature state
of knowledge, and as such, the result of wvidisa-sannyasa
attained through knowledge, we confirm ; which is why we
say this resultant sannyasa is different from the other
sannyasa which 1s the means.

यथा विविदिषासन्यासिना तत्त्वज्ञानाय श्रवणादीनि सम्पादनीयानि, तथा

विद्वत्सन्यासिनापि जीवन्मुक्तये मनोनाशवासनाक्षयौ सम्पादनीयौ | एतच्चोपरिष्टात्‌
प्रपञ्चयिष्यामः।
As a sannyasin in the seeker’s stage should perform
study etc. for the realization of the ultimate Truth, so the
one in the knower’s stage should practise cessation of the
mind and the effacement of the desires in order to attain
jivanmukt or Liberation in life. We shall deal with these
in detail later on.

सत्यप्यनयोः संन्यासयोरवान्तरभेदे परमहंसत्वाकरेणैकीकृत्य `चतुर्विधा

भिक्षवः' इति स्मृतिषु चतुःसंख्योक्ता । पूर्वोत्तरयोरुभयोः सन्यासयोः परमहसत्वं
जानालश्रुताववगम्यते। तत्र॒ हि जनकेन संन्यासे पृष्टे सति,
याज्ञवल्क्योऽधिकारविशेषविधानेनोत्तरकालानुष्ेयेन च सहितं
विविदिषासन्यासमभिधाय, पश्चादत्रिणा यज्ञोपवीतरहितस्याक्षिप्ते ब्राह्मण्ये सति,
पश्चादात्मज्ञानमेव यज्ञोपवीतमिति समादधौ। अतो बाह्ययज्ञोपवीताभावात्‌
परमहंसत्वं निश्चीयते |
Although there is difference between these two renuncia-
tions, including them in the paramahamsa category the
smrti texts speak of four kinds of sannyasins: “There are
four kinds of mendicants’ (Mahabharata, 13.129.29;
Laghu-Visnu Smrti 4.11). That the former and the latter
sannyasas, both are of the paramahamsa class, is known
from the Jabala Upanisad. In the Jabala Upanisad Yajna-
valkya, on being asked by Janaka about sannydasa, speaks
 JSIVAN-MUKTI-VIVEKA 13

about the special duties according to the stages of life which

are to be performed according to the scheme, and then
about the seeker’s renunciation (vividisa sannyasa) (J. Up.
4). Afterwards when Atri objects that a brahmana without
a sacred-thread is no brahmana, he solves the problem by
saying that the self-knowledge is the real sacred-thread (J,
Up. 5).So, from the absence of the external sacred thread,
his belonging to the paramahamsa class is determined.

तथान्यस्यां कण्डिकायाम्‌ “at परमहंसा नाम" (६) इत्युपक्रम्य

संवर्तकादीन्बहूनत्रह्मविदो जीवन्मुक्तानुदाहत्य “अव्यक्तलिङ्गा अव्यक्ताचारा
अनुन्मत्ता उन्मत्तवदाचरन्तः' (६) इति विद्रत्सन्यासिनो दर्शिताः।
So, in another (sixth) kandika of the same, beginning
with, ‘Paramahamsas are’, citing the examples of Samva-
rtaka, Aruni, etc., many knowers of Brahman, 1.e., realized
souls, who are jivanmuktas, vidvat-sannyasins are shown
by saying thus: ‘they are without the signs of 4srama, bound
by no forms of conduct, although not mad but behaving
like mad men’ (+ Up. 6).

तथा त्रिकाण्डं कमण्डलु शिक्यं पात्रे जलपवित्रं शिखां यज्ञोपवीतं चेत्येतत्सर्वं

भूः स्वाहेत्यप्सु परित्यज्यात्मानमन्विच्छेत्‌ (६) इति त्रिदण्डिनः सत
एकदण्डलक्षणं विविदिषासंन्यासं विधाय तत्फलरूपं विद्रत्सन्यासमेवमुदाजहार--
यथाजातरूपधरो feet निष्परिग्रहस्तत्र ब्रह्ममा्गे सम्यक्सम्पन्नः शुद्धमानसः
प्राणसंधारणार्थं यथोक्तकाले विमुक्तो भेक्षमाचरनरुदरपात्रेण लाभालभयोः समो
भूत्वा शून्यागारदेवगृहतृणक्ूटवल्मीकवृक्षमूलकुलालशालानिहोत्रगृहनदीपुलिन-
गिरिकुहरकन्दरकोटरनिर्इरस्थण्डिलेष्वनिकेतवास्यप्रयत्नो निर्ममः
शुक्लध्यानपरायणोऽध्यात्मनिष्ठः शुभाशुमकर्मनिर्मूलनपरः संन्यासेन देहत्यागं
करोति, स परमहंसो नाम' (६) इति।
And the manner of taking to the seeker’s renunciation
marked by one staff has been prescribed for tridandins
thus: ‘These staffs, water-pot, begging-bowl with the
suspension-strainer, topknot, and sacred-thread, all these
to be offered to the bhdrloka i.e. the earth, reciting the
formula: ‘‘oblation to bhaf’ and throwing them into water
14 JIVAN-MUKTI-VIVEKA

and seek the Self’. Then vidvat-sannyasa, the knower’s

renunciation, which is the end of the former (since it leads
to the latter through Self-knowledge), is described thus:
‘The paramahamsa 15 precisely he who is like a new-born
baby, whose mind is free from the effects of the pairs of
opposites, devoid of all possessions, who is firmly establi-
shed in the way of Brahman i.e. the final emancipation,
whose mind is free from all desires, who, just to maintain
life without any obligation, goes about begging at the pre-
scribed time, -using his belly as the begging bowl, and is
unperturbed whether he gets it or not, without a fixed
dwelling, lives in anywhere from a derelict house, atemple,
a hay-stack, under a tree, in a pottery, in a house where
sacrificial fire is kept, on the riverside, in a mountain-cave
or chasm, in a hollow tree, through a sacrificial place built
near a spring, devoid of any effort, without the feeling of
‘‘Tand mine’’, ever meditating on the pure Spirit, grounded
in the supreme Self, extirpating all good as well as evil
actions, gives up his body with complete detachment’ (+
Up. 6).

तस्मादनयोरुभयोः परमहंसत्वं सिद्धम । समानेऽपि परमहंसत्वे सिद्धे

विरुद्धध्माक्रान्तत्वादवान्तरभेदोऽप्यभ्युपगन्तव्यः। विरुद्धधर्मत्वं चारुणिकोपनि-
षत्परमहसोपनिषदोः पर्यालोचनायामवगम्यते। केन भगवन्‌ कर्माणि अशेषतो
विसुजामि' (१) इति शिखायज्ञोपवीतस्वाध्यायगायत्रीजपाद्यशेषकर्मत्यागरूपे
विविदिषासन्यासे शिष्येणारुणिना पृष्टेसति, गुरुः प्रजापतिः शिखां यज्ञोपवीतम्‌'
(१) इत्यादिना सर्वत्यागमभिधाय, "दण्डमाच्छादनं कौपीनं च परिग्रहेत्‌" (१)
इति दण्डादिस्वीकारं विधाय, ‘feat ana संधिं
समाधावात्मन्याचरेत्‌, सर्वेषु वेदेष्वारण्यकमावर्तयेत्‌ उपनिषदमावर्तयेत्‌ (२) इति
वेदनहेतूनाश्रमधर्माननुष्ठेयतया विधते |
From the foregoing text, paramahamsahood of them
both is established. Although their state of being paramaha-
msa is valid equally, their mutual differences are to be
admitted for they possess some opposite qualities. By the
detailed consideration of Arunika and Paramahamsa Upa-
nisads the contradistinction of these two sannyasas be-
 JIVAN-MUKTI-VIVEKA 15

comes clear. ‘O Lord! How canI renounce all the actions ?’

The disciple Aruni asks his teacher Prajapati about the
renunciation of all actions, i.e., the seeker’s renunciation
marked by the giving up of the tuft of hair on the head,
the sacred thread, the study of the Vedas, the muttering
of the Gayatri hymn etc. The teacher Prajapati gives him
instructions on renouncing all actions by saying ‘the tuft
of hair’ etc. and enjoins to accept a staff, mantle, and
loincloth, by saying “You should accept the staff etc’. And
then he goes on to prescribe, “You should take bath at the
three sandhyas, during meditation concentrate on the Self,
study the Aranyaka part of the Vedas, and the Upanisads’.
Thus the special duties of the sannyasa period of life—
which lead to knowledge—are prescribed for practice.

अथ योगिनां Aa कोऽयं मार्गः ? इति विद्रत्सन्यासे नारदेन पृष्टेसति,

Tear प्रजापतिः -स्वपुत्रमित्र-- इत्यादिना पूर्ववत्‌ सर्वत्यागमभिधाय,
“कौपीनं दण्डमाच्छादनं च स्वशरीरोपभोगार्थाय लोकस्योपकारार्थाय च परिग्रहेत्‌!
इति दण्डादिस्वीकारस्य लौकिकत्वमभिधाय, "तच्च न ॒मुख्योऽस्ति' इति
शास््रीयत्वं प्रतिषिध्य, "कोऽयं मुख्य इति चेदयं मुख्यो न दण्डं न शिखां न
यज्ञोपवीतं न चाच्छादनं चरति परमहंसः', इति दण्डादिलिङ्गराहित्यस्य
शास्रीयतामुक्त्वा न शीतं न चोष्णम्‌' इत्यादिवाक्येन “आशाम्बरो निर्नमस्कारः"
इत्यादिवाक्येन च लोकव्यवहारातीतत्वमभिधाय, अन्ते,
“यत्पूर्णानन्दैकनोधस्तदब्रह्याहमस्मीति कृतकृत्यो भवति इत्यन्तेन ग्रन्थेन
ब्रह्मानुभवमात्रपर्यवसानमाचष्टे। अतो विरुद्धधमपितत्वादस्त्येवानयोर्महान्भेदः।
On being asked, ‘what is the course for the yogis, who
are paramahamsas ?’ by Narada, the teacher, Lord Pra-
japati advises as before, the total renunciation of everything
saying: ‘own sons, friends, etc.’ and then says: ‘the loin-
cloth, the mantle and the staff should be accepted for one’s
own use and for the benefit of the people at large.’ Thus
indicating that the acceptance of the staff etc. is only
customary and by saying: ‘they are not the main thing’ (not
the essential condition of Self-realization), their being a part
of the sacred text is forbidden.
16 JIVAN-MUKTL-VIVEKA

‘Then what is the chief condition ?’ ‘This is the chief—

neither the staff, nor the topknot, nor the sacred-thread,
nor the cloak, without all these moves the paramahamsa’.
Thus the absence of the staff etc., the symbols of this
sannyasa, is the textual commandment; saying this: ‘nei-
ther cold nor heat (affects the paramahamsa)’ ; and with
these words: ‘wearing the sky’s regions as his garment (i.e.
naked) and for him no convention of salutation etc.’, it is
thus shown that the paramahamsa is absolutely free from
all social norms and conventions. And concludes the di-
scourse by saying: ‘That what is ever full and bliss and
knowledge that is Brahman and I am That (Brahman) and
thus becomes content. Realizing the Self in this manner
is the end and the fulfilment of life. Thus there is a great
difference between them for their contradistinctions.

स्मृतिष्वप्ययं भेद उक्तदिशा द्रष्टव्यः|

“संसारमेव निःसार दृष्टवा सारदिद्क्षया |
्त्रजन्त्यकृतोद्राहाः परं वैराग्यमाश्रिताः ॥'
--(ब॒हस्पतिस्मृतौ ३.३६) ॥

प्रवृत्तिलक्षणो योगो ज्ञानं सन्यासलक्षणम्‌।

तस्माज्ज्ञानं पुरस्कृत्य सन्यस्येदिह बुद्धिमान्‌ ॥
— (महाभारते १४.४३.३९) Il
इत्यादि विविदिषासन्यासः।

यदा तु विदितं तत्स्यात्‌ परं ब्रह्म सनातनम्‌।

तदैकदण्डं संगृह्य सोपवीतां शिखां त्यजेत्‌।
ज्ञात्वा सम्यक्‌ परं ब्रह्म सर्व त्यक्त्वा परित्रजेत्‌॥ `
इत्यादि विद्रत्सन्यासः।
In the smrtis also this distinction should be noted. ‘Fin-
ding this worldly life to be meaningless, seekers having a
very high degree of detachment, even before marriage take
to the order of sannyasins’ (Narada P. Up. 3.15). “Yoga
 JIVAN-MUKTI-VIVEKA 17

is characterized by action and knowledge is characterized

by renunciation ; so the intelligent one, holding the knowle-
dge as aim and end of life, renounces this worldly life’ (ibid
3.16, also Mahabharata 14.43.39).

The foregoing smrti text deals with the seeker’s renu-

nciation and now about the knower’s renunciation thus:

“When that eternal, supreme Brahman (supreme Self)

becomes known (in a way), then the seeker, holding one
staff, gives up along with the sacred-thread the topknot;
but when the supreme Brahman is realized directly and
immediately, giving up everything the ascetic, going out,
becomes a mendicant’ (Narada ¢. Up. 3.17).

ननु कलाविद्यास्विव कदाचिदौत्सुक्यमात्रेणापि वेदितुमिच्छा संभवति, एवं

विद्रत्ताप्यापातदर्शिनः पण्डितमन्यस्यात्रावलोक्यते, न च तौ प्रव्रजितौ दुष्टौ, अतों
विविदिषाविद्रत्ते कीदृशे विवक्षिते इति चेत्‌। उच्यते--यथा तीत्रायां
PRAGA भोजनादन्यो न रोचते व्यापारः, भोजने च विलम्बोऽपि alg
न शक्यते, तथा जन्महेतुषु कर्मस्वत्यन्तमरुचिरवेदनसाधनेषु च श्रवणादिषु त्वरा
महती संपद्यते, तादृशी विविदिषा संन्यासहेतुः।
Objection : As in other Arts and Sciences, someone may
have a longing for the knowledge of the Self, someone else
may have a semblance of knowledge—such conceited fe-
llows are found here; but they are not seen to renounce.
So, what kind of knowledge and desire for knowledge are
meant?

Reply : The answer is this : As nothing except food

appeals to a very hungry man, and delay in eating is
intolerable for him, so, strong dislike for the actions which
lead to birth (i.e. samsara), and a great hurry towards the
study etc., which lead to knowledge, is arisen ; such a state
of mind that is great desire for knowledge leads to sannyasa.
18 JIVAN-MUKTI-VIVEKA

विद्रत्ताया अवधिरुपदेशसाहस्‌ग्यामभिहितः —
“देहात्मन्ञानवज्ञानं देहात्मज्ञानबाधकम्‌।
आत्मन्येव भवेद्यस्य स नेच्छन्नपि मुच्यते ॥
— (उपदेशसाहसुग्याम्‌ ४.५) इति।

श्रुतावपि--
भिद्यते हदयग्रलिथिश्छिद्यन्ते सर्वसंशयाः |
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे i’
— (मुण्डकोपनिषदि २.२.८) इति।
In the Upadesa Sahasri (4.5) the scope of learning is
given thus: ‘People identify themselves with their bodies,
think they are bodies. This body-consciousness is sublated
by the identification with the Selfi.e. by such consciousness
as ‘‘I am the Self’’ ; who has realized this he is liberated,
even if he does not want it’. In the Mundaka Upanisad
(2.2.8) also thus : ‘The knot of the heart i.e. the identifying
factor of the body and the Self, is rent asunder ; all doubts
are destroyed; all Karma i.e. the latent impressions, are
annihilated, when the Supreme is perceived’.

परमपि हैरण्यगर्भादिकं पदमवरं यस्मादसौ परावरः, हदये बुद्धौ

साक्षिणस्तादात्‌म्याध्यासोऽनाद्यविद्यानिर्मितत्वेन ग्रन्थिवद्‌ दुढसंश्लेषरूपत्वाद्‌
ग्रनिथरित्युच्यते। आत्मा साक्षी वा कर्ता वा, साक्षित्वेऽप्यस्य ब्रह्यत्वमस्ति वा
न वा, ब्रह्मत्वेऽपि तद्नुद्धया वेदितुं शक्यं वा न वा, शक्यत्वेऽपि तद्रेदनमात्रेण
मुक्तिरस्ति वा न वा इत्यादयः संशयाः | कर्माण्यनारल्धान्यागामिजन्मकारणानि |
तदेतद्‌ ग्रन्थ्यादित्रयमविद्यानिर्मितत्वादात्पदर्निन निवर्तते।
स्मृतावप्ययमर्थ उपलभ्यते-
The state of the Hiranyagarbha etc. (which is attainable
by an individual through Sacrifice etc.) is the highest (in
this world)— param ; even that is inferior—avara, to that
which is called the Supreme— paravara (that is, Brahman).
The superimposition of the identity of the witness with the
intellect through the beginningless ignorance is like a knot
entangling these two firmly, hence called ‘a knot’.
 JIVAN-MUKTI-VIVEKA 19

Whether the Self is (merely) a witness or an agent (also) ?

Conceding it is the witness, is it Brahman, the supreme
Self or net? Even if it is Brahman, is it intelligible or not ?
If intelligible, does the mere knowledge of It leads to
liberation ? These are the doubts—samsayah. Karma—the
latent impressions of actions are the cause Jf the future
birth. These three things i.e., the knot, the doubts, and the
potential actions are made of ignorance—avidya, hence by
the knowledge of the Self they become non-existent. In the
smrti text also the same sense is found:

`यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।

हत्वापि स इमार्ललोकान हन्ति न निबध्यते ॥'
— (भगवद्गीतायाम्‌ १८.१७) इति।
‘Who does not think of himself as the agent of actions,
whose conscience is clear, even if he kills the whole world,
he never kills, nor is bound’ (Bhagavad Gita 18.17).

we Tafa, भावः सत्ता, स्वभाव, आत्मा, नाहकृतोऽहंकारेण

तादात्म्याध्यासादन्तर्नाच्छादितः। बुद्धिलेपः संशयः। तदभावे त्रैलोक्यवधेनापि
न॒ बध्यते, किमुतान्येन कर्मणेत्यर्थः । नन्वेवं सति विविदिषासंन्यासफलेन
तत्तवज्ञानेनैवागामिजन्मनो वारितत्वाद्रर्तमानजन्मशेषस्य भोगमन्तरेण
विनाशयितुमशक्यत्वात्‌ किमनेन विद्रत्सन्यासप्रयासेनेति चेत्‌। मैवम्‌,
विद्रत्संन्यासस्य जीवनमुक्तिहेतुत्वात्‌। तस्माद्रेदनाय यथा विविदिषासंन्यास एवं
जीवन्मुक्तये विद्रत्संन्यासः संपादनीयः | इति विद्रत्सन्यासः ॥२॥
Whose— yasya, means the knower of Brahman ; being—
bhavah, means the true state or truth or reality, the true
essence, nature, own state of being i.e. the Self; not
conceived as the agent of actions—ndahamkrtah, means
(due to superimposed identification ofthe self with the mind
one conceives oneself as the agent) whose mind is not
clouded by the ego. Attachment of the
intellect— buddhilepah—is doubt. In the absence of these
(two things—the ego and the doubt) one is never subjected
to bondage by any action, even by destroying the three
worlds.
20 JIVAN-MUKTI-VIVEKA

Objection: Well, if such is the state of affairs, there is

no point in taking so much trouble for the renunciation of
the knower—vidvatsannyasa. Since the seeker’s
renunciation— vividisa sannyasa— itself leads to the reali-
zation of the ultimate reality which, in its turn, prevents
future birth, and the remaining portion of the existing life
has to be lived through because there is no other way to
get rid of it, (the vidvat-sannyasa is of no use).

Reply: No. That cannot be; since the end of widvat-sa-

nnyasa_ is liberation in this life; for the attainment of
knowledge vividisa-sannyasais necessary. Similarly for the
attainment of liberation inlife vidvat-sannyasais necessary.
Thus far about vidvat-sannyasa.

अथ केयं जीवन्मुक्तिः किं वा तत्र प्रमाणम्‌ कथं वा तत्सिद्धिः सिद्धौ वा

किं प्रयोजनमिति चेत्‌।
Objection: Now the question is : What is this liberation
in life ? What evidence regarding this is there ? if there is
any, how can this be accomplished ? Even if accomplished,
what purpose will that serve ?

उच्यते--जीवतः पुरुषस्य कर्तृत्वभोकतृत्वसुखदुःखादिलक्षणश्चित्तधर्मः

क्लेशरूपत्वाद्रन्धोभवति, तस्य निवारणं जीवन्ुक्तिः।

Reply : The answer is : A man in his life experiences

pleasure and pain through the functions of his mind concei-
ving himself as the performer of all actions and enjoyer
of their fruits; these cares of life are the bondage (being
worn with cares, he is unable to taste the bliss, which is
his nature) the cessation of which is liberation in life.
 JIVAN-MUKTI-VIVEKA 21

नन्वयं बन्धः किं साक्षिणो निवार्यते, किं वा चित्तात्‌ ? नाद्यः, तत्त्वज्ञानेनैव

निवारितत्वात्‌ | नद्वितीयः, असंभवात्‌ यदा तु जलाद्‌ द्रवत्वं निवार्येत वहेर्वोष्णत्वं
तदा चित्तात्‌ कर्तृत्वादिनिवारणसंभवः, स्वाभाविकत्वं तु सर्वत्र समानम्‌।
Objection : The question is : Whether this bondage is
of the witness or of the mind? For, if it is of the witness,
it is removed by the knowledge of the reality ; and if it is
of the mind, it is not possible, since it is inherent in the
thing itself. The agency of the mind in all actions could be
removed if and when the fluidity from water or the heat
from fire could be removed. Which is not possible since
these are equally natural to such things.

पैवम्‌, आत्यन्तिकनिवारणासंभवेऽप्यभिभवस्य संभवात्‌। यथा जलगतं द्रवत्वं

मृत्तिकामेलनेनाभिभूयते बहेरौष्ण्यं मणिमन्त्रादिना, तथा सर्वाध्चित्तवृत्तयो
योगाभ्यासेनाभिभवितुं शक्यन्ते |
Reply : Not so. Though it is not possible to remove it
completely but it can be prevailed over.

As the fluidity is counterbalanced by adding earth to

water, and the heat of fire by the help of.a jewel or
incantation, similarly each and every state of mind can be
neutralized by the practice of yoga—concentration.

ननु प्रारब्धं कर्म कृत्स्नाविद्यातत्कार्यनाशने प्रवृत्तस्य तत्त्वज्ञानस्य प्रतिबन्धं

कृत्वा सफलदानाय देहेन्द्रियादिकमवस्थापयति, न च सुखदुःखादिभोगश्चित्तवृ्ति
विना संपादयितुं शक्यते, ततः कथमभिभवः ?
Objection : But the prarabdha karma (the karma which
has started the present life and will remain active till the
end) will maintain the body and its senses etc. in order to
fructify itself, because experiencing of pleasure and pain
etc. are impossible without the mind being in its proper
functioning state. So, the prarabdha karma will prevent
the knowledge from destroying the ignorance along with
its effects in its entirety. So no neutralization is possible.
22 JIVAN-MUKTI-VIVEKA

मैवम्‌, अभिभवसाध्याया जीवन्मुक्तेरपि सुखातिशयरूपत्वेन प्रारन्धफल

एवान्तर्भावात्‌। तर्हिं कर्मैव जीवन्मुक्ति संपादयिष्यति, मा भूत्पुरुषप्रयत्न इति
चेत्‌; कृषिवाणिज्यादावपि समानः पर्यनुयोगः।
Reply: It cannot be said so. The liberation in life, which
is the result of the neutralization, is of the nature of supreme
happiness, hence comes within the purview of the prara-
bdha karma. Nor can it be said that the liberation in life
can be achieved by prarabdha karma alone, so there is no
need of human effort, since similar objections can be raised
in the case of agriculture, business etc.

कर्मणः स्वयमदृष्टरूपस्य दृष्टसाधनसंपत्तिमन्तेण फलजननासमर्थत्वादपेक्षितः

कृष्यादौ पुरुषप्रयत्न इति चेत्‌,
Objection: Karmais invisible in nature and needs some
visible aids to produce result, i.e. Karma is ineffective tll
some means are adopted. So, agriculture etc. depend upon
human effort etc.

जीवन्मुक्तावपि समं समाधानम्‌। सत्यपि पुरुषप्रयत्ने कृष्यादेः फलपर्यवसानं

यत्र न दश्यते तत्र प्रबलेन कर्मान्तरेण प्रतिबन्धः कल्पनीयः। तच्च प्रबलं कर्म
स्वानुकूलवृष्टयभावादिरूपां दृष्ठसामग्रीं संपाद्यैव प्रतिबध्नाति।
Reply: This applies equally to the case of the liberation
in life, i.e. with the help of yoga-exercise the result is
effected.

Inspite of human efforts. etc. where the expected result

of agriculture etc. is not obtained it is imagined that a
stronger karmais obstructing the course. That very powe-
rful karmaby creating favourable as well as visible means—
such as drought etc.—obstructs.

aoa प्रतिबन्धो विरोधिना प्रबलतेणोत्तम्भकेन कारीरीष्टयादिरूपेण

कर्मणापनीयते। तच्च कर्म॒स्वानुकूलां वृष्टिलक्षणां garni dada
प्रतिबन्धमपनयति। किं बहूना ? प्रारन्धकर्मण्येवात्यन्तभक्तेन भवता
 JIVAN-MUKTI-VIVEKA 23

योगाभ्यासरूपस्य पुरुषप्रयत्नस्य वैयर्थ्यं मनसापि चिन्तयितुमशक्यम्‌। अथवा

प्रारब्धं कर्म यथा ATA TACT तथा तस्मादपि कर्मणो योगाभ्यासः प्रबलोऽस्तु |
तथा च योगिनामुदालकवीतहव्यादीनां स्वेच्छया देहत्याग उपपद्यते |
That obstruction is counteracted by far stronger rival
obstructing karma such as kariri sacrifice etc.; that karma
generating favourable visible means, such as rain etc., removes
the obstruction. Without further elaboration we say that the
futility of human efforts, such as, the practice of yoga etc. you,
who are obsessed with prarabdha karma, cannot even imagine.
Or let it be thus: as the operating (prarabdha) karma is
stronger than knowledge, similarly let the practice of yoga be
more powerful than the prarabdha karma. In this manner the
giving up of their bodies by the yogis, such as Uddhalaka and
Vitahavya etc., is justified.

यद्यप्यल्पायुषामस्माकं तादृशो योगो न संभवति, तथाऽपि

कामादिरूपचित्तवृत्तिनिरोधमात्रे योगे को नाम प्रयासः ? यदि शास्रीयस्य प्रयत्नस्य
प्राबल्यं नाङ्गीक्रियते तदा चिकित्सामारभ्य मोक्षशास्त्रपर्यन्तानां सर्वेषामानर्थक्यं
प्रसज्येत |
It may be that for short-lived men like us, such yoga may
not be accomplished, but there can be hardly any difficulty
in controlling such mental states as desires etc.
If the efficacy of human efforts prescribed by the compe-
tent authority i.e. the sacred texts etc. is not accepted then
all the authoritative disciplines right from medicine through
the holy texts on liberation become useless.

न हि कदाचित्‌ कर्मफलविसंवादमात्रेण दौर्बल्यमापादयितुं शक्यम्‌ ; अन्यथा

कादाचित्कं पराजयं दृष्टवा सर्वभूपर्गजाश्वादिसेनोपेक्षयेत। अत एवानन्दबोधाचार्या
आहुः--न ह्यजीर्णभयादाहारपरित्यागः, भिक्षुकभयाद्रा स्थाल्यनधिश्रयणम्‌,
यूकाभयाद्रा प्रावरणपरित्यागः' * इति।
Sometimes result does not tally with the effort. By that
alone the uselessness of effort cannot be proved. Otherwise

“The actual text reads :

यकाभयाद्रा परिधानविमोकः शीतार्तस्य इति। vide Pramanamala, p.21
ध.
24 JIVAN-MUKTI-VIVEKA

all kings having experienced defeat sometime or other,

wouldn’t have paid any attention to their_armed forces
comprising elephants, cavalry etc. For this Anandabodhac-
arya said: fearing indigestion nobody gives up food, fearing
beggars no one ceases to cook, fearing lice no one throws
away wrappers (Pramdna-maia, p. 21).

शास्रीयप्रयत्नस्यप्राबल्यं वसिष्ठरामसंवादे विस्पष्टपवगम्यते "सर्वमेवेह हि सदा'

इत्यारभ्य "तदनु तदप्यवमुच्य साधु तिष्ठ" इत्यन्तेन ग्रन्थेन |
Efficacy of efforts prescribed by the sacred texts is known
clearly from the dialogue between Vasistha and Rama—
beginning with ‘Everything here always’ (1 2. 4.8) etc.,
through “After that giving up even that’ (7 1८ 2.9. 43) etc.,
in the book Yogavasistha.

वसिष्ठः--' सर्वमेवेह हि सदा संसारे रघुनन्दन |

सम्यक््‌प्रयुक्तात्‌ सर्वेण पौरुषात्‌ समवाप्यते ॥'
-(योगवासिष्ठे मुपुष्चुन्यवहारप्रकरणे ४.८) ॥
सर्व पुत्रवित्तस्वर्गलोकत्रह्मलोकादिफलम्‌। पौरुषं पुत्रकामेष्टिकृषिवाणिज्य-
ज्योतिष्टोमब्रह्मोपासनालक्षणः पुरुषप्रयत्नः |
Vasistha : "0 Scion of the Raghus, everything can always
be surely acquired by everyone in this world through proper
application of efforts’ ( Yogavasistha 2.4.8).
Everything—sarvam—means sons, wealth, heavenly
abode and the world of Brahma etc. as result. Human
efforts—paurusam—means sacrifice to beget children,
agriculture, commerce, jyotistoma sacrifice, worship of
brahman etc., such human efforts.

“उच्छास्रं शासितं चेति पौरुषं द्विविधं स्मृतम्‌।

तत्रोच्छास्रमनर्थाय परमार्थाय शाखितम्‌॥' (तत्रैव ५.५) ॥
“उच्छास परद्रन्यापहारपरस््रीगमनादि। शासितं नित्यनैमित्तिकानुष्ठानादि |
अनर्थो नरकः अर्थेषु स्वर्गादिषु परमो मोक्षः परमार्थः।
Vasistha : ‘Efforts are divided into two categories— one
that has been enjoined by the sacred texts and the other
 JIVAN-MUKTI-VIVEKA 25

which is prohibited. By acting in the prohibited way evil

fruit is effected and by the prescribed effort good fruit
results’ (ibid 2.5.5).

Efforts against the injunctions of — sacred

texts—ucchastram—means adultery, thieving etc.; and
efforts according to the injunctions—sastritam—means
observance of daily and occasional rites etc. Evil—
anarthah—is hell, and good—arthah—is heaven etc.,
among them—arthesu, the highest—param, is liberation—
paramarthah—the supreme Good.

आबाल्यादलमभ्यस्तैः शास््रसत्संगमादिभिः।
गुणैः पुरुषयत्नेन सोऽर्थः संपाद्यते feat: “(तत्रैव ५.२८) ॥
अलं सपूर्णं सम्यगित्यर्थः। गुणैर्यक्तनेत्यध्याहारः। हितः श्रेयोरूपः।
\/25151112; ‘Good qualities—such as study of 25725, keep-
ing company of holy men etc.— are acquired by proper
practice right from the early life; these accompanied by
efforts achieve the good result’ (ibid 2.5.28).
(The word) a/am means fully and correctly; after
‘qualities— gunaih, yuktena is to be understood, i.e.
having the qualities or together with the qualities; 11247
(conducive to good) means bliss of final emancipation.

श्रीरामः-- प्राक्तनं वासनाजालं नियोजयति मां यथा।

मुने तथैव तिष्ठामि कृपणः किं करोम्यहम्‌ ॥
--(तत्रैव ९.२३) ॥इति।
वासना धर्माधर्मरूपा जीवगता: सस्काराः।
Sri Rama: ‘O Sage (Vasistha)! the impressions of my
former actions (potential desires) lead me to whatever

1. The original text reads : स्वार्थः सम्प्राप्यते यतः after गुणैः पुरुषयत्नेन ।
26 JIVAN-MUKTI-VIVEKA

action by whatever manner. I, being completely powerless,

have to comply’ (ibid 2.9. 23).
Vasana means good and evil desires in an individual.

वसिष्ठः-- ‘sta va हि हे राम श्रेयः प्राप्नोषि MAT |

स्वप्रयत्नोपनीतेन पौरुषेणैव नान्यथा ॥ '
— (तत्रैव ९.२४) ॥

यतो वासनापरतन्त्रो भवानत एव हि पारतन्त्यनिवारणाय स्वोत्साहसपादितो

मनोवाक्रायजन्यः पुरुषव्यापारोऽपेक्षितः।
Vasistha : "0 Rama, for this (your dependence on your
former actions) you need to exert yourself and accompa-
nied by your efforts you will accomplish the eternal bliss ;
there is no other way’ (ibid 2.9.24).
Since you are subject to the impressions of your past
actions, to get rid of this subjection you need to take the
initiative with full enthusiasm for an all-out effort— physi-
cal, mental and verbal.

(द्विविधो वासनाव्यूहः शुभश्चैवाशुभश्च ते।

प्राक्तनो विद्यते राम द्रयोरेकतरोऽथवा il” (तत्रैव ९.२५) ॥
किं धर्माधर्मावुभावपि त्वां नियोजयत उतैकतर इति विकल्पः। एकतरपक्षेऽपि
शुभोऽशुभो वेत्यर्थास्सिद्धो विकल्पः।

Vasistha : ‘Desires are of two kinds, good and evil; your

desires, O Rama! derived from former actions, do they
belong to both the kinds or to any one of the two ?’ (ibid
५.१1

Both good and evil are leading you or either of them—

this is the alternative; the other alternative implied is: if
not both then which one? Good or evil ?

1. The original reading is अत एव हि रम त्वम्‌।

 JIVAN-MUKTI-VIVEKA 27

` वासनौघेन शुद्धेन तत्र चेदपनीयसे।

तत्क्रमेणाशु तेनैव पदं प्राप्स्यसि शाश्वतम्‌ ॥'
— (तत्रैव ९.२६) ॥
तत्र॒ तेषु पक्षेषु। तत्तहि। तेनैव क्रमेण शुभवासनाप्रापितेनैवाचरणेन
प्रयत्नान्तरनिरपेक्षेण | शाश्वतं पदं मोक्षम्‌।

Vasistha: ‘Of the three alternatives if you are led by the

good desires, then, in that manner alone, you will attain
to that eternal state’ (ibid 2.9. 26).

Of them—tatra—means amongst the alternatives; fat

means then; fenaiva kramena—by that way alone, means
independent of any other effort, the very activities brought
about by good desires; eternal state—Sasvatam padam,
means liberation.

‘ST चेदशुभो भावस्त्वां योजयति संकटे |

प्राक्तनस्तदसौ यत्नाज्जेतव्यो भवता स्वयम्‌ AN
--(तत्रैव ९.२७) ॥
भावो वासना। तत्तर्हि। यत्नोऽशुभविरोधिशास्रीयधर्मानुष्ठानम्‌। तेन स्वयं
जेतव्यः, न तु युद्धे मृत्युमुखेनेव पुरुषान्तरमुखेन जेतुं शक्यः।

Vasistha: “But if the evil desires are leading you to the

difficulties then personally you are to exert in order to
vanquish that former impression’ (ibid 2.9.27).

Bhavah is desire; tat means then; yatnah means

practice of anti-evil zites prescribed by the sacred texts.
By the help of that and with own effort; not by working
through other men such as by soldiers a battle is won.
28 JIVAN-MUKTI-VIVEKA

“शुमाशुभाभ्यां मार्गाभ्यां वहन्ती वामनामग्वि |

पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥' (तत्रैव ९.३०) ॥
उभयपक्षे तु शुभभागस्य प्रयत्ननैरपेक्षयेऽप्यशुभभागं शास्रीयप्रयत्नेन निवार्य
शुभमेव तस्य स्थाने समाचत्‌।
Vasistha : “Desires, like rivers, flow through good and
evil courses ; by manly effort it should be directed to good
channel’ (ibid 2.9.30).

In the case of both kinds being present, the good lot is

not in need of any guidance. But for the evil, the course
should be changed and directed to good by methods
sanctioned by the sastras.

अशुभेषु समाविष्टं शुभेष्वेवावतारय।

स्वमनः पुरुषार्थेन बलेन बलिनां वर ॥'
-- (तत्रैव ९.३१) ॥
अशुभेषु परसरीद्रव्यादिषु। शुभेषु शास्रा्थदेवताध्यानादिषु। पुरुषार्थेन
पुरुषप्रयत्नेन | बलेन प्रबलेन |
Vasistha: ‘O great among the powerful! If your mind is
attached to evil, then, by powerful efforts, bring it down
to good course’ (ibid 2.9. 31).

Evil—asubha, means desire for theft, adultery etc;

good—subha means contemplating the essence of sastras
and gods; purusarthena means by manly efforts; balena
means by very powerful.

`अशुभाच्वालितं Gifs शुभं तस्मादपीतरत्‌।

जन्तोश्चित्तं तु शिशुवत्‌ तस्मात्‌ तच्चालयेद्रलात्‌॥९१॥ '
— (तत्रैव ९.३२) ॥
 JIVAN-MUKTI-VIVEKA 29

यथा शिशुरमद्धक्षणात्निवार्य फलभक्षणे योज्यते, मणिमुक्ताद्याकर्षणान्निवार्य

कन्दुकाद्याकर्षणे योज्यते तथा चित्तमपि सत्सङ्गेन
दुःसङ्गत्तद्विपरीतविषयात्निवारयितु शक्यम्‌।
Vasistha : ‘The mind of an individual resorts to good when
removed from evil; also it may be the other way round.
The mind is like a child, so, it should be disciplined rigo-
-rously’ (ibid 9.32).

As a child is prevented from eating earth and induced

to eat fruit or prevented from catching pearls, jewels, etc.
and let to play with ball etc., similarly the mind, with the
help of good company, can be prevented from being in bad
company and objects of attraction which are not good.

समतासान्त्वनेनाशु न द्रागिति शनैः शनैः।

पौरुषेण प्रयत्नेन लालयेच्चित्तबालकम्‌ I
— (तत्रैव ९.३३) ॥
चपलस्य पशोर्बन्धस्थाने प्रवेशनाय द्रावुपायौ भवतः। हरिततृणप्रदर्शनं
कण्डूयनादिकम्‌, वाक्पारुष्यं दण्डादिभर्त्सनं चेति। तत्राद्येन सहसा प्रवेश्यते,
द्वितीयेनेतस्ततो was: शनैः प्रवेश्यते। तथा शत्तुमित्रादिसमत्वबोधनं
प्राणायामप्रत्याहारादिपुरुषप्रयत्नशचत्येतौ द्रौ चित्तशान्त्युपायौ । तत्राद्येन मृदुयोगेन
शीघ्रं लालयेत्‌ | द्वितीयेन हठयोगेन द्रागिति न लालयेत्‌, किंतु शनैः शनैः।
25151112 : ‘The mind, which is like a child, should be
trained to tranquillity by persuation and consolation and
caressing ; in this soothing manner it is disciplined at once.
But trying to expedite the matter, resorting to stronger
measures only brings the desired effect gradually’ (ibid
240-30),

There are two ways to stall a refractory animal. The one

is by fondling and tempting with fresh grass, and the other
is by berating and beating with arod. By the first method the
animal is led to its stall at once but by the second way the
animal, running hither and thither 1.6. resisting till the end,
30 JIVAN-MUKTI-VIVEKA
is perforce entered gradually. Similarly in persuading the
mind to equanimity, by convincing it that there is no
distinction between a friend and foe and the manly effort
such as controlling of breath and restraining of mental
function— these are the two ways. By the first way i.e. easy
and comfortable way of training, the mind becomes calm
soon but by the forceful way of physical yoga the result
is achieved only by degrees.

(द्रागभ्यासवशाद्याति यदा ते वासनोदयम्‌ |

तदाभ्यासस्य साफल्यं विद्धि त्वमरिमर्दन i
— (तत्रैव ९.३५) ॥
मृदुयोगाभ्यासाच्छीघ्रमेव सद्रासनोदये सति साफल्यमभ्यासस्य मन्तव्यम्‌, न
त्वल्पकालत्वेनासंभावना शङ्कनीया |
Vasistha : ‘O destroyer of enemies! when good desires
arise in your mind soon after the practice of yoga, know
it then to be the fruit of your repeated efforts’ (ibid 2.9.35).
When by the practice of easy yoga i.e. rajayoga (not
hathayoga) good desires are arisen, it should be apprecia-
ted as the result of practice; one should not doubt the
impossibility of it because it happened so soon.

` संदिग्धायामपि भृशं शुभामेव समाहर।

शुभायां वासनावृद्धौ तात दोषो न कश्चन ॥
— (तत्रैव ९.३८) ॥
शुभवासनाभ्यस्यमाना संपूर्णा वा न वेति यदा सदेहस्तदापि शुभामभ्यस्येदेव |
तद्यथा सहप्रजपे प्रवृत्तस्य दशमी शतसंख्या यदा संदिग्धा, तदा पुनरपि शतं जपेत्‌;
असपूर्तौ सपूर्तिः फलिष्यति, ag तु तद्वद्धया न सहपम्रजपो दुष्यति, Taq!
Vasistha : ‘Even if you are in doubt, carry on with the
practice to acquire good impressions; O dear! there is
no harm whatever in increasing of good desires’ (ibid
2.9.38}.
While practising good desires doubt may arise about the
completion of the practice ; in such case one should go on
with the practice. Such as in the case where one has started
 JIVAN-MUKTI-VIVEKA 31

to repeat some mantra one thousand times and, while

repeating and keeping count, doubts the tenth hundred,
then, should again repeat it for another hundred. If it was
incomplete, now will be completed and in case it was
complete, the increase in no way harms the thousand japa.

` अव्युत्पन्नमना यावद्धवानज्ञाततत्पदः।
गुरुशाख्रप्रमाणैस्तु निर्णीतं तावदाचर ॥'
— (तत्रैव ९.४१) ॥
Vasistha : “As long as your mind is not capable of
reflecting the unity of Brahman and Atman, and that
Supreme state is not yet realized, continue to practise, in
accordance with the teacher, scripture, and other valid
evidence’ (ibid 2.9.41).

‘ad: पक्वकषायेण नूनं विज्ञातवस्तुना |

शुभोऽप्यसौ त्वया त्याज्यो वासनौघो निरोधिना ॥'
— (तत्रैव ९.४२) Il
‘And when the obstacle in the form of love-hate desires
is ripe i.e. will cause no more hindrance, and you have
the direct and immediate awareness of the ultimate reality,
then you, striving for complete calm of the mind, should
give up all collection of desires, even the good ones’ (ibid
2.9.42).

यदतिसुभगमार्यसेवितं त-
च्छभमनुसृत्य मनोज्ञभावशुद्धया ॥
अधिगमय पदं सदा विशोकं
तदनु तदप्यवमुच्य साधु तिष्ठ ॥'
— (तत्रैव ९.४३) इति॥
स्पष्टोऽर्थः। तस्माद्योगाभ्यासेन कामाद्यभिभवसंभवाज्जीवन्मुक्तौ न
विवदितव्यम्‌। इति जीवन्मुक्तिस्वरूपम्‌॥३॥
‘With the help of the good desires you should follow
the path treaded by great rsis_ leading to the greatest good,
and realize the state which is advasta; afterwards, give up
every thing i.e. those means by which advaita knowledge
32 JIVAN-MUKTI-VIVEKA

is accomplished, and stay well in your real form’ (ibid

2.9.43).

The meaning of the foregoing verses is clear. So by

practice of yoga lust etc. can be neutralized; hence
‘Liberation in Life’ should no more be argued against. Thus
the nature of jfvanmukt is explained.

श्रुतिस्मृतिवाक्यानि जीवन्मुक्तिसद्धावे प्रमाणानि। तानि च कठवल्ल्यादिषु

पट्यन्ते- तत्र "विमुक्तश्च विमुच्यते' (५.१) इति कठवल्ल्याम्‌। जीवन्नेव
दृष्टबन्धनात्‌ कामादर्विंशेषेण मुक्तः सन्‌ देहपाते भाविबन्धाद्विशेषेण मुच्यते | वेदनात्‌
प्रागपि शमदमादिसंपादनेन कामादिभ्यो मुच्यत एव, तथाप्युत्पन्नानां कामादीनां
तत्र प्रयत्नेन निरोधः; अत्र तु धीवृत्यभावादुत्पत्तिरिव; ततो विशेषेणेत्युच्यते।
तथा प्रलये देहपाते च सति कंचित्कालं भाविदेहबन्धान्मुच्यते; अत्र त्वात्यन्तिको
मोक्ष इत्यभिप्रेत्य विशेषेणेत्युक्तम्‌।

The existence and attainability of j7vanmukt is indicated

by the Vedic and smrti texts. They are found in the
Kathavalli and other texts. There in the Kathavailli it reads:
‘(The) “especially liberated”’ is liberated outright’ (K. Up.
5.1). While alive, being particularly free from the visible
bondage oflust etc. becomes altogether free from the future
bondage after the fall of this body. Even prior to knowledge
by practising control of (the internal and external organs)
the mind etc. one becomes free from desires etc. But in
this case the control of desire etc. that has arisen is by
efforts; in the case of a jivanmukta desire etc. do not arise
since there is no transformation of the mind; hence it is
said, ‘especially liberated’. And similarly, during the disso-
lution of the universe and after the fall of the body an
individual is liberated for sometime from the bondage of
the future body. But in the case of the j/vanmukta the
liberation is outright, and having this in mind it is said,
‘especially’.
 JIVAN-MUKTI-VIVEKA 33

बृहदारण्यके पठयते--
` यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हदि श्रिताः |
अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्रुते ॥
--(४.४.७) इति॥
The Brhadaranyaka reads : ‘When all the desires that
dwell in his heart are gone, then he, having been a mortal,
becomes immortal, and attains Brahman in this very body’
(Br. Up. 4.4.7).

श्रुत्यन्तरे
ऽपि-- सचक्षुरचक्षुरिव सकर्णोऽकर्ण इव समना अमना इव
सप्राणोऽप्राण इव * इति। एवमन्यत्राप्युदाहार्यम्‌। स्मृतिषु जीवन्मुक्तः
स्थितप्रज्ञभगवद्धक्तगुणातीतब्राह्यणातिवर्णात्रम्यादिनामभिस्तत्र तत्र व्यवहियते।
वसिष्ठरामसंवादे-- नृणां ज्ञानैकनिष्ठानाम्‌' इत्यारभ्य “सत्किचिदवशिष्यते'
इत्यन्तेन ग्रन्थेन जीवन्मुक्तः पठ्यते।
In another Sruti also it is said : ‘Though with eyes, is,
as if, without eyes; though with ears, is, as if, without ears;
though with mind, Is, as if, without mind; though with life,
is, as if, without life.’ Examples of the same are found
in other texts also.
In different Smrtis a jfvanmukta 15 indicated by different
names, such as: sthitaprajna—who has attained to the
highest knowledge which is unshakeable; bhagavadbha-
kta—who is completely merged in God ; gunatita—one who
has transcended this phenomenal existence composed of
the three gunas or qualities ; brahmana—who has attained
the Self; ativarnasramin—one who is beyond the reach
of the four classes and the four stages in social life etc.
In the conversation between Vasistha and Rama, a
-jivanmukta has been described in the part of the text
beginning with ‘among men who are absorbed in knowl-
edge’ (YV 3.9.2) to ‘the existence alone remains’ (ibid
3.9.47).

*Text quoted by Acarya Sarnkara in his commentary on brahmasatra 1.1.4.

34 JIVAN-MUKTI-VIVEKA

वसिष्ठ :— “Jot ज्ञानैकनिष्ठानामात्मज्ञानविचारिणाम्‌।

सा जीवन्मुक्ततोदेति विदेहोन्सुक्ततेव या ॥८८॥'
— (लघुयोगवासिष्टे ५.८८) ॥
ज्ञानैकनिष्ठत्वं लौकिकवैदिककर्मत्यागः। देहेन्ियसदसद्धावमात्रेण मुक्तिद्रयस्य
विशेषो न त्वनुभवतः द्रैतप्रतीतेरुभयत्राभावात्‌।
Vasistha : ‘Among men who are in the pursuit of
knowledge alone by contemplating Self-knowledge, that
state of ‘‘liberation in life’’ arises which is like the liberation
after the dissolution of the body’ (Laghu Yogavasistha
Ramayana 5.88).
The state of being in the ‘pursuit of knowledge alone’—
jianaikanistha— means giving up of all other works, Vedic
as well as secular. The two types of liberation mentioned
are distinguished only by the presence or absence of the
body and the sense-organs ; the experience is the same,
because the awareness of plurality is absent in both of them.

श्रीरामः-- ्रह्मन्विदेहमुक्तस्य Saas लक्षणम्‌।

ब्रूहि येन तथैवाहं यते शास्रजया दशा ॥८९॥*
— (तत्रैव ५.८९) ॥
Sri Rama : "0 Brahman! tell me the peculiarities of
videhamukta and jivanmuKta so that I may try towards
that end according to the directions of the scriptures’ (ibid.
989);

वसिष्ठः-- "यथास्थितमिदं यस्य व्यवहारवतोऽपि च।

अस्तं गतं स्थितं व्योम स जीवन्मुक्त उच्यते ॥९०॥
— (तत्रैव ५.९०) ॥
इदं प्रतीयमानं गिखिनदीसमुद्रादिकं जगत्प्रतिपततुहन्दरियव्यवहारेण सह
महाप्रलये परमेश्वरेणोपसंहतं सत्स्वरूपोपमर्देनास्तं गतं भवति। अत्र तु न तथा ;

*यते शास्रगया दृशा; शास्दुशाधिया; इति पादौ ॥

 JIVAN-MUKTI-VIVEKA 35

किं तु विद्यत एव देहेन्दियादिव्यवहारः। गिरिनद्यादिकं च परमेश्वरेणानुपसंहतत्वाद्‌

यथापूर्वमवतिष्ठमानं aaa: प्राणिभिर्वंस्पष्टमवलोक्यते। जीवन्मुक्तस्य
तत्प्रत्यायकधीवृत््यभावात्‌ सुषुप्राविव सर्वमस्तं गतं भवति। स्वयं प्रकाशमानं
चिद्व्योम केवलमवशिष्यते। बद्धस्य सुषुप्तौ तात्कालिकधीवृत््यभावसाम्येऽपि
भाविधीवृत्तिबीजसद्धावात्न जीवन्सुक्तत्वम्‌।

Vasistha : ‘He is the jfvanmukta to whom this world

of senses has ceased to exist although he lives and moves
in it, and only the all-pervading vyoman i.e. Knowledge
exists’ {ibid 5.90).
This apparent world of mountains, rivers and oceans
etc. along with the perceiving individuals and their body
and senses etc. having been dissolved by the Great Lord
at the end of a cycle, devoid of forms since destroyed,
becomes non-existent. But in this case it is not so, because
body, senses and their use remain functioning. The mou-
ntains, rivers, etc. not being withdrawn by the Great Lord,
existent as before, are perceived by other beings clearly.
But in the case of the j/vanmukKta, since there is no mental
transformation, everything becomes non-existent as in
deep sleep. The self-effulgent, all-pervading Intelligence
alone remains. During deep sleep the absence of mental
transformation is, for the time being, equal to that of a
jivanmukKta, but it cannot be equated with the state of a
jivanmuKta since (in deep sleep) there remain the seeds
for future mental transformations.

वसिष्ठः-- “नोदेति नास्तमायाति सुखे दुःखे मुखप्रभा।

यथाप्राप्ते स्थितिर्यस्य स जीवन्मुक्त उच्यते ॥९१॥'
— (तत्रैव ५.९१) ॥
पुखप्रभा हर्षः | म्रकूचन्दनसत्कारादिसुखे प्राप्तेऽपि संसारिण इव हर्षो नोदेति।
मुखप्रभास्तमयो दैन्यम्‌। धनहानिधिक्तारादिदुःखे प्राप्तेऽपि न दीनो भवति।
इदानींतनस्वप्रयत्नविशेषमन्तेण प्रारन्धकर्मापादितपूर्वप्रवाहागतभिक्षान्नादिकं
यथाप्राप्तम्‌, तस्मिन्‌ स्थितिर्दहरक्षा। समाधिदाढर्येन ्रकूचन्दनादिप्रतीत्यभावात्‌,
36 JIVAN-MUKTI-VIVEKA

कदाचिद्‌ व्युत्थानदशायामापाततः प्रतीतावपि विवेकदा्दूयेनैव

हेयोपादेयत्वनुद्धयभावाद्धर्षादिराहित्यमुपपद्यते।
Vasistha : ‘Whose face neither beams in pleasure nor
becomes drawn in pain, whose body is maintained by
chance feeding alone, he is called the jivanmukta’ (Ibid.
5.94);
Facial glow indicates happiness. Even after receiving
garlands of flowers, sandal-paste, and honour etc. which
cause pleasure, his face, unlike ordinary mortals, does not
flush. Disappearance of flush indicates affliction. Loss of
wealth, opprobrium etc. which cause grief to others but
a jivanmukta is not affected.
Yathapraptam—whatever comes of its own accord—
means without any effort at the present time, alms etc.
brought about by the prarabdhakarma, through the usual
course ; tasminsthitih—remain on that, means maintenance
of body. When in intense concentration he is unaware of
garland of flowers etc. though when arisen from such
meditation apparently he perceives such objects, by the
sheer strength of discrimination he has no thought of
accepting or rejecting a thing ; hence ‘absence of pleasure’
etc. is justified.

वसिष्ठः-- ‘at जागर्ति सुषुप्तिस्थो यस्य sa धिद्यते।

यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते॥९२॥
— (तत्रैव ५.९२) Il
चक्षुरादीन्दरियाणां ` स्वस्वगोलकेष्ववस्थानेनोपरत्यभावाजागर्ति।
मनोवृत्तिरहितत्वात्‌ सुषुप्तिस्थः। अत एव॒ इद्धियैरर्थोपलब्धिः' इत्येतस्य
जागरणलक्षणस्याभावाज्ाग्र्न विद्यते। सत्यपि बोधे जायमानो
बरह्मवित्वाभिमानादिभिर्भोगार्थापादितकामादिभिश्च धीदोषो वासना ; वृत्तिराहित्येन
तदूदोषाभावात्निर्वासनत्वम्‌।
Vasistha : “He is called a jivanmuktawho is awake though
in deep sleep, for whom there is no waking state, (and)
whose knowledge is devoid of desires’ (ibid. 5.92).
 JIVAN-MUKTI-VIVEKA 37

‘Awake’— jagarti—because all his eyes etc. senses are

functioning in their respective places. ‘In deep sleep’—
susuptisthah—because of the absence of the mental states.
‘No wakeful state’— jagranna vidyate because waking state
is known by the perceiving of objects through sense which
is not there. ‘Knowledge devoid of desires’—nirvasanah
bodhah—because even in knowledge such pride as ‘I am
the knower of Brahman’ arises, again by the objects of
enjoyment the desires etc. are generated; these and the
pride tarnish the mind, which (tarnish) is vasanda ; since
his mind is free from such transformations, such taints
are absent.

वसिष्ठः-- 'रागद्रेषभयादीनामनुरूपं चरत्नपि।

योऽन्तन्योमवदत्यच्छः सु जीवन्मुक्त उच्यते ॥९३॥'
— (तत्रैव ५.९३) ॥

रागानुरूपं भोजनादिप्रवृत्तिः। द्रेषानुरूपं बौद्धकापालिकादिभ्यो विमुखत्वम्‌।

भयानुरूपं सर्पव्याघ्रादिभ्योऽपसर्पणम्‌। आदिशब्देन मात्सर्यानुरूपमितरयोगिभ्य
आधिक्येन समाध्यनुष्ठानम्‌। सत्यपि व्युत्थानदशायामीदृश आचरणे पूर्वाभ्यासेन
प्रापिते विश्रान्तचित्तस्य कालुष्यरहितत्वादत्यच्छत्वम्‌। यथा व्योमि
धूमधूलिमेघादियुक्तेऽपि निर्लेपस्वभावत्वादतिशयेन स्वच्छत्वं तद्रत्‌।
Vasistha : He is the j7vanmukta who, although responsive
to the spurs of love, hate, fear and the like, is absolutely
pure in heart as the akasa’(La. 10.5.93).
Responses to love etc. are of such nature as eating etc. ;
to hatred such as turning away from the Bauddhas, Kapali-
kas etc.; and to fear, such as to move away from snakes,
tigers etc. Other stimulations suchas jealousy, is responded
by the heightened practice of concentration from other
yogis. During the interval though such accustomed beha-
viour is found, the mind remains pure because it has
attained tranquillity, as the sky inspite of the presence of
dust, smoke, clouds etc. remains clear, which is its nature.
38 JIVAN-MUKTI-VIVEKA

वसिष्ठः-- “यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।

कुर्वतोऽकुर्वतो वापि स जीवन्मुक्त उच्यते ॥९४॥'
— (तत्रैव ५.९४) Il

gate विद्रत्सन्यासप्रस्तावे व्याख्यातम्‌। लोके बद्धस्य पुरुषस्य शास्रीय कर्म

कुर्वतः “अहं कर्ता' इति चिदात्माहकृतो भवति, "भावि स्वर्गं प्रापस्यामि' इति
हर्षण नुद्धिर्लिप्यते। अकुर्वतस्तु 'त्यक्तवानस्मि'इत्यहंकृतत्वम्‌, स्वर्गालाभविषादो
लेपः। एवं प्रतिषिद्धकर्मणि लौकिककर्मणि च यथासंभवं योजनीयम्‌ | जीवन्मुक्तस्य
तु तादात्म्याध्यासाभावाद्धर्षद्यभावाच्च न दोषद्रयम्‌।
Vasistha : ‘He is the jivanmukta whose inner self is not
affected by egotism and whose mind is free from all
modifications in spite of his being engaged in 58517716
activities or not’ (La. Yo. 5.94).
The first part of this verse has been explained in the
vidvat sannyasa section. When an individual, in bondage,
performs some rite according to the scripture, his self is
affected as ‘I am the doer’. And his mind undergoes
transformation with the pleasant thought ‘I will go to
paradise’. And while not performing becomes affected as
‘I have given it up’, and the sorry state of the mind is due
to the loss of paradise. In this manner this should be
understood in reference to other secular actions and actions
prohibited in the scriptures. The j/vanmukta is free from
both, because he has neither the superimposed identifica-
tion, nor the pleasure etc.

वसिष्ठः-- ` यस्मान्नोद्विजते लोको लोकान्नोद्विजते च a: |

हर्षामर्षभयान्मुक्तः स जीवन्मुक्त उच्यते ॥९५॥'
— (तत्रैव ५.९५) Il

अधिक्षेपताडनादावप्रवृत्तत्वादेतस्माल्लोको नोद्रिजते। अत
एवैतस्मिरलूलोकस्याप्यधिक्षेपाद्प्रवृततेः, कस्यचिद्‌ दुष्टस्य तत्परवत्तावप्येतच्ित्ते
तादुशविकल्पानुदयाच्चायमपि नोद्विजते।
 JIVAN-MUKTI-VIVEKA 39

Vasistha : ‘The jivanmukta 15 he who does not frighten

the world, nor is he afraid of the world; he is free from
joy, anger and fear as well’ (Laghu Yogavasistha 5.95}.
Because he never goes to insult or beat others, so the
world is not afraid of him; for this reason alone no one
does any such thing to him; if ever any wicked fellow does
indulge in such activity against him, he remains unperturbed
since such things cannot bring about any transformation
in his mind.

afas:— "शान्तसंसारकलनः कलावानपि निष्कलः।

यः सचित्तोऽपि निश्चित्तः स जीवन्मुक्त उच्यते ॥९६॥'
— (तत्रैव ५.९६) ॥
श्ुमित्रमानावमानादिविकल्पाः संसारकलनाः शान्ता यस्य॒ सः।
चतुःषष्ट्वद्याः कलाः, तत्सद्धावेऽपि तदभिमानन्यवहारयोरभावात्निष्कलत्वम्‌।
चित्तस्य स्वरूपेण सद्भावेऽपि वृत्यनुदयात्नि्चित्तत्वम्‌। “सचिन्तोऽपि निश्चिन्तः"
इति पाठे वासनावशादात्मध्यानवृत्तिसद्धावेऽपि लौकिकवृत्यभावान्निश्चिन्तत्वम्‌।
Vasistha : ‘The jivanmukta is he, who is free from all
worldly behaviour ; who, though skilled in arts, is without
any ; who is, as it were, without a mind, though having it’
(Ibid. 5.96).

Friend, foe, honour, dishonour, etc. all these alternatives

are but the ways of the world, which are no more in him.
Sixtyfour kinds of arts are called ka/a; although he is
accomplished in them, neither he uses them nor he is proud
of them; so he is as if without them. The mind as such
is surely with him, but because of the absence of any
modification, he is, as if without it. In case the reading is
sacintopiniscintah, the meaning will be: ‘by the force of
former impressions his mind takes on the form of conte-
mplating the Self, but free of other worldly transformations,
so as if without it’.
4
40 JIVAN-MUKTI-VIVEKA

वसिष्ठः-- ‘a: समस्तार्थजातेषु व्यवहार्यपि शीतलः।

परार्थेष्विव पूर्णात्मा स जीवन्मुक्त उच्यते UI
— (तत्रैव ५.९७) ॥

परगृहे विवाहोत्सवादौ स्वयं गत्वा तत्प्रीत्यै तदीयकार्येषु व्यवहरन्नपि

लाभालाभयोरहर्षविषादरूपं बुद्धिसंतापं न प्राप्नोति यथा, एवमयं मुक्तः स्वकार्येऽपि
शीतलः। न केवलं संतापाभावाच्छीतलत्वम्‌ किं तु पूर्णस्वरूपानुसंधानादपि।
इति जीवन्मुक्तलक्षणम्‌॥४॥

Vasistha : ‘The jivanmukta is he who, although dealing

with all sorts of things remains cool, as if the matter
concerns someone else and he, whose self is whole’ (Ibid.
5.97).
As one having gone to someone else’s house on some
occasion such as marriage etc.and to please him partakes
in the activities there personally, and remains unaffected
by the joy or sorrow caused by gain or loss similarly the
liberated one remains cool even in matters concerning
himself. He is cool not only for the absence of anxiety but
also for the awareness of his self as complete whole. Thus
far the characteristics of the jivanmuKta.

अथ विदेहमुक्तलक्षणम्‌--
“जीवन्मुक्तपदं त्यक्त्वा स्वदेहे कालसात्कृते।
विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव ॥९८॥
— (तत्रैव ५. ९८) ॥
यथा वायुः कदाचिच्वलनं त्यक्त्वा निश्चलसरूपेणावतिष्ठते, तथा
मुक्तात्माप्युपाधिकृतं संसारं त्यक्त्वा स्वरूपेणावतिष्ठते।

Now about the videhamukta:

Vasistha : ‘When the life expires the body dissolves and

giving up the state of jfvanmukta. He enters the state of
 JIVAN-MUKTI-VIVEKA 41

Liberation after the disembodiment, just like the wind

becomes motionless’ (Ibid 5.98).

As the wind sometimes stops blowing and comes to a

calm, motionless state, similarly the liberated soul also
leaving this world made of the limiting adjuncts remains
in its own form.

"विदेहमुक्तो नोदेति नास्तमेति न शाम्यति।

न सन्नासन्न दूरस्थो न चाहं न च नेतरः ॥९९॥'
— (तत्रैव ५.९९) ॥

उदयास्तमयौ हर्षविषादौ । न शाम्यति न च तत्परित्यागी, लिङ्गदेहस्यात्रैव

लीनत्वात्‌। सद्राच्यो जगद्धेतुरविद्यामायोपाधिर्न प्राज्ञे्वरः, असद्राच्यो नापि
भूतभौतिकः। न दूरस्थ इत्युक्त्या न॒ मायातीतः। न चेत्युक्त्या
स्थूलभुक्समीपस्थोऽपि निषिध्यते। अहं न चेति न समष्टि्च | नेतर इति न व्यष्टि्च।
व्यवहारयोग्यो विकल्पः कोऽपि नास्तीत्यर्थः |
Vasistha : ‘He who is liberated after death neither rises
nor sets, he does not repose. He is not existent nor non-exi-
stent. He is neither away nor (here) and he is neither “‘T’
nor ‘‘the other’’ ' (Ibid. 5.99).

The rising and setting— udayastamayau, means joy and

sorrow ; does notrepose—na samyati, means does not give
them up, because his subtle body (consisting of the mind
etc.) has dissolved here alone. Existent— sat,means prajna
conditioned by avidya and (5478 conditioned by maya
which are the cause of the world— the disembodied libera-
ted one is neither; nor is he non-existent—asat—that is,
matter or material object which is the effect.

Na darasthahmeans he is not beyond maya. Na ca, these

two words signify that He is not near, that is, He being near
at hand does not experience the gross objects of sense.
42 JIVAN-MUKTI-VIVEKA

Neither ‘I’— aham na ca,means not samast i.e. not Virat,

nor Hiranyagarbha, nor [swara.

Not ‘the other’—netara means not vyasti, i.e. not Viswa,

nor Zasjasa nor Prajna. In him there is no diversity or
alternatives related to usual practice.

‘ad: स्तिमितगम्भीरं न तेजो न तमस्ततम्‌।

अनाद्यमनभिव्यक्तं सत्किचिदवशिष्यते॥१००॥'
— (तत्रैव ५.१००) ॥
एवविधया विदेहमुक्त्या सादृश्योक्तर्जावन्मुक्तावपि यावद्यावति-
विंकल्पातिशयस्तावत्तावदुत्तमत्वं द्रष्टव्यम्‌ ॥
Vasistha : “Then there remains something existent which
is calm and deep, not light nor covered in pervading
darkness, unnameable and unmanifest’ (Ibid. 5.100).

The resemblance of jivanmukti with videhamukti is

described in the foregoing verses; greater the eminence
of undifferentiatedness in jivanmukt it is better to that
extent.

भगवदरीतासु द्वितीयाध्याये स्थितप्रज्ञः पठयते-

अर्जुन उवाच--
'स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत asta किम्‌ ॥५४॥ '
प्रज्ञा तत्तज्ञानम्‌। तद्‌ द्विविधं स्थितमस्थितं चेति। यथा जारेऽनुरक्ताया नार्याः
सर्वेष्वपि व्यवहारेषु बुद्धिर्जारमेव ध्यायति, प्रमाणप्रमितानि क्रियमाणान्यपि
गृहकर्माणि सद्य एव विस्मर्यन्ते, तथा परवैराग्योपेतस्य
योगाभ्यासपाटवेनात्यन्तवशीकृतचित्तस्योत्यन्ने तत्त्वज्ञाने बुद्धिर्जारमिव नैरन्तर्येण
तत्तवं ध्यायति ; तदिदं स्थितं प्रज्ञानम्‌। उक्तगुणरहितस्य केनापि पुण्यविशेषेण
कदाचिटुत्यत्नेऽपि mag गृहकर्मवततत्ैव तत्त्वं विस्मर्यते ; तदिदमस्थितं प्रजञानम्‌।
In the second chapter ofthe Bhagavadgitathe sthitaprajna
has been mentioned thus:
 JIVAN-MUKTI-VIVEKA 43

Arjuna said : ‘What is the definition of him, who is steady

in the supreme knowledge and in profound meditation ?
O Kesava ! how does he, whose intelligence is stable, speak
and sit and walk ?’ (Bhagavadgita2.54).

Supreme Knowledge—pra/jiia, means the knowledge of

the Reality. That is of two kinds—one is abiding and the
other is not so. As in the case of a woman who is involved
in an illicit love affair, and always thinks of her paramour
in all her activities, while attending to the house-work which
she perceives normally through her senses, easily forgets,
similarly one who has attained the highest degree of deta-
chment, and who has fully controlled his mind by expertise
accomplished through practice of yoga and on whom has
dawned the highest knowledge, like the lover, constantly
thinks of the Truth— and this is ‘abiding knowledge’.

Someone without such qualities as mentioned, but by the

force of some merit, sometime may realize the Truth; but
soon forgets it as the lover forgets the housework, and this
is unsteady knowledge.

एतदेवाभिप्रेत्य वसिष्ठ आह--

“परव्यसनिनी नारी व्यग्रापि गृहकर्मणि।
तदेवास्वादयत्यन्तः परसंगरसायनम्‌॥५८ ॥
एवं तत्ते परे शुद्धे धीरो विश्रान्तिमागतः।
तदेवास्वादयत्यन्तर्बहिर्व्यवहरन्नपि ॥५९॥ '
— (लघुयोगवासिष्ठे २७. ५८, ५९) इति॥
तत्र स्थितप्रज्ञः कालभेदाद्‌ द्विविधः, समाहितो व्युत्थितश्च ।तयोरुभयोर्लक्षणं
पूर्वोत्तराभ्यामर्धाभ्यां पृच्छति- समाधिस्थस्य स्थितप्रज्ञस्य का भाषा?
कीदशर्लक्षणवाचकैः शब्दैः सर्वैरयं भाष्यते ? व्युत्थितः स्थितप्रज्ञः कीदशं
वाग्न्यवहारं करोति ? तस्योपवेशनगमने मन्देभ्यो विलक्षणे कीदृशे ?
Vasistha said with this point in mind:
44 JIVAN-MUKTI-VIVEKA

‘A woman having affairs with a paramour, though enga-

ged in housework, inwardly enjoys the lovemaking expe-
rienced earlier, similarly the wise one who has found repose
in the immaculate, ultimate Reality, inwardly rejoices in
that experience though engaged in worldly activites
outwardly’ (Laghuyogavasistha 27.58,59).

There are two states of sthitaprajna according to time:

One fixed in abstract meditation and the other arisen from
that. Their characteristics are being asked by Arjuna by
the first and second half of the verse respectively. What
is the definition of a sthitaprajma who is in profound
meditation ? By what kind of descriptive words he is spoken
of by all ? How arisen sthitaprajna speaks ? His sitting and
walking are in what way different from ordinary people ?

श्रीभगवानुवाच--
प्रजहाति यदा कामान्‌ सर्वान्‌ पार्थ मनोगतान्‌ |
आत्मन्येवात्मना तुष्टः स्थितप्रजञस्तदोच्यते ॥५५॥'
— (श्रीमदभगवद्गीतायाम्‌ २.५५) ॥
कामास्िविधाः, बाह्या आन्तरा वासनामात्ररूपाश्चेति। उपार्जितमोदकादयो
बाह्याः, आशामोदकादय आन्तराः, पथिपतिततुणादिवदापाततः प्रतीता
वासनारूपाश्च। समाहितोऽशेषधीवृत्तिसंक्षयात्‌ सर्वान्‌ परित्यजति। अस्ति चास्य
पुखप्रसादलिंगगम्य संतोषः। स च न कामेषु किं त्वात्मन्येव, कामानां व्यक्तत्वात्‌,
बुद्धः परमानन्दरूपेणात्मतत््वाभिमुखत्वाच्च | न चात्र संप्रज्ञातसमाधाविवात्मानन्दो
मनोवृत््योल्लिख्यते, किं तु स्वप्रकाशचिद्रपेणात्मना | संतोषश्च न वृत्तिरूपः, किं
तु तत्सस्काररूपः। एवविधैर्लक्षणवाचकैः शब्दैः समाहितो भाष्यते।
The Lord said : ‘O Partha (son of Prtha)! when a man
renounces all the desires which are in his mind and becomes
contented with the Self in himself, then he is called
sthitaprajna—firmly established in the highest Knowledge,
(Bhagavadgita 2.55).

Desires are of three kinds, material, mental and potential.

Sweets already obtained are material or external, the hope
 JIVAN-MUKTI-VIVEKA 45

for obtaining sweets is mental or internal, and desires which

are just Casually felt, as one chances upon grass while going
on his way, and remain as latent desires in the mind.

One who is in intense contemplation, because ofthe total

absence of mental modifications, gives up all the three kinds
of desires. His contentment is known from his happy looks.
This contentment is not due to the fulfilment of desires, but
of the Self. His mind, having been freed from all desires,
has become blissful, going nearest to the Self (because it
is the supreme Bliss).

In samprajnhata samadhi—a variety of concentration where

the object of meditation remains distinct from the medita-
tion subjects, the mental transformation takes the form of
the bliss of the Self, not so in this case. Here in samadhi,
the Self— which is self-effulgent, self-manifest, knowledge
and bliss absolute—remains manifest. The contentment
also is not in the form of a mental state but only as the
impression of that form. The man whois in abstract medita-
tion is described by these words denoting the peculiarities.

"दुःखेष्वनुद्रिनमनाः सुखेषु विगतस्मृहः।

वीतरागभयक्रोधः स्थितधीरपुनिरुच्यते i’
— (तत्रैव २.५६)
दुःखं रागादिनिमित्तजन्या रजोगुणविकाररूपा संतापात्मिका प्रतिकूला
चित्तवृत्तिः। ag दुःखे oom सति "अहं पापः, धिड्माम्‌
दुरात्मानम्‌ 'इत्यनुतापात्मिका तमोगुणविकारत्वेन भ्रान्तिरूपा चित्तवृत्तिरद्रेगः।
यद्यप्ययं विवेक इवाभाति तथाऽपि पूर्वस्मिञ्जनमनि चेत्तत्पापप्रवृततिप्रतिबन्धकत्वात्‌
सप्रयोजनो भवति, इदानीं तु निष्प्रयोजन इति भ्रान्तित्वं द्र्टव्यम्‌। सुखं
राज्यपुत्रलाभादिनिमित्तजन्या aaa प्रीतिरूपानुकूला चित्तवृत्तिः | तस्मिन्सुखे
सत्यागामिनस्तादृशस्य सुखस्य कारणं पुण्यमननुष्ठाय वृथेव तदपेक्षा तामसी
चित्तवृत्तिः स्पृहा | तत्र च सुखदुःखयोः प्रारब्धकर्मप्रापितत्वादुव्युत्थितचिनत्तस्य
वत्तिसंभवाच्च तदुभयमुपपद्यते। उद्वेगस्पृहे तु न विवेकिनः संभवतः। तथा
46 JIVAN-MUKTI-VIVEKA

रगभयक्रोधाश्च तामसत्वेन कर्मणा प्रापितत्वाभावान्नास्य विद्यन्ते।

एवलक्षणलक्षितः स्थितधीः स्वानुभवप्रकटनेन
शिष्यशिक्षार्थमनद्रेगनिःस्पृहत्वादिगमकं वचो भाषत इत्यर्थः |
‘He, who is not worried in sorrow and does not hanker
after happiness, he from whom passion, fear and anger have
gone away, he is called a sage of steady wisdom’ (Bhagava-
dgita 2.56).

Sorrow— duhkham— is an unfavourable mental state

which arises from attachment etc ; it is a transmutation of
rajoguna and causes anguish. Having been afflicted thus,
such remorse as ‘J am a sinner, fie upon me, the evil one’
etc. arises which is a transmutation of famoguna in the form
of error. Such mental transformation is anxiety—udvegah.

This anxicty— udvegah—although looks like

discrimination— vivekah—between good and bad— is not
really so. Had it been in the previous lives it would have
prevented evil action and as such would have been useful ;
now ii serves no purpose, hence it is considered as a
delusion.

Happiness—sukham— is that pleasing and favourable

mental state which is formed by sattvaguna and caused by
the gain of a kingdom, a son and the like.

After the experience of such happiness, hankering after

the same thing to happen again without performing the
requisite meritorious actions and hoping in vain, such
happiness is the mental state formed out of tamoguna—
which is eager desire— sprha.

The sage when risen from meditation may have mental

transformations, and experience of pleasure and pain are
justified inasmuch as they are brought about by the
prarabdha karma. But anxiety and craving are not possible
 JIVAN-MUKTL-VIVEKA 47

for a discriminating soul. Similarly passion, fear and anger

being products of famoguna, and not brought about by
action, do not exist in him.

This man of steady wisdom known by these distingui-

shing marks, speaks to his disciples his experiences to
educate them implying absence of anxiety and craving.

-यः सर्व्रानभिस्नेहस्तत्तत्पराप्य शुभाशुभम्‌।

नाभिनन्दति न द्रष्ट तस्य प्रज्ञा प्रतिष्ठिता ॥' (तत्रैव २.५७) ॥
यस्मिन्सत्यन्यदीये हानिवृद्धी स्वस्मिन्नारोप्येते
तादुशोऽन्यविषयस्तामसवृत्तिविशेषः स्नेहः | सुखहेतुः स्वकलत्रादिः शुभो विषयः।
तद्गुणकथनादिप्रवर्तिका धीवृत्तिरभिनन्दः। अत्र गुणकथनस्य
परप्ररोचनार्थत्वाभावेनव्यर्थत्वात्तद्धेतुरभिनन्दस्तामसः। असूयोत्पादनेन दुःखहेतुः
परकीयविद्यादिरेनं प्रत्यशुभो विषयः। तत्निन्दाप्रवर्तिका धीवृत्त्दरषः। सोऽपि
तामसः, afar निवारणार्थत्वाभावेन व्यर्थत्वात्‌। त एते तामसा धर्माः कथं
विवेकिनि संभवेयुः ?
‘He who is without affection on any side, does not rejoice
or loathe as he gains good or evil, his wisdom is firmly
set’ (Bhagavadgita 2.57).

Affection—snehah—is that particular type of mental tra-

nsformation concerning others caused by tamoguna which
when takes place causes superimposition of others’ loss
and gain on himself.

Gocd— subhah— means pleasing things such as one’s

wife etc. Rejoicing—abhinandah—is that mental state
which leads one to extol those wife etc. Here the object
of extolling wife etc. is not to inspire others. Hence it is
futile and the mental state (‘joy’) which causes this is a
form of tamoguna.

Evil—asubhah—is displeasing things such as acquire-

ments etc. of another which brings about jealousy. Loathing—
48 JIVAN-MUKTI-VIVEKA

dvesah— is that mental state which irduces one to detract

another (with acquirements). This is also of tamoguna,
because of the futility of such disparagement, since this is
not aimed at stopping anybody from anything. These being
made of tamoguna how can they happen to one with
discrimination ?

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।

इन्दरियाणीद्धियार्थभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२.५८॥'
— (तत्रैव २.५८)॥

व्युत्थितस्य समस्ततामसवृत्यभावः पूर्वश्लोकाभ्यामभिहितः। समाहितस्य तु

वृत्तय एव न सन्ति, कुतस्तामसत्वशङ्कत्यभिप्रायः।
‘When, again, he withdraws his senses from the objects
of sense on every side, as a tortoise draws in its limbs (into
its shell), then his knowledge is firmly set’ (Bhagavadgita
2.58).

It has been said by the previous two stanzas that in a

sthitaprajna even when he is not in profound meditation,
there is an absence of all the ‘amasa transformations. And
when in profound meditation there are no transformations
at all ; how then, the stanza implies, can there be any doubt
of tamasa transformations ?

“विषया विनिवर्तन्ते निराहारस्य देहिनः।

रसवर्जं रसोऽप्यस्य परं दृष्टवा निवर्तते ॥५९॥'
— (तत्रैव २.५९) ॥

प्रारब्धं PY Gud :खहेतूका्िद्रिषयान्दरोदयान्धकारादिरूपान्‌ स्वयमेव

सम्पादयति, अन्यास्तु ॒गृहकषत्रादीन्‌ पुरुषोद्योगद्रारेण। तत्र॒ चनद्रोदयादयः
पनन्दियादिसंहारलक्षणेन समाधिनैव निवर्तन्ते, नान्यथा। गृहादयस्तु
समाधिमन्तेणापि निवर्तन्ते। आहरणमाहार उद्योगः। निरुद्योगस्य गृहादिविषया
 JIVAN-MUKTI-VIVEKA 49

निवर्तन्ते, रसस्तु न निवर्तते। रसो मानसी तृष्णा। सापि परमानन्दरूपस्य परस्य

बरह्मणो at सति स्वल्पानन्दहेतुभ्यो निवर्तते, “किं प्रजया करिष्यामो येषां
नोऽयमात्माऽयं लोकः' (बृहदारण्यके उपनिषदि ४.४.२२) इति Fa |
‘The objects of sense turn away from the abstinent man,
but the longing for them remains. But his longing also ceases
who sees the Supreme’ (Ibid. 2.59).
Some objects, causing pleasure and pain, are brought
about by the prarabdha karma alone such as rising of the
moon, darkness etc. ; others such as house, land etc., by
the help of human efforts. The rising of the moon etc. cease
to exist during the abstract meditation when all the senses
are completely withdrawn and by no other way. But the house
etc. cease even without samadhi.
Aharanam—accomplishing—aharah—bring to pass, is
udyogahi.e. strenuous and continuous endeavour.
The house and the like turn away from the unenterprising.
Rasa means mental thirst i.e. the strong desire for the house
etc. remains. This longing for the sense objects of little joy
ceases to be finding the Self which is Bliss absolute.
The Upanisad has it : “What shall we achieve through
children, we who have attained this Self, this world’ (Brhada-
ranyaka Up. 4.4.22).

“यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।

इद्दियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥६०॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशो हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥६१॥'
— (तत्रैव २.६०,६१) ॥
उद्योगत्यागब्रह्यदर्शनप्रयत्नं कुर्वतोऽपि कादाचित्कप्रमादपरिहाराय
समाध्यभ्यासः। तदेतत्किमासीतेतिप्रश्रोत्तरम्‌।
‘The turbulent senses, O son of Kunti (Arjuna), do carry
off by force the mind of even a discerning man, ever striving
after perfection (Bhagavadgita2.60).
50 JIVAN-MUKTI-VIVEKA

‘Having brought all those senses under control, he should

absorbedly concentrate on Me; for he, whose senses are
under control, his knowledge is firmly set’(Ibid 2.61).

In spite of his attempts to shun personal efforts and to

realize the Self there may be chance negligence; to avoid
this he should practise abstract meditation. So this is in
answer to the question ‘How does he sit ?’

-ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते |

सङ्गात्संजायते कामः कामात्क्रोधोभिजायते NE

(क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।

स्मृतिभ्रशाद्रुदधिनाशो बुद्धिनाशात्प्रणश्यति ॥६३॥'
— (तत्रैव २.६२,६३) ॥

असति समाध्यभ्यासे प्रमादप्रकार उपन्यस्तः | सङ्गो ध्येयविषयसनिधिः, समोहो

विवेकपराङ्मुखत्वम्‌, स्मृतिविभ्रमस्तत्तवानुसंधानाभावः, बुद्धिनाशो
विपरीतभावनोपचयदोषेण प्रतिबद्धस्य ज्ञानस्य मोक्षप्रदत्वसामर्ध्याभावः।

‘When a man ponders the objects of sense, attachment

to them is born. From attachment springs longing, and from
longing anger is produced.

‘From anger comes bewilderment, from bewilderment

loss of memory, from loss of memory proceeds ruin of
discrimination and from ruin of discrimination he perishes’
(Bhagavadgita 2.62,63).

In the absence of the practice of samadhi how negligence

takes place is described. Attachment—sarigah—means vici-
nity of the object of thought ; bewilderment— sammohah—
meansturningaway from discrimination ;loss of memory—
smrtivibhramah, means want of seeking the Truth. The ruin
of discrimination— buddhinasah—means the inability of
 JIVAN-MUKTI-VIVEKA 51

knowledge to liberate through obstacles formed out of

opposite thoughts.

“रागद्ेषवियुक्तैस्तु विषयानिद्धियैश्चरन्‌ |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥६४॥'!
— (तत्रैव २.६४) ॥
विधेयात्मत्वं वशीकृतमनस्त्वम्‌। प्रसादो ea बन्धराहित्यम्‌।
समाध्यभ्यासयुक्तस्तद्रासनाबलाद्‌ व्युत्थानदशायामिन्दरिय्व्यवहरन्नपि प्रसादं
सम्यक्प्राप्नोति | तदेतत्किं व्रजेतेतिप्रशचोत्तरम्‌। उपरितनेनापि बहूना ग्रन्थेन स्थितप्रज्ञ
प्रपञ्चितः। ।
‘But a man, with a disciplined mind, moving among the
sense-objects with the senses under control and free from
love and hate, attains to tranquillity’ (Bhagavadgita 2.64).
Vidheya-atma—the self (the mind) which is subject to
discipline—means the controlled mind. Prasadam— puri-
ty—means free from hindrance. He who practises samadhi,
although dealing with the objects through senses during the
wakeful state, attains to the perfect purity by the force of
samadhi impressions. This is in answer to ‘How does he
move’? Sthitaprajna has been described in the following
several verses.

ननु प्रज्ञायाः स्थित्युत्पत्तिभ्यां प्रागपि साधनत्वेन राग्द्रेषादिराहित्यमपेक्षितम्‌।

It may be asked that as means to the realization of the
supreme Truth, it is necessary to be free from love and hate
etc., and also after the realization to make it firmly set.

बाढम्‌; तथाप्यस्ति विशेषः, स च श्रेयोमार्गकार्दर्शितः--

'विद्यास्थितये प्राग्ये साधनभूता; प्रयत्ननिष्पाद्याः।
लक्षणभूतास्तु पुनः स्वभावतस्ते स्थिताः स्थितप्रज्ञे
जीवन्सुक्तिरितीमा बदन्त्यवस्थां स्थितात्मसंबोधाम्‌।
बाधितभेदप्रतिभामबाधितात्मावबोधसामर््यात्‌ | ' इति |
Indeed so. But there is some distinction, and that has
been pointed out by the author of the Sreyomargah :
52 JIVAN-MUKTI-VIVEKA

‘All that lead to the realization are to be brought about

by effort; they are the means. When the knowledge
becomes steady in him, those remain in him as intrinsic
characteristics.

‘This state of abiding Self-knowledge is called the “‘Libera-

tion in Life’, 77vanmukt, wherein all sense of separateness
is counteracted in consequence of the unhindered Se-
lf-knowledge.’

भगवद्भक्तो eM भगवता वर्णितः--

“अद्रा सर्वभूतानां Aa: करुण एव च।
निर्ममो निरहकारः समदुःखसुखः क्षमी ॥१२॥
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः |
मय्यर्पितमनोबुद्धर्यो मद्धक्तः स मे प्रियः ॥१४॥'
— (श्रीमदभगवदगीतायाम्‌ १२.१३,१४) ॥
ईश्वरार्पितमनस्त्वेन समाहितस्यान्यानुसंधानाभावात्‌, व्युत्थितस्याप्यु-
दासीनानुसंधानेन हर्षविषादाभावाच्च सुखदुःखसाम्यम्‌। एवं वक्ष्यमाणेष्वपि
न्दरेषु द्रष्टव्यम्‌ |
Bhagavadbhaktah—the true devotee of God has been
described in the twelfth chapter (of the Bhagavadgita) by
the Lord (Krsna):

‘He who hates none and is friendly and compassionate

towards all, (who is) free from egoism and the sense of
mine, even-minded in pain and pleasure, and patient, ever
content, steady in meditation, self-controlled, resolute,
with (his) mind and understanding fixed on Me, he, who
is thus devoted to Me, is dear to Me (Bhagavadgita
12.13.414},

In the samadhi state the mind is fixed on God hence

there cannot be any other thought, but when not in samadhi
though the mind thinks of the objects, has no feeling of
 JIVAN-MUKTI-VIVEKA 53

happiness or sorrow because of the indifference; thus

even-mindedness in pleasure and pain. Thus in the follow-
ing stanzas also the pairs of opposites are to be under-
stood.

"यस्मान्नोद्रिजते लोको लोकान्नोद्विजते च a: |

ह्षमर्षभयोद्रर्मक्तो यः स च मे प्रियः ॥१५॥
‘He, by whom the world is not troubled, and who is
not troubled by the world; who is freed from joy, envy,
fear and anxiety— he is dear to Me (Ibid 12.15).

` अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः |

सवरिम्भपरित्यागी यो मद्धक्तः स पे प्रियः eel
“He, who has no expectation, is pure, skillful (in action),
unconcerned and untroubled, who has renounced all
undertaking— he, My devotee, is dear to Me (Ibid 12.16).

“यो न हष्यति न afe न शोचति न काङ्क्षति।

शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥१७॥
‘He, who neither rejoices nor hates, neither grieves nor
desires, and who has renounced good and evil and who
is full of devotion, is dear to Me (Ibid 12.17).

‘aq: शत्रौ च मित्रे च तथा मानापमानयोः।

शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१८॥
'तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित्‌।
अनिकेतःस्थिरमतिर्भक्तिमान्‌ मे प्रियो नरः ॥१९॥' इति।
‘He, who is alike to friend and foe, also to good and
evil repute, and who is alike in cold and heat, pleasure
and pain and who is free from attachment, to whom censure
and praise are equal, who is silent, content with anything
(that comes), homeless, steady-minded, full of devotion—
that man is dear to Me’ (Ibid 12.18,19).
54 JIVAN-MUKTI-VIVEKA

अत्रापि पूर्ववद्विशोषो वार्तिककाैर्दर्शितः--

“उत्पत्नात्मप्रनोधस्य ह्रषटत्वादयो गुणाः।
अयत्नतो भवन्त्यस्य न तु साधनरूपिणः ॥'
— (नैष्कर्म्यसिद्धौ ४.६९) इति॥
Here also, as previously, some distinction is shown by
the Varttikakara (Suresvaracarya in Naiskarmyasiddhih):
‘In a Self-realized person such merit as lack of hatred etc.
are present without any effort, not as means to an end
(as in the case of an aspirant)’ (ibid 4.69).

गुणातीतश्चतुर्दशाध्याये वर्णितः--
Gunatita—‘beyond the three modes’ (gunas)—is descri-
bed in the fourteenth chapter of the Bhagavadgita:

अर्जुन उवाच —
`कैलि्स््रीनुणानेतानतीतो भवति प्रभो |
किमाचारः कथं चैतांस््रीनुणानतिवर्तते ॥२९१॥'
— (श्रीमद्भगवद्गीतायाम्‌ १४.२१) ॥
TA गुणाः सत्वरजस्तमांसि; तेषां परिणामविशेषात्सर्वः संसारः प्रवर्तते; अतो
गुणातीतत्वमसंसारित्वम्‌; जीवन्मुक्तत्वमिति यावत्‌। लिङ्गानि
परेषामेतदीयगुणातीतत्वनोधकानि | आचार आचरणम्‌, तदीयमनःसंचारप्रकारः।
कथमिति साधनप्रकारप्रश्रः |
Arjuna said : ‘By what marks is he, 0 Lord, who has
risen above these three modes (known) ? What is his way
of life ? And how does he get beyond these three modes ?’
(Bhagavadgita 14.21).

The three modes—gundh (constituents) are sattva—

lightness/goodness, rajas—movement/passion and tamas
—heaviness/dullness; all mental and material phe-
nomena are the outcome of the evolution of them. Hence
the state of ‘beyond the three modes’ is being not of the
world, i.e. the state of Liberation in Life. Marks—Jingani
 JIVAN-MUKTIL-VIVEKA 55

—indicate to others about the state of ‘beyond the modes’

of someone. Acarah—conduct, way of life—the manner
in which his mind will react— (under given conditions).
How— katham, means asking about the ways that will lead
to the gunatifa state.

श्रीभगवानुवाच —
‘TH च प्रवृत्ति च मोहमेव च पाण्डव ।
न द्रष्ट संप्रवृत्तानि न निवृत्तानि काङ्क्षति।२२॥
उदासीनवदासीनो गुणैर्यो न विचाल्यते।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेते ॥२३॥
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसस्तुतिः ॥२४॥
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः |
सवरिम्भपरित्यागी गुणातीतः स उच्यते ॥२५॥
The blessed Lord said : ‘He, 0 Pandava (Arjuna), who
does not abhor illumination, activity and delusion when
they arise nor longs for them when they cease ;

‘He who is seated like one unconcerned, unperturbed

by the modes, stands apart, does not waver knowing that
it is only the modes that act ;

‘Alike in pleasure and pain, abiding in his own Self who

iooks upon a clod of earth, a stone and a piece of gold
as of equal worth, alike to things pleasant and unpleasant,
resolute, who regards both censure and adulation as one;

‘He who is the same in honour and disgrace and the

same to friends and foes, who has given up all undertakings,
he is said to have gone beyond the modes (Bhagavadgita
14. 22-25).
5
56 JIVAN-MUKTI-VIVEKA

‘AT च योऽव्यभिचारेण भक्तियोगेन सेवते।

स गुणान्समतीत्यैतान्त्रह्मभूयाय कल्पते ॥२६॥
— (तत्रैव १४.२६) ॥
‘He, who serves Me with unvarying devotion of love,
transcends the three modes, he too is fit for becoming
Brahman’ (Ibid 14.26).

प्रकाशप्रवृत्तिमोहाः सत्वरजस्तमोगुणाः। ते च जाग्रत्स्वप्नयोः प्रवर्तन्ते ;

सुषुप्तिसमाधिशूयचित्तवृत्तित्वावस्थासु निवर्तन्ते । प्रवृत्तिश्च द्विविधा, अनुकूला
प्रतिकूला चेति। तत्र॒ मूढो जागरणे प्रतिकूलप्रवत्ति दरष्टि,
अनुकूलप्रवृत्तिमाकाङ्क्षति। गुणातीतस्य त्वनुकूलप्रतिकूलाध्यासाभावाद्‌
रेषाकाङ्क्षे न स्तः। यथा द्योः कलहं कुर्वतोरवबलोकयिता कश्चित्तटस्थः स्वयं
केवलपुदास्ते, न तु जयपराजयाभ्यामितस्ततश्चाल्यते, तथा गुणातीतो विवेकी
स्वयमुदास्ते। गुणा, गुणेषु वर्तन्ते, न त्वहमितिविवेकादौदासीन्यम्‌। अहमेव
करोमीत्यध्यासो विचलनम्‌, न चास्य तदस्ति। तदिदं किमाचार इत्यस्य
्रश्रस्योत्तरम्‌। समदुःखसुखादीनि लिक्ान्यव्यभिचरिभक्तिसहितज्ञानध्यानाभ्यासेन
परमात्मसेवा चेति गुणात्ययसाधनप्रश्रस्योत्तरम्‌॥
Illumination, activity and delusion are the three modes—
sattva, rajas,and tamas. They are active during the wakeful
state and dream; they cease to act in the states of deep
sleep, concentration, and vacant-mindedness.

Activity is of two kinds : agreeable and disagreeable.

There in the waking state the unwise hates the disagreeable
actions and seeks the agreeable ones. But the gundatita has
no superimposed impression of agreeable or disagreeable
actions, hence he has neither hatred nor desire. The
discerning gunatita remains entirely unconcerned, even as
the spectator, standing apart, watching the parties fighting
each other remains unconcerned with the issue and
unmoved either way by the success or defeat. This uncon-
cern is due to the understanding that the modes act upon
themselves and notI. Such wrong notion as ‘I am the doer’
 JIVAN-MUKTI-VIVEKA ा

is the cause of restlessness, and this he has not. So this

is in answer to the question— ‘How does he act?’

Feeling alike to pleasure and pain etc. are the marks

by which a gunatita is known. Rendering service to the
supreme Self by the practice of knowledge and meditation
along with unfailing devotion of love are the means to be
adopted by him—this is in answer to the question—‘How
to transcend the modes?’

ब्राह्मणो व्यासादिभिर्वर्णितः —
` अनुत्तरीयवसनमनुपस्तीर्णशायिनम्‌।
बाहूपधायिनं शान्तं तं देवा ब्राह्मणं विदु : ॥
— (महाभारते शात्तिपर्वणिमोक्षधर्मे २६१.२९) ॥
ब्राह्मणशब्दो ब्रह्यविद्राचीति "अथ ब्राह्मणः" इति श्रुत्या वर्णितम्‌, ब्रह्मविदश्च
विद्त्सन्यासाधिकारात्‌। 'यथाजातरूपधयो' (जाबालोपनिषदि ६), नाच्छादनं
चरति परमहंसः' (परमहंसोपनिषदि १-२) इत्यादि श्रुत्या परिग्रहराहित्यस्य
पुख्यत्वाभिधानादनुत्तरीयत्वादिकं तस्य युक्तम्‌।

Brahmanah—the knower of Brahman—is described by

Vyasa and other sages thus:

‘He, who has no garments whatever either to cover the

upper or the lower portions of his body, sleeps on the
bare ground with nothing spread over it, using his arm
as pillow, and is ever calm, is known to be the brahmana
by the gods’ (Mahabharata, santiparvan, moksadharmapa-
rvan 261.29).

The word brahmanah here denotes the knower of the

supreme Self, as described by the अण text—‘Then (is
the) knower of Brahman’ (Br. Up. 3.5.1). For, he alone
is entitled to the ‘renunciation of the knower’— vidvatsa-
nnyasah. Such Sruti text as—‘The Paramahamsa as he
58 JIVAN-MUKTI-VIVEKA

was born roams about unclad’ (Jab4élopanisad 6.3 and

Paramahamsopanisad | -2 adapted) etc. show the importa-
nce of absence of possessions ; hence ‘has no garments
whatever’ etc. are quite appropriate.

“येन केनचिदाच्छन्नो येन केनचिदाशितः।

यत्रक्वचनशायी स्यात्तं देवा ब्राह्मणं विदुः ॥'
— (महाभारते ५.९७.१४) Il
देहनिर्वाहायाशनाच्छादनशयनस्थानापक्षायामप्यशनादिगतौ गुणदोषौ
नाव्विष्येते, उदरपूरणपुष्टयादिरूपस्य निर्वाहस्य समत्वानत्निष्प्रयोजनस्य
गुणदोषविचारस्य चित्तदोषत्वात्‌।

‘The gods know him to be a brahmana who is covered

by any garment and fed by any food and sleeps at any
place’ (Mahabharata 5.97.14).

Food, clothing and a place to sleep are of course required

to maintain the body or life, but he does not look for their
qualities—good or bad, since satiety and sustenance and
the like are equal (whether qualities are considered or not) ;
and consideration of quality serves no purpose, which is
rather a bad quality of the mind.

अत एव भागवते पठ्यते —
‘fe वर्णितेन बहूना लक्षणं गुणदोषयोः।
गुणदोषद्रशिर्दोषो गुणस्तूभयवर्जितः 1’ इति।
— (श्रीपद्धागवते ११.१९.४५) ॥

With this in view it is said in the Bhagavata :

‘There is no point in dwelling upon the nature of merit
and demerit since consideration of merit and demerit is
in itself a demerit and the absence of it is merit’ (Bhagavata
11.19.45)
 JIVAN-MUKTI-VIVEKA 59

‘SUTRA दण्डधग््यानतत्परः।
एकाकी रमते नित्यं तं देवा ब्राह्मणं विदुः 11’
— (विश्वश्वरकृते यतिधर्मसंग्रहे go ३७) ||
‘The gods know him to be a brahmana who, in loincloth
and patched garment, bearing the staff, absorbed in medita-
tion, abides ever alone’ (Yatidharmasamgrahaof Visvesva-
fay py 37).
बरह्मोपदेशादिना प्राण्यनुजिधृक्षायामुत्तमत्वज्ञापनेन श्रद्धामुत्पादयितुं
दण्डकौपीनादिलिङ्ग धारयेत्‌, "कौपीनं दण्डमाच्छादनं च स्वशरीरोपभोगार्थाय
लोकोपकारार्थाय च परिग्रहेत्‌ (परम. उप. १) इति ads) अनुजिघृक्षयापि
स्वय तदीया गृहकृत्यादिवार्ता न कुर्यात्‌, किं तु ध्यानपरो भवेत्‌। "तमेवैकं
जानथ आत्मानमन्या वाचो विमुञ्चथ (मुण्डकोपनिषदि २.२.५)' इति श्रुतेः,

` तमेव धीरो विज्ञाय प्रज्ञा कुर्वीत ब्राह्मणः |

नानुध्यायाद्‌ बहूर्शब्दान्वाचो विग्लापनं हि तत्‌ ॥'
— (बृहदारण्यके उप. ४.४.२१) |
इति श्रुतेश्च |
He should put on the loincloth, carry the staff and such
other marks to inspire faith among the people regarding
his eminence in favouring them with the instructions about
the supreme Sei’; for it is said in the srut/ —‘the loincloth,
the staff and a wrapper he should possess in order to benefit
the people and for his personal use also’ (Paramahamsa
Upanisad 1).

The brahmana though intent on showing kindness to the

householder should not indulge in worldly talks but remain
absorbed in meditation, because the Upanisad sa-
ys— ‘Know that one atman (Self) alone, give up other talks’
(Mundaka Up. 2.2.5), and also says the Brhadaranyaka
Up.—‘The brahmana, who is resolute, should know ‘‘That
Self’? alone (from the scriptures and instructions of
acaryas) and then strive for the superior wisdom (through
60 JIVAN-MUKTI-VIVEKA

the practice of samadhi}, should not indulge in contempla-

ting many words since they tire the organ of speech, the
vocal chord’ (4.4.21).

ब्रह्मोपदेशस्त्वन्या वाङ्‌ न भवतीति न ध्यानविरोधी । तच्च ध्यानमेकाकित्वे

निर्विघ्नं भवति अत एव स्मृत्यन्तेऽभिहितम्‌--
“एको भिक्र्यथोक्तः स्याद्द्रावेव मिथुनं स्मृतम्‌ |
त्रयो ग्रामः समाख्यात ऊर्ध्वं तु नगरायते॥
नगरं नहि कर्तव्यं ग्रामो वा मिथुनं तथा।
राजादिवार्ता तेषां स्याद्भिक्षावार्ता परस्परम्‌ ॥' इति।
— (दकषस्मृतौ&, ३५-३७) II
Teachings about Brahman do not constitute other talks
hence not opposed to meditation. That meditation becomes
unimpeded when one is alone. It is enjoined in other smrti
thus :— ‘A religious mendicant, when alone, is really so,
as has been enjoined. When two of them get together they
are called a pair; three of them make a village and more
than three make acity. So a mendicant should avoid making
a city, a village or a pair, since they will be talking politics
etc. among themselves and about the availability of alms’
(Daksa Smrti7: 35-37).

‘PORTA निर्नमस्कारमस्तुतिम्‌।
अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः ॥'
— (महाभारते मोक्षधर्मपर्वणि २३७.२४) |
‘The gods consider him a brahmana who neither blesses
nor has any initiative to action; neither does he salute nor
praise anybody; who is never dejected and whose desire
for work is annihilated’ (Mbh. 12.237.24).

विशिष्टैः संसारिभिः प्रणमतां पुरुषाणामाशीर्वादः प्रयुज्यते। यस्य यदपेक्षं

तं तं प्रति तदभिवृद्धप्रार्थनमाशीः। तथा च पुरुषाणां भिन्नरुचित्वात्‌
तदभिमतान्वेषणे व्यग्रचित्तस्य लोकवासना वर्धते। सा च ज्ञानविरोधिनी । तथा
च स्मृत्यन्तरम्‌--
 JIVAN-MUKTIL-VIVEKA 61

` लोकवासनया जन्तोः शास्रवासनयापि च।

देहवासनया ज्ञानं यथावन्नैव जारते |’
(मुक्तिकोपनिषदि 2.2; सूतसंहितायाम्‌ यज्ञवैभवखंडे पूर्धि १४.१५;
विवेकचूडामणौ २०२) ॥
Distinguished householders give blessings to men who
salute them. Wishing success in achieving one’s desires is
called blessing. Since men desire different things irr their
life, it creates mental unrest in him who tries to know these
things and leads to the attraction for worldly people. This
is opposed to knowledge. Another smrti has it thus : ‘One
cannot realize the Truth in its proper form, being distracted
by the desire for people, scriptures, and one’s own body’
(Mukttkopanisad 2.2).

एतच्चारम्भनमस्कारादिष्वपि द्रष्टव्यम्‌। आरम्भः स्वार्थं परोपकारार्थं वा

गृहक्षेत्रादिसपादनप्रयत्नः। तावेतावाशीर्वादारम्भौ मुक्तेन त्याज्यौ। न
चाशीर्वादाभावे प्रणमतां नृणां खेदः शङ्कनीयः, लोकवासनाखेदयोरुभयोः
परिहाराय निखिलाशीवद्प्रतिनिधित्वेन नारायणशब्दप्रयोगात्‌। आरम्भस्तु
सर्वोऽपि दुष्ट एव । तथा च स्मृतिः —
“सर्वारम्भा हि दोषेण धूमेनागिरिवावृताः।'
— (श्रीमद्धगवद्रीतायाम्‌ १८.४८) इति।
It is to be understood that the same is true in the cases
of salutation, undertaking of project etc.
The effort to gain houses, land, etc. either for personal
use or for the benefit of others is called the initiative of
action. Blessing and initiative—these two things are to be
given up by a liberated person.
It cannot be argued that if not blessed a saluting man will
feel unhappy because, to exclude unhappiness in others
and to avoid attraction for the worldly men in a liberated
person, the use of the word Narayana— representing all
blessings— is prescribed. All sorts of initiatives are bad.
It is thus said in the smrti: ‘All enterprises are clouded
by defects as fire by smoke’ (Bhagavadgita 18.48).
62 JIVAN-MUKTI-VIVEKA

नमस्कारोऽपि विविदिषासंन्यासिनोऽभिहितः —
“यो भवेत्पूर्वसंन्यासी तुल्यो वै धर्मतो यदि।
तस्मै प्रणामः कर्तव्यो नेतराय कदाचन IN’
— (याज्ञवल्क्य उप. १) इति।
तत्र पूर्वत्वधर्मतुल्यत्वविचारे चित्तं विक्षिप्यते। अत एव नमस्कारमात्र एव
बहवः कलहायमाना उपलप्यन्ते।
Salutation is prescribed for the vwividisa sannyasin thus: ‘A
senior monk should be saluted if he belongs to the same
order of monks but never anyone else is to be saluted’
( Yajnavalkya Up. 1).
The mind gets stirred up by the effort to ascertain the
seniority of a monk and his order. Hence many are found
quarrelling over salutation.

तत्र निमित्तं वार्तिककारैर्दर्शितम्‌--

“प्रमादिनो बहिश्चित्ताः पिशुनाः कलहोत्सुकाः।
सन्यासिनोऽपि दृश्यन्ते दैवसंदूषिताशयाः 1’
— (बृहदारण्यकोपनिषद्रा्तिके १.४.१५८४) इति।
The Varttikakata (Suresvaracarya) has shown the cause
of it thus : “There are even sannyasins with vitiated mind
due to misfortune who are found to be careless, interested
in worldly affairs, backbiting and quarrelsome’ (Br. Up.
Varttika 1.4. 1584).

मुक्तस्य नमस्काराभावो भगवत्पादैरदर्शितः —

` नामादिभ्यः पे भूम्नि स्वाराज्य चेत्‌ स्थितोऽद्रये।
प्रणमेत्‌ कं तदात्मज्ञो न कार्य कर्मणा तदा ॥'
— (उपदेशसाहस्‌ग्याम्‌ ९७.६४) इति||
His Holiness (Sarnkaracarya) has shown that the liberated
one has no concern with salutation thus : ‘Whom should the
knower of the Self salute if he is established in his own glory,
which is infinite, non-dual, and beyond name etc. ? Actions
then have no utility (for him)’ (Upadesa Sahasr717.64).
 JIVAN-MUKTI-VIVEKA 63

चित्तकालुष्यहेतोर्नमस्कारस्य प्रतिषेधेऽपि सर्वसाम्यनुद्धया

प्रसादहेतुर्नमस्कारोऽभ्युपेयते। तथा च स्मृतिः —
ईश्वरो जीवकलया प्रविष्टो भगवानिति।
प्रणमेद्दण्डवदभूमावश्चचण्डालगोखरम्‌॥'
— (श्रीमद्धागवते ३.२९.३४-२, ११.२९.१६-२) इति।
Although salutation causing tumult is forbidden yet the
salutation which brings about perfect tranquillity through
the idea of equality of all things is permitted. In this respect
the smrtr has it thus : “One should salute prostrating oneself
even before a dog, a ८०414568, a cow and an ass acknowle-
dging them as God Himself since He, the Almighty, has
entered into and is present in everything in the form of
an individual soul’ (Bhagavata 3.29.34 & 11.29.16).

स्तुतिर्मनुष्यविषया प्रतिषिध्यते, न त्वीश्वरविषया। तथा च बृहस्पतिस्मृति: —

“आदरेण यथा स्तौति धनवन्तं धनेच्छया |
तथा चेद्‌ विश्वकर्तारे को न मुच्येत बन्धनात्‌ ॥' इति |
— (वराहोपनिषदि ३.१३ ; गरुडपुराणे २२५.५० च।) ॥
Praise of men is forbidden but not of God; the smrti
of Brhaspati has it thus: “Who would not be liberated from
bondage should he praise the creator of the universe, even
as he, desirous of wealth, respectfully praises a wealthy
man?’ (Varahopanisad 3.13; Garuda-purana 225.50).

अक्षीणत्वमदीनत्वम्‌। अत एव स्मृतिः —
ˆअलन्ध्वा न विषादी स्यात्काले यद्यशनं क्वचित्‌।
लब्ध्वा न हष्येदधृतिमानुभयं दैवतन्त्रितम्‌ i’ इति।
Never dejected—aksinam—means never miserable;
there is a smrt/ in this regard: ‘He, who is steadfast, should
not be sad if somewhere sometimes he does not get a meal,
nor should he be happy when he gets 11. (getting or not
getting) both are controlled. by fate” ( (71726८4: cf.
Srimad Bhagavatam 11.18.33).
64 JIVAN-MUKTI-VIVEKA

क्षीणकर्मत्वं विधिनिषेधानधीनत्वम्‌ 'निखरैगुण्ये पथि विचरतां को विधिः को

निषेधः” (शुकाष्टकः) इति स्मरणात्‌। एतदेवाभिप्रेत्य भगवताप्युक्तम्‌--
व्रगुण्यविषया वेदा निस्ैगुण्यो भवार्जुन |
निर्दृद्रो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्‌ || `
— (श्रीमद्धगवदरीतायाम्‌ २.४५) इति।
The state of being rid of the desires for work— Ksinaka-
rmatvam, means free from the scriptural injunctions and
prohibitions; for, as the 5177711 1125 it: ‘What is injunction
or prohibition to them who walk the way beyond the three
modes?’ (Sukastaka’s refrain). Keeping this in mind the
Blessed Lord said:
‘The Vedas deal with the action of the three-fold modes;
but be thou free, O Arjuna, from this three-fold nature;
be free from the pairs of opposites, be ever-balanced, free
from (the thought of) getting and keeping, and be possessed
of the Self’ (Bhagavadgita 2.45).

AKG ==
स्मर्तव्यः सततं विष्णुरविस्मर्तव्यो न जातुचित्‌।
ad विधिनिषेधाः स्युरेतयोरेव किंकराः ॥'
— (नारदपाञ्चरात्रे ४.२.२३) इति।
Narada (also said) : ‘Ever remember the Lord Visnu (the
all-pervading Self)—never forget Him. All scriptural injun-
ctions and prohibitions are subservient to these two rules
(i.e. these two rules are the objects ofall vidhiand nisedha)’
(Narada-paficaratra 4.2.23).

` अहेरिव THA: संमानान्मरणादिव |

कुणपादिव यः स््रीभ्यस्तं देवा ब्राह्मणं विदुः 11’
— (महाभारते शान्तिपर्वणि मोक्ष० २३७.१३)।
‘The gods know him, Loe a brahmana, who is afraid of
crowd as of a snake, and of honour as of death, and of
woman as of a dead body’ (Mahabharata, Santiparvan
2.11)
 JIVAN-MUKTI-VIVEKA 65

` राजादिवार्ता तेषां स्यात्‌ इत्युक्तत्वात्‌ सर्पवद्गणाद्धीतिरुपपद्यते,

समानस्यासक्तिकारणतया पुरुषार्थविरोधित्वान्मरणवद्धेयत्वम्‌। नरकादिव' इति
वा पाठः। अत एव स्मृतिः —
‘Fear of crowd as of a snake’— sarpavad ganadbhitih—
is justified by the fact earlier said thus : ‘they will indulge
in politics etc.’. Attachment is caused by honour, which
is opposed to the aim and object of life, so, should be
shunned as death. As of hell— narakadiva— is the other
reading of the text. Therefore the smrtrhas it thus :

` असंमानात्तपोवृद्धिः संमानात्तु तपः क्षयः।

अर्चितः एजितो विप्रो दुग्धा गौरिव सीदति ॥
— (पदमपुराणे सृष्टिण्डे १९.३४०) ॥
एतदेवाभिप्रेत्यावमान उपादेयतया स्मर्यते--
‘Dishonour increases the force of austerity (in the form
of meditation), but honour diminishes it; the wipra having
been worshipped and venerated becomes exhausted like
a cow after milking (Padmapurana, Srstikhanda1.19.340).

In keeping with this idea the acceptability of insult is

described thus in the smrtr:

तथा चेत वै योगी सतां धर्ममनुस्मरन्‌ |

जना यथावमन्येरनच्छे्नैव संगतिम्‌ ||
— (नारदपरित्राजकोपनिषदि 4.30) इति ॥
‘The yogi, लापलाएला7ह the ways of the wise, should
behave in such a manner that people treat him with
contempt and never go for his company’ (Narada Parivraja-
ka Upanisad 5.30).

ety द्विविधो दोषः, प्रतिषिद्धत्वं जुगुप्सितत्वं चेति। तत्र प्रतिषिद्धत्तमात्र

कदाचिद्रागात्‌ प्रारब्धबलादुल्लङ्घ्यते।
66 JIVAN-MUKTL-VIVEKA

In women the fault is of two kinds : one is in her being

prohibited for the sannyasins, and the other is in her being
odious by nature. The prohibition is sometimes violated
by one who is deeply attached and forced by powerful
prarabdha karma.

तदेतदभिप्रेत्याह स्मृतिः —
“मात्रा स्वस्रा दुहित्रा वा नैकशय्यासनो भवेत्‌।
बलवानिद्धियग्रामो विद्वांसमपि कर्षति।'
— (मनु 2.224) ॥
With this in view, the smrti has it thus : “One should
never be in the same bed or seat, even with his mother
or sister or daughter. For, the powerful groups of organs—
of sense as well as of actions—drag down even a wise
man’ (Manusmrti2.215).

तथा च स्मृतिभिर्जुगुप्सा वर्णिता —

`स्रीणामवाच्यदेशस्य क्लिन्ननाडीत्रणस्य च।
अभेदेऽपि मनोभेदाज्ननः प्रायेण वञ्च्यते |
— (ना. प. उप. ३.२९) ॥
‘ates द्विधा भित्नमपारोद्गारधूपितम्‌।
यद्रमन्ते नरास्तत्र साहसं किमतः परम्‌॥'
— (विश्चश्वरकृते यतिधर्मसंग्रहे, Jo ९३) ॥
In the smrtis detestation is described thus: ‘There is
little difference between the unmentionable region of a
woman and an exuding fistulous sore, but viewing it in
a different light one is often deceived’ (NaradaP. Up.3.29).
‘Can there be anything more than the impudence of those
men who are fond of that piece of skin with an aperture
in the middle and stinking with the foul wind emitted from
the posterior opening’ (ViSve$vara’s Yatidharmasamgraha
p.93).
 JIVAN-MUKTIL-VIVEKA 67

ये रमन्ते नरास्तत्र क्रिमितुल्याः कथं न ते' इति वा पाठः। अतः

प्रतिषधजुगुप्सयोरुभयोर्विवक्षया कुणपदृष्टान्तोऽत्राभिहितः।
There is another reading : ‘Are they not like worms who
are fond of etc.’ The example of a dead body is given
here, to express both— prohibition and abomination.

-येन पूर्णमिवाकाशं भवत्येकेन सर्वदा।

शून्यं यस्य जनाकीर्णं तं देवा ब्राह्मणं विदुः ॥
— (महाभारते शान्तिपर्वणि मोक्षधर्मे २३७.११)
‘The gods know him to be a brahmana, to whom when
alone, the akasa appears to be ever full, and a crowded
place appears to be empty’ (Mahabharata, Santiparvan
250 Pie

संसारिणामेकाकित्वेनावस्थानं भयालस्यादिहेतुत्वाद्र्ज्यम्‌।
जनसमूहश्चातथाविधत्वादभ्युपेयः। योगिनस्तु तद्विपरीतत्वम्‌। एकाकित्वे
सत्यविष्नेन ध्यानानुवृत्तौ पपिूर्णेन परमानन्दात्मना सर्वमाकाशं पूर्णमिवावभासते।
अतो भयालस्यशोकमोहादयो न भवन्ति,
“यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्‌ विजानतः।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥'
— (ईश. उप. ७) इति श्रुतेः ॥
Solitude causes fear, sloth etc. hence the householders
should avoid living alone and lead a gregarious life which
is free from fear etc. This is entirely opposite in the case
of a yogi. A yogi, being alone, absorbed in unhindered
meditation experiences the Self which is the Supreme Bliss
pervading the entire space. Hence, to him, fear, sloth, grief
and delusion etc. do not occur.

For, as the [a Upanisad has it thus, “When, to one who

knows, all beings have, verily, become one with his own
Self then, what delusion and what sorrow can there be
for him who has seen the oneness ?’ (J§a Up. 7).
68 JIVAN-MUKTI-VIVEKA

जनाकीर्णं स्थानं राजवार्तादिना ध्यानविरोधित्वादानन्दात्मप्रतीतिरहितं tapas

चित्तं क्लेशयति, जगतो मिथ्यात्वादात्मनः पूर्णत्वाच्चेत्यर्थः।
A crowded place acts as an obstacle to meditation
through all sorts of talk— politics etc., and, the absence
of the awareness of the Self therein, which is the Supreme
Bliss, afflicts the mind like the void, because of the unreality
of the world and the fullness of the Self.

अतिवर्णाश्रमी सूतसंहितायां पुक्तिखण्डे पञ्चमाध्याये विष्णु प्रति परमेश्वरेण

वर्णितः —

The ativarnasramin—who has transcended the castes

and stages of (social) life— has been described by Parame-
swara to Visnu in the fifth chapter of the section on
Liberation, in the Suta Samhita thus :

ब्रह्मचारी गृहस्थश्च वानप्रस्थोऽथ भिक्चुकः।

अतिवर्णाश्रमी तेऽपि क्रमाच्छ्रष्ठा विचक्षणाः ॥९॥
‘The student (brahmacarin), the householder (grhastha)
the forest-dweller (vanaprastha), the religious mendicant
(bhiksuka), and the one transcending all (at/varnasramin),
if they are well-versed in their respective professions then
are superior in the order mentioned (i.e. the latter is
superior to the former)’ (Suta Samhita 9).

अतिवर्णाश्रमी प्रोक्तो गुरुः सर्वाधिकारिणाम्‌।

न कस्यापि भवेच्छिष्यो यथाहं पुरुषोत्तम ॥१४॥
‘The ativarnasramin is said to be the preceptor of all
men who are the rightful claimant of the above-mentioned
professions, O Purusottama, like Me, he never becomes
a disciple of anybody (Sata Samhita 14).
 JIVAN-MUKTI-VIVEKA 69

` अतिवर्णाश्रमी साक्षाद्‌ गुरूणां TESST |

तत्समो नाधिकशास्मिर्ललोकेऽस्त्येव न संशयः ॥१५॥
‘The ativarnasramin, it is said, is, verily, the preceptor
of all preceptors ; there is no doubt that in this world there
is none who is equal or superior to him (Ibid 15).

‘a: शरीरेद्दियादिभ्यो विभिन्नं सर्वसाक्षिणम्‌।

पारमार्थिकविज्ञानं सुखात्मानं KATA Nl
पर्‌ तत्त्वं विजानाति सोऽतिवणश्रिमी भवेत्‌।
‘He, who knows the Witness of all which is different
from the body and senses, self-effulgent, Bliss absolute,
and the Supreme Intelligence and the Supreme Truth,
becomes the ativarnasramin (Ibid 16, 17).

“यो वेदान्तमहावाक्यश्रवणेनैव केशव ॥१.७॥

आत्मानमीश्चरं वेद सोऽतिवर्णाश्रमी भवेत्‌।
‘He, who, by hearing the great words of Vedanta, O
Kesava, knows the Self who is God, becomes the ativarna-
Ssramin (Ibid 5.17-2nd line & 18- 1st line).

यो व्णश्रिमनिर्गुक्तमवस्थात्रयसाक्षिणम्‌॥१८॥
महादेवं विजानाति सोऽतिवर्णाश्रमी भवेत्‌ 11
‘He, who knows the great Lord who is free from the
caste and stages of life and is the witness of the three states,
becomes the ativarnasramin (Ibid 18-2nd & 19 151 line).

“वर्णाश्रमादयो देहे मायया परिकल्पिताः ॥१९॥

नात्मनो बोधरूपस्य मम ते सन्ति सर्वदा।
इति यो वेद वेदान्तैः सोऽतिवर्णाश्रमी भवेत्‌॥२०॥
‘Varna and 54727772 etc. are imaginary things imposed
on the body through Maya—delusion—and_ they have
nothing to do with Me, nor are ever in Me who is the
Self, which is absolute Intelligence—this he who knows
from the Vedanta becomes the ativarnasramin(Ibid 19-2nd
line & 20).
70 JIVAN-MUKTI-VIVEKA

ˆआदित्यसनिधौ लोकश्े्टते स्वयमेव तु।

तथा मत्संनिधानेन समस्तं चेष्टते जगत्‌ ॥२१॥
इति यो ae वेदान्तैः सोऽतिवर्णाश्रमी भवेत्‌।
‘He, who knows from the Upanisad_ that the universe
is active due to My presence, even as men are active
themselves in the presence of the sun, becomes the
ativarnasramin (Ibid 21°& 22- 1st line).

-सुवर्णे हारकेयूरकटकस्वस्तिकादयः ॥२२॥

कल्पिता मायया तद्रजगन्मय्येव सर्वदा |
इति यो वेद वेदान्तैः सोऽतिवर्णाश्रमी भवेत्‌ ॥२३॥
‘He, who knows from the Vedanta that the varieties of
ornaments—such as hara, keyura, katakaand swastika—
are composed of gold (and they are nothing but pure gold)
even as the universe is ever projected in Me through
Maya—delusion, becomes the at/varnasramin (Ibid 22-
2nd line & 23).

शुक्तिकायां यथा तारं कल्पितं मायया तथा।

महदादि जगन्मायामयं मय्येव कल्पितम्‌ ॥२४॥
इति यो वेद वेदान्तैः सोऽतिवर्णाश्रमी भवेत्‌।
‘He, who knows from the Vedanta that the whole
universe beginning with Mahat—the great principle is
projected in Me through Maya— delusion, even as the pearl
is seen in nacre mistakenly, becomes the at/varnasramin
(Ibid 24 & 25- 1st line).

` चण्डालदेहे पश्वादिशरीरे ब्रह्मविग्रहे ॥२५

अन्येषु तारतम्येन स्थितेषु पुरुषोत्तम |
व्योमवत्सर्वदा व्याप्तः सर्वसंबन्धवर्जितः ॥२६॥
एकरूपो महादेवः स्थितः सोऽहं परामृतः।
इति यो वेद वेदान्तैः सोऽतिवणध्रिमी भवेत्‌ ॥२७॥
‘O Purusottama, he becomes the ativarnasramin who
knows from the Vedanta, that the Great Lord who is one,
 JSIVAN-MUKTI-VIVEKA 71

devoid of any relation, like the all-pervading space ever

pervades all beings, small or big, the body of a cand4la or
bird or beast or brahmanaand all other beings high or low
as ˆ" am, indeed, He, the supreme Immortal One’’ ’(Ibid
5.25 2nd line & 26-27).

`विनष्टदिग्भ्रमस्यापि यथापूर्व विभाति दिक्‌।

तथा विज्ञानविध्वस्तं जगन्मे भाति तन्न हि॥२८॥
इति यो वेद वेदान्तैः सोऽतिवर्णाश्रमी भवेत्‌।
‘He, who knows from the Vedanta that the quarters
look alike to one, even after the correction of the mistake
(by the help of stars etc.) just as the world appears to
me even after its negation by the supreme Knowledge,
indeed it is not there, becomes the ativarnasramin (Ibid
28 & 29- 181 line).

“यथा स्वप्नप्रपञ्नोऽयं मयि मायाविजुम्थितः॥२९॥

तथा जाग्रत्परपञ्चोऽपि मयि मायाविजुम्भितः।
इति यो वेद वेदान्तैः सोऽतिवर्णाश्रमी भवेत्‌| २३०॥
‘He becomes the at/varnasramin who, from the Vedanta,
knows that the world of my waking’ state is a fabrication
of Maya—delusion, even as the world of my dream is
the creation of delusion (Ibid 5.29- 2nd line & 30).

“यस्य वर्णाश्रमाचारो गलितः स्वात्मदर्शनात्‌।

स वर्णानाश्रमान्सर्वानतीत्य स्वात्मनि fra: 113211
Through the realization of his Self he has cast aside all
the conventions of castes and stages of life, and transcending
all such things, he is settled in his Self (Ibid 5.31).

“यस्त्यक्त्वा स्वाश्रमान्वर्णानात्मन्येव स्थितः पुमान्‌।

सोऽतिवर्णाश्रमी प्रोक्तः सरवविदार्थवेदिभिः ॥३२॥
‘The man who, giving up his varnaand asrama, is abiding
in the Self, is called the ativarnasramin by the knowers
of the meaning of the Vedas (Ibid 32).
6
72 JIVAN-MUKTI-VIVEKA

“न देहो नद्यं प्राणो न मनो बुदध्यहंकृती।

न fad चैव माया च न च व्योमादिकं जगत्‌ ॥३३॥
न कर्ता नैव भोक्ता च न च भोजयिता तथा।
केवलं चित्सदानन्दो ब्रह्मैवात्मा यथार्थतः ॥३४॥
‘The Self is neither the body, nor the senses, nor life,
nor the mind, nor the intelligence, nor the ego, nor the
thinking, nor the Maya, nor the creation beginning with
the space; not also the doer, nor the enjoyer; does not
also cause these; in reality, the Self is Brahman, which
is Knowledge, Existence and Bliss Absolute (Ibid 33, 34).

‘FAA चलनादेव चञ्चलत्वं यथा a: |

तथाहकारसंसगदिव संसार आत्मनः ॥३५॥
‘As the sun appears to move with the movement of water
(in which it is reflected), even so, the Self identified with
the ego appears to have samsara—mutations (Ibid 35).

(तस्मादन्यगता वर्णां आश्रमा अपि केशव।

आत्मन्यारोपिता एव भ्रान्त्या ते नात्मवेदिनः ॥३६॥
‘So the varnasand zsramas, 0 KeSava, are although in
the ego, they are superimposed on the Self through error
alone ; the knower of the Self has no concern with them
(Ibid 36).

न विधिर्न निषेधश्च न वर्ज्यावर्ज्यकल्पना।

आत्मविज्ञानिनामस्ति तथा नान्यजनार्दन ॥३७॥
"0 janardana, for them, who have realized the Self, there
is neither injunction nor prohibition, nor the idea of
something to be avoided or not to be avoided; in fact,
nothing else exists for them (Ibid 37).
 JIVAN-MUKTI-VIVEKA 73

स्वात्मविज्ञानिनां निष्ठामीदृशीमम्बुजेक्षण |
पायया मोहिता मर्त्या चैव जानन्ति सर्वदा ॥३८॥
` 0 lotus-eyed one, the ordinary mortals, under the spell
of Maya—delusion, would never know of such (superhu-
man) state of the Self-realized ones (Ibid 38).

न मांसचक्षुषा निष्ठा ब्रह्मविज्ञानिनामियम्‌।

द्रष्टंशक्या स्वतःसिद्धा विदुषां सैव केशव ॥३९॥
‘This state of the Knowers of Brahman is not visible by
the fleshy eyes, but O KeSava, the same, to the knowers,
is self-evident (Ibid 39).

`यत्र सुप्ता जना नित्यं प्रुद्धस्तत्र संयमी |

प्रबुद्धा यत्र ते विद्रानसुषुप्तस्तत्र केशव ॥४०॥
‘Where all beings ever sleep there the self-controlled
one is awake; O KeSava, where they are awake, there
the knower is asleep (Ibid 40).

'एवमात्मानमद्रद्रं निराकार निरञ्जनम्‌।

नित्यशुद्धं निराभासं सच्चिन्मात्रे परामृतम ॥४१॥
यो विजानाति वेदान्तैः स्वानुभूत्या च नि्चितम्‌।
सोऽतिवर्णाश्रमी प्रोक्तः स एव गुरुरुत्तमः ॥४२॥' इति।
‘He, who knows from the Vedanta and (then) is firmly
convinced of It by his own direct and immediate awareness
of the Self, which is beyond the opposites, devoid of form,
immaculate, ever-pure, devoid of delusion, and which is
pure intelligence, Existence and Bliss supreme, is called
the ativarnasramin, and he alone is the best preceptor—
guru’ (Ibid 41, 42).
74 JIVAN-MUKTI-VIVEKA

तदेवम्‌ विमुक्तश्च विमुच्यत' इत्यादिश्रुतयो जीवन्मुक्तस्थि-

तप्रज्ञभगवद्धक्तगुणातीतत्राह्मणातिवणाश्रमिप्रातपादकस्मृतिवाक्यानि च
जीवन्मुक्तिसद्धावे प्रमाणानीति स्थितम्‌। इति जीवन्ुक्तिप्रमाणानि ॥५॥
So, in this way, through the srut/texts such as—‘Once
liberated is liberated again’ (Katha Upanisad 5.1)— and
the smrti texts demonstrating Jivanmukta, sthitaprajna,
bhagavadbhakta, gunatita, brahmana and ativarnasramin
it is conclusively proved that jivanmukt is a reality.
Thus far on the evidence of jivanmukti.

इति श्रीमद्विद्यारण्यप्रणीते जीवन्मुक्तिविवेके प्रथमं

जीवन्मुक्तिप्रमाणप्रकरणम्‌ ॥
Thus in the jivanmuktiviveka written by Sri Vidyaranya
ends the first chapter on the evidence of jivanmukti.
 द्वितीयं बासनाक्षयप्रकरणम्‌।

SECOND CHAPTER

On the Effacement of the Latent Impressions

अथ जीवन्मुक्तिसाधनं निरूपयामः। तत््वज्ञानमनोनाशवास-

नाक्षयास्तत्साधनम्‌। अत एव॒ वासिष्ठरामायण उपशमप्रकरणस्यावसाने
` जीवन्मुक्तशरीराणाम्‌' (लघुयोगवासिष्ठे २८.१) इत्येतस्मिनप्रस्तावे वसिष्ठ

Now we will discuss the means to jfvanmukti. The

knowledge of the Truth, the annihilation of the mind and
the effacement of the impressions of the latent desires are
the means of jivanmukt ; for this, at the end of the part
known as the Upasama prakarana, i.e., the chapter on
perfect tranquillity of the Vasistha Ramayana, Vasistha
says, while dealing with the body of the jivanmuKtas :

वासनाक्षयविज्ञानमनोनाशा महामते।
समकालं चिराभ्यस्ता भवन्ति फलदायिनः ॥११६॥
‘Simultaneous practice of the effacement of the latent
impressions, (the means to) knowledge, and the annihila-
tion of the mind, for a long time, O wise (Rama), brings
about the result (Laghu-yoga-vasistha 28.116).

अन्वयमुक्त्वा व्यतिरेकमाह--
In the above stanza the relation of the means to their
end has been shown; now in the absence of the means
the result will also be absent is being shown thus:
76 JIVAN-MUKTI-VIVEKA

त्रय एते समं यावन्न स्वभ्यस्ता HEHE: 1

तावन्न पदसंप्रप्तिर्भवत्यपि समाशतैः ॥११५॥ इति ॥
‘Until these three means are not repeatedly well practised
together, the realization of that state does not take place
even by hundreds of years (Ibid 28.115).

समकालाभ्यासाभावे बाधकमाह-
एकैकशो निषेव्यन्ते यद्येते चिरयत्नतः।
aa सिद्धि प्रयच्छन्ति मन्त्राः संकलिता इव ॥११७॥' इति।
He describes how it impedes the result if not practised
together thus :

‘If they are practised one at a time, even for a long time
with arduous efforts, they do not yield result, even as the
mantras—scriptural formulas—fail to produce result if
muttered piecemeal and at an interval’ (Ibid 117).

यथा संध्यावन्दनमार्जने सहविनियुक्तानाम्‌ "आपो हि Br (कर. सं. 80.8.2)

इत्यादीनां तिसुणामृचां मध्ये प्रतिदिनमेकैकस्या Ba: पाठे शास्रीयानुष्ठानं न
सिध्यति, यथा वा षड्गमन्त्राणामेकैकमत्त्रण न सिद्धिः, यथा वा लोके
शाकसूपौदनादीनामेकैकेन न भोजनसिद्धिः, तद्रत्‌। चिराभ्यासस्य प्रयोजनमाह-- `
The three rk mantras— beginning with 4po Ai stha(RVS
10.9.1)— ‘O waters, you are’ etc. are prescribed for
recitation during the purification of one’s self with water
which is a part of the twilight religious acts; if instead of
reciting all the three mantras a rk a day is recited, the
scriptural observance does not succeed ; or a mantra with
six limbs will not produce result if used one part at a time
with interval; or in the mundane matters such as dinner,
if only one course, i.e. either vegetable or soup or rice
is served instead of all of them together, the purpose is
not served.

The necessity of prolonged practice is described thus:

 JIVAN-MUKTI-VIVEKA a

त्रभिरतैधिराभ्यसतौर्हदयग्रन्थयो gal: |
निःशङ्कमेव बुट्ूयन्ति पिसच्छेदादगुणा इव ॥११८॥' इति।
‘By prolonged practice of these three means the firm
fetters of the heart are undoubtedly broken just as the
threads of lotus inits stalk when cut’ (Laghu- Yoga-Vasistha
28.118).

ata व्यतिरेकमाह--
ˆजन्मान्तरशताभ्यस्ता राम संसारसंस्थितिः।
सा चिराभ्यासयोगेन विना न क्षीयते क्वचित्‌॥११९॥' इति।
This is shown contrariwise thus:
‘The appearance of the world, O Rama, is due to its
being experienced through hundreds of births, and without
prolonged practice of yoga it can nowhere be dissolved’
(Ibid 28.119).

न केवलमेकैकाभ्यासे फलाभावः, किं तु तत्स्वरूपमपि न सिध्यतीत्याह--

“तत्त्वज्ञानं मनोनाशो वासनाक्षय एव च।
पिथः कारणतां गत्वा दुःसाध्यानि स्थितानि हि ॥१९३॥* इति।
Attempted severally, these means not only do not produ-
ce the results, they are even impossible to be
accomplished—so he says thus:

‘The knowledge of the Truth, the dissolution of the mind

and the effacement of the latent desires—these three
means being mutually related as cause and effect, make
it all the more difficult to attain’ (Ibid 28.113).

त्रयाणामेतेषां मध्ये द्रयो््रयोर्मेलनेन Tea भवन्ति। तत्र

मनोनाशवासनाक्षयद्रदरस्यान्योन्यकारणत्वं व्यतिरेकमुखेनाह--
78 JIVAN-MUKTI-VIVEKA

“यावद्विलीनं न मनो न तावद्रासनाक्षयः।

न क्षीणा वासना यावत्तावच्चित्तं न शाम्यति ॥११०॥ '
Coupled mutually three pairs are derived from these
means ; among them the pair consisting of the dissolution
of the mind and the effacement of impressions has mutual
causal relation which is being described here, negatively
thus :

‘Until the mind is dissolved there cannot be effacement

of the latent impressions; and till the latent impressions
are not effaced, the mind does not dissolve’ (Ibid 28.110).

प्रदीपज्वालासंतानवदवृत्तिसंतानरूपेण परिणममानमन्तःकरणद्रन्ये मननात्म-

कत्वान्मन इत्युच्यते। तस्य नाशो नाम वृत्तिरूपपरिणामं परित्यज्य निरुद्धत्वाकारेण
परिणामः। तथा च पतञ्जलिर्योगशासतर सूत्रयामास--
“व्युत्थाननिरोधसंस्कारयोरभिभवयप्रादुभविौ निरोधक्षणचित्तान्वयो
निरोधपरिणामः' (३.९) इति।
The internal sense-organs taking the form of a series
of (mental) modifications, like the series of the flames of
a lamp, is called the mind for its mental functions. The
dissolution of it means its giving up the changes in the
form of transformations and remaining in the form of
controlling transformations stopped from taking further
modification.
Patanjali has formulated it thus in the Yoga Sutras :
“When the mental modification subsides and the restrai-
ning impression arises (i.e., the mind being withheld from
further transformation), this moment of cessation (of
transformation) when links up with the mind is called
transformation into cessation’ (Yoga Sutras 3.9).

व्युत्थानसंस्कारा अभिभूयन्ते; निरोधसस्काराः प्रादुर्भवन्ति; निरोधयुक्तः

क्षणश्चित्तेनान्वीयते; सोऽयं मनोनाश इत्यवगन्तव्यम्‌।
When the impressions of transformation are neutralized,
the impressions of control appear and the moment of
 JIVAN-MUKTI-VIVEKA 79

control is connected with the mind—this state is to be

known as the dissolution of the mind.

ूर्वापरपरामर्शमन्तेण सहसोत्पद्यमानस्य क्रोधादिवृत्तिविशेषस्य हेतुश्चित्तगतः

संस्कारो वासना, पूर्वपूर्वाभ्यासेन चित्ते वास्यमानत्वात्‌।
The mental transformation denoting anger or the like
suddenly taking place without giving thought to the past
or the future, is due to the latent impressions in the mind,
which is also known as vasana—desire left behind by the
previous experiences in the mind (just as a piece of cloth
in contact with flower retains the fragrance).

तस्याश्च वासनायाः क्षयो नाम विवेकजन्यायां शान्तिदान्त्यादिशुद्धवासनायां दृढायां

सत्यपि बाह्यनिमित्ते क्रोधाद्यनुत्पत्तिः।
The effacement of this +क5वयाव means non-production
of anger etc. even in the presence of an external cause;
this happens when the pure impressions such as self-re-
straint and the like which are brought about by discrimina-
tion, are engraved.

तत्र मनोनाशाभावे वृत्तिषूत्पद्यमानासु कदाचिद्‌ बाह्यनिमित्तेन क्रोधाद्युत्पत्तर्नास्ति

वासनाक्षयः। अक्षीणायां तु वासनायां तथेव वृत्युत्पादनान्नास्ति मनोनाशः।
Then if the mind remains undissolved, the transforma-
tions would continue to take place and sometime or other
anger and the like would arise caused by external stimulus,
so, no effacement of vasana. Likewise, if the vasanda is
not effaced transformation would take place, so no dissolu-
tion of the mind.

तत्तवज्ञानमनोनाशयोः परस्परकारणत्वं न्यतििकपुखेणाह--

यावन्न तत्त्वविज्ञानं तावच्चित्तशमः कुतः।
यावत्र चित्तोपशमो न तावत्‌ तत्त्ववेदनम्‌॥१११॥' इति॥
Knowledge of the Reality and the dissolution of the mind
have mutual causal relation which is now being described
in a negative way thus:
80 JIVAN-MUKTI-VIVEKA

‘Until there is knowledge of Reality how can the mind

be calm? The knowledge of Reality cannot arise till the
mind is not calm’ (Laghu- Yoga- Vasistha 8.111).

“इदं सर्वमात्मैव, प्रतीयमानं तु रूपरसादिक जगन्मायामयम्‌ न त्वेतद्रस्तुतोऽस्ति'

इति निश्चयस्तत्त्वज्ञानम्‌। तस्यानुत्पत्तौ रूपरसादिविषयाणां सद्भावे सति
तदगोचराधि्तवृत्तयो न निवारयितुं शक्यन्ते यथा प्रक्षिप्यमाणेष्विन्धनादिषु
वहविज्वाला न निवार्यते तद्रत्‌। असति चित्तोपशमे वृत्तिभिर्गृह्यमाणेषु रूपादिषु
-नेह नानास्ति किंचन' (कठ. उप. ४.११) इति श्रुतेः यजमानः प्रस्तरः' (तै
So ३.९.२.३) इत्यादेरिव प्रत्यक्षविरोधशङ्कया ब्रह्याद्वितीयम्‌
इत्येतादुशस्तत्त्वनिश्चयो नोदियात्‌।
‘All this is verily the Atman, the apparent world beginning
with the form, taste and the like is illusory ; it is not really
existent’— such conviction is the knowledge of Truth. In
the absence of such knowledge and with the presence of
the sense-objects such as form, taste and the like, mental
transformations in their shapes cannot be stopped, just
as by adding fuel to fire the flames cannot be stopped.
In the absence of mental calm, forms, taste, etc. will be
experienced through the transformations of the mind and,
consequently doubt will arise about the verity of such Sruti
text as: “There is no duality in this whatever’ (‘Katha Up.
4.11), just as in the case of the text: ‘The (sacrificial seat
made of) sacred grass (Kusa— poa cynosuroides )is the
sacrificer’ (7. Br. 3.9.2.3), as they both go against the
objective experience. So, the conviction of ‘Brahman is
One without a second’ will never arise.

वासनाक्षयतत्तज्ञानयोः परस्परकारणत्वं व्यतिरेकमुखेनाह--

The mutual causal relation between the effacement of
the impressions and knowledge of the Truth is being
described contrariwise thus:
 JIVAN-MUKTI-VIVEKA 81

यावन्न वासनानाशस्तावत्तत्वागमः कुतः |

यावन्न AIA तावद्रासनाक्षयः ॥११२॥' इति।
‘Until the impressions are wiped out how can there arise
knowledge? And till the attainment of knowledge there
cannot be wiping out of the impressions (Laghu- Yoga-Va-
sistha 28.112)

क्रोधादिवासनास्बनष्टासु शमदमादिसाधनाभावान्न तत्त्वज्ञानमुदेति। अज्ञाते

चाद्वितीयब्रह्मतत्त्वे क्रोधादिनिमित्तस्य सत्यत्वभ्रमानपायान्न वासना क्षीयते।
यथोक्तानां त्रयाणां द्न्द्रानामन्योन्यकारणत्वमन्वयमुखेन वयमुदाहरामः।
If the latent impressions of anger and the like remain
uneffaced, there cannot arise the knowledge of the Truth,
because of the absence of the means such as self-restraint
and the like. Without the realization of Brahman as ‘Ultima-
te Reality without a second’ theillusory reality of the causes
of anger and the like is not sublated—hence no effacement
of vasana is possible. We are now going to describe with
examples the mutual causal relation of the aforesaid three
pairs in a positive way.

मनसि नष्टे सति संस्कारोद्रोधकस्य बाह्यनिमित्तस्याप्रतीतौ वासना क्षीयते, क्षीणायां

च॒ वासनायां हेत्वभावेन क्रोधादिवृत्यनुदयान्मनो नश्यति। तदिदं
मनोनाशवासनाक्षयद्रनद्रम्‌ |
The mind having been dissolved the externai causes—
which arouse the impressions—are not perceived hence
vasanas are wiped out. And when the vasanas-—the latent
impressions—are destroyed, mental transformations such
as anger etc. do not occur due to the absence of their cause,
hence the dissolution of the mind. So, this is the pair of
the dissolution of the mind and the effacement of the latent
impressions.

दृश्यते त्वग््रया बुद्ध्यां (कठोप० १.३.१२) इति

श्रुतेरत्मैक्याभिमुखवृ्ेर्दर्शनहेतुत्वादितयकृत्स्तवृत्तिनाशस्य तत्तवज्ञानहेतुत्व-
82 JIVAN-MUKTI-VIVEKA

पवगम्यते। सति च तत्त्वज्ञाने, मिथ्याभूते जगति नरविषाणादाविव

धीवृत््यनुदयादात्मनश्च दृष्टत्वेन पुनर्ृत्यनुपयोगात्निरिन्धनाग्रिवन्मनो नश्यति। तदिदं
मनोनाशतत््ज्ञानयोरद्न्रम्‌।
The KathaUpanisad (1.3.12) has itthat—‘The Selfis seen
by the sharp intelligence.’ From this srut/it becomes known
that the mental transformation directed towards the one-
ness of the Self leads to realization, hence the cessation
of all other transformations is the means to the realization
of the Truth. When the Supreme Reality becomes known,
the world becomes unreal and no mental modification about
this unreal world takes place just as a transformation in
the shape of the ‘horns of a man’ never takes place ; further
mental transformation is unnecessary since the Atman is
already seen, so the mind dissolves, even as a fire is
extinguished in the absence of fuel. This is about the pair
consisting of the dissolution of the mind and the knowledge
of Truth.

तत्त्वज्ञानस्य क्रोधादिवासनाक्षयहेतुतां वार्तिककार आह--

“रिपौ बन्धौ स्वदेहे च समैकात्मयं प्रपश्यतः |
विवेकिनः कुतः कोपः स्वदेहावयवेष्विव ॥'
— (नैष्कर्म्यसिद्धौ २.१८) इति।

'क्रोधादिवासनाक्षयरूपस्य शमादे्ञानहेतुत्वं प्रसिद्धम्‌। वसिष्ठोऽपि--

‘TOM: शमादयो ज्ञानाच्छमादिभ्यस्तथा TAT |
परस्परं विवर्धते द्रेपद्मसरसी इव ॥
— (लघुयोगवासिष्ठे ४.१०७) इति।
तदिद्‌ वासनाक्षयतत्तज्ञानयोर््न्रम्‌।
The knowledge of the ultimate Reality leads to the
effacement of the latent impressions such as anger and
the like, which is thus described by the Varttikakara
Suresvaracarya:
 JIVAN-MUKTI-VIVEKA 83

‘From where can there be anger for a man of disctimina-

tion who sees the same One Self in the bodies of his friends,
foes and his own, just as one perceives the same one body
in all one’s limbs’ (Na/skarmyasiddhih 2.18).

Self-restraint and the like are the other names of the

effacement of the vasandas and it is well known that these—
the self-restraint etc.—are. the means to knowledge.
Vasistha also says:

‘The virtues as self-restraint <tc. prosper on knowledge

and knowledge thrives on the virtues, even as the lake
and the lotus thrive on each other (Laghu- Yoga- Vasistha
4.107). This is the pair of the knowledge of Truth and
the effacement of vasanda.

तत्त्वज्ञानादीनां त्रयाणां सपादने साधनमाह-

तस्माद्राघव यत्नेन पौरुषेण विवेकिना।
भोगेच्छां दूरतस्त्यक्त्वा त्रयमेतत्समाश्रयेत्‌ I” इति।
— (लघुयोगवासिष्ठे ४.११४) इति।
The ways to attain the three means—the knowledge of
Truth etc.— are described thus :

‘Therefore, O Raghava, a discriminating man should,

with resolute endeavour, give up the desire to enjoy and
resort to these three—i.e.the knowledge of Truth, the
dissolution of the mind and the effacement of vasanas (Ibid
4.114).

पौरुषो यत्नः केनाप्युपायेनावश्यं संपादयिष्यामीत्येवविधोत्साहरूपो निर्बन्धः |

विवेको नाम विभज्यनिश्चयः-- तत्त्वज्ञानस्य श्रवणादिकं साधनम्‌, मनोनाशस्य
योगः, वासनाक्षयस्य प्रतिकूलवासनोत्पादनमिति। भोगेच्छायाः स्वल्पाया
84 JIVAN -MUKTI-VIVEKA

अप्यभ्युपगमे “हविषा कृष्णवर्त्मैव भूय एवाभिवर्धते' (मनु° २.९४) इति

न्यायेनातिप्रसङ्गस्यदुर्वारत्वाददूरत इत्युक्तम्‌ |
Determined effort—pauruso yatnah—means ‘in some
way or other certainly Imust accomplish’— such pertinaci-
ty in the form of enthusiasm. Discrimination— wivekah—
means coming to a conclusion after distinguishing and
sorting out things: Hearing (study) of the scriptures and
the others are the means to the knowledge of Truth;
(practice of) yoga is the means to the dissolution of the
mind; production of contrary impressions is the means
to the effacement of the latent impressions. Desire for
enjoyment, if allowed even in a very small measure, will
know no bounds, in the manner as has been said by the
sage Manu— ‘Just like the fire that continues to grow larger
so long as it is fed with ghee (clarified butter)’ (Manu-sa-
mhita2.94)— (so this should be given up from a distance).
That is why it is said, ‘from a distance’.

ननु पूर्वत्रविविदिषासन्यासस्य तत्त्वज्ञानं फलम्‌ विद्रत्सन्यासस्य जीवन्मुक्तिरिति

व्यवस्था वर्णिता ; तथा च सति प्रथमतस्तच्वज्ञानं संपाद्य पश्चाद्वद्रत्सन्यासं कृत्वा
जीवतः स्वस्य बन्धरूपयोर्वासनामनोवृत्योर्विनाशः संपादनीय इति प्रतिभाति ;
अत्र तु तत्वज्ञानादीनां सहैवाभ्यासो नियम्यते ; अतः पूर्वोत्तरविरोध इति चेत्‌,
Objection: Well, such arrangement was described
earlier as the knowledge of Truth is the result of the
renunciation of the seeker, and 11, anmukti—the result of
the renunciation of the knower. If it is like that then, first
attaining the knowledge and then teking the vidvatsannya-
sa, as it appears, one should try, while alive, to free oneself
from the bonds of vasana and mental states by accompli-
shing their destruction; but now kiowledge and other
means are being prescribed to be practised together ; so,
there is contradiction between the former and the latter
directives.
 JIVAN-MUKTI-VIVEKA 85

नायं दोषः, प्रधानोपसर्जनभावेन व्यवस्थोपपततेः।

विविदिषासन्यासिनस्तत्तवज्ञानं प्रधानम्‌, मनोनाशवासनाक्षयावुपसर्जनीभूतौ;
विद्रत्सन्यासिनस्तु तद्रैपरीत्यम्‌; अतः सहाभ्यास उभयत्राप्यविरुद्धः। न च
तच्ज्ञानोत्पत्तिमात्रेण कृतार्थस्य किपुत्तरकालीनेनाभ्यासप्रयासेनेति शङ्कन)यम्‌,
जीवन्मुक्तिप्रयोजननिरूपणेन परिहरिष्यमाणत्वात्‌।
Reply: No harm in this, their compatibility can be shown
from the standpoint of principal and subordinate relatio-
nship with each other. For the seeker the knowledge of
Truth is essential, and the dissolution of the mind and the
effacement of the impressions are secondary; for the
knower it is just the other way round. So, there is no
contradiction in the simultaneous practice of the three
means in both the instances.
It cannot be doubted as to what purpose will be served
by the subsequent endeavour to practise the means when
one has accomplished everything through the attainment
of the supreme Knowledge alone for, we will show the
usefulness of this for the purpose of Jivanmukti and thereby
settle the doubt.

ननु विद्रत्सन्यासिनो वेदनसाधनश्रवणाद्यनुष्ठानवैफल्याद्रेदनस्य च स्वरूपेण

कर्तुमकर्तुमन्यथा वा कर्तुमशक्यस्याननुष्ठेयत्वादुपसर्जनत्वेऽप्यत्तरकालीनोऽभ्यासः
कीदुश इति चेत्‌,
Objection: For the Vidvatsannyasin the practice of study
etc.—the means to knowledge—s futile, and the knowle-
dge itself is beyond the scope of actions, as no one can
make it or unmake it or make it otherwise, so, even if
its subordinate position is agreed upon, of what sort is
the subsequent practice ?

केनापि द्वारेण पुनः पुनस्तच्वानुस्मरणमिति aA: | तादृशश्चाभ्यासो लीलोपाख्यनि

(लघुयोगवासिष्ठे ६) दर्शितः--
Answer : In reply we say that the Truth should be
remembered by whatever means, time after time. Such
practice has been described in the episode of Lila, thus:
86 JIVAN-MUKTI-VIVEKA

तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम्‌।

एतदेकपरत्वं च ज्ञानाभ्यास विदुर्बुधाः ॥१०८॥
‘Reflecting upon That, conversation on That, reciproca-
lly instructing in That and being totally devoted to That—
this the wise know to be the practice of knowledge
(Laghu- Yoga-Vasistha 6.108).

“सर्गादावेव नोत्पन्नं sea नास्त्येव AAT |

इदं जगदहं चेति बोधाभ्यासं विदुः परे ॥१११॥'
‘This apparent world was not created at the beginning
of Creation nor was I created; neither this world nor "`
is ever existent— this the wise know to be the best practice
of knowledge’ (Ibid 6.111).

मनोनाशवासनाक्षयाभ्यासावपि तत्रैव दर्शितौ-

The practice of the dissolution of the mind and the efface-
ment of vasanaare also described in that episode thus :

अत्यन्ताभावसंपत्तौ WATT वस्तुनः।

युक्त्या शास्नर्यतन्ते ये ते तत्राभ्यासिनः स्थिताः ॥११०॥' इति।
‘They, who by the practice of yoga (concentration) and
learning from the scriptures try to realize that the knower
and the known are absolutely non-existent, are practising
the dissolution of the mind’ (Ibid 6.110).

ज्ञातृजञेययोर्मिथ्यात्वधीरभावसंपत्तिः। स्वरूपेणाप्यप्रतीतिरत्यन्ताभावसंपत्तिः।
afar: | सोऽयं मनोनाशाभ्यासः।
The understanding of the unreality of the knower and
the knownis called the knowledge of non-existence— abha-
vasampattih. When they—the knower and the known— are
not even perceived in their own forms—it is called the
knowledge of the absolute non-existence, atyantabh-
avasampattin. '
 ‘JIVAN-MUKTI-VIVEKA 87

The practice of concentration or union with the Supreme

Spirit-—yuktih, is yoga. This is the practice of the dissolu-
tion of the mind.

'दुश्यासंभवबोधेन रागद्रेषादितानवे।
रतिर्नवोदिता यासौ ब्रह्माभ्यासः स उच्यते ॥११२॥' इति।
सोऽयं वासनाक्षयाभ्यासः।
‘When the non-existence of the phenomena is realized,
love and hate and the like become thinned, and then a
new kind of repose is experienced which is called the
practice of Brahman’ (Ibid 28.112). This is the practice
of the effacement of the latent impressions.

तष्वेतेषु त्रिष्वभ्यासेषु सामान्येन प्रतीयमानेषु प्रधानोपसर्जनभावो न विवेक्तुं शक्यत

इति Aq
Objection:These three practices regarding their impo-
ttance look alike, and one is unable to distinguish them
as which one is in the principal position and which one
is in the subordinate state.

faq, प्रयोजनानुसारेण = fee शक्यत्वात्‌। मुमुक्षोः पुरुषस्य

जीवन्ुक्तिर्विदिहमक्तिशचति प्रयोजनद्रयम्‌। अत एव "विमुक्तश्च विमुच्यते (कठ
उप. २.२.१९) इति श्रूयते। तत्र जीवतः पुरुषस्य दैवसंपदा मोक्षः, आसुरसंपदा
बन्धः। एतच्च षोडशाध्याये भगवताभिहितम्‌-- ‘eat संपद्विमोक्षाय निबन्धायासुरी
Hat’ (श्रीमद्धगवदगीतायाम्‌ १६.५) इति।
Reply: Not so. According to the need they can be
distinguished. The person who is seeking liberation needs
both jivanmukti and videhamukt. For this the अण has
it thus: ‘First liberated from ignorance while still alive,
is again freed on disembodiment’ — vimuktasca vimucyate
(Katha Upanisad 2.2.1).
९८
88 JIVAN-MUKTI-VIVEKA

A man, while alive, attains liberation through the divine

endowments and with the demoniac treasures one remains
in bondage ; this has been explained in the sixteenth chapter
of the Gita by the blessed Lord thus: “The divine treasures
are deemed to make for deliverance and the demoniac
for bondage’ (Bhagavad Gita 16.5).

तेच सम्पदौ तत्रैवाभिहिते-

अभयं सत््वसंशुद्धिर्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्‌ ॥१॥
In the same chapter those two kinds of qualities are
described thus:

‘Fearlessness, purity of mind, steadfastness in knowl-

edge and concentration, charity, self-restraint, sacrifice,
study of scriptures, austerity and uprightness ;

ˆ अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्‌ |

दया भूतेष्वलोलुप्त्वं मार्दवं हीरचापलम्‌॥२॥
‘Non-violence, truth, freedom from anger, renunciation,
tranquillity, aversion to faultfinding, compassion to beings,
freedom from covetousness, gentleness, modesty, absence
of fickleness ; `

‘ast: & 7 धृतिः शौचमद्रोहो नातिमानिता।

भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥३॥
‘Vigour, forgiveness, fortitude, purity, freedom from
malice and inordinate pride—these, O Bharata (Arjuna),
are the qualities of him who is born with the divine nature
(Bhagavad Gita 16.1,2,3);
 JIVAN-MUKTI-VIVEKA 89

"दम्भो दर्पोभिमानश्च क्रोधः पारुष्यमेव च।

अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्‌ Iv” इति।
‘Ostentation, a.rogance, self-conceit, anger as also ha-
rshness and ignorance—these, O Partha, are the endo-
wments of him who is born with the demoniac nature’
(Bhagavad Gita 16.4).

पुनरप्याध्यायपरिसमाप्तरासुरसंपत्प्रपञ्चिता। तत्राशास््रीयायाः स्वभावसिद्धाया

आसुरसम्पदो दुर्वासनाया: शास्त्रीया पुरुषप्रयत्नसाध्यया दैवसम्पदा सद्रासनया
क्षये सति जीवन्मुक्तिर्भवति। वासनाक्षयवन्मनोनाशस्यापि जीवन्मुक्तिहेतुत्व श्रूयते |
The demoniac qvalities are further described till the end
of the chapter. There (it is indicated that) jrvanmukt)_ takes
place when the evil impressions of the unscriptural, innate
demoniac qualities are neutralized by the good impressions
of the scriptural divine qualities obtainable through perso-
nal endeavour. Like the effacement of the latent impre-
ssions, the dissolution of the mind is also the cause of
liberation in life— the srut/ has it thus:

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्‌ ॥२॥
‘The mind alone, it is said, is the cause of man’s bondage
and liberation ; (the mind) attached to the objects of sense
makes for bondage, (and when it is) free from such
attachment leads to liberation (Amrtabindu or Brahmabi-
ndu Upanisad 1.2-5).

यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते।

अतो निर्विषयं नित्यं मनः कार्य मुमुक्षुणा ।३॥
‘The seeker after liberation should, therefore, try to
keep his mind ever free from the objects of sense because,
as has been prescribed, the mind thus freed attains
liberation (ibid 3).
90 JIVAN-MUKTI-VIVEKA

“निरस्तविषयासद्ग सत्रिरुद्धं मनो हदि ।

यदा यात्युन्मनीभावं तदा तत्परमं पदम्‌॥४॥
‘The mind, devoid of attachment to sense-objects, when
comes to a standstill in the heart (the seat of the mind)
and enters the condition of formlessness (cessation of the
mind as an instrument of deliberation), then is that Supreme
State attained (Ibid 4).

“तावदेव निरोद्धव्यं aracefe गत क्षयम्‌ |

एतज्ज्ञानं च मोक्षश्च शेषो ग्रन्थस्य विस्तरः ॥५॥' इति ।
| — (अमृतबिन्दूपनिषदि 2-4) ॥
‘The mind should be held in that state till it is dissolved
in the heart (i.e. completely freed from the transforma-
tions). This is knowledge and also this is liberation, the
rest (scriptural discourse) is only dwelling upon it in detail’
(Ibid 5).

बन्धो द्विविधः तीव्रो मृदुश्च। तत्राऽसुरसम्पत्साक्षादेव क्लेशहेतुत्वात्‌ drat

बन्धः ।दवैतमात्रप्रतीतिस्तु स्वयमक्लेशरूपत्वादासुरसम्पदुत्पादकत्वाच्च YEA; |
तत्र॒वासनाक्षयेण dias एव ॒निवर्तते*। मनोनाशेन तूभयम्‌। तर्हि
मनोनाशेनैवालम्‌ वासनाक्षयस्तु निरर्थक इति चेत्न; भोगहेतुना प्रबलेन प्रारब्धेन
व्युत्थापिते मनसि वासनाक्षयस्य तीव्रबन्धनिवारणार्थत्वात्‌, भोगस्य
मृदुबन्धेनाप्युपपततेः। तामसवृत्तयस्तीव्रबन्धः। सात्विकराजसवृत्तिद्रयं मृदुबन्धः।
एतच्च "दुःखेष्वनद्वि्रमनाः सुखेषु विगतस्पृहः श्रीमद्धगवदीतायाम्‌ २.५६) इत्यत्र
स्पष्टीकृतम्‌।
Bondage is of two kinds: strong and moderate. Among
them the demoniac endowment, being the direct cause of
sorrow, is the strong bondage. Since the perception of
duality alone is not miserable in itself, and also because
it is the generator of the demoniac qualities, it is treated
as moderate bondage. By the effacement of the latent

* facie इति वा we: |

 JIVAN-MUKTI-VIVEKA 9]

impressions, only the strong bondage is removed, but by

the dissolution of the mind both of them are removed.
It may then be argued that since the dissolution of the mind
is competent enough, the effacement of the latent impre-
ssions is pointless. But it is not so, because when the
powerful prarabdha, which is the cause of experiencing
of pleasure or pain, brings the mind into action then the
effacement of latent impressions is needed to remove the
strong bondage ; the (unavoidable) experiencing (of plea-
sure or pain) may be brought about by moderate bondage
also.

All the mental transformations, that are caused by .

tamoguna, are to be known as strong bondage; and the
transformations caused by the sattva and rajoguna are
to be known as moderate bondage. This has been explained
while dealing with—‘He, whose mind is not shaken by
adversity, who does not hanker after happiness...’ (Bhaga-
vadagita 2.56).

एवं च सति मृदुबन्धस्याभ्युपेयत्वात्‌ तीत्रबन्धस्य वासनाक्षयेणैव निवृत्तेरनर्थको

मनोनाश इति चेत्‌,
Objection : If it is so that the moderate bondage is to
be accepted and the strong bondage can be removed by
the effacement of the latent impressions alone then there
is no need of the dissolution of the mind. |

न, दुर्बलप्रारब्धापादितानामवश्यंभाविभोगानां प्रतीकारार्थत्वात्‌ | तादुग्भोगस्य

प्रतीकारनिवर्त्यत्वमभिप्रत्येदमाहुः--
ˆअवश्यभाविभोगानां प्रतीकारो भवेद्यदि।
तदा दुःखैर्न लिप्येरत्नलरामयुधिष्ठिराः।'
— (पञ्चदश्याम्‌ ७.१५६) इति।
Reply: It cannot be said so because the inevitable expe-
riencing of pleasure and pain brought about by a weak
prarabdha is counteracted by the dissolution of the mind.
92 JIVAN-MUKTI-VIVEKA

Such experiencing can be removed by counteraction—

keeping this in mind it is said thus:
‘Had it been possible to prevent inevitable experiencing
(of pleasure and pain), then, Nala, Rama, and Yudhisthira
would never have become stricken with affliction’ (27८8 -
dasi 7.156).

तदेवं जीवन्मुक्ति प्रति वासनाक्षयमनोनाशयोः साक्षात्साधनत्वाद्‌ प्राधान्यम्‌;

तत्ज्ञानं तुभयोत्पादनेन न्यबहितत्वादुपसर्जनम्‌। तच््ज्ञानस्य वासनाक्षयहेतुत्वं
बहुशः श्रुतौ श्रूयते--
“ज्ञात्वा देवं सर्वपाशापहानिः' (Ho Bo १.१.११) ;
Thus the effacement of the latent impressions and the
dissolution of the mind are essential as they are the direct
means to jivanmukts, and the knowledge of Truth, being
a mediate cause as producing these two, is the secondary.
Many times it has been mentioned in the srut that knowle-
dge is the cause of destruction of the latent impressions:

“When God is known all fetters fall off’ (Svetagvatara

(0.11

ˆअध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति।' (कठ. उप.

LIS SO
“By realizing God through concentration on the Self, the
wise man leaves behind both joy and sorrow’ (Katha
Upanisad 1.2.12)

ˆ तरति शोकमात्मवित्‌" (छान्दोग्य उप. ७.१.३) ;

“He, who knows the Self, crosses over sorrow’ (Chando-
gya Up.7.1.3).

‘aa को मोहः कः शोक एकत्वमनुपश्यतः' (ईश उप. ७) ;

‘Then what delusion and what sorrow can there be for
him who sees the Oneness ?’ (148 Upanisad7).
 JIVAN-MUKTI-VIVEKA 93

ज्ञात्वा देवं मुच्यते TaN” (श. उप. १.१.८) इति।

‘By knowing God is freed from all fetters’ (Svet.
Up.1.1.8).

मनोनाशहेतुत्वं च तत्त्वज्ञानस्य श्रुतिसिद्धम्‌। विद्यादशामभिप्रेत्यदं श्रूयते--यत्र

त्वस्य सर्वमात्मैवाभूत्‌ तत्केन कं पश्येत्‌ केन कं जिघ्रेत्‌" (बृह. उप. ४.५.१५)
इत्यादि।
The knowledge of Reality, it is evident from the Srutis,
is also the cause of the dissolution of the mind. Referring
to the state of realization the ॐ“ has it thus: ‘But when,
verily, everything has become his own self, then by what
and whom should one see, then by what and whom should
one smell?’ (Brhadaranyaka Upanisad 4.5.15).

गौडपादाचार्याश्चाहु : —
ˆ आत्मतत््वानुबोधेन *न संकल्पयते यदा।
अमनस्तां तदा याति ग्राह्याभावे तदग्रहः ॥'
— (माण्डूक्यकारिकायाम्‌ ३.३२) इति॥
Acarya Gaudapada also says thus:

‘When the mind, by realizing the knowledge that the Self

alone is Real, is freed from imaginations and therefore does
not cognize anything, for want of objects to be cognized,
then it ceases to be the mind’ (Mandakya arika 3.32).

जीवन्मक्तर्वासनाक्षयमनोनाशाविव विदेहमुक्तेः साक्षात्साधनत्वाजज्ञान प्रधानम्‌,

ज्ञानादेव तु कैवल्यं प्राप्यते येन मुच्यते" इति स्मृतेः।
As the effacement of the latent impressions and the
dissolution of the mind are the principal causes of j7vanmu-
kti, so knowledge, being the direct means of attaining
videhamukti, is (considered to be) the principal cause. The
Smrtthas it thus:

* आचार्यपादेन शङ्करभगवता आत्मसत्यानुबोधेन इति पाठो गृहीतः।

94 JIVAN-MUKTI-VIVEKA

‘From knowledge alone, ka/valyam— the absolute unity

of the spirit— is realized and, by which, is liberated’ (Source
untraced).

केवलस्यात्मनो भावः कैवल्यं देहादिरहितत्वम्‌। तच्च ज्ञानादेव प्राप्यते,

सदेहत्वस्याज्ञानकल्पितत्वेन ज्ञानैकनिवर्त्यत्वात्‌ | ज्ञानादेवेत्येवकारेण कर्मन्यावृत्तिः
न कर्मणा न प्रजया aaa’ (कैवल्योपनिषदि २; तैत्तिरीयारण्यके १०.१०.२९)
इति श्रुतेः।
Absolute unity of the spirit— ka/valyam— means the Self
alone, devoid of the body and the like. And that is attained
only through knowledge, inasmuch as the notion of the Self
having a body is due to ignorance which knowledge alone
can remove. The qualifying word ‘alone’ used in the phrase
‘from knowledge alone’— jnanadeva—the Sanskrit particle
eva meaning alone, only, etc., means that action is exclu-
ded. The Ka/valya Upanisad has it thus:

‘Not by action, nor by children, nor by wealth’ (Kaivalya

Up.2 and also Taitrirlya Aranyaka 10.10.21)

यस्तु ज्ञानशास््रमनभ्यस्य यथासंभवं वासनाक्षयमनोनाशावभ्यस्य सगुणं ब्रह्मोपास्ते

न तस्य कैवल्यमस्ति, लिङ्गदेहस्यानपायात्‌। अत एवकारेण तावपि व्यावर्त्यते |
येन मुच्यत इत्यस्यायमर्थः--येन ज्ञानप्रापितकेवलत्वेन कृत्स्नबन्धाद्विमुच्यत इति।
बन्धश्चानेकविधः--अविद्याग्रनथिः, अब्रह्मत्वम्‌, हदयग्रचिः, संशयः, कर्माणि,
असर्वकामत्वम्‌, मृत्युः, पुनर्जन्मेत्यादिशब्दैस्तत्र तत्र व्यवहारात्‌। त एते बन्धाः
सर्वेऽपि ज्ञाननिवर्त्याः। तथा च श्रुतयः--
So, he, who, without going through the discipline of
knowledge, but, having practised, as far as possible, the
effacement of the latent impressions and the dissolution
of the mind, worships the conditioned Brahman, i.e., Bra-
hman with attributes, does not attain the absolute unity of
the Self because the subtle body remains undestroyed. So,
by the use of ‘alone’— eva—even those two are excluded.
 JIVAN-MUKTI-VIVEKA 95

‘By which is liberated’— yena mucyate—means ‘by the

absolute unity of the Self—ka/va/yam—attained through
knowledge’ is liberated from all bonds.

And bondage is of several kinds: the knot of ignorance,

the conviction of being non-Self, the knot of the heart,
doubt, actions, the condition of not possessing everything
wished for, deaih, rebirth, and the like expressions have
been used there in the scriptures to indicate them. All of
these bonds are surely removed by knowledge. There are
sruuis in this connection thus:

` एतद्यो ag निहितं गुहायां सोऽविद्याग्रनिथिं विकिरतीह सोम्य' (मुण्डक उप०

२.१.१०) |
‘He who knows this (Brahman, the Supreme and Immo-
rtal) which is hidden in the secret place (of the heart), he,
even here (on earth), O my good Sir, cuts asunder the knot
of ignorance’ (Mundaka Up. 2.1.10).

ब्रह्म वेद ब्रहैव भवति' (मुण्डक उप० 3.2.) |

‘He who knows Brahman, verily, becomes Brahman
himself’ (Ibid 3.2.9).

भिद्यते हदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥'
— (पुण्डक उप० २.२.८)।
‘The knot of the heart is rent asunder, all doubts are
resolved and his deeds terminate, when He is seen, who
is both high and low’ (Mundaka Up. 2.2.8).

“यो aq निहितं गुहायां परमे व्योमन्‌, सोऽश्रुते सर्वान्कामान्सह' (to उप०

न
‘He who knows (Brahman which is Reality, Knowledge,
and Infinity), placed in the secret place of the heart and
in the highest akaga, realizes all desires along with
(Brahman— the Omniscient)’ (Ta/ttiriya Up. 2.1).
96 JIVAN-MUKTI-VIVEKA

“तमेव विदित्वातिमृत्युमेति' ( शे. उप. ३.८) ॥

‘Only by knowing Him does one pass over death’ (Svet.
Up. 3.8).

“यस्तु विज्ञानवान्‌ भवति समनस्कः सदा शुचिः।

स तु तत्पदमाप्नोति यस्माद्भूयो न जायते A’
— (कठ Bo १.३.८) ॥
‘But he who has understanding, who has control over
his mind and is ever pure, attains that goal from which he
is not born again’ (Katha Up. 1.3.8).

“य एवं वेदाहं ब्रह्मास्मीति स इदं सर्व भवति' (Fo उप० १.४.१०)

‘Whoever knows thus, “" am Brahman’’, becomes this
all’ (Brhadaranyaka Up.1.4.10).

इत्यादीन्यसर्वज्त्वादिबन्धनिवत्तिपराणि वाक्यान्यत्रोदाहरणीयानि। सेयं

विदेहमुक्तिर्ञानोत्पत्तिसिमकालीना ज्ञेया, ब्रह्मण्यविद्यारोपितानामेतेषां बन्धानां
विद्यया विनाशे सति पुनरुत्पत््यसंभवादननुभवाच्च। तदेतद्विद्यासमकालीनत्वं
भाष्यकारः समन्वयसूत्रे (ब्रह्मसूत्रे ९.१.४) प्रपञ्चयामासः, "तदधिगम
उत्तरपूर्वाघयोरश्लेषविनाशौ तद्न्यपदेशात्‌' (ब्रह्मसूत्रे ४.१.१३) इत्यत्र च।
These and other such (त) texts, denoting the removal
of bondages such as non-omniscience and the like, may
be quoted here in this connection.

The aforesaid incorporeal liberation, i.e., deliverance

through release from the body— videhamukt#— it is to be
understood, takes place simultaneously with the dawn of
Knowledge; for, the bonds superimposed on Brahman
through ignorance, when destroyed by Knowledge, are not
perceived, nor is their reappearance possible. The comme-
ntator (Samkara) has dwelt upon the simultaneity of kno-
wledge and videhamuktiin the Samanvaya Sutra (Brahma-
Sutra 1.1.4) and also in the Brahmasdtra 4.1.13:
 JIVAN-MUKTI-VIVEKA 97

‘When That (Brahman) is realized, (there occur) non-

clinging and destruction of the subsequent and previous
sins respectively, because it is (so) declared (by the
scriptures).’

ननु वर्तमानदेहपातानन्तरभाविनी विदेहमुक्तिरिति बहवो वर्णयन्ति |

Objection: But many describe videhamukti as taking
place only after the existing body falls apart.

तथा च afd:— ' तस्य तावदेव चिरं यावत्न विमोक्ष्येऽथ संपत्स्ये" (Bo उप०
६.१४.२) इति।
And there is the अण thus: ‘He remains here only so
long as he is not released (from the body). Then he reaches
perfection’ (Chandogya Up.6.14.2).

वाक्यवृत्तावप्युक्तम्‌--

'प्रारब्धकर्मविगेन जीवन्मुक्तो यदा भवेत्‌।

कचित्कालमनारन्धकर्मबन्धस्य संक्षये ॥५२॥
निरस्तातिशयानन्दं वैष्णवं परमं पदम्‌।
पुनरावृत्तिरहितं कैवल्यं प्रतिपद्यते ॥*५३॥ इति।
In the Vakyavrtti also it is said thus:
‘For sometime he becomes jivanmukta impelled by the
prarabdha karma. Then when the bonds of that operative
karma (prarabdha) are spent up, he attains to that all-per-
vading, supreme state of exceeding bliss, which is the
absolute existence of the Self and from where there is no
return’ (VakyavrttiS2, 53).

सूत्रकारोऽप्याह--
sis त्वितरे क्षपयित्वा संपद्यते (ब्रह्मसूत्रे ४.१.१९) इति।
इतरे प्रारन्धपुण्यपापे।
The author of the Vedanta-Sutras also says thus
‘But, after exhausting through experiencing the other
two, (he) attains the absolute existence of the Self’ (Brahma-
98 JIVAN-MUKTI-VIVEKA

sutra 4.1.19). By ‘the other two’ is meant prarabdha, i.e.,

the fructifying merit and demerit.

वसिष्ठोऽप्याह--
“जीवन्मुक्तपदं त्यक्त्वा स्वदेहे कालसात्कृते |
विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव IN
— (Ao वा० ५.९८) इति।
Vasistha also says thus:
‘When the body is dissolved he, giving up the state of
the jivanmukta, enters the state of the videhamuKta, even
as the wind becomes motionless’ (Laghu- Yoga-Vasistha
9

नायं दोषः, विवक्षाविशेषेण मतद्रयस्याविरोधात्‌। विदेहसमुक्तिरित्यत्रत्येन देहशब्देन

कृत्स्नं देहजातं विवक्षित्वा बहुभिर्वर्णितम्‌। अस्माभिस्तु
भाविदेहमात्रविवक्षयोच्यते, तदनारम्भायैव ज्ञानसंपादनात्‌। अयं तु देहः
ूर्वमेवारल्धः, अतो ज्ञानेनापि नास्यारम्भो वारयितुं शक्यते। एतद्देहनिवृत्तिरपि
न ज्ञानफलम्‌, अज्ञानिनामप्यारन्धकर्मक्षये aad: |
Reply : There 15 10 harm; the two positions, due to
different points of view, are not contradictory. By the word
body— deha—occurring in the compound word widehamu-
kti, many are of the opinion that all kinds of bodies are
implied collectively, i.e., the existing ones and the future
ones. But we have used it from the standpoint of the future
body alone. For, knowledge is accomplished in order to
secure the non-occurrence of that. This, the existing body
has already begun, hence its beginning cannot be checked
even by knowledge. And the dissolution of this body also
is not the effect of knowledge inasmuch as the bodies even
of the ignorant, when the prarabdha karma is exhausted,
cease to exist.
 JIVAN-MUKTI-VIVEKA 99

तर्हि वर्तमानलिङ्देहनिवृत्िर्ञानफलमस्तु, ज्ञानमन्तरेण तदनिवृत्तेरिति चेत्‌,

Objection : Then let the effect of knowledge be the de-
struction of the existing subtle body since without knowl-
edge this subtle body does not cease to exist.

न; सत्यपि ज्ञाने जीवन्मुक्तेस्तननिवृत्यभावात्‌।

Reply: We say no, because in spite of knowledge the
subtle body of a jivanmukta does not cease.

aq ज्ञानस्य कंचित्कालं प्रारब्धेन कर्मणा प्रतिबन्धेनानिवर्तकत्वेऽपि

प्रतिबन्धक्षये लिज्गदेहनिवर्तकत्वं भविष्यतीति चेत्‌।
Objection : 11 may be that the knowledge, although neu-
tralized by the impeding prarabdha karma for sometime,
will be effective in dissolving the subtle body when the
impediment is exhausted.

न, पञ्चपादिकाचार्येण "यतो ज्ञानमज्ञानस्यैव निवर्तकम्‌! इत्युपपादितत्वात्‌। तर्हि

लिज्गदेहनिवृत्तेः किं साधनमिति चेत्‌, सामग्रीनिवृत्तिरिति ब्रूमः। द्विविधं हि
कार्यनिवर्तकम्‌, विरोधिसद्धावः साममग्रीनिवृ्तिशचेति। तद्यथा विरोधिना वायुना
तैलवर्तिसामग्रीनिवृत्या वा दीपो निवर्तते। लिब्रदेहस्य साक्षाद्विरोधिनं न पश्यामः।
सामग्री हि द्विविधा प्रारब्धमनारब्धं चेति। ताभ्यापुभाभ्यामज्ञानिनां लिज्गदेह इहामुत्र
चावतिष्ठते | ज्ञानिनां त्वनारब्धस्य ज्ञानेन निवृत्तेः प्रारब्धस्य च भोगेन निवृत्तेः,
तैलवर्तिरिहितदीपवत्सामग्रीनिवृत्या लिङब्रदेहो निवर्तते। अतो न
तत्निवृत्तिज्ञानफलम्‌।
Reply : We say no, because the author of Paficapadika,
Padmapadacarya has established logically 191 ‘Knowledge
is the remover of ignorance only’. Then, if it is asked, what
is the means of dissolving the subtle body ? We say that
it is the cessation of the (material as well as the efficient)
cause of the subtle body. An effect is destroyed in one of
two ways: either by the presence of (unfavourable or) its
opposite thing or by the cessation of the means of it. For
instance the lamp goes out either by the opposing gust or
100 JIVAN-MUKTLVIVEKA

by the. cessation of the material cause such as oil and the

wick. We do not find anything directly opposite to the subtle
body.

The cause— sdémagri—is of two kinds : active—prarabdha

and potential—andarabdha. By both of them the subtle
bodies of the ignorant exist here and hereafter. As for the
enlightened the potential cause is destroyed by knowledge
and the active cause by undergoing it. Therefore, when the
cause—the previous deeds—is exhausted the subtle body
dissolves, even as the lamp devoid of oil and the wick is
extinguished. So the dissolution of the subtle body is not
the effect of knowledge.

नन्वनेन न्यायेन भाविदेहानारम्भोऽपि न ज्ञानफलम्‌। तथा हि--किमनारम्भ एव

फलम्‌, किं वा तत्परिपालनम्‌ ? नाद्यः, तस्य प्रागभावरूपत्वेनानादिसिद्धत्वात्‌ |
न द्वितीयः, अनारन्धकर्मरूपसामग्रीनिवृत््यैव भाविदेहारम्भप्राग-
भावपरिपालनसिद्धेः। न च aah: फलम्‌, अविद्यानिवृत्तेव विद्याफलत्वात्‌।
Objection: Arguing in the same manner it can be said
that the non-beginning of the future body also is not the
effect of knowledge. For instance: whether the non-co-
mmencement is the effect or the maintenance of that
non-commencement ? The first position cannot be maintai-
ned because this absence of the commencement of the
future body is eternally there, i.e. this antecedent non-exi-
stence has no beginning. Nor the second position is tenable
since by the dissolution of the cause in the form of potential
deed alone the prior non-existence of the beginning of the
future body can be kept up. Moreover, the non-beginning
of the future body cannot be the effect of knowledge
because the destruction of ignorance only is the effect of
knowledge.

नैष दोषः, भाविजन्मानारम्भादीनां विद्याफलत्वस्य प्रामाणिकत्वात्‌। यस्माद्भूयो

न जायते (कठ उप. १.३.८) इत्याद्युदाहताः श्रुतयस्तत्र प्रमाणम्‌। न च
ज्ञानमज्ञानस्यैव निवर्तकमिति न्यायेन विरोधः। अज्ञानसहभावनियता-
 JIVAN-MUKTI-VIVEKA 101

नामब्रह्मत्वादीनामज्ञानशब्देन पञ्चपादिकाचायर्विवक्षितत्वात्‌। अन्यथानुभ-

वविरोधः। अनुभूयते द्ज्ञाननिवृत्तिवदब्रह्मत्वादिनिवृत्तिरपि। तस्माद्धाविदेह-
राहित्यलक्षणा विदेहमुक्तिर्ञानसमकालीना। तथा च याज्ञवल्क्यवचनं
श्रूयते-- अभयं वै जनक प्राप्तोऽसि" (Jo Bo ४.२.४) इति, "एतावद
खल्वमृतत्वम्‌ (Jo Bo ४.५.१५) इति च । श्रुत्यन्तेऽपि "तमेवं विद्रानमृत
इह भवति (Jo पूर्वतापनी उप० १.६; पुरुषसूक्ते Ho Fo १०.९०.१२) इति।
यद्युत्पननेऽपि तत्वज्ञान तत्फलभूता विदेहसुक्तिस्तदानीं न भवेत्‌, कालान्तरे च
भवेत्‌, तदा ज्योतिष्टोमादाविव ज्ञानजन्यमपूर्वं किचित्कल्प्येत; तथा च कर्मशाख
एव ज्ञानशास््रमन्त्भवेत्‌। अथोच्यते मन्त्रादिप्रतिबद्धामिवत्प्रारन्धप्रतिबद्ध ज्ञानं
कालान्ते विदेहमुक्ति दास्यतीति। मैवम्‌, अविरोधात्‌। न ह्यस्मदभिमता
भाविदेहात्यन्ताभावलक्षणा विदेहसुक्तिर्वर्तमानदेहमात्रस्थापकेन प्रारब्धेन विरुध्यते,
येन प्रतिबध्येत।
Reply: There is no harm in this because, the non-begi-
nning of the future birth and the like are the effect of
knowledge—it has been described thus in the scriptures:
‘from which he is not born again ;’ (Katha Upanisad 1.3.8)
and other such cited srutis are testimonies.

Moreover, the theory of Pancapadika that ‘knowledge

only destroys ignorance’ is not contradicted inasmuch as
the concomitants—such as the notion of non-self and the
like—of ignorance, are implied by the word ignorance;
otherwise, it will contradict the experience. The destru-
ction of such notions as non-Self and the like are
experienced along with the destruction of the ignorance.
Hence videhamukti, in the form of non-existence of the
future body, is simultaneously attained with knowledge.
In this context Yajnavalkya’s words are there in the srut/
thus: ‘Verily, Janaka, you have reached (the state of)
fearlessness’ (Br. Up.4.2.4) and ‘O Maitreyl, such, verily,
is the life eternal’ (Br. Up.4.5.15). In other srutr also
thus : ‘Knowing Him thus becomes immortal even in this
body’ (Nrsimha Purvatapani Up.1.6).
102 JIVAN-MUKTI-VIVEKA

If with the rise of the knowledge videhamuktr, in the

form of its effect, does not take place consequently and
occurs afterwards then apdrva— merit, produced by the
knowledge is to be imagined as in the case of such sacrifices
as jyotistoma and the like ; then the discipline of knowledge
will become only a part of the ritualistic discipline.

If it is suggested that knowledge neutralized for the time

being by the operative deeds—prarabdha karma —produ-
ces videhamukt/ later on just like fire neutralized by a spell
becomes effective when it is over. We say this cannot be,
because there is no such contradiction.

Videhamukt, according to our point of view, characteri-

zed by absolute non-existence of the future body, is not
obstructed by prarabdha karma, which preserves the
existing body only ; so no question of neutralizing the effect
of knowledge.

किंच क्षणिकत्वेन कालान्ते स्वयमविद्यमानं ज्ञानं कथं मुक्ति दद्यात्‌ ? ज्ञानान्तरं

चरमसाक्षात्कारलक्षणमुत्पस्यत इति चेत्न; साधनाभावात्‌। प्रतिबन्धक-
प्रारन्धनिवृत्त्यैव सह गुरुशाख्देहेन्द्रियाद्यशेषजगत्प्रतिभासनिवृत्तेः किं तत्साधनं
स्यात्‌ ? तर्हिं "भूयश्चान्ते विश्वमायानिवृत्तिः' (Yo उप० १.१०) इत्यस्याः श्रुतेः
कोऽर्थ इति चेत्‌; आरब्धान्ते निपित्ताभावाददेहेन्ियाद्यशेषनैमित्ति-
कनिवृत्तिरित्येवार्थः। ततो भवदभिमता वर्तमानदेहराहित्यलक्षणा विदेहमुक्तिः
पश्चादस्तु देहपातानन्तरम्‌; अस्मदभिमता तु ज्ञानसमकालीनैव। एतदेवाभिप्रेत्य
भगवाञ्शेष आह--
“तीर्थे श्वपचगृहे वा नष्टस्मृतिरपि परित्यजन्देहम्‌।
जञानसमकालपुक्तः कैवल्यं याति हतशोकः ||'
— (परमार्थसारे ८१) इति।
Moreover, how can momentary knowledge, being
non-existent itself afterwards, bring about liberation at a
later time? If it is suggested that another knowledge in
the form of the final realization will arise, we say it cannot
 JSIVAN-MUKTI-VIVEKA 103

be since there remains no means. With the cessation of

the impeding prarabdha the entire world of appearance
—with its preceptor, scriptures, body and senses and the
like—ceases to exist, so what would be the means to that
final knowledge ?

Nor can it be challenged that in this context then what

should be the meaning of the Sruti text—‘There is, in the
end, complete cessation from the illusion of the world’
(Svetasvatara Up. 1.10).

The meaning is that when the arabdha karma is exhau-

sted all its effects consisting of the body, the senses and
the like cease to exist since there can never be effect without
cause. So let the videhamukt in the form of being devoid
of the existing body you approve of, come after the cessa-
tion of the existing body ; but the one we admit 15 simulta-
neous with knowledge. Having this very idea in mind the
Lord Sesa says thus :

‘He, who has been liberated simultaneously with the rise

of knowledge and is devoid of sorrow, reaches the state
of the absolute existence of the Self whether he gives up
his body in a holy place or at the house of a candala even
with complete amnesia’— (Paramarthasara 81).

तस्माद्विदेहमुक्तौ साक्षात्साधनस्य तत्त्वज्ञानस्य प्रधानत्वमुपपन्नम्‌। वासनाक्षयम-

नोनाशयोर्ञानसाधनत्वेन न्यवहितत्वादुपसर्जनत्वम्‌। आसुरवासनाक्षयकारिण्या
दैववासनाया ज्ञानसाधनत्वंश्रुतिस्मृत्योरुपलभ्यते-- “शान्तो दान्त उपरतस्तितिक्षुः
समाहितो भूत्वात्मन्येवात्मानं पश्येत्‌" (Fo उप० ४.४.२२) इति श्रुतिः।
So in the attainment of videhamukti the superiority of
the knowledge of Reality which is the direct means (to
videhamukt) is established. The effacement of latent
impressions and the dissolution of the mind, which are the
means to knowledge, occupy the subordinate position.
8
 104 JIVAN-MUKTI-VIVEKA

That divine impressions which destroy demoniac impre-

ssions are the means to knowledge, is found in srutis and
smrtis— ‘(Therefore, he who knows it as such) having
become calm, self-controlled, withdrawn into himself, pa-
tient and concentrated, should see the Self in his own self
(body)’— (Br. Up. 4.4.23; the original reading is ‘sees’—
pasyatl)

. स्मृतिरपि —
"अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्‌ |
आचार्योपासनं शौचं स्थर्यमात्मविनिग्रहः ॥
“इद्धियार्थेषु वैराग्यमनहकार एव च।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्‌॥
— (भगवद्गीतायाम्‌ १३.८,९) ॥
In the smrti also thus:
‘Humility, unpretentiousness, non-violence, forbeara-
nce, uprightness, service to the teacher, purity, steadfa-
stness and self-control;
‘Indifference to the objects of sense, and also absence
of egoism ; reflection on the evils of birth, death, old age,
sickness, and pain (BG 13.8,9);

ˆ असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१०॥
‘Non-attachment, non-identification of self with son,
wife, home, and the rest; and constant even-mindedness
in the midst of the desirable and undesirable happenings
(Ibid 13.10);

‘Ae चानन्ययोगेन भक्तिरव्यभिचारिणी |

विविक्तदेशसेवित्वमरतिर्जनसंसदि 112 81
‘Unswerving devotion to Me through the Yoga of non-se-
paration, resorting to sequestered places, distaste for the
society of men;
 JIVAN-MUKTI-VIVEKA 105

` अध्यात्मज्ञाननित्यत्वं तत््ज्ञानार्थदर्शनम्‌।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१२॥ '
— (तत्रैव १३.१२) ॥
‘Constancy in the knowledge of the Self, understanding
of the end of the knowledge of Truth; this is declared to
be Knowledge and what is opposed to it is ignorance’
(Bhagavadgita 13. 11-12).

अन्यस्मिन्रहबुद्धिरभिष्वङ्गः। ज्ञायतेऽनेनेति se ज्ञानसाधनमित्यर्थः।

मनोनाशस्यापि ज्ञानसाधनत्व श्रुतिस्मृतिप्रसिद्धम्‌-- ततस्तु तं पश्यति निष्कलं
ध्यायमानः' (मु. उप. ३.१.८) इति श्रुतिः। “अध्यात्मयोगाधिगमेन देवं मत्वा
धीरो हर्षशोकौ जहाति' (कठ० उप० २.१२) इति च। प्रत्यगात्मसमाधिप्राप्त्या
दवं ज्ञात्वेत्यर्थः
Identification of one’s ego with another is called self-ide-
ntification. The term jnana—knowledge—(in the text :
etajjnanam iti proktam, quoted above) by deriving it in the
sense ‘is known by this’— jfayate anena— means that
which leads to knowledge. = `

Dissolution of the mind also is acknowledged as a means

of knowledge in the Srutis and smrtis: ‘Then alone he, in
meditation, sees Him who is without parts.” (Mundaka Up.
3.1.8) and also in the Katha Upanisad: ‘The wise man,
realizing God through the attainment of concentration on
the Self, leaves behind both joy and sorrow (Katha Up.
1.2.12). The latter text (adhyatmayogadhigamena) means
by knowing God through the attainment of concentration
on one’s essential Self.
106 JIVAN -MUKTI-VIVEKA

“यं विनिद्रा जितश्वासाः सन्तुष्टाः संयतेन्द्रियाः |

ज्योतिः पश्यन्ति युञ्जानास्तस्मै विद्यात्मने नमः॥' *
— (महाभारते शान्ति राजधर्म ४७.३५) ॥
इति स्मृतिः |
The smrtis thus:

‘The yogis who have controlled their breath and the

senses, are satisfied and are asleep no more and through
meditation have the vision of that effulgence which is
Intelligence absolute—salutation to that’ (Mahabharata,
Santiparvan 4] 35):

तदेवं तत्त्वज्ञानादीनां त्रयाणां विदेहमुक्तिजीवन्मुक्तिवशाद्‌ गुणप्रधानभावव्यवस्था

सिद्धा। `
Thus in this manner the mutual primary and secondary
importance of the knowledge of Truth and the rest are
determined according to the need of widehamukti and
jivanmukti,i.e., for jivanmukti manona§a and vasanaksaya
are the principal means and for videhamukti knowledge
is the principal means.

ननु विविदिषासन्यासिना संपादितानामेतेषा किं विद्रत्सन्यासादुर्ध्वमनुवृत्तिमात्रम्‌,

किं वा पुनरपि संपादनप्रयत्नोऽपेक्षितः। नाद्यः, तत्त्वज्ञानस्येवान्ययोरप्ययत्नसिद्धत्व
प्राधान्यप्रयुक्तादराभावप्रसङ्गात्‌। न द्वितीयः, इतरयोरिव ज्ञानस्यापि प्रयत्नसपिक्षत्वे
सत्युपसर्जनत्वप्रयुक्तौदासीन्याभावप्रसक्रात्‌।
Here a doubt may arise that 2 w/vidisa sannyasin, having
accomplished these three means, when reaches the stage
of vidvat sannyasa, is he required to endeavour afresh for
their acquirement or do they continue to exist. If they
continue to survive then like knowledge the other two

* The ‘Critical Edition’ reading is सत्त्वस्थाः for सन्तुष्टाः and योगात्मने for विद्यात्मने.
 JSIVAN-MUKTI-VIVEKA 107

means being available without effort would not be regarded

as principal. The other alternative also is untenable. If
knowledge is subjected to fresh effort like the other two
then it will not be regarded as subordinate.

नायं दोषः, ज्ञानस्यानुवृत्तिमात्रमितरयोर्यत्नसाध्यत्वमित्यङ्गीकारात्‌, तथा

हि--विद्याधिकारी द्विविधः, कृतोपास्तिरकृतोपास्तिश्चेति। तत्रोपास्य-
साक्षात्कारपर्यन्तामुपास्तिं कृत्वा यदि ज्ञाने प्रवर्तेत तदा
वासनाक्षयमनोनाशयो्ुढतरत्वेन ज्ञानादर््व॒विद्रत्संन्यासजीवन्मुक्ती स्वत एव
सिध्यतः। तादृश एव शास््राभिमतो मुख्यो विद्याधिकारी। ततस्तं प्रति शासेषु
सहोपन्यासात्‌, स्वरूपेण विविक्तावपि विद्रत्संन्यासविविदिषासंन्यासौ सद्धीर्णाविव
प्रतिभासेते। इदानीतनास्तु प्रायेणाकृतोपास्तय एवौत्सुक्यमात्रात्सहसा विद्यायां
प्रवर्तन्ते। वासनाक्षयमनोनाशौ च तात्कालिकौ सम्पादयन्ति। तावता
श्रवणमनननिदिध्यासनानि निष्पाद्यन्ते। तैश्च दढाभ्यस्तैरज्ञानसंशयविपर्ययनिरासात्‌
तत्त्वज्ञानं सम्यगुदेति। उदितस्य ज्ञानस्य बाधकप्रमाणाभावात्िवृत्ताया अविद्यायाः
पुनरुत्पत्तिकारणाभावाच्च नास्ति तस्य शैथिल्यम्‌। वासनाक्षयमनोनाशौ तु
दृढाभ्यासाभावाद्भोगप्रदेन प्रारब्धेन तदा तदानाध्यमानत्वाच्च
सवातप्रदेशदीपवत्सहसा निवर्तेते। तथा च वसिष्ठ :--
Reply : There is no harm; we admit that the knowledge
will continue to exist and the other two are to be strived
for afresh. For instance: the student entitled to knowledge
is of two kinds. One who has undergone the discipline of
worship and the other who has not yet done so. =

If one has performed worship till he has had the vision of

his ideal and then attempts at knowledge, his dissolution
of the mind and effacement of the latent impressions will
be stronger, i.e., of superior strength due to which his
vidvatsannyasa and jivanmukti will happen, of their own
accord, immediately after knowledge. The scriptures reco-
gnize him to be the best student fit for knowledge. For such
students vidvatsannyasa and vividisasannyasa, although
distinctly different, have been mentioned together in the
scriptures, hence they appear to be mixed up.
 108 - JIVAN-MUKTI-VIVEKA

But most modern students, even with no previous practice

of meditation, just out of curiosity, suddenly attempt to attain
enlightenment. They accomplish effacement of latent
impressions and the dissolutions ofthe mind for the time being.
And with that also accomplish study, reflection and meditation
of Vedanta by repeated and vigorous practice which in turn
leads to the destruction of ignorance, doubt and opposite ideas
and consequently the knowledge of Truth arises perfectly. In
the absence of any counteracting cause of the knowledge and
also in the absence of any cause to make the destroyed
ignorance reappear—the knowledge stays firmly settled.

But in the absence of rigorous practice and being influe-

nced from time to time by the fructifying operative deed—
prarabdha karma, the manonasaand vasanaksayaare exti-
nguished even as the lamp by a blowing wind.

. Vasistha also said thus:

'पूर्वेभ्यस्तु प्रयत्नेभ्यो विषमोऽयं हि संमतः।

दुःसाध्यो वासनात्यागः सुमेरून्मूलनादपि ॥'
— (लघुयोगवासिष्ठे २८.१०९) इति।
‘Among the efforts earlier mentioned thisone is conside-
red to be far more difficult. Giving up of desires is a hard
task even harder than uprooting the Sumeru mountain’
(LYV 28.109).

अर्जुनोऽपि —
चञ्चलं हि मनः कृष्ण प्रमाथि बलवदूदुढम्‌।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्‌ A
— (भगवद्गीतायाम्‌ ६.३४) इति।
And Arjuna also said (in the matter of 24707248 ){1105 :
‘Verily, the mind, O Krsna, is restless, turbulent, strong
and unyielding ; Iregard it quite as hard to achieve its control
"as that of the wind’ (BG. 6.34).
 JIVAN-MUKTI-VIVEKA 109

तस्मादिदानीतनानां विद्रत्सन्यासिना ज्ञानस्यानुवृत्तिमात्रम्‌। वासनाक्षयमनोनाशौ तु

प्रयत्नसपाद्याविति स्थितम्‌।
So it is held that, for the Vidvatsannyasins of these days
only the knowledge continues, but vasanaksayaand mano-
naSa are to be accomplished through effort.

ननु केयं वासना यस्याः क्षयाय प्रयतितव्यमिति चेत्‌ तत्स्वरूपमाह वसिष्ठः--

'दुटभावनया त्यक्तपूर्वापरविचारणम्‌।
यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥४८॥
भावितं तीत्रसवेगादात्मना यत्तदेव सः।
भवत्याशु महाबाहो विगतेतरसंस्मृतिः ॥४९॥
area हि पुरुषो वासनाविवशीकृतः।
संपश्यति यदेवैतत्‌ सद्रस्त्विति विमुह्यति ॥५०॥
वासनावेगवैवश्यात्‌ स्वरूपं प्रजहाति तत्‌।
भ्रान्तं पश्यति sale: सर्वं मदवशादिव ॥५१॥'
— (लघुयोगवासिष्ठे २८.४८-५१) इति।
But what is this latent impression— vasafa—for the eradi-
cation of which efforts are to be made? The nature of
vasana is described by Vasistha thus : |

‘The perceiving of things through intense thought, giving

up even the consideration for their antecedence or conse-
quence (i.e., giving up all hesitations), is described as
vasana (L Y V28.48).

‘By that very powerful imagination what he thinks himself

to be he instantly becomes that O mighty-armed (Rama),
even forgetting everything else (ibid 28.49).
110 JIVAN-MUKTI-VIVEKA -

‘Such a man, thus deluded that completely enslaved by

vasana he takes everything to be real whatever he perceives
(ibid 28.50).

‘He, who is subdued by the influence of vasana, cannot

grasp the real nature of things and whatever he sees he
sees wrongly even as aman does under the influence of an
intoxicant’ (ibid 28.51).

अत्र॒ च स्वस्वदेशाचारकुलधर्मभाषाभेदतद्गतापशब्दसुशब्दादिषु प्राणिनाम-

भिनिवेशः सामान्यत उदाहरणम्‌। विशेषतस्तु भेदानुक्त्वा पश्चादुदाहरामः | यथोक्तां
वासनामभिप्रेत्य बृहदारण्यके श्रूयते-- “A यथाकामो भवति तत्क्रतुर्भवति
यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसंपद्यते (Fo उप० ४.४.५)
इति। |
In this connection the adherence of people to their res-
pective country’s traditions, conventions, customs, religious
belief, form of language and correct and incorrect words
in that and the like can be cited as general example of
vasana. Later we will deal with this with special reference
to their variety. With this in view the Brhadaranyaka Upani-
sad has it thus :

‘Whathe desires, he resolves ; whathe resolves, he works

out; and what he works out he attains’ (Br. Up. 4.4.5).

वासनाभेदो वाल्मीकिना दर्शितः —

वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा।
मलिना जन्महेतुः Val जन्मविनाशिनी ॥
` अज्ञानसुघनाकारा घनाहंकारशालिनी |
पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः ॥
 JSIVAN-MUKTI-VIVEKA 111

"पुनर्जन्माङ्कुरं त्यक्त्वा स्थिता संभृष्टनीजवत्‌।

देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते ॥' ,
— (लघुयोगवासिष्ठे १.१०-१२) इति।
The variety of vasana is described by Valmiki thus :

‘The vasana is of two kinds, pure and impure ; the impure

one brings about birth, and the pure one does away with
iE ree 411॥

‘The impure vasa7a comprising crystallized ignorance

and stubborn ego is said to be the cause of rebirth by the
learned (ibid 1.11).

‘They say the pure vasand_ is that which has known what
was to be known (the Self), and like a baked seed devoid
of sprouting, remains only for the sake of the existing body
having been freed from future birth’ (ibid 1.12).

देहादीनां पञ्चकोशानां तत्साक्षिणश्चिदात्मनश्च भेदावरकमज्ञानम्‌, तेन सुष् घनीभूत

आकारो यस्याः सेयमज्ञानसुघनाकारा। यथा क्षीरं तक्रमेलनेन घनीभवति, यथा
वा विलीनं धुतमत्यन्तशीतलप्रदेशे चिरमवस्थापितं सुघनीभवति तथा वासना
द्रष्टव्या | घनीभावश्चात्र भ्रान्तिपरम्परा। तां चासुरसंपद्विवरणे भगवानाह--
Ignorance conceals the distinction between the body
consisting of five sheaths and their witness, the Self which
is Intelligence absolute.

Ajnanasughanakara means the vasana which has beco-

me quite dense by that ignorance. Just as milk coagulates
coming in contact with curd or the melted clarified butter
becomes dense if exposed for a long time in a cold place,
so does this vasana Denseness here is to be understood
as the result of successive delusions due to ignorance. The
Lord has referred to this impure vasana while describing
the demoniac endowments thus :
(4. JIVAN-MUKTI-VIVEKA

प्रवृत्ति च निवृत्तिं च जना न विदुरासुराः |

न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्‌
अपरस्परसंभूतं किमन्यत्‌ कामहैतुकम्‌॥
एतां दृष्टिमवष्टभ्य नष्टात्मनोऽल्पबुद्धयः।
प्रभवन्त्यग्रकर्माणः क्षयाय जगतोऽहिताः।
काममाश्रित्य SOL दम्भमानमदान्विताः।
मोहाद्‌ गृहीत्वासद्राहान्‌ प्रवर्तन्तेऽशुचिव्रताः ॥
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः ॥
आशापाशशतैर्बद्धा: कामक्रोधपरायणाः |
ईहन्ते कामभोगार्थमन्यायेनार्थसंचयान्‌ WN
— (भगवदगीतायाम्‌ १६: ७-१२) इति ॥
‘Persons of demoniac nature do not know about the way
of action or the way of renunciation. Neither purity, nor
good conduct, nor truth is found in them (BG 16.7).

‘They say that the universe is without truth, without a

(moral) basis, without a God, brought about by mutual
union and caused by desire and nothing else (ibid 16.8).

‘Holding fast to this view, these ruined souls of small

understanding, of fierce deeds rise up as the enemies of
the world for its destruction (ibid 16.9).

‘Filled with insatiable desires, full of hypocrisy, pride and

arrogance, holding evil ideas through delusion, they work
with impure resolves (ibid 16.10).

‘Beset with immense cares ending only with death, rega-

rding gratification of lust as the highest, and feeling sure
that that is all (ibid 16.11).
 JIVAN-MUKTI-VIVEKA 113

‘Bound by hundreds of ties of hope, given over to lust

and anger, they strive to secure by unjust means, hoards
of wealth for sensual enjoyment’ (ibid 16.12).

त आसुरा जगदसत्यमाहुः | नास्ति सत्य वेदपुराणादिप्रमाणं यस्मिस्तादृशं जगदाहुः |

वेदानां प्रामाण्यं न मन्यन्त इत्यर्थः | अत एव नास्तीश्वरः कर्ता व्यवस्थापकश्च
यस्मिस्तादृशं जगदाहुः। तर्हिं कुतोऽस्य जगत उत्पत्ति वदन्तीत्यत्राह--
अपरस्पेति। अपरश्च परशचेत्यपरस्परम्‌। अपरस्परतोऽन्योन्यतः खरीपुरुषमिथुनात्‌
संभूतं जगत्‌। किमन्यत्कारणमस्य ? नास्त्यन्यत्किचित्‌; किं तु कामहैतुकम्‌,
स्रीपुरुषयोः काम॒ एव प्रवाहरूपेण हेतुरस्येत्याहुरित्यर्थः। घनाहंकारश्च
तत्रैवोदाहतः--
They, the demoniac, say that the universe is without णी.
The authority of the Vedas, Puranas and the like is not true
in which—such 18, they say, the universe. That means they
do not accept the authority of the Vedas. Therefore, they
say, the universe is such where there is no God—the creator
and director. Then from where is the creation of the world
they say ? Itis said thus : from one and another, i.e., mutual ;
by the mutual union of sexes the universe is created. Is there
any other cause of this ? None else than lust. The meaning
of their saying is that in the form of continuity the mutual
lust of the sexes is its cause. Excessive self-conceit has also
been described there thus :

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्‌।

इदमस्तीदमपि मे भविष्यति पुनर्धनम्‌॥
असौ मया हतः MACHA चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥
आद्रयोऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥
114 JIVAN-MUKTI-VIVEKA

अनेकचित्तविभ्रान्ता मोहजालसमावृताः। `
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ।'
— (भगवदगीतायाम्‌ १६. १३-१६) इति।
५ 66
This today has been gained by me ; this desire I shall
obtain; this is mine and this wealth also shall be mine in
future.

‘‘That enemy has bcen slain by me and others also I shall

slay. 1am the lord, lam the enjoyer, Iam successful, mighty
and happy.

‘“‘T am rich and well-born. Who else is equal to me! I

will sacrifice, ] will give, I will rejoice.”’ Thus deluded by
ignorance.

‘Bewildered by many a fancy, covered by the meshes

of delusion, addicted to the gratification of lust they fall
down into a foul hell’— (BG 16. 13-16).

एतेन पुनर्जन्मकारणत्वमुदाहतं भवति, तच्च पुनः प्रपञ्चितम्‌--

“आत्मसंभाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम ॥१७॥
HEAR बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मपरदेहेषु प्द्विषन्तोऽभ्यसूयकाः ॥१८॥
तानहं द्विषतः क्रूरान्‌ संसारेषु नराधमान्‌।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु 1% 8
आसुरी योनिमापन्ना मूढा जन्मनि जन्मनि।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्‌॥'
-- (भगवद्गीतायाम्‌ १६. १७-२०) इति॥
It is shown by the foregoing that this intense egoism is
the cause of rebirth. The same Is again being enlarged upon
thus `
 JIVAN-MUKTI-VIVEKA 115

‘Self-conceited, obstinate, filled with pride and arroga-

nce of wealth, they perform sacrifices which are so only
in name, with ostentation and without regard to rules.
“Possessed of egoism, force and insolence, lust and
anger, these malignant people hate Me dwelling in the
bodies of themselves and others.
‘These malicious and cruel evil-doers, most degraded
of men, I hurl perpetually into the wombs of the Asuras
only, in these worlds.
‘Obtaining the Asurika wombs, and deluded birth after
birth, not attaining to Me, they thus fall, O son of Kunti
(Arjuna), into a still lower condition’ (ibid 16, 17-20).

शुद्धवासना तु ज्ञातज्ञेया | ज्ञेयस्वरूपं त्रयोदशाध्याये भगवानाह--

“ज्ञेयं यत्तत्प्रवक्ष्यामि यजृज्ञात्वामृतमश्रुते।
अनादिमत्परं ब्रह्म न सत्तत्रासदुच्यते ॥१२॥
सर्वतः पाणिपादं तत्सर्वतोक्षिशिगोमुखम्‌।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३॥
सर्वेद्धियगुणाभासं सर्वेन्दरियविवर्जितम्‌।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१४॥
बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्‌ तदविज्ञेयं दूरस्थं चान्तिके च तत्‌॥१५॥
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्‌।
भूतभर्त च तज्जञेय ग्रसिष्णु प्रभविष्णु च ॥१६॥
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हदि सर्वस्य विष्ठितम्‌ gv’
— (भगवद्गीतायाम्‌ १३. १२-१७) इति।
But the pure vasand is that which has known that which
is to be known. The Lord, in the thirteenth chapter of the
Gita has described the nature of the thing to be known thus:
 116 JIVAN-MUKTI-VIVEKA

1 will describe that which is to be known, and by knowing

which one attains to immortality. It is the beginningless
supreme Brahman and who is said to be neither existent
nor non-existent.

‘With hands and feet everywhere, with eyes, heads and

faces everywhere, with ears on all sides in the universe
That exists pervading all.

‘Shining by the functions of all the senses, yet without

the senses; devoid of all attachment, yet sustaining all, free
from the gunas, yet their experiencer.

‘He is without and within all beings. He is unmoving and

also the moving, incomprehensible because of Its subtlety,
He is far away and yet He is near.

‘He is undivided and yet seems to be divided among

beings, He is to be known as supporting beings, destroying
them and creating them afresh.

‘He is the light of lights and is said to be beyond darkness ;

knowledge, the object of knowledge and the Goal of
knowledge— He is dwelling in the hearts of all.’
(BG 13. 12-17).
Fa तटस्थलक्षणस्वरूपलक्षणाभ्यामवगन्तु सोपाधिकनिरुपाधिकस्वरू-
पद्रयमुपन्यस्तम्‌। कदाचित्संबन्धि सद्यल्लक्षयति तत्तटस्थलक्षणम्‌। यथा
“काकवद्देवदत्तगृहम्‌' इति। तथा कालत्रयसंबन्धि सद्यल्लक्षयति
तत्स्वरूपलक्षणम्‌। यथा प्रकृष्टप्रकाशश्चन्द्रः' इति।
The Supreme Self, in Its finite and infinite aspects, is
presented here to promote the understanding of It by
tatasthalaksana and svarupalaksana. That which indicates
by some accidental relation is called the fatasthalaksana—
for instance—the statement as ‘the house with a crow
belongs to Devadatta’.
 JIVAN-MUKTI-VIVEKA 117

And that which indicates by being always present there

is called svarupalaksana—for instance—the statement as
‘the bright moon’.

ननु त्यक्तपूर्वापरविचारत्वं वासनालक्षणयुक्तम्‌ ; जेयज्ञानं च विचारजन्यम्‌; अतो

न शुद्धायां तल्लक्षणमस्ति।
Objection: While defining vasand it has been said that
it is in the form of giving up of all considerations about
antecedents and consequents; but the knowledge of the
thing to be known is due to an inquiry into it; hence that
definition does not cover pure vasana.

मैवम्‌, लक्षणे yaaa | यथा बहुषु जन्मसु दढभावितत्वेनास्मिञ्जन्मनि

विनैव परोपदेशमहकारममकारकामक्रोधादयो मलिनवासना उत्पद्यन्ते, तथा
प्राथमिकस्य बोधस्य विचारजन्यत्वेऽपि दीर्घकालनैरनतर्यसत्कारिरभाविते तत्त्वे
पश्चाद्राक्ययुक्तिपरामर्शमन्तरेणैव पुरोवर्तिघरादिवत्सहसा तत्तवं परिस्फुरति; ताद्रश्या
बोधानुवृत्या सहित इन्द्ियन्यवहारः शुद्धवासना | सा च देहजीवनमात्रायोपयुज्यते,
न तु दम्भदर्पाद्यासुरसंपदुत्पादनाय, नापि जन्मान्तरहेतुधर्माधर्मोत्पादनाय । यथा
भृष्टानि ब्रीहयादिनीजानि कुसूलपूरणमात्रायोपयुक्तानि, न तु रुचिरात्नाय नापि
सस्यनिष्पत्तये, तद्रत्‌।
Reply : Such is not the case, since the words ‘through
strong impressions’ are added to the definition. As the
impure vasana, comprising egoism, the sense of land mine,
desire, anger and the like, arise in this life, without any
instruction from others because it has been deeply impre-
ssed by practice through many previous lives, so the kno-
wledge of reality, although primarily arising from inquiring,
when continuously practised for a long time with care
makes deep impressions and afterwards without the help
of instruction or reflection or suggestion of any kind the
reality becomes visible at once even as the jar etc. lying
ahead. The functioning of the senses along with the conti-
nuing awareness of the Reality is called pure vasana; and
this pure vasand is just suitable for the maintenance of life
118 JIVAN-MUKTI-VIVEKA

and body. The pure vasana is not capable of producing

demoniac endowments as hypocrisy, insolence and the
like, nor religious merit and demerit which lead to rebirth.
Just like the baked grains of rice etc. are suitable for filling
the granary but are not capable of producing fresh grains
nor a delicious dish.

मलिना च वासना त्रिविधा, लोकवासना शास््रवासना देहवासना चेति। सर्वे

जना यथा मां न निन्दन्ति यथा वा स्तुवन्ति तथैव सर्वदाचरिष्यामीत्यभिनिवेशो
लोकवासना। तस्याश्च संपादयितुमशक्यत्वान्मलिनत्वम्‌। तथा हि--
को न्वस्मिन्साम्प्रतं लोके गुणवान्कश्च वीर्यवान्‌ |
— (रामायणे १.१.२) ॥
इत्यादिना बहूधा वाल्मीकिः पप्रच्छ |
Impure vasand is of three kinds : desire for name and
fame, desire for learning and desire for the body.

The determination to lead such a life that will win him

people’s acclamations and not censure is called desire for
the world. This desire is impure since it is impossible to
accomplish fame alone and no blame. For instance, Valmiki
asked Narada in various ways thus :

‘In these days who is virtuous and who is brave in the

world? (Ramayana 1.1.2).

“दष्ष्वाकुवंशप्रभवो रामो नाम जनैः श्रुतः।' (रामायणे १.१.८)

इत्यादिना प्रत्युत्तरं नारदो ददौ |
Narada said in answer thus : ‘He is verily Rama, born
in the ancestral line of Iksvakus, known by the people’ (ibid
1.1.911

ताद्रशस्यापि रामस्य पतिव्रताशिरोमणिभूताया जगन्मातुः सीतायाश्च श्रोतुमशक्यो

जनापवादः संप्रवृत्तः; किमु वक्तव्यमन्येषाम्‌ ? तथा हि देशविशेषेण परस्परं
निन्दाबाहुल्यमुपलभ्यते। दाक्षिणात्यैर्विपररौत्तरा वेदविदो विप्रा मांसभक्षिणो
 JSIVAN-MUKTI-VIVEKA 119

Pad) ओक्तैश्च मातुलसुतोद्राहिनो यात्रासु पद्धाण्डवाहिनो दाक्षिणात्या

Ferd! बहुचा आश्वलायनशाखां काण्वशाखायाः प्रशस्तां मन्यन्ते।
वाजसनेयिनस्तु वैपरीत्येन। एवं स्वस्वकुलगोत्रबन्धुवरगेष्टदेवतादिप्रशंसा
परकीयनिन्दा च आविद्रदङ्गनागोपालं सर्वत्र प्रसिद्धा। एतदेवाभिप्रेत्योक्तम्‌-
Even the same Rama and his wife Sita— the mother of
the world and paragon of feminine virtue— were scandali-
zed ; what to say of others ? Thus for instance, people freely
speak ill of each other referring to their local peculiarities.
Southern brahmanas censure their northern counterparts
as flesh-eaters who are well-versed in the Vedas, and are
reciprocated by the northerners for their practice of ma-
trying maternal uncle’s daughter and also for their carrying
earthenware (as cooking utensils) during travels. The 7 -
vedic brahmanas consider the Asvalayana branch to be
superior to the Kanva branch; and the Vajasaneyins—
Yajurvedic— think just in the opposite way. It is we-
ll-known that people— from the learned to women through
herdsmen— extol their own community, lineage, relations,
gods and the like, and execrate others. With this in view.
it is said thus :

शुचिः पिशाचो विचलो विचक्षणः

क्षमोऽप्यशक्तो बलवांश्च दुष्टः
निश्चित्तचोरः सुभगोऽपि कामी
को लोकमाराधयितुं समर्थः i” इति,
“विद्यते न खलु कश्चिदुपायः
सर्वलोकपरितोषकरो a: |
सर्वथा स्वहितमाचरणीयं
किं करिष्यति जनो बहुजल्पः WW इति च।
‘None can satisfy the people, they always speak ill of
others— even a pure man is called a demon, a sagacious
one is looked upon as a conceited fellow, a forgiving person
is deemed as feeble, a strong man thought of as vicious, ab-
sorbed in contemplation one is looked upon as a thief and
9
120 JIVAN-MUKTI-VIVEKA

a handsome man as lustful’ (Source untraced). And thus:

‘There is no way to please everybody, so one should try
to achieve by all means one’s own good; what can the
loquacious people do ?’ (Source untraced).

अतो लोकवासनाया मलिनत्वमभिप्रेत्य योगीश्वरस्य तुल्यनिन्दास्तुतित्वं

मोक्षशास्रेषु वर्णितम्‌। शास््रवासना त्रिविधा, पाठव्यसनं
बहुशाख्न्यसनमनुष्ठानन्यसनं चेति। पाठन्यसनं भरद्राजेऽवगम्यते। a हि
पुरुषायुषत्रयेण बहून्वेदानधीत्येन््रेण चतुर्थायुषि ` प्रलोभितस्तत्रापि
परिशिष्टवेदाध्ययनायोद्यमं चकार । तस्यापि पाटस्याशक्यत्वान्मलिनवासनात्वम्‌।
ता चाशक्यतामिन्द्रः ` प्रतिबोध्य पाठात्निवर्त्य ततोऽप्यधिकाय पुरुषार्थाय
सगुणब्रह्मविद्यामुपदिदेश | तदेतत्सर्वं तैत्तिरीयत्राह्यणे द्रष्टव्यम्‌। तथेवात्यन्तिक-
पुरुषाथभावाद्रूहृशास्व्यसनस्य मालिन्यं कावषेयगीतायामुपलभ्यते--
In view of the impurity of the desire for name and fame,
it has been described in the scriptures dealing with libera-
tion that a master yogs should be alike in praise and blame.

The desire for learning is of three kinds : attachment to

study, attachment to many disciplines and attachment to
rituals. Attachment to study is found in Bharadvaja who,
having studied the Vedas for three lives running, tempted
by Indra again attempted to study the remaining portion
of the Vedas in his fourth life; this desire is also impure
since this study is not possible.

Indra, having restrained him from study by explaining

the impossibility of it, instructed him in the discipline of
conditioned Brahman for the attainment of a greater purpo-
se of life. All this is to be found in the Tasttiriya Brahmana
(3,1.3°5). |
Similarly the attachment to the study of many scriptures
is an impure desire (for learning) since the final aim of life
cannot be attained by this. This is found in the Kavaseya
Gita thus:
 JIVAN-MUKTI-VIVEKA 121

` कश्चिनमुनिर्र्वासा बहूविधशाख्पुस्तकभरिः सह Ass नमस्कर्तुपागतस्तत्सभायां

मुनिना नारदेन भारवाहिगर्दभसाम्यमापादितः कोपात्पुस्तकानि लवणाण्वि
परित्यज्य महादेवेनात्मविद्यायां प्रवर्तितः' fa) आत्मविद्या चानन्तर्मुखस्य
गुरुकारुण्यरहितस्य न वेदशास्त्रमात्रेणोत्पद्यते।
Durvasa, a certain sage, with a load of books on various
subjects, had come to salute the Great Lord; in that asse-
mbly the sage Narada equalled him with an ass, the beast
of burden. Angered, he threw away all the books into the
Lavana ocean and was instructed in the discipline of Se-
If-knowledge by the Great Lord. And the Self-knowledge
does not arise by the Vedas alone for one who is notindrawn
and devoid of the grace of the preceptor.

तथा च श्रुतिः--
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहून। श्रुतेन' (कटठोपनिषदि १.२.२३).
इति।
And the sruti has it thus:
‘This Self cannot be attained by instruction, nor by
intellectual power, nor even through much hearing’ (Katha
Up. 1.2.23 ; Mund. Up. 3.23).

अन्यत्राप्युक्तम्‌--
“बहुशास्रकथाकन्थायोमन्थेन वृथैव किम्‌।
अन्वेष्टव्यं प्रयत्नेन तक्ज्ञै्ज्योतिरान्तरम्‌॥' इति,
“अधीत्य चतुरो वेदान्धर्मशासख्राण्यनेकशः।
ब्रह्मतत्त्वं न जानाति दर्वी पाकरसं यथा ॥' इति च।
— (मुक्तिकोपनिषदि २.६३, ६५) Il
In other places also it is said thus :
‘No purpose is served by the useless repetition of the
collected texts of many scriptures, in the form of, as it were,
a patched garment (as the ruminating a piece of such a
I ८4 JIVAN-MUKTI-VIVEKA

garment by a cow or the like is useless). Those who have

learned about the inner Light should attempt to realize It’
(Muktikopanisad 2.63).
‘Even after studying the four Vedas and all the Dharmasa-
stras many times one may not know the essence of Brahman
just like the ladle has no knowledge of the taste of the food’
(ibid 2.65).

नारदश्चतुःषष्टिकलाकुशलोऽप्यनात्मविन््वेनानुतप्तः सनत्कुमारमुपससाद
इतिच्छन्दोगा अधीयते। अनुष्ठानव्यसनं विष्णुपुराणे निदाघस्योपलभ्यते।
वासिष्ठरामायणे दाशूरस्य। निदाघो हि yo पुनः पुनः प्रबोध्यमानोऽपि
कर्मश्रद्धाजाड्यं चिरं न जहौ | दाशूरश्ात्यन्तश्रद्धाजाड्येनानुष्टानाय शुद्धप्रदेशं भूमौ
न क्वाप्युपलेभे | अस्याश्च कर्मवासनायाः पुनर्जन्महेतुत्वान्मलिनत्वम्‌।
In the Chandogya Upanisad it is narrated that Narada
although well versed in the sixtyfour kinds of lores was
remorseful for being ignorant of the Self and went to
Sanatkumara (Chapter 7). Nidagha’s attachment to the
rituals is found in the Visnupurana (chapters 2.15 & 16)
and of Dasira in the Vas/stha Ramayana (chapters 4.48
through 4.55). Nidagha did not give up for a long time his
obstinate adherence to the rituals even after being persua-
ded repeatedly by Rbhu. And Dasira because of his excee-
dingly obstinate adherence to rituals could not even find
a pure place in the whole world for the performance. This
desire for rituals is impure since it brings about rebirth.

तथा चाथर्वणिका अधीयते--

`प्लवा ह्येते अदृढा यज्ञरूपा
अष्टादशोक्तमवर येषु कर्म।
एतच्छ्रेयो येऽभिनन्दन्ति मूढा
जरामृत्युं ते पुनरेवापि यन्ति॥
अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितम्मन्यमानाः।
 JIVAN-MUKTI-VIVEKA 123

जङ्घन्यमानाः परियन्ति मूढा

अन्धेनैव नीयमाना यथान्धाः॥
अविद्यायां बहुधा वर्तमाना
वयं कृतार्था इत्यभिमन्यन्ति बालाः।
यत्कर्मिणो न प्रवेदयन्ति रागात्‌-
तेनातुराः क्षीणलोकाश्च्यवन्ते ॥
इष्टापूर्तं मन्यमाना वरिष्ठं
नान्यच्छरेयो वेदयन्ते प्रमूढाः |
नाकस्य पृष्टेते सुकृतेऽनुभूत्वे-
म लोक हीनतरं वा विशन्ति ॥'
— (मुण्डकोपनिषदि १.२.७-१०) ॥
The Mundakopanisad of the Atharva Veda reads thus:
‘Unsteady, verily, are these boats of the eighteen sacrifi-
cial forms, which are said to be inferior karma. The deluded
who delight in this as leading to good fall again into old
age and death (ibid 1.2.7).

‘Abiding in the midst of ignorance, wise in their own

esteem, thinking themselves to be learned, fools, afflicted
with troubles, go about like blind men led by one who is
blind himself (Ibid 1.2.8).

‘The immature, living manifoldly in ignorance, think “‘We

have accomplished our aim’’. Since who perform rituals
do not understand (the truth) because of attachment, there-
fore they sink down, wretched, when their worlds (i.e. the
fruit of their merits) are exhausted (ibid 1.2.9).

‘Those deluded men, regarding sacrifices and works of

merit as most important, do not know any other good.
Having enjoyed in the high place of heaven won by good
deeds, they enter again this world or a still lower one’ (ibid
12-10)
124 JIVAN-MUKTI-VIVEKA

भगवताप्युक्तम्‌--
“यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ -

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्‌।

क्रियाविशेषबहूलां भोगैश्वर्यगतिं प्रति ॥
भोगेश्वर्यप्रसक्तानां तयापहृतचेतसाम्‌ |
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥
रगुण्यविषया वेदा निस्रैगुण्यो भवार्जुन |
निर्रन्रो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्‌ ॥
यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥'
— (भगवद्गीतायाम्‌ २.४२-४६) इति।

In the Bhagavadgita the Lord has also said thus:

‘The undiscerning, who rejoice in the panegyric words
of the Vedas and contend that there is nothing else, O
Partha, who are full of desires and consider heaven as their
highest goal, proclaim these flowery words that result in
rebirth as the fruit of actions and prescribe various speciali-
zed rites for the attainment of pleasure and power [1010
2.42-43).

‘The intelligence, which discriminates between right and

wrong, of those who are devoted to enjoyment and power
and whose minds are carried away by those (flowery words
of the Vedas), is not well-set in their mind (ibid 2.44).

‘The Vedas deal with the actions of the three-fold modes,

be thou free, O Arjuna, from this three-fold nature ; be free
 JIVAN-MUKTI-VIVEKA 125

from the dualities, be firmly fixed in purity, not caring for

acquisition and preservation and be possessed of the Self
(ibid 2.45).

‘To the Brahmana who has known the Self, all the Vedas
are of so much use as a reservoir is, when there is a flood
everywhere’ (ibid 2.46).

दरपहेतुत्वाच्च शास्रवासनाया मलिनत्वम्‌। «tae कालेन

सर्वान्बिदानधीत्य दर्पेण पितुरपि पुरतो विनयं न चकारेतिच्छन्दोगाः षष्ठाध्याये
पठन्ति। तथा बालाकिः कानिचिदुपासनान्यवगत्य set उशीनरादिषु बहुषु देशेषु
दिग्िजयेन बहून्विप्रानवज्ञाय arama ब्रह्मविच्छिरोमणिमनुशासितुं
धार्यं चकारेति कौषीतकिनो वाजसनेयिनश्चाधीयते।
Moreover, the desire for learning is impure since it is
the cause of insolence. Inthe sixth chapter of the Chandogya
Upanisad it has been described that Svetaketu, having
learned all the Vedas in a short time, out of pride did not
behave with humility even before his father.

Similarly, it is described in the fourth chapter of the

Kausitaki Upanisad and in the first brahmana of the second
chapter of the Brhadaranyaka Upanisad that Balaki was
very proud because of his knowledge of a few forms of
worship ; he went, ina conquering spree, to many countries,
beginning with (जञा, and humiliated many brahmanas
by the pre-eminence of his erudition. And at last at Kasi
he had the audacity to offer instructions to AjataSatru, the
most eminent among the knowers of Brahman.

देहवासनाप्यात्मत्वगुणाधानदोषापनयनभ्रान्तिभेदात्‌ त्रिविधा | तत्रात्मत्वं भाष्यकार

उदाजहार--देहमात्रं चैतन्यविशिष्टमात्मेति प्राकृता जना लौकायतिकाश्च
प्रतिपन्नाः ' (ब्रह्मसूत्रभाष्ये १.१.९१) इति। "स वा एष पुरुषोऽन्नरसमयः इत्यारभ्य
“तस्मादन्नं तदुच्यते" (तै° उप० २.१.२) इत्यन्तेन ग्रन्थेन तामेव प्राकृतप्रतिपत्ति
126 JIVAN-MUKTI-VIVEKA

तैत्तिरीयाः स्पष्टीकुर्बन्ति। "विरोचनः प्रजापतिनानुशिष्टोऽपि स्वचित्तदोषेण

देहात्मनुद्धि दृढीकृत्यामुगन्सर्वाननुशशास' इतिच्छन्दोगा अष्टमाध्याये
समामनन्ति।
The desire for the body is also of three kinds : The
erroneous identification of the body with the Self, acquire-
ment of good qualities and removal offault. The commenta-
tor (Sark aracarya) has described the mistaken identity of
the Self thus :

‘Ordinary people as well as materialists of the Lokayata

school recognize the body alone to be the Self possessed
of sentience’ (bhasyam on brahmasutra 1.1.1). In the
Taittiriya Upanisad (2.1.2), such notion of the ordinary
people 1.6. this false identification has been described thus,
beginning with ‘This, verily, is the person that consists of
the essence of food’ and ending with— ‘Therefore is it
called food’.

In the eighth chapter of the Chandogya Upanisad it is

described that Virocana, although Prajapati instructed him
in Self-knowledge, because of his impure mind was firmly
convinced in the Self-hood of this body, and went to impart
this wrong conception to his fellow demons.

गुणाधानं द्विविध लौकिकं शास्त्रीयं चेति। समीचीनशब्दादिसपादनं लौकिकम्‌।

कौमलघ्वनिना गातुमध्येतु॑वा॒तैलपानमरीचभक्षणादिषु लोकाः प्रयतन्ते।
मूदस्पर्शाय लोकाः पुष्टिकरावोषधाहारावुपयुञ्चते। लावण्यायाभ्यङ्गो-
्र्तनदुकूलालकारानुपसेवन्ते। सौगन्ध्याय ame धारयन्ति। शास्त्रीयं
गुणमाधातु ङ्गास्नानसालग्रामतीर्थादिकं संपादयन्ति।
Acquisition of accessory qualities is of two kinds : The
customary and the scriptural. Accomplishing true voice or
note is non-scriptural instance. People attempt at drinking
oil and eating pepper in order to acquire a sweet voice for
 JIVAN-MUKTI-VIVEKA 127

singing or chanting. People make use of drugs and nutritious

food to obtain soft skin. For beauty people use cosmetics,
such as cream, powder etc., wear fine clothes and orna-
ments. To make the body fragrant people put on garlands
of flowers and apply sandalwood paste etc.

To acquire scriptural accessory qualities people bathe

in the holy water of the Ganga, worship Salagrama and go
for pilgrimage.

दोषापनयनं च चिकित्सकोक्तैरोषधैर्मुखादिप्रक्षालनेन च लौकिकम्‌,

शौचाचमनादिभिर्वेदिकमिल्युभयविधम्‌। अस्याश्च देहवासनाया मालिन्यं वक्ष्यते |
देहस्यात्मत्वं तावदप्रामाणिकत्वादशेषदुःखहेतुत्वाच्च मलिनत्वम्‌। अस्िधार्थे
पूर्वाचार्यैः सर्वैरपि पराक्रान्तम्‌। गुणाधानं च प्रायेण न पश्यामः | प्रसिद्धा एव
गायका अध्यापकाश्च प्रयतमाना अपि बहवो ध्वनिसौष्टवं न लभन्ते।
मदुस्पर्शोऽङ्गपुष्टिश्च न नियतौ । लावण्यसौगन्ध्ये अपि दुकूलम्रगादिनिष्ठे न तु
देहनिष्ठे। अत एव विष्णुपुराणेऽभिहितम्‌-
Removal of fault is also of two kinds; of them the
customary one is by taking medicines prescribed by a
doctor or having mouthwash etc; and the scriptural one
is purifying by sprinkling and sipping of water and the like.
It will be explained later that the desire for the body is
impure.

Confounding the body with the Self is unfounded and

such identification is also the cause of endless misery, so
it is impure. All earlier teachers have exerted much in this
matter (i.e. have used cogent reasons to remove this false
conception).

Acquisition of additional qualities are mostly not found.

Celebrated musicians and teachers, although endeavou-
ring, fail to accomplish a delightful voice. Tender skin and
128 JIVAN-MUKTI-VIVEKA

nourishment of the body are not invariably achieved by food

etc. The beauty and fragrance are also in the fine clothes
and the flower garlands etc., not in the body. For this it
is said in the Visnupurana (1.17.63) thus (and also in the
Narada Parivrajaka Upanisad 48) :

“मांसासुक्पूयविण्मूतरस्नायुमज्जास्थिसंहतौ |
देहे चेत्परीतिमान्मूढो भविता नस्केऽपि a: 1
— (वि, पुराणे १.१७.६३)।
'स्वदेहाशुचिगन्धेन न विरज्येत यः पुमान।
वैराग्यक्रारणं तस्य क्रिमन्यदुपदिश्यते i’ * इति।
— (मुक्तिकोपनिषदि २.६६) ॥
‘He, the confounded fool, who is in love with the body
which is but flesh, blood, pus, excreta, muscle and nerve,
marrow and bones stuck together, will also love hell’
(V. Purana 1.17.63; N.P. UP. 48).

‘The man, who is not disgusted with the foul stench of

his own body what else can cause it to him, which can be
prescribed’ (Muktikopanisad 2.66 ; Padmapurana, Bhamr-
khanda 66.80-81).

WA च गुणाधानं प्रबलेन शास््रान्तरेणापोह्यते, यथा "न हिंस्यात्सर्वा भूतानि

(महाभारते ३.२०३.४८५) इत्यस्य, अग्नीषोमीयं पशुमालभेत (do Fo
६-१-११-६) इत्यनेनापवादस्तद्रत्‌। Tae शाख्रमेतदन्यशास्रपिक्षया-
Scriptural acquirement of accessory qualities is invalida-
ted by more important and powerful injunctions of other

स्वदेहस्य विगन्धेन विरज्यते न यो AT ॥८०॥

विगगकारणं तस्य किमन्यदुपदिश्यते |
सर्वमेव जगत्पूतं देहमेवाशुचिःपरम्‌ ॥८६॥
-- पदम्‌पुगणे (गुरुमण्डलप्रन्थमालायाम्‌) २.६६.८०-८६॥
स्वदेहाशुचिगन्धेन यो विग्ज्येत ara: |
विरागकार्णं तस्य क्रिमन्यदुपदिश्यते ॥८०॥
-- तत्रैव (आनन्दाश्रमग्रन्थावल्याम्‌ ६३६) २.६६.८०॥
 JIVAN-MUKTI-VIVEKA 129

scriptures. For instance : ‘No being should be killed whate-

ver’ (Mahabharata 3.203.45; 12.269.5, 316.18) is pre-
scribed in one scripture which is countermanded by the
other as ‘the victim of Agnisoma sacrifice should be killed’
(Taittiriva Samhita 6.1.11.6).
The more powerful scripture than any other is this :

`यस्यात्मबुद्धि कुणपे त्रिधातुके

स्वधीः कलत्रादिषु भौम इज्यधीः।
यस्तीर्थबुद्धिः सलिले न कर्हिचिज्‌-
जनेष्वभिज्ञेषु स एव गोखरः ॥'
— (भागवते १०.८४.१३) |
` अत्यन्तमलिनो देहो देही चात्यन्तनिर्मलः।
STARA ज्ञात्वा कस्य शौचं विधीयते ॥' इत्यादि ।
— (सूतसंहितायाम्‌ २.१४.१९) ॥
‘Who identifies the Self with the body which is constituted
by three humours— phlegm, wind and bile— thinks his wife
etc. as his own, considers as an object of worship the images
made of earth and stone, and who regards water as an object
of reverence but never those who are wise men, he 15 verily
the fodder-carrying ass’ (Bhagavata 10.84.13),

And thus:

‘The body is very impure, and the Self, Who is embodied,

is very pure; the difference having been known, for whom
should purification be prescribed ?’ (i.e., for none, since
the Self needs not and the body cannot be purified) (Muka-
kopanisad 2.67 & Samkaracarya ’s Sadacarah 4 ; Suta-Sa-
mhita2.14.19).

यद्यप्यनेन शास्रेण दोषापनयनं प्रतिषिध्यते न तुगुणाधानम्‌, तथापि सति विरोधिनि

प्रलदोषे गुण आधातुमशक्य इत्यर्थाद्‌ गुणाधानस्य प्रतिषेधः | अत्यन्तमालिन्यं
130 JIVAN MUKTI-VIVEKA

aa मत्रायणीयशाखावां श्रूयत-- 'भगवन्नस्थिचर्मस्नायुमज्जामांसशुक्र-

शोणिताश्रुदूषिकादूपिते विष्मूत्रवातपित्तकफसंघाते दुर्गन्धे निःसारिऽस्मिञ्शरीरे किं
कामोपभोगैः' (१.१.२) इति, "शरीरमिदं मैथुनादवोदभूतं संविद्न्यपेतं निरय इव
FART निष्क्रान्तमस्थिभिितं मांसेनानुलिप्तं चर्मणावनद्धं
विण्ूत्रपित्तकफमज्जामेदोवसाभिरन्रश्च मलैर्बहुभिः पग्पूर्णं कोश इव वसुना इति
च। चिकित्सया च रोगशान्तिर्न नियता। शान्तोऽपि गोगः कदाचित्पुनरुदेति।
Tatas प्रवत्सु मलेषु रोमकूपैरसंख्यातैः fea गात्रे को नाम खेदेन
प्रक्षालयितुं शक्नुयात्‌ ? तदुक्तं पूर्वाचार्यैः —
Though the scriptural texts quoted above prohibit the
attempt at removing the faults and not the acquisition of
additional qualities, sull, in the presence of obstructive
powerlul faults no good quality can be acquired, so, indire-
ctly they prohibit acquisition of good qualities. Very much
impurity of the body 1s however described in the Mastraya-
niya branch of the Vedas thus:

‘O Revered One, in this foul-smelling, contaminated,

unsubstantial body, a conglomerate of bone, skin, muscle,
marrow, flesh, semen, blood, mucus, tears, rheums, fae-
ces, urine, wind, bile and phlegm, what is the good of the
enjoyment of desires?’ (Mastrayani Up. 1.2).

‘This body arises from sexual intercourse, devoid of

consciousness, a veritable hell, and then comes forth
through the urinary passage. It is built up with bones,
smeared over with flesh, covered with skin, filled with
faeces, urine, bile, phlegm, marrow, fat, grease and also
with many other impurities, like a treasure-house full of
wealth’ (Maistrayani Up. 3.4).

Moreover, the cure of disease by medical treatment is

not certain. Even cured recrudescence cannot be ruled out.
 JIVAN-MUKTI-VIVEKA 13]

Who can purify the body, ever discharging waste matter

through its nine apertures and wet with exudations from
the pores beyond count, even with much effort?
Thus it has been said by the former teachers :

` नवच्छिद्रयुता दहाः स्रवन्ति घटिका इव ।

बाह्यशौचैर्न seated नान्तःशौचं च विद्यते॥
अतो देहवासना मलिना। तदेतन्मालिन्यमभिप्रेत्य वसिष्ट आह--
‘Bodies with nine apertures ever discharge (waste ma-
tter) like earthen pot with holes; it cannot be kept clean
by washing externally and there is no way of internal
cleaning’ (Source untraced).

Hence desire for the body is impure. In view of this

impurity Vasistha said thus:

ˆआपादमस्तकमहं मातापितृविनिर्मितः।
इत्येको निश्चयो राम बन्धायासद्विलोकनात्‌॥ '
-- (लघुयोगवासिष्ठे २०.४२) ॥
सा कालसूत्रपदवी सा महावीचिवागुरा |
सासिपत्रवनश्रेणी या देहेऽहमिति स्थितिः ॥
सा त्याज्या सर्वयत्नेन सर्वनाशेऽप्युपस्थिते।
WET सा न भव्येन सश्वमासेव पुल्कसी ॥
— (लघुयोगवासिष्ठे १८.१६-१७) इति।
‘The conviction, 0 Rama, that “‘I am built from head to
foot by my father and mother”’ is due to wrong notion and
leads to bondage (LYV20.42).

‘Such conviction as “‘I am the body”’ is the road to

K4lasatra hell, and the trap for Mahavici hell, and the stairs
to climb down to the hell known as Asipatravana (ibid
18.16).
132 JIVAN-MUKTI-VIVEKA

‘This conviction is to be given up by all out effort even

if it proves to be disastrous. A righteous (man) should never
come in touch with it even as with a Pulkasi carrying dog’s
flesh’ (ibid 18.17).

तदेतल्लोकशाख््देहवासनात्रयमविवेकिनामुपादेयत्वेन प्रतिभासमानमपि विविदि-

पोर्वेदनोत्पत्तिविरोधित्वाद्िदुषो ज्ञानप्रतिष्ठाविरोधित्वाच्च विवेकिभिर्हयम्‌ |
Thus these three desires— for fame, learning and fau-
Itless body— may appear acceptable to undiscriminating
people but should be shunned by the wise inasmuch as they
hinder the attainment of knowledge in the seekers and its
(knowledge) becoming firmly set in the knowers.

अत एव स्मर्यते-
"लोकवासनया जन्तोः शास्रवासनयापि च।
देहवासनया ज्ञानं यथावन्नैव जायते I
— (सूतसंहितायाम्‌ ४.९१४.५९१) इति।
So the Smrti has it thus:
‘Knowledge proper does not arise in one who hankers
after fame, prides in learning and covets a faultless body
(Sata samhita 4.14.51).

a तु दम्भदर्पाद्यासुरसम्पद्रपा मानसवासना, तस्या नरकहेतुत्वान्मा-

लिन्यमतिप्रसिद्धम्‌। अतः केनाप्युपायेन वासनाचतुष्टयस्य क्षयः सम्पादनीयः | यथा
वासनायाः क्षयः संपादनीयस्तथा मनसोऽपि |
The mental desires in the form of the demoniac endo-
wments as hypocrisy, insolence and the rest, are held as
impure. Since, it is very well-known that they lead to utter
ruin. Therefore, by whatever means these four desires
should be destroyed. As the destruction of the desires so
also that of the mind is to be effected.
 JIVAN-MUKTI-VIVEKA 133

न च तार्किंकवन्नित्यद्रन्यमणुपरिमाणं मनो वैदिका अभ्युपगच्छन्ति येन मनोनाशो

दुःसम्पादः स्यात्‌| किं afe सावयवमनित्यं सर्वदा जतुसुवर्णादिवद्रहुविधपरिणामार्ह
दरव्यं AA: |
According to the 7arkrka school the mindstuff is eternal
and of atomic quantity; therefore its dissolution is hardly
possible. Unlike the Tarkikas the Va/dikas admit the mind
as consisting of parts, a non-eternal substance, always
capable of taking various shapes like lac or gold or the like.

तस्य लक्षण प्रमाणं च वाजसनेयिनः समामनन्ति-- "कामः संकल्पो विचिकित्सा

Tere धृतिरधृतिर्हीधीर्भीरित्येतत्सर्व मन एव' (बृहदारण्यके उप. १.५.३२)
इत्येतल्लक्षणम्‌।
The Vayasaneyins give the definition and evidence of the
mind thus:

‘Desire, resolve, doubt, faith, want of faith, steadiness,

unsteadiness, shame, intelligence and fear— all these are
but the mind’ (Br. Up. 1.5.3). This is the definition.

याः कामादिवृत्तयः क्रमेणोत्पद्यमानाश्वाक्षुषप्रत्यक्षघटादिवत्साक्षिप्रत्यक्षेणातिस्पष्ट

भासन्ते, तदुपादानं मन इत्यर्थः। “अन्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं
नाश्रौषम्‌' (बृह. उप. 8.4.2) इति "मनसा ae पश्यति मनसा श्ृणोति' (बृह.
, उप. १.५.३) इत्येतत्प्रमाणम्‌।
Those mental impressions in the form of ‘desire’ and the
rest arising on occasion become perceptible directly by the
witness very clearly even as the perception of jar and the
like by the eyes etc. Thus the meaning is that the mind is
the material cause of them all. Thus, ‘(They say) my mind
was elsewhere, I did not see it, my mind was elsewhere,
I did not hear it’, (Br. Up. 1.5.3); and thus: ‘It is with the
mind, truly, that one sees. It is with the mind that one hears’
(Br. Up. 1.5.3). Thus the evidence for the existence of the
mind.
134 JIVAN-MUKTI-VIVEKA

चक्षुःसंनिकृष्टः स्फीतालोकमध्यवर्ती घटः श्रोत्रसंनिकृष्ट उच्चैः पठितो वेदश्च

यस्यानवधाने सति न प्रतीयते, अवधाने तु प्रतीयते, तादृशं
सर्वविषयोपलब्धिसाधारणकरणमन्वयव्यतिकाभ्यां प्रतीयत इत्यर्थः | ` तस्मादपि
पृष्ठत उपस्पृष्टा मनसा विजानाति" (बृ. उप. 2.4.3) इत्येतदुदाहरणम्‌।
The jar being in broad light and within visible distance,
and being loudly chanted Veda within hearing distance
without whose attention is not perceived, and with whose
attention is truly perceived such a thing, a common factor
in perceiving all objects, becomes known by the positive
and the negative methods. Thus is the meaning of the text
quoted. And this is the example thus:

‘Even if one 15 couched from behind, one knows it through

the mind; therefore (the mind exists)’ (Br. Up. 1.5.3).

यस्माच्च लक्षणप्रमाणाभ्यां सिद्ध मनस्तस्मात्तदेवमुदाहरणीयम्‌। पृष्ठभागेप्यऽ-

न्येनोपस्पृष्टो देवदत्तौ विशेषेण जानाति हस्तस्पर्शाऽयमङद्गलिस्पर्शोऽयमिति। न
हि तत्र चक्षुः प्रसरति, त्वगिन्द्रियं तु मार्दवकाठिन्यमात्रग्रहण उपक्षीणम्‌। तस्मान्मन
एव विशेषज्ञानकारणं परिशिष्यते। तच्च मननान्मन इति चेतनाच्ित्तमिति
चाभिधीयते। तच्च चित्तं॑सत्त्वरजस्तमोगुणात्मकम्‌ प्रकाशप्रवृत्तिमोहानां
सत्त्वादिकार्याणां तत्र॒ दर्शनात्‌। प्रकाशादीनां च गुणकार्यत्वं
गुणातीतलक्षणेऽवगम्यते-- प्रकाशं च प्रवृत्ति च मोहमेव च पाण्डव
(भगवदगीतायाम्‌ १४.२२) इत्यभिधानात्‌।
Since the existence of the mind has been established by
its proper definition and evidence, it should, therefore, be
now illustrated thus: Even if touched by someone on his
back Devadatta becomes particularly aware of the touch
as of the hand or of the finger. As the eyes cannot see the
place and the tactile perception is limited to the feeling of
hardness or softness ; therefore, by the law of elimination,
the mind alone is the cause of such particular knowledge.
Because of its thinking function it is called Manas— mind;
and because it deals with the outer objects— objects of
 JIVAN-MUKTI-VIVEKA 135

the outer world— it is called c/tta. And this citta is of the

nature of three modes— sattva, ra/as, and tamas, because
the effects of them— light, activity and delusion— are
observed there. The light etc. are the effects of the modes
are found in the definition of a gunatita—risen above the
modes thus (‘Bhagavadgita 14.22):

0 Arjuna (Pandava), light (the effect of sattva), activity

(the effect of 72/24) and delusion (the effect of tamas)’ —
thus described.

साख्यशासखरेऽपि-- 'प्रकाशप्रवृत्तिमोहा नियमार्थाः' इत्युक्तम्‌ ।प्रकाशो नाम नात्र

सितभास्वररूपं किं तु ज्ञानम्‌।
` सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥'
— (भगवद्गीतायाम्‌ १४.१७) ॥
इत्युक्तत्वात्‌ |
It has also been said in the Samkhya philosophy thus :
‘Light, activity and delusion are used for the purpose of
definition’ ( Samkhya-karika 12 adapted). The word light
does not mean here whiteness and brightness but knowle-
dge, since it has been said (in the Bhagavadgita) thus:

‘From saftva arises wisdom, and from rajas greed;

miscomprehension, delusion, and ignorance arise from
tamas’(BG 14.17).

ज्ञानवत्सुखमपि सत्वकार्यम्‌। तदप्युक्तम्‌--

“सत्वं सुखे सञ्जयति रजः कर्मणि भारत।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥'
— (भगवद्गीतायाम्‌ १४.९) इति।
Like wisdom happiness is also the effect of sattva, that
has also been said thus:
10
136 JIVAN-MUKTI-VIVEKA

‘Sattva attaches to happiness, and rajas to action, O

descendant of Bharata (Arjuna); while ftamas, verily,
shrouding discrimination, attaches to miscomprehension
(BG 14.9)

समुद्रतरङ्गवन्निरन्तर परिणममानेषु गुणेषु कदाचित्कश्चिदुद्धवति। इतरावभिभूयेते।

तदुक्तम्‌-- ।
रजस्तमश्चाभिभूय सत्वं भवति भारत।
TH: सत्वं तमश्चैव तमः सतत्वं रजस्तथा |
(तत्रैव १४.१०) इति।
“बाध्यबाधकतां यान्ति कल्लोला इव सागरे ।'
(विष्णुपुराणे ५.१.२०) इति aI
Like the waves of the sea, while undergoing constant
change, sometime someone of the modes prevail and the
other two remain overpowered. It has been said thus:

ˆ Sattvaarises, O descendant of Bharata (Arjuna), predo-

minating over rajasand tamas; and rajas over sattva and
tamas; so, tamas over sattvaand rajas’ (BG 14.10). Also
thus:

‘Like the waves of the sea they (the modes) are in the
state of mutual oppression’ (Visnupurana 5.1.20}.

तत्र तमस उद्धवे सत्यासुरसम्पदुदेति | रजस उद्भवे सति लोकादिवासनास्तिम्रो

भवन्ति। AIRS सति दैवी संपदुपजायते। एतदेवाभिप्रत्योक्तम्‌--
“सर्वद्रारेषु देहेऽस्मिन्‌ प्रकाश उपजायते।
जञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥'
— (भगवदगीतायाम्‌ १४.११) इति।
When famas predominates, the demoniac endowments
arise. When rajas predominates, the three desires— for
fame etc.— take place. When saftva predominates, the
divine endowments arise. With this in view it has been
said thus:
 JIVAN-MUKTI-VIVEKA 134

‘When through every sense in this body, the light of

knowledge streams forth, then it should be known that
sattva is predominant’ (BG 14.11).

यद्यप्यन्तःकरणं त्रिगुणात्मकं भासते, तथापि सत््वमेवास्य मुख्यमुपादानकारणम्‌ |

प्जस्तमसी तूपष्टम्भके। उपादानसहकारिभूता अवयवा SWATH: | अत एव
ज्ञानिनो योगाभ्यासेन रजस्तमसोरपनीतयोः सत्त्वमेव स्वरूपं परिशिष्यते ।
एतदेवाभिप्रत्योक्तम्‌-- ज्ञस्य चित्तमचित्तं स्याज्ज्ञचित्तं सत्त्वमुच्यते |” इति।
Although the internal sense-organ appears to be made
of the three modes yet sattvaalone is its principal material
cause. Rajas and tamasare only props. The parts that have.
become support to the principal macerial cause are called
upastambhakas—props. Therefore, through yogic exercise
when the rajas and tamas are eliminated from the mind
of a knower, sattvaalone remains, which is its nature. With
this in view it is said thus: “The mind of the knower is no
mind atall because itis called sattva ’(L YV6.3.13 adapted).

तच्च we चाञ्चल्यहेतुरजोगुणशून्यत्वादेकाग्रम्‌। भ्रान्तिकल्पितानात्म-

स्वरूपस्थूलपदार्थाकारहेतुतमोगुणशून्यत्वात्सृक्षमम्‌। तत आत्मदर्शनयोग्यम्‌। अत
एव श्रुतिः-
"दृश्यते IT बुद्ध्या सूक्ष्मया erates:
— (HSo Wo १.३.१२) इति।
And that saftva is one-pointed because it is free from
rajas which is the cause of movement; and it is also subtle
since it is free from tamas whichis the cause of gross shapes
of things that are non-self and imagined through delusion.
Hence this sattva is fit to see the Self. Hence the srut/ has
it thus:

‘Can be seen by those subtle-seers, through their sharp

and subtle intelligence’ (Katha Up. 1.3.12).
138 JIVAN-MUKTI-VIVEKA

न खलु वायुना दोधूयमानेन प्रदीपेन मणिमुक्तादिलक्षणानि निर्धारयितुं शक्यन्ते |

नापि स्थूलेन खनित्रेण सूच्येव सृष्ष्मपटस्यूतिः संभवति |तदेतदीदृशं सत््वमेवायोगिषु
तमोगुणगर्भितेन रजोगुणेनोपस्यष्टं बहुविधद्रैतसंकल्पेन चेतयमानं fad भवति।
तच्चित्तं तमोगुणाधिक्ये सत्यासुरीं संपदमुपचिन्वत्यीनं भवति। तथाह वसिष्ठः--
In a light, flickering with the breeze, it is not possible
to ascertain the qualities of jewels, pearls etc. Nor a fine
cloth can be sewn by a spade as by a needle.

Therefore, such sattva truly in non-yogis becomes c/tta

under the influence of rajas mixed with (27145, through
awareness of many thoughts of duality.

Tamas prevailing, this citta becomes fat by accumulating

demoniac endowments. Vasistha said thus:

` अनात्मन्यात्मभावेन देहभावनया TAT |

पुत्रदरिः बुदटुम्बैश्च चेतो गच्छति पीनताम्‌॥
अहकारविकारेण ममतामललीलया।
इदं ममेतिभावेन चेतो गच्छति पीनताम्‌॥
आधिन्याधिविलासेन समाश्वासेन संसृतौ |
हेयादेयविभागेन चेतो गच्छति पीनताम्‌॥
स्नेहेन धनलोभेन लाभेन मणियोषिताम्‌।
आपातरमणीयेन चेतो गच्छति पीनताम्‌॥
दुराशाक्षीरपानेन भोगानिलबलेन च।
आस्थादानेन चरेण चित्ताहिर्याति पीनताम्‌॥ '
— (लघुयोगवासिष्ठे २४.१७-२१) इति।
‘Considering non-Self as Self, also by the thought (¶ भो)
the body”’’ and by the sons, wife and relatives as mine,
the citta gets swelled (LYV24.17).
 JIVAN-MUKTI-VIVEKA 139

‘Stricken with egotism, and rejoicing in the dirty sense

of “‘mineness’’, and with the notion of ‘‘this is mine’’, the
citta gets swelled (ibid 24.18).

‘By the faith and hope in this world, which is the

playground of disease—mental and physical, and which
is imagined to consist of things acceptable and not accepta-
ble, the c/tta gets swelled (ibid 24.19).

‘By love (towards the things of the world), lust for wealth,
acquirement of jewels and women, which are all apparently
very pleasing, the c/tta gets swelled (ibid 24.20).

‘The serpent of the mind, by feeding upon the milk of

vain hopes, by the strength gained from the breath of
enjoyment, and by wandering about to take a place for
abiding, becomes fat’ (ibid 24.21).

आस्था नाम प्रपञ्चे सत्यत्वबुद्धिः, तस्या आदानमङ्गीकारः, स एव चारो

गमनागमनक्रिया तेनेति। तदेवं विनाशनीययोर्वासनामनसोः स्वरूपं निरूपितम्‌।
Confidence—4astha—means sense of reality in the
phenomenal world; taking—adanam—of that is accepta-
nce (of the reality of the visible world); that alone is
wandering about— carah—going and coming by that—thus
is the meaning. So, in this manner, the nature of the desire
and the mind— which are to be dissolved— is defined.

अथ वासनाक्षयमनोनाशौ क्रमेण निरूप्येते। तत्र वासनाक्षयप्रकारमाह वसिष्ठः-

"बन्धो हि वासनाबन्धो मोक्षः स्याद्रासनाक्षयः।
वासनास्त्व परित्यज्य मोक्षार्थित्वमपि त्यज॥
मानसीर्वासनाः पूर्वं त्यक्त्वा विषयवासनाः।
मत्यादिभावनानाम्नीर्मुहाणामलवासनाः ॥
ता अप्यन्तः परित्यज्य ताभिर्व्यवहरन्नरपि।
अन्तः शान्ततमस्नेहो भव चिन्मात्रवासनः ॥
140 JIVAN-MUKTI-VIVEKA

तामप्यन्तः परित्यज्य मनोबुद्धिसमन्विताम्‌।

शेषे स्थिरसमासीनो येन त्यजति तत्यज ॥
— (लघुयोगवासिष्ठे १८ २०-२३) इति।
And now the effacement of latent impressions — desire,
and the dissolution of the mind are being described
respectively.

About the destruction of desire Vasistha said thus :

‘Bondage is, truly, the bonds of desire and liberation

is getting rid of them. Giving up all desires give up even
the desire for liberation (ibid 18.20).

‘Renounce first the desire for things of enjoyment then

the mental desires and have in you the pure desires such
as the thoughts of friendship and the rest {ibid 18.21).

‘Although using those thoughts of friendship etc. in

practice giving ‘them up inwardly be unattached to them
all mentally, and stay with the desire for knowledge alone
(ibid 18.22).

‘Even that desire for knowledge along with the mind

and intellect giving up inwardly, abiding in that what
remains give that up by which you renounce’ {ibid 18.23).

अत्र॒ मानसवासनाशब्देन पूर्वोक्तास्तिस्नो लोकशास्रदेहवासना विवक्षिताः |

विषयवासनाशब्देन दम्भदर्पाद्यासुरसंपद्विवक्षिता | मृदुतीव्रत्वे तद्विवक्षाभेदकारणे।
यद्रा शब्दस्पर्शरूपरपगन्धा विषयाः, तेषां काम्यमानत्वदशाजन्यः संस्कारो
पानसवासना। भुज्यमानत्वदशाजन्यः संस्कारो विषयवासना। अस्मिन्पक्षे
पूर्वोक्तानां चतसुणामनयोरेवान्तरभावः, अन्तर्बाह्यव्यतिरेकेण वासनान्तरासंभवात्‌।
By the word ‘mental desire’-— 12571454 25212 - the
aforesaid three desires—for fame, learning ana body—are
referred to. By the word ‘desire for sense objects’—
 JSIVAN-MUKTI-VIVEKA 141

visaya vasana— hypocrisy, insolence etc.— the demoniac

endowments are referred to. They are being referred to
severally because of their mildness and severity. Or it may
be that sound, touch, form, taste and smell are the objects—
the impressions formed while they are being desired are
mental desire, and the impressions formed while they are
being undergone are called desire for sense objects.

According to this interpretation all the four aforesaid

desires are included in these two categories— since there
is no other desire than internal and external desires.

ननु वासनायाः परित्यागः कथं घटते? नहि तासां मूर्तिरस्ति येन

समार्जनीसमूहितधूलितृणवद्धस्तेनोद्धूत्य बहिस्त्यक्ष्यामः।
Objection : How this giving up of desires is effected ?
they have no forms; otherwise they could have been
swept together like dust and grass, picked up in hands
and thrown out.

मैवम्‌; उपवासजागरणर्व॑त्तदुपपत्तेः। स्वभावप्राप्तयोर्भुजिक्रियानिद्रयोरमूर्तत्वेऽपि

तत्परित्यागरूपे उपवासजागरणे सर्वैरप्यनुष्टीयेते; तद्रदत्राप्यस्तु।
Reply: It is not so. It is possible like fasting or forgoing
sleep. Eating and sleeping are natural activities of life, they
are formless yet people observe fasts and vigils in the form
of giving them up. Let it be like that here also.

‘ae स्थित्वा निराहारम्‌' * इत्यादिमन्त्रेण संकल्पं कृत्वा सावधानत्वेनावस्थानं

तत्र त्याग इति चेत्‌,
Objection: In that case staying carefully after taking the
vow by muttering of the formula ‘passing this day without
food’ etc. is (known as) keeping fast— giving up eating.

* अद्य स्थित्वा निराहारः सर्वभोगविवर्जितः।

ay wet पुण्डरीकाक्ष शरणं मे भवाच्युत ॥
— पदूमपुगाणे उत्तरखण्डे (६) ६१.२३॥
142 JIVAN-MUKTI-VIVEKA

अत्रापि न तद्दण्डनिवारितम्‌, WAST सेकल्प्याप्रमत्तत्वनावस्थातुं TATA |

वैदिकमन्त्रानधिकारिणां तु भाषया संकल्पोऽ्स्तु। यदि तत्र
शाकसुपौदनादिसंनिधित्यागस्तर्हत्रापि प्रकृचन्दनवनितासनिधिपरित्यागोऽस्तु।
अथ तत्र॒ बुभूक्षानिद्रालस्यादिविस्मारकैः पुराणश्रवणदेवपूजानृत्यगी-
तवादित्रादिभिश्चित्तमुपलाल्येत, date मैत्रयादिभिस्तदुपलालयेत्‌। मैत्यादयश्च
पतञ्जलिना सत्रिताः-- त्री
मणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां
भावनातशित्तप्रसादनम्‌' (१.३३) इति।
Reply : In this instance also that is not prohibited by
a rod. It is not impossible to stay alert having taken the
vow uttering the Praisa formula.

Those who are not entitled to pronounce the Vedic

formula let them take the vow in their language. If in that
instance contact with rice, soup, vegetables etc. is shunned,
let in this instance also the contact with flower garlands,
sandalwood paste and women be shunned. If in that
instance the mind is caressed by the study of the puranas,
worship of gods, songs, dances and musical instruments,
in order to keep it oblivious of hunger, sleep and indolence,
then in this instance also the mind should be caressed by
the thoughts of friendship and the rest. Friendship etc. have
been composed by Patanjali thus: ‘Friendship, mercy,
gladness and indifference, being thought of in regard to
subjects, happy, unhappy, good and evil respectively,
pacify the citta—mind’ (Patanjala Yogasutra 1.33).

चित्तं हि राग््रेषपुण्यपपैः कलुषीक्रियते। राग्द्रेषौ च पतञ्जलिः सूत्रयामास-

सुखानुशयी रागः' (२.७) ; "दुःखानुशयी द्वेषः (२.८) इति। स्वेनानुभूयमानं
सुखमनुशेते कश्चिद्धीवृत्तिविशेषः 'सुखजातीयं मे ad भूयात्‌ इति तच्च
दृष्टादष्टसामग््रभावान्न सम्पादयितुं शक्यम्‌। अतः स रागश्चत्तं कलुषीकरोति।
यदा सुखिष्वयं मैत्री भावयेत्‌ सर्वेऽप्येते सुखिनो मदीयाः" इति 4
 JIVAN-MUKTI-VIVEKA 143

तदा तत्सुखं स्वकीयमेव सम्पन्नमिति भावयतस्तत्र रागो निवर्तते, यथा स्वस्य

राज्याभावेऽपि पुत्रादिराज्यमेव स्वकीयं राज्यं तद्त्‌ । निवृत्ते च रागे वर्षस्वतीतासु
शरत्सरिदिव fad प्रसीदति।
The mind is rendered impure by love, hate, virtue and
vice. Patanjali has also described love and hate in apho-
Tisms thus:

‘Attachment is that which dwells on pleasure’ (2.7).

‘Aversion is that which dwells on pain’ (2.8).

A certain mental transformation in the form of ‘all that

is of the nature of pleasure be mine’, arises when one
experiences pleasure, which dwells on the pleasure itself.
Such desire for all kinds of pleasures remains unaccompli-
shed because of the absence of means— seen or unseen.
Therefore this attachment to pleasure makes the mind
impure.

When one applies the thought of friendship on happy

people thus—‘all these happy people are mine’, then by
thinking that the happiness is, as it were, his happiness—
his attachment dissolves, just like one without a kingdom
of his own, thinks his son’s kingdom as his own. When
the mind is freed from attachment it becomes pure even
as the autumnal river becomes limpid after the rains are
over.

तथा दुःखमनुशेते कश्चित्परत्ययः ईदरशं सर्वं दुःखं सर्वदा मे मा Yq इति।

तच्च रोगशत्तुव्याघ्रादिषु सत्सु न निवारयितुं शक्यम्‌। न च सर्वे दुःखहेतवो
हन्तुं शक्यन्ते। ततः स द्वेषः सदा हदयं दहति। यदा स्वस्येव परेषां सर्वेषां
प्रतिकूलं दुःखं मा भूदित्यनेन प्रकारेण करूणां दुःखिषु प्राणिषु भावयेत्‌ तदा
वर्यादिद्रेषनिवृत्तौ चित्त प्रसीदति। अत एव स्मर्यते--
144 JIVAN-MUKTI-VIVEKA

“प्राणा यथात्मनोऽभीष्टा भूतानामपि ते तथा।

आत्मौपम्येन भूतानां दयां कुर्वन्ति साधवः ॥'
— (महाभारते १२.११६.२१-२२ *) ॥
In the same way there is some peculiar transformation
in the form of ‘never all such pain be unto me’, which
dwells on the experience of pain. This experience of pain
cannot be stopped so long as there exist disease, enemies
and tiger etc. Nor can all the causes of unhappiness be
destroyed. Therefore that hate burns the heart all the time.
When one thinks that ‘like my unhappiness all other
people’s unfavourable unhappiness may not be’, and in
this way feels compassion for all miserable creatures then
the hate towards enemy etc. dissolves and the mind
becomes pure. Hence the smr#_ has it thus:

‘Life is as dear to other beings as it is dear to me. The

benevolent take pity on all beings treating them equally
with their own self’ (Yatidharma-samgraha p. 31 ; Hitopa-
desa, mitralabha 19; Mahabharata 13.116.21-22).*

तत्प्रकारं च महान्तो दर्शयन्ति-

सर्वेऽत्र सुखिनः सन्तु सर्वे सन्तु मिरामयाः।
सर्वे भद्राणि पश्यन्तु मा कश्चिददुःखमाप्नुयात्‌॥' इति।
Great men show the manner it is done thus:

‘Let all be happy here, and free from ailments; and

achieve good of their lives, and may none suffer pain’
(source untraced ; the second line occurs in Bhavisya-maha-
purana 2.35.14; cf. Garuda Purana, Uttara Khanda 35.51).

“In the Mahabharata the second line reads:

आत्मौपम्येन गन्तव्यं बुद्धिमदिर्महात्मभिः॥'
 JIVAN-MUKTI VIVEKA 145

तथा हि प्राणिनः स्वभावत एव पुण्य नानुतिष्ठन्ति, पापं त्वनुतिष्ठन्ति। तदाहुः--

पुण्यस्य फलमिच्छन्ति पुण्यं नेच्छन्ति मानवाः।
न पापफलमिच्छन्ति पापं कुर्वन्ति यत्नतः ॥' इति।
For people by nature do not practise virtue but indulge
in vice. It is said thus:

‘People like to have the fruit of virtue but not virtue;

they perform evil with great care but do not wish to have
its fruits’ (Source untraced).

ते च पुण्यपापे पश्चात्तापं जनयतः। स च तापः श्ुत्यानूद्यते-- "किमहं साधु

नाकरवम्‌, किमह पापमकरवम्‌' (do उप० २.९) इति।
And these virtue and vice cause remorse, which the srut/
describes thus:

‘Why have I not done the right ? Why have I done the
sinful?’ (Tasttiriya Upanisad2.9.1).

यद्यसौ पुण्यपुरुषेषु मुदितां भावयेत्‌ तदा तद्वासनया स्वयमेवाप्रमत्तः पुण्येषु प्रवर्तेत।

तथा पापिषुपेक्षां भावयन्‌ स्वयमपि पापात्निवर्तेत | अतः पश्चात्तापस्याभावेन चित्त
परपीदति। सुखिषु Ast भावयतो न केवलं रागनिवृत्तिः किं त्वसूये्ष्यादयोऽपि
निवर्तन्ते! गुणेषु दोषाविष्करणमसूया, परगुणानामसहनमीर्ष्या। यदा
Manes सुखं स्वकीयमेव सम्पद्यते, तदा परगुणेषु
कथमसुयादिकंसम्भवेत्‌ ? एवं दोषान्तरनिवृत्तिरपि यथायोगमुतरेया | दुःखिषु करूणां
भावयतः शत्रुवधादिकरो रेषो यदा निवर्तते, तदा
दःखित्वप्रतियोगिकस्वसुखित्वप्रयुक्तो wish निवर्तते) स॒ च दर्प
आमुरसंपद्यहंकायप्रस्तावे पूर्वं निरूपितः-
If he practises sympathetic complacency on virtuous
persons then by that desire he sets himself carefully to
righteous acts. In the same manner by practising indiffere-
nce towards the sinful he becomes free from sins. Therefo-
te, because of the absence of compunction, the cifta
becomes pure.
146 JIVAN-MUKTI-VIVEKA

By exercising friendly thought to the happy not only

attachment is got rid of but also of malice and envy and
the like.

Malice— slanderous malignities— asaya—is finding fault

in virtue, and envy—irsya—is impatience in another’s
virtue.
When by the influence of friendly thoughts another’s
happiness becomes truly one’s own, then there remains
no scope for finding fault etc. with other’s virtue. Thus
getting rid of the other vices as well by the same way may
be understood accordingly.

When hate—the cause of killing the enemies etc.— is

removed from the mind by compassionate thoughts to-
wards the miserable then pride also is eliminated which
is caused by happiness, the opposite of misery. This pride
was earlier described in connection with ego in the demo-
niac endowments thus :

“ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ।'

ˆआढयोऽभिजनवानस्मि कोऽन्योस्तिसदुशो मया |
— (भगवदगीतायाम्‌ १६.१४, १५) इत्यादि ।
‘I am the lord, I enjoy, I am successful, powerful, and
happy. ‘Iam rich and well-born. Who else is equal to me ?’
(BG 16.14,15).

ननु पुण्यात्मसु मुदितां भावयतः पुण्यप्रवृत्तिः फलत्वेनोक्ता, सा च योगिनो न

युक्ता, मलिनायां शास्रवासनायां पुण्यमन्तर्भाव्य पूर्वमुदाहतत्वात्‌। यैवम्‌,
पुनर्जन्मकारणस्य काम्येष्टापूतदिस्तत्र॒ मलिनत्वेनोदाहरणात्‌। इह तु
योगाभ्यासजन्यमशुक्लाकृष्णत्वेन जन्मानापादकं पुण्यं विवक्षितम्‌।
अशुक्लाकृष्णत्वं पतञ्जलिः सू्रयामास--
Objection : It has been said that the application of
sympathetic complacency towards the virtuous results in
 JIVAN-MUKTI-VIVEKA 147

virtuous activity and that does not befit the yogis, since
it was earlier described as included in the impure desire
of learning.

Reply : This need not be so. For, there, the /staparta

karma performed with desire and leading to rebirth was
mentioned as impure. But here, that virtue is intended
which does not lead to rebirth, because it has become
‘neither black nor white’ by the practice of yoga. ‘Neither
white nor black’ is mentioned by Patanyjali thus :

` कर्माशुक्लाकृष्णं योगिनस्िविधमितेषाम्‌' (४.७) इति । काम्यं कर्म विहितत्वा-

wry, RNs ay, मिश्र शुक्लकृष्णम्‌। तदेतत््रयमितेषामयोगिनां
संपद्यते | तच्च त्रिविधं जन्म प्रयच्छति | तदाहूर्विश्वरूपाचार्याः--
“Works are neither white nor black for the yogis; for
others they 2.€ threefold— black, white, and mixed’ (Yoga
sutra 4.7).

Motivated work being prescribed is white— pure; prohi-

bited one is black, and the mixed one is white and black.
So, these three happen to other people who are non-yogis,
and bring about three kinds of birth. This has been said
by Visvarupacarya thus:

“भैः प्राप्नोति देवत्वं निषिद्धर्नारकीं गतिम्‌।

उभभ्यां पुण्यपापाभ्यां मानुष्यं लभतेऽवशः।'
— (नैष्कर्म्यसिद्धौ १.४१) इति।
‘By good acts godhood is attained, and by deeds that
are prohibited is consigned to perdition, and by both good
and evil together reaches perforce the human state’ (Nar-
skarmyasiddhi 1.41).

ननु योगस्यानिषिद्धत्वादकृष्णत्वेऽपि विहितत्वाच्छुक्लत्वमिति चेत्‌,

Objection: Although yoga is not black since it is not
prohibited but it must be white since it is prescribed-—
how then it is said to be neither white nor black ?
148 JIVAN-MUKTI-VIVEKA

Tay, अकाम्यत्वाभिप्रायेणाशुक्लत्वाभिधानात्‌। अतोऽशुक्लकृष्णे पुण्ये

प्वत्तिर्योगिनोऽपेक्षिता।
Reply : It is not so, because yoga is described as
non-white with the idea that it is performed without motive.
Therefore the yogis perform such virtue which is neither
white nor black. :

ननु योगिनोऽप्यनेन न्यायेन यथोचितं पुण्यात्मसु मुदितां भावयित्वा पुण्येष्वेव

प्रर्तेरत्निति चेत्‌,
Objection: By this way even yogis practising appropriate
complacency towards virtuous people will be prompted
to perform virtues alone.

प्रवर्तन्तां नाम, ये कैत््यादिभिशचित्तं प्रसादयन्ति तेषामेव area

गैत्यादिचतुष्टयमुपलक्षणम्‌। तेन "अभयं सत्त्वसंशुद्धिः (भगवद्गीतायाम्‌ १६.१९)
इत्यादिदैवसंपत्‌ "अमानित्वमदम्भित्वम्‌' (तत्रैव १३.७) इत्यादि ज्ञानसाधनानि
जीवनमुक्तस्थितप्रज्ञादिवचनोक्ता धर्माश्चोपलक्ष्यन्ते, सर्वेषामेतेषां
शुभवासनारूपत्वेन मलिनवासनानिवर्तकत्वात्‌।
Reply : Let them do so, since they, who through
friendship etc. purify their mind, are truly yogis.

The quaternion of friendship etc. implies other analogous

virtues— so ‘Fearlessness, purity of heart’ (Bhagavadgita
16.1) and the like divine endowments and the means to
knowledge such as ‘Humility, unpretentiousness’ (ibid
13.7) and the like virtues mentioned while describing
Jivanmukta and sthitaprajna are implied, since all these
being good desires eradicate impure desires.

ननु सन्त्यनन्ताः शुभवासनाः, न चैकेन ताः सर्वा अभ्यसितुं शक्यन्ते; निरर्थकश्च

तदभ्यासप्रयास इति चेत्‌,
Objection: There are innumerable good desires and one
is not able to practise them all; so the attempt to practise
them is futile.
 JIVAN-MUKTI-VIVEKA 149

न; तन्निवर्त्यानामनन्तानां मलिनवासनानामेकस्य मनस्यसम्भवात्‌। न

हयायु्वेदोक्तानि सर्वाण्यौषधान्येकेन सेवितुं शक्यन्ते। नापि तत्निवर्त्याः सर्वे रोगा
एकस्य देहे संभवन्ति। एवं तर्हि स्वचित्तं प्रथमतः परीक्ष्य तत्र यदा यावत्यो
मलिनवासनास्तदा तावतीर्विरोधिनीः शुभवासना अभ्यस्येत्‌। यथा
पत्रमित्रकलत्रादिभिः पीडयमानस्ततो विरक्तस्तत्निवर्तकं afters गृहणाति, तथा
विद्यामदधनमदकुलाचारमदादिमलिनवासनाभिः पीडयमानस्तद्विरोधिनं
विवेकमभ्यस्येत्‌। स च विवेको जनकेन दर्शितः--
अद्य ये महतां मूर्ध्नं ते दिैर्निपतन्त्यधः।
हन्त चित्त महत्तायाः कैषा विश्वस्तता तव ॥'
— (लघुयोगवासिषठे १९.३९) ॥
Reply : 1115 not so, since all these endless impure desires,
destroyable by them, do noi occur in one’s mind.

It is neither possible for one to take all the medicines

mentioned in the Ayurveda, nor all the diseases that are
curable by those medicines happen in one’s body. Therefo-
re, one should first find out in one’s mind the number of
impure desires at a given time and then practise equal
number of opposite good desires. For instance, being
troubled by wife, children and other relations and getting
disgusted with all these one takes to sannyasa to do away
with them altogether. Similarly one who is being troubled
with the conceit of learning, wealth, family tradition and
the like impure desires should practise their opposite di-
scrimination ; and that discrimination has been described
by Janaka thus:

‘They, who are at the top of the great today, will go down
in a matter of days; Alas! O mind, what kind of faith is
this that you have in greatness ? (LYV 19.39).

‘aq धनानि महीपानां ब्रह्मणः क्व जगन्ति वा।

प्राक्तनानि प्रयातानि केयं विश्चस्तता तव ॥
150 JIVAN-MUKTI-VIVEKA

कोटयो ब्रह्मणां याता गता; स्वर्गपरम्पराः।

प्रयाताः पांमुवदभूपाः का धृतिर्मम जीविते।'
— (तत्रैव १९.४१, ४२)।
“येषां निमेषणोन्मेषौ जगतः प्रलयोदयौ |
ताद्रशाः पुरुषा नष्टा मादृशां गणनैव का ॥'
— (तत्रैव १९.४९) इति।
‘Where are the riches of kings gone? And where the
earlier worlds of Brahm are also gone ? What kind of faith
of yours is this (in eternity) ? (ibid 19.41).

‘Tens of millions of Brahmas (the creators) have gone;

and also are gone the successive heavens; the kings are
gone as dust (is blown away) ; what is this faith on my life ?
(ibid 19.42).
‘Whose shutting and opening of eyelids caused dissolu-
tion and creation of the world—such men are gone to
oblivion; can there be any count for men like us ?’ (ibid
19.49).

नन्वयमपि विवेकस्तत्तवज्ञानोदयात्प्राचीनः, नित्यानित्यवस्तुविवेकादिसाध-

नव्यतिरेकेण ब्रहयज्ञानासम्भवात्‌, इह तूत्पत्नब्रह्मसाक्षात्कारस्य जीवन्मुक्तये
वासनाक्षयादिसाधनं वक्तुमुपक्रान्तम्‌; अतः किमिदमकाण्डे ताण्डवमिति Aq
Objection: This discrimination also precedes the rise of
the knowledge of the Truth, inasmuch as the knowledge
of Brahman is not possible in the absence of the means
in the form of discrimination of things eternal and non-ete-
rnal and the like. Here, in this treatise, the means to
jivanmukti such as the effacement of vasandas etc. for one
who has already realized Brahman is being dealt with;
therefore, what is all this sudden frantic dancing ? (i.e., the
introduction of discrimination at this stage is uncalled for).

नाय दोषः। साधनचतुष्टयसम्पन्नस्य पश्चाद्रह्ज्ञानमित्येष सर्वपुरुषसाधारणः प्रौढो

राजमार्गः। जनकस्य तु पूर्वपुण्यपुञ्जपरिपाकेणाकाशफलपातवदकस्मास्सिद्ध-
 JTIVAN-MUKTI-VIVEKA 151

गीताश्रवणमात्रेण तत््ज्ञानमुत्पन्नम्‌। ततश्च चित्तविश्रान्तये विवेकोऽयं क्रियत इति

काण्ड एवेदमुचितं ताण्डवम्‌।
Reply : There is no harm in this. One should accomplish
the quaternion of means first and then the knowledge of
Brahman follows— this scheme is well-known— as a we-
ll-known royal road— for all people in general. But Janaka,
as soon as he heard the Siddha Gita (Y V5.8.9-18), realized
Truth all of a sudden; this windfall was of course the
consequence of the accumulated former virtues. Afte-
rwards, practice of this discrimination was undertaken in
order to put the mind at rest. So introducing discrimination
at this stage is quite relevant.

नन्वेवमप्यस्य विवेकस्य जानसमनन्तरभावित्वेन मलिनवास-

नानुवृत्यभावाच्छुद्धवासनाभ्यासो नपिक्षित इति चेत्‌,
Objection: Even if it is so, the application of pure desire
is not required inasmuch as there is an absence of the
continuity of impure desire caused by discrimination which
has immediately followed the knowledge.

न, जनकस्य तदुवृत्यभावेऽपि याज्ञवल्क्यभगीरथादेस्तदनुवृत्तिदर्शनात्‌। अस्ति

हि याज्ञवल्क्यस्य तत्प्रतिवादिनामुषस्तकहोलादीनां च भूयान्विद्यामदः, तैः सर्वैरपि
विजिगीषुकथायां प्रवत्तत्वात्‌।
Reply: It is not so; although absent in Janaka it is found
in Yajnavalkya and Bhagiratha and others.

Even Yajnavalkya and his opponents Usasta, Kahola and

others, all had vast pride of learning inasmuch as all of them
entered into disputation desiring victory.

ननु तेषां विद्यान्तरमेवास्ति न तु ब्रह्मविद्येति चेत्‌,

Objection: They had other learnings only, but not kno-
wledge of Brahman.
11
152 JIVAN-MUKTIL-VIVEKA

न, कथागतयोः प्रश्नोत्तरयोरब्रह्यविषयत्वात्‌।
Reply : It cannot be said so, since in that debate, all
questions and answers thereto are found to be concerning
Brahman.

ननु ब्रह्मविषयत्वेऽपि तेषामापाततो ज्ञानमेव न तु सम्यग्वेदनमिति चेत्‌,

Objection: Although Brahman was the object of discu-
ssion, they had only indirect knowledge, not the perfect
knowledge.

न, तथा सत्यस्माकमपि तदीयवाक्यैरुत्पन्नाया ब्रह्मविद्याया असम्यक्त्वप्रसङ्गात्‌।

Reply : It cannot be said so, because, in that case, our
knowledge of Brahman arising out of their statements shall
also become imperfect— indirect knowledge.

ननु सम्यक्त्वेऽपि परोक्षज्ञानमेवेति चेत्‌,

Objection: Although it is perfect yet itis mediate knowle-
dge only.

न, 'यत्साक्षादपरोक्षादब्रह्म (Fo उप० ३.४.१) इति मुख्यापरोक्षविषयतयैव

विशेषतः प्रश्रोपलम्भात्‌।
Reply : To this we say no, as the questions put were
especially concerned with the directness and immediate-
ness of the knowledge of Brahman: ‘That Brahman which
is direct and immediate’ (Br. Up. 3.4.1) thus.

Tar विद्यामद आचार्थर्नाभ्युपगम्यते; तथा चोपदेश-

साहस्यामभिहितम्‌-
Objection: But the Acarya (Sarhkara) does not approve
of the conceit of learning for the knower of the Self, and
has said in the Upadesa Sahasri thus:
 JIVAN-MUKTI-VIVEKA 153

ब्रह्मवित्त्वं तथा मुक्त्वा स आत्मज्ञो न चेतरः।' (१२.१३) इति।

‘And (he, who) also gives up the egoism that he is a
**knower of Brahman’”’ is a (real) knower of the Self. Others
are not’ (ibid 12.13).

नैष्कर्म्यसिद्धावपि--
न चाध्यात्माभिमानोऽपि विदुषोऽस्त्यासुरत्वतः।
विदुषोऽप्यासुरशचत्स्यातिष्फलं ब्रह्मदर्शनम्‌ ॥' (१.७५) इति।
डा. चेत्‌,
And also in the Narskarmyasiddfi (of Suresvaracarya)
thus :

` । here cannot be pride of learning in a knower of Bra-

hman because such things belong to the demoniac; if even
a krnower of Brahman suffers from this demoniac quality
then his knowledge of Brahman is futile’ (ibid 1.75).

नायं दोषः | जीवन्सुक्तिपर्यन्तस्य तत्त्वज्ञानस्य तत्र विवक्षितत्वात्‌। न खलु बयमपि

जीवन्मुक्तान । विद्यामदमभ्युपगच्छामः |
Reply: There is no harm; because the knowledge refe-
rred to inthe quotations is intended to culminate in Jivanmu-
kti. And we also, of course, do not approve of the pride
of lear: ing in jivanmuKtas.

aq विजिगीषोरात्मबोध एव नास्ति,
“रागो लिङ्गमबोधस्य चित्तव्यायामभूमिषु।
कुतः शाद्रलता तस्य यस्यामिः कोट AT: II
— (नैष्कर्म्यसिद्धौ ४.६७) |
इत्याचार्यैरभ्युपगमादिति चेत्‌,
Objection: Moreover, there is not even self-knowledge
in him who is desirous of defeating others, since the Acarya
(SureSvara) has agreed to this thus:
154 JIVAN-MUKTI-VIVEKA

‘Attachment to the grounds on which the mind exercises

(sound etc.) indicates absence of knowledge. How can a
tree remain verdant which has fire in its hollow ?’ (Nasska-
rmyasiddhi 4.67).

न।
“रागादयः सन्तु कामं न तद्धावोऽपराध्यति |
— (बृहदारण्योपनिषद्भाष्यवार्तिके १.४.१५३९) 4
उत्खातदष्टयोरगवदविद्या किं करिष्यति ॥'
— (तत्रैव १.४.१७४६) ॥
इत्यत्र तैरेव रागाद्यभ्युपगमात्‌। न चात्र परस्परव्याहतिः, स्थितप्रज्ञे ज्ञानिमात्रे च
वचनद्रयस्य व्यवस्थापनोपयुक्तत्वात्‌।
Reply : It is not so, because the Acarya (Suresvara)
himself approves of such things in Brhadaranyaka Varttika
thus :

‘Let the attachment and the rest remain freely, their

presence alone cannot offend. What (harm) can the
ignorance— avidya—do like the serpent whose fangs have
been extracted?’ (Br.Up.Bh.Var. 1.4.1539.2 त
1.4.1746.1). And there is no contradiction between these
two positions inasmuch as they can be so arranged as to
fit in with a sthitaprajna and a simple knower.

ननु ज्ञानिनो रागाद्यभ्युपगमे धमधिरमद्रारेण जन्मान्तयप्रसङ्ग इति चेत्‌,

Objection : Now, if attachment and such things are
permitted for a plain knower then they will surely bring
about virtue and vice and they in their turn will lead to
rebirth.

मैवम्‌, अदग्धनीजवदविद्यापूर्वककामादेरव मुख्यरागादित्वेन पुनर्जन्महेतुत्वात्‌।

ज्ञानिनस्तु दग्धनीजवदाभासमात्रा एव रागादयः। एतदेवाभिप्रेत्योक्तम्‌--
 JIVAN-MUKTI-VIVEKA 155

उत्पद्यमान रागाद्या विवेकज्ञानवहिना।

तदा तदैव दह्यन्ते कुतस्तेषां प्ररोहणम्‌ '
— (वराहोपनिषदि ३.२४.२५) इति।
Reply: It is not so. Desire etc. generated by ignorance
are the real attachment etc. and are, like unbaked seeds,
the cause of rebirth. As for the knowers, like baked seeds,
the attachment etc. are just appearance (i.e. cannot cause
rebirth).

The idea is expressed thus:

‘Attachment etc., as soon 25 they arise, are burnt out then

and there by the fire of discrimination. Whence should they
sprout again?’ (V.Up. 3.24-25);

तर्हि स्थितप्ज्ञस्यापि ते सत्त्विति चेत्‌,

Objection : Then let the sthitaprajna also have them
(attachment etc).

न, तत्काले मुख्यवदेवाभासमानानां बाधकत्वात्‌; रज्जुसर्पोऽपि पुख्यसर्पवदेव

तदानीं भीषयज्रुपलभ्यते, तद्त्‌ ।
Reply : Not so, because at that time they, even the
apparent attachment etc., cause hindrance to the state of
sthitaprajna just like the real ones. Even the rope-snake
at the time of its perception causes fear just as the real
snake. Like that.

त्याभासत्वानुसंधानानुवृत्तौ न कोऽपि बाध इति चत्‌,

Objection: In that case they, the attachment etc., cannot
cause any hindrance if they are remembered as mere
appearances.

चिरं जीवतु भवान्‌। इयमेवास्मदभिमता जीवन्मुक्तिः। याज्ञवल्क्यस्तु

विजिगीषुदशायां न हीदृशः, चित्तविश्रान्तये विद्रत्सन्यासस्य तेन करिष्यमाणत्वात्‌।
156 JIVAN-MUKTI-VIVEKA

न केवलमस्य विजिगीषा कितु धनतृष्णापि महती जाता, यतो, बहूनां ब्रह्म वदां
पुरतः स्थापितं सालंकारं गोसहम्रमपहत्य स्वयमेवेदमाह-- "रमो वय ब्रह्मिष्ठाय
कुर्मो गोकामा एव वयं स्मः" (Jo उप० 3.2.2) इति।
Reply: (Then) we say— may you live long. (Since) this
is the jivanmukt we approve of.

But Yajnavalkya was verily not in this state while he was

still desirous of victory in disputation, since he was yet to
take the widvatsannyasa in order to set the mind at rest.
Not only he was desirous of victory but had a great thirst
for wealth as well, since he, while carrying away a thousand
cows decorated with gold and put before the assembly of
many knowers of Brahman, himself said thus— ‘we bow
to the wisest of the Brahmanas, but we just wish to have
the-cows (Br Up. 3elzZ):

इतरान्‌ ब्रह्मविदोऽवज्ञातुमियं काचिद्रचोभङ्गीति चत्‌।

Objection: It may well be that he, to insult other knowers
of Brahman, spoke euphemistically.

अयमपि तर््यपरो दोषः। इते च ब्रह्मविदः स्वकीयं धनमनेनापहतमितिमत्वा

चुक्रुधुः। अयं च क्रोधपरवशः शाकल्यं शापेन मारयामास। न चास्य ब्रह्मघ्नो
मोक्षाभावः शङ्कनीयः। यतः कौषीतकिनः समामनन्ति-- “नास्य केन च कर्मणा
लोको मीयते न मातृवधेन न पितृवधेन न स्तेयेन न भ्रूणहत्यया (३.९) इति।
Reply : It is then another count of offence. The other
knowers of Brahman were enraged thinking that he has
taken away their wealth. But he, in a fit of anger, cursed
Sakalya to death. Of course, it should not be supposed that
this killer of a Brahmana had no Liberation inasmuch as
the Kausitakins read thus:

‘By no deed whatsoever of his is his world injured, not

by stealing, not by killing an embryo, not by the killing of
his mother, not by the killing of his father’ (KB Up. 3.1)
 JIV AN-MUKTI-VIVEKA 157

शेषाऽप स्वकृतायामार्यापञ्चाशीत्यामिदमाह--
` हयमेधशतसहस्राण्यथ कुरने ब्रह्मघातलक्षाणि।
परमार्थविन्न quad च पापैः स्पुश्यते विमलः ॥'
— (परमार्थसार ७५) इति।
Ses. also has said this in his Aryénaricasiti thus :
(Param ‘rthasara 7} :

‘The kn>wer of the supreme Truth, being devoid of all

impurities, ;emains unto"'ched by the merit earned by one
hundred thousand horse-sacrifices and by the demerit of
killing one lakh Brahmanes’ (Paramarthasaraor aryapanca-
si. |

तस्मात्किं बहुन।, ब्रह्मविदां याज्ञवल्क्यादीनामस्त्येव मलिनवासनानुवृ्तिः,

भगीरथस्तु तत्तवं विदित्वापि राज्यं पालयन्मलिनवासनाभिश्चित्तविश्रान्त्यभावे सति
सर्वं परित्यज्य पश्चाद्व्ान्तवानिति वसिष्टेनोपाख्यायते। अतः स्वकीयं वर्तमानं
परलिनवासनादोषं परकीयदोषवत्सम्यगुत्यक््य तत्प्रतीकारमभ्यस्येत्‌।
अनेनैवाभिप्रायेण स्मर्यते--
यथा सुनिपुणः सम्यक्परदोषेक्षणे Ta: |
तथा चेत्निपुणः स्वेषु को न मुच्येत बन्धनात्‌ ॥
— (वराहोपनिषदि ३.२५) इति।
Yajnavalkya and other knowers of Brahman were not
free from the continuance of impure desires so there is no
point in discussing it further

Vasistha has narrated the episode of Bhagiratha who

could not find mental peace due to impure desires while
reigning over his kingdom in spite of his knowing the
Reality ; afterwards giving up everything (he) found his
peace.

Therefore one should as carefully find out the vice of

impure desire in oneself as of others and try to counteract
it. With this idea in view it is said thus in the smrti:
158 JIVAN-MUKTI-VIVEKA

‘People show extraordinary skill in finding other people’s

fault. If they display equal skill in finding their own fault,
who will remain unfreed ?’ ( Varaha Up. 3.25).

नन्वादौ तावद्विद्यामदस्य कः प्रतीकार इति चेत्‌,

Objection: Then, in the first place, what is the cure for
the pride of knowledge ?

किं स्वनिष्ठस्य परविषयस्य मदस्य, किंवा स्वविषयस्य परनिष्ठस्य ? आद्ये

भङ्गोऽवश्यं क्वचिद्धविष्यतीति निरन्तरं भावयेत्‌। तद्यथा श्वेतकेतुर्विद्यया मत्तः
प्रवाहणस्य राज्ञः सभां गत्वा तेन पञ्चामिविद्यायां पृष्टायां स्वयमजानानो eat
Tat बहुधा भर्त्सितः पितुः समीपमागत्य स्वनिर्वेदमुदाजहार | पिता तु निर्मदस्तमेव
गजानमनुसृत्य तां विद्यां लेभे। दप्तबालाकिश्चाजातशत्रुणा राज्ञा भर्त्सितो दर्प
संत्यज्य राजानमुपससाद | उषस्तकहोलादयश्च मदेन कथां कृत्वा पराजिताः | यदा
स्वविषयः परनिष्ठो मदः प्रवर्तेत तदा मत्तः स परो मां निन्दतु, अवमन्यतां वा
सर्वथापि न मे हानिरिति भावयेत्‌। तथा fe—
Reply: Is the pride in yourself and others are the object
(of contempt) or it is in someone else and you are its object
(i.e., you feel inferior) ? If it is of the first kind then always
remember that somewhere or other your pride will be
pulverized. For instance, Svetaketu, very proud of his
learning, went to the court of king Pravahana, and could
not answer, being ignorant, when asked about Paficagni
Vidya, and was much derided by the king. He returned to
his father and narrated his despondency. His father, as he
was a humble man, went to the same king and learned the
Paficagni Vidya from him. And conceited Balaki, reprima-
nded by king AjataSatru, gave up his pride and sat at the
feet of the king as a student. And Usasta, Kahola and others
entered into dispute out of pride and were defeated.

And when the pride is in someone else and you are its
object then think that— he is very proud and if he speaks
ill of me let him or insults me let him, it cannot harm me
anywise. And it is said for instance:
 JIVAN-MUKTI-VIVEKA 159

‘STH यदि निन्दन्ति निन्दन्ति स्वयमेव हि।

शरीर यदि निन्दन्ति सहायास्ते मता मम॥
निन्दावमानावत्यन्तं भूषणं यस्य योगिनः।
धीविक्षेपः कथं तस्य ara: क्रियतामिह ॥' इति।
‘If they malign me— the Self— truly they are maligning
(their own Self) themselves. If they malign me— the body,
they are my trusted friends (Source untraced).

‘The yogifor whom slander and humiliation are perfect

embellishments, how can his mind be distracted by loqua-
cious fellows ?’ (Source untraced).

नष्करम्यसिद्धौ--
“वर्चस्के सपरित्यक्ते दोषतश्चावधारिते।
यदि दोषं वदेत्‌ तस्मै किं तत्रोच्चरितुभवित्‌॥' (२.१६) |
"तदरत्स्थूले तथा सूक्ष्मे देहे त्यक्ते विवेकतः।
यदि दोषं वदेत्‌ ताभ्यां किं तत्र विदुषो भवेत्‌॥' (२.१७) ॥
“शोकहर्षभयक्रोधलोभमोहस्पृहादयः।
अहंकारस्य FAT जन्म मृत्युश्च नात्मनः ॥'
— (भागवते ११.२८.१६) इति॥
Naiskarmyasiddhr has it thus:

‘When known as detrimental and excreted, if any one

finds fault with the faeces, what is it to him who has
discharged them ? (ibid 2.16).

‘In the same manner when the gross and the subtle bodies
are given up out of discrimination and someone finds fault
with them, what is it to him, the knower (who has given
them up) ?’ (ibid 2.17).
160 JIVAN-MUKTI-VIVEKA

‘Sorrow, happiness, fear, anger, greed, delusion, desire

and the like, also birth and death are found to be of egoism,
not of the Self’ (Srimad-bhaga vata 11.28.16).

निन्दाया भूषणत्वं च ज्ञानाङ्कशे दर्शितम्‌--

“मन्निन्दया यदि जनः परितोषमेति
नन्वप्रयत्नसुलभोऽयम
ग्रहो मे।
yaaa हि पुरुषाः परतुष्टिहेतो-
ःखार्जितान्यपि धनानि परित्यजन्ति ॥
सततसुलभदैन्ये निःसुखे जीवलोके
उदि मम परिवादात्‌ प्रीतिमाप्नोति कश्चित्‌।
परिवदतु यथेष्टं मत्समक्षं तिरो वा
जगति हि बहुदुःखे दुर्लभः प्रीतियोगः ॥' इति।
Calumny treated: as embellishment has been described
in the Jianankusa thus:

‘If people are delighted in contemning me, let them, since

this favour of mine is bestowed on them effortlessly. For
men, who are desirous of felicity, even spend their
hard-earned money for the benefit of others.

‘In this world, happiness is hardly found, though, sorrow

is always obtained very easily. In such a state if anyone
achieves happiness by maligning me, let him malign freely
either in my presence or behind my back, since in this world
of suffering felicity is hard to obtain.’

अवमानस्य भूषणत्वं स्मर्यते--

`तथा चरेत वै योगी सतां धर्ममदूषयन्‌।
जना यथावमन्येरन्‌ गच्छेयुर्नैव संगतिम्‌॥'
— (नारदपरि° Bo ५.३०) इति।
 JIVAN-MUKTI-VIVEKA 161

Humiliation as an embellishment is remembered thus:

‘The yogi, without violating the standard behaviour of
sannyasins, should behave in such a manner that people
show disregard for him and avoid his company’ (Narada
Pi Gps530);

याज्ञवल्क्योषस्तादीनां यौ स्वनिष्ठपरनिष्ठौ विद्यामदौ तयोर्यथा विवेकेन

प्रतीकारस्तथा धनाभिलाषक्रोधयोरप्यवगन्तव्यः।
"अर्थानामर्जने क्लेशस्तथैव परिपालने।
नाशे दुःखं व्यये दुःख धिगर्थान्क्लेशकारिणः 11’
इति धनविषये विवेकः ॥
As the cure for the pride of learning in Yajiiavalkya,
Usasta and others in the aforesaid varieties is discrimina-
tion, so also, it is to be known, the cure for greed and anger
is discrimination. Discrimination regarding covetousness
is thus :

‘Earning money is troublesome, and so is preserving it;

if lost or spent, it causes pain. Fie upon money, the source
of affliction’ (Mahabharata* 13. App. 15,3971. pr. and
Pancadasi, Trptidipa 139).

क्रोधोऽपि द्विविधः -- cafe: परविषयः, परनिष्ठः स्वविषयश्चेति। तत्र स्वनिष्ठ

परविषयं प्रत्येवमुक्तम्‌-- |
“अपकारिणि कोपश्चेत्‌ कोपः कोपे कथं न ते।
धर्मर्थिकाममोक्षाणां प्रसह्य परिपन्थिनि 1
— (याज्ञवल्क्योपनिषदि २०) ||
फलार्थिनो धर्मयरोर्थनाशनः
स चेदपार्थः, स्वशरीरतापनः।

* The Mahabharata text is:

अर्थानामजनि दुःखमर्जितानां च रक्षणे।
नाशे दुःखं व्यये दुःखं धिगर्थं दुःखभाजनम्‌ ॥
162 JIVAN-MUKTI-VIVEKA

न चेह नामुत्र हिताय यः सतां

मनांसि कोपः समुपाश्रयेत्‌ कथम्‌ ॥' इति।
Anger is also of two kinds, the first is present in one’s
own self and having others as its object, and the second
is : it is in others and one is its object. Discrimination for
him who is angry with others is said thus :

‘If you are angry with him who does harm to you, then
why not be angry with the anger itself— which very much
hinders the attainment of dharma, artha, kama and moksa—
the four objects of life’ (Yajfavalkya Upanisad 20)

‘Even if it (the anger) is successful (in punishing the

offender), it destroys morality, fame and wealth (of the
angry one) ; and if it is vain, it only torments his own body.
(and mind). How can anger, which is neither beneficial here
nor hereafter, take shelter in the minds of the wise?’
(Source untraced).

स्वविषयं परनिष्ठ प्रत्येवमीरितम्‌-

न मेऽपराधः किमकारणे नृणां
मदभ्यसूयेत्यपि नैव चिन्तयेत्‌।
न यत्कृता प्राभवबन्धनिष्कृति-
स्ततोऽपराधः परमोऽनुचिन्त्यताम्‌॥'
` नमोऽस्तु कोपदेवाय स्वाश्रयज्वालिने भृशम्‌।
कोप्यस्य मम वैराग्यदायिने दोषबोधिने i” इति।
— (याज्ञवल्क्योपनिषदि २१) ॥
About the second variety i.e. anger present in others and
object is oneself, it is said thus :

‘Never even think that “I have done no wrong yet people

are angry with me’’; ever remember the greatest offence
you have done by not freeing yourself before from the
bondage of this life’ (Source untraced).
 JIVAN-MUKTI-VIVEKA 163

‘I bow to the god of anger who burns away his own seat
and bestows on me—the object of anger—detachment by
imparting the knowledge of my faults’ ( Yajfavalkya Upani-
sad21).

धनाभिलाषक्रोधवद्योषित्पुत्राभिलाषावपि विवेकेन निवर्तनीयौ । तत्र योषिद्विवेको

वसिष्ठेन दर्शितः--
“मांसपाञ्चालिकायास्तु यन्त्रलोलेऽङ्गपड् ।
स्नाय्वस्थिग्रनथिशालिन्याः faa: किमिव शोभनम्‌॥
-- (लघुयोगवासिष्ठे २.९०) ॥
Desire for wife and children should be removed by
applying discrimination just as anger and desire of wealth.
Vasistha has described the discrimination about women
thus:

‘What is beautiful there in a woman—a doll of flesh,

a functioning contraption devised with muscles, bones,
joints, and limbs? (LYV2.90).

'त्वङ्मांसरक्तवाष्पाम्बु पृथक्ृत्वा विलोचने |

समालोकय रम्ये चेत्‌ किं मुधा परिमुह्यसि ॥२.९१॥
‘Look closely at the pair of the eyes of a woman after
analysing its contents— skin, muscles, blood and tears—
if anything is there so charming to be fond of ? (ibid 2.91).

‘PRIS TSTIAALANTAT
TACEA A |
दृष्टा यस्मिन्स्तने मुक्ताहारस्योल्लासशालिता ॥२.९२॥
श्मशानेषु दिगन्तेषु स एव ललनास्तनः।
श्वभिरास्वाद्यते काले लघुपिण्ड इवान्धसः ॥२.९२॥
‘The breasts of a woman, over which the movements
of a pearl-necklace is seen to be so brilliant and its elegance
is comparable only with the quick-flowing Ganga water
over the Meru mountain, in time are eaten with relish like
a small lump of food by dogs in cremation grounds on
the outskirts (ibid 2.92,93).
164 JIVAN -MUKTI-VIVEKA

.केशकज्जलधारिण्यो दुःस्पर्शा लोचन प्रियाः |

दुष्कृतामिशिखा नार्यो दहन्ति तृणवन्नरान्‌ ॥२.९४॥
‘Women are like the flames of the fire of evil deeds;
like the soot of flames they have black hair on top, are
quite attractive like the flames to the eyes, and like fire
their touch brings misery. And as fire consumes straw they
make away with men (ibid 2.94).

“ज्वलतामतिदृर्‌ऽपि सरसा अपि नीरसाः।

feat हि नरकाग्नीनामिन्धनं चारु दारुणम्‌ ॥२.९५॥
‘When a log burns at the far end the sap oozes at the
near end and looks juicy although the burning end is dry.
Similarly women in the form of fuel for the far-off hell-fire
are apparently very charming but in reality the source of
misery (ibid 2.95).

“कामनाम्ना किरातेन विकीर्णा मुग्धचेतसाम्‌।

नार्यो नरविहङ्गानामङ्गबन्धनवागुराः ॥२.९६॥
‘The trapper whose name is lust has set women as traps
for trapping the deluded human birds (ibid 2.96).

“जन्मपल्वलमत्स्यानां चित्तकर्दमचारिणाम्‌।
पुंसां दुर्वासनारज्नौ नारी बडिशपिण्डिका ॥२.९७॥
‘Men are like fish in the pond of birth and death i.e.,
this world ; they rejoice, as it were, in the turbidity of the
mind, and impure desire, as it were, is the fishing line
with woman as hook and bait (ibid 2.97).

“सर्वेषां दोषरत्नानां सुसमुदगिकयानया।

दुःखभृड्खलया नित्यमलमस्तु मम सिया ॥२.९८॥
‘Woman is the coffer, as it were, containing the jewels
of evil; she is, as if, an endless chain’ of misery ; I have
nothing to do with her (ibid 2.98).
 JIVAN-MUKTI-VIVEKA 165

“इतो मासमितो रक्तमितोऽस्थीनीति arat: |

ब्रह्मन्कतिपयैरव याति स्री विशरारुताम्‌॥२.९९॥
‘O Brahmana (Vasistha}! This body of a woman, in a
few days, will disintegrate and her flesh, blood and bones
will be scattered here, there and elsewhere (ibid 2.99).

"यस्य St तस्य भोगेच्छा निःस््रीकस्य क्व APPT: |

faa त्वक्त्वा जगत्यक्तं जगत्त्यक्त्वा सुखी भवेत्‌ ॥' (२.१००)
‘He, who has a woman, wants to make love with her;
and who is devoid of woman is devoid of lust; by giving
up woman he gives up the world and by giving up this
world he becomes happy’ (ibid 2.100).

पुत्रविवेको sere दर्शितः--

"अलभ्यमानस्तनयः पितरौ क्लेशयेच्चिरम्‌
लन्धोऽपि गर्भपातेन प्रसवेन च बाधते॥
— (पञ्चदश्याम्‌ १२.६५) ॥
Discrimination regarding son has been described in the
Brahméananda section of the Pafcadasi thus:

‘Parents are unhappy if there is delay in conceiving a

child. When conceived, they are in constant fear of abo-
tion, otherwise there is still the pain of childbirth (ibid
£2205).

जातस्य ग्रहरोगादिः कुमारस्य च AAT |

उपनीते त्वविद्यत्वमनुद्राहश्च पण्डिते ॥१२.६६॥
‘When born, parents are always anxious during the
childhood lest he might suffer from seizure and other
diseases, then the fear that the child may turn out to be
an idiot; when sent to the teacher there is anxiety that
he may be careless in his studies, and if well educated,
he may not find a good match (ibid 12.66).
166 JIVAN-MUKTI-VIVEKA

पुनश्च परदारादिर्दाग्द्रियं च Heft: |

पितररदुःखस्य नास्त्यन्तो धनी चेन्परियते तदा ॥१२.६७॥ '
— (पञ्चदश्याम्‌ १२.६५-६७) इति।
‘Again when the son is adult parents are in anxiety
that he may commit adultery; if he is a family man may
suffer from poverty or if makes enough money—becomes
rich, then dies, so at no time the parents are free from
pain’ (ibid 12.67).

यथा विद्याधनक्रोधयोषित्पुत्रविषयाणां मलिनवासनानां विवेकेन प्रतीकारस्त-

थान्यासामपि वासनानां यथायोगं wre: स्वयुक्त्या च दोषं विविच्य प्रतीकारं
कुर्यात्‌। कृते च प्रतीकारे जीवन्मुक्तिलक्षणं परमं पदं लभ्यते। तदाह वसिष्ठः--
The way impure desires regarding learning, riches,
anger, women, children are cured by discrimination, in
the same way other desires should be counteracted through
discrimination ascertaining the faults by the help of scriptu-
res and self-reasoning as required. And counteraction
being done, the highest goal, described as jivanmukt, is
reached. This has been said by Vasistha thus :

“वासनानां परित्यागे यदि यत्नं करोष्यलम्‌।

तत्ते शिथिलतां यान्ति सर्वाधिव्याधयः क्षणात्‌।
— (योगवासिष्ठे रामायणे उपशमप्रकरणे ९२.९)॥
‘If you exert enough to give up your desires then all your
afflictions— mental and physical— are dissolved in a
moment ( Yogavasistha, Upasama Prakarana, 92.9).

` पौरुषेण प्रयत्नेन बलात्संत्यज्य वासनाः।

स्थिति बध्नासि चेत्तर्हि पदमासादयस्यलम्‌॥'
— (तत्रैव ९२.३-४) इति।
‘By vigorous personal efforts if you can do away with
the desires and remain steadfast, then you will surely attain
to that state (ibid 92.3,4).
 JIVAN-MUKTI-VIVEKA 167

नन्वत्र पौरुषः प्रयत्नो नाम पूर्वोक्तो विषयदोषविवेकः। स च पुनः पुनः क्रियमाणोऽपि

प्रनलेन््ियव्यवहारिेणाभिभूयते। तदुक्तं भगवता--
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥
— (भगवद्गीतायाम्‌ २.६०) I
By ‘personal efforts’ here is meant discriminating the
faults— evils from the object of desire, as has been said
before. But this is defeated, even after repeated practice,
by the activities of the very powerful senses. And the Lord
has said thus :

‘The turbulent senses, O Son of Kunti (Arjuna), violently

carry off the mind even of a wise man striving for perfection
(BG 2.60).

"इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥'
(तत्रैव २.६७) इति।
‘For even one of the roving senses, if the mind yields
to it, carries away discrimination, as a gale carries away
a ship on the waters’ (ibid 2.67).

एवं तर्हदुत्यन्नविवेकरक्षार्थमिन्धियाणि निरोद्धन्यानि। तदपि तत्रैवोत्तरश्लोकाभ्यां

दर्शितम्‌-- |
“तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशो हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥
— (तत्रैव २.६१) ॥
Therefore, for the protection of the discrimination that
has arisen, senses should be controlled. That also has been
described there by the two following stanzas thus:

‘The yog/restrains them (senses) all and remains intent

on Me. His wisdom is steady whose senses are under
control (BG2.61).
12
168 JIVAN-MUKTI-VIVEKA

“तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।

दद्धियाणीद्धियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥
— (तत्रैव २.६८) इति।
‘Therefore, 0 mighty Arjuna, his wisdom is steady
whose senses are completely restrained from their objects’
(ibid 2.68).

स्मृत्यन्तेऽपि--
“न पाणिपादचपलो न नेत्रचपलो Alea: |
न च वाकृचपलश्चैवमिति शिष्टस्य लक्षणम्‌ ॥' इति।
Another 5177711 2130 has it thus:

‘The hands, feet and eyes of an ascetic are not restless,

also his words are not unrestrained; these are the signs
by which the wise is known’ (cf Vasistha Smrti 6.38 ;
Mahabharata 14.45.18} ^.

एतदेवान्यत्र संग्रहविवरणाभ्यां स्पष्टीकृतम्‌-

‘site: षण्डकः TEM बधिर एव च।
पुग्धश्च मुच्यते भिक्षुः षड्भिरेतैन संशयः॥
— (नारदपरित्राजकोपनिषदि 3.€2) |
This alone in other scriptures has been explained in short
and in detail thus:

‘The mendicant who is tongueless, impotent, lame, biind,

deaf and simple, is doubtless freed by these six qualiiies
(Narada P. Up. 3.62).

* (a) न पाणिपादचपलो न नेत्रचपलो भवेत्‌।

न चाञ्रचपलो विप्र (न च बागद्रचपल) इति शिष्टस्य गोचरः ॥ (Sia ६.३९) ॥
(9) न पाणिपादचपलो नेत्रचपलो मुनिः।
न च वागज्रचपल इति शिष्टस्य गोचरः ॥(महाभारते १४.४५.१८) ॥
(५) न पाणिपादचपलो न नेत्रचपलोऽनृजुः |
न च वागज्जचपलो न चाशिष्टस्य गोचरः ॥ (स्कन्दपुराणे माहेश्वरखण्डे कुमारिकाखण्डे ४१.१३५ -४०) ॥
 JIVAN-MUKTI-VIVEKA 169

‘seftrefte नेति योऽश्रन्नपि न asd

हितं सत्यं मितं वक्ति तमजिहं प्रचक्षते 113.6311
‘He, who even while eating, does not concern himself
with the pleasantnesss and unpleasantness of the food;
whose speech is wholesome, moderate and true, is called
the tongueless (ibid 3.63).

अद्य जातां यथा नारीं तथा षोडशवार्षिकीम्‌

शतवर्षा च यो दुष्ट्वा निर्विकारः स षण्डकः ॥३.६४॥
‘He, who remains as unperturbed at the sight of a sixteen
year old girl as of a day old or a hundred year old, is called
the impotent (ibid 3.64).

"भिक्षार्थमटनं यस्य विण्मूत्रकरणाय च।

ीजनान्न पर्‌ थाति सर्वथा पङ्गव सः ॥३.६५॥
‘He, who does not move other than for begging his food
and easing nature and that also not more than a yojana
(not more than nine miles), is precisely the lame (ibid 3.65).

‘fase व्रजतो वापि यस्य चक्षुर्न दूरगम्‌।

चतुर्युगां भुवं त्यक्त्वा Tate सोऽन्ध उच्यते ॥३.६६॥
‘The sannyasin is called blind whose range of sight is
limited to sixteen cubit-length whether standing or moving
about (ibid 3.66).

‘fed मितं मनोरम्यं वचः शोकापहं च यत्‌।

श्रुत्वा यो न शृणोतीव बधिरः स प्रकीर्तितः ॥३.६७॥
‘He, who although hearing, as it were, does not hear
the moderate, wholesome, pleasing and consoling words,
is called the deaf (ibid 3.67).

संनिधौ विषयाणां च समर्थोऽविकलेन्ियः।

सुप्तवद्र्तति नित्यं regret: स उच्यते॥३.६८॥
170 JIVAN-MUKTI-VIVEKA

‘The mendicant, who is able to enjoy and whose senses

are in order yet remains, as it were, always asleep in the
presence of objects of enjoyment, is called the simple’
(ibid 3.68).

“न निन्दां न स्तुतिं कुर्यान्न कंचिन्मर्मणि स्पृशेत्‌।

नातिवादी भवेत्‌ तद्रत्सव्रैव समो भवेत्‌ ॥'
‘He should neither blame nor praise, not offend, nor
speak harshly to anyone, and be alike everywhere’ (Source
untraced).

“न संभाषेतखियं काचचित्पूर्वदृष्टां न च स्मरेत्‌।

कथां च वयत्‌ तस्या न पश्येल्लिखितामपि i’
— (नारदपरि० उप० ४.३) ॥
‘He should neither converse with women, nor should
remember one earlier seen, should avoid talks regarding
women and should not see even a picture of a woman’
(Narada P. Up. 4.3).

यथा कश्चिद्‌ ब्रती नक्तैकभुक्तोपवासमौनादिव्रतं संकल्प्य सावधानो भ्रशमकृत्वा

सम्यक्पालयति, तथैवाजिहत्वादित्रते स्थितः सावधानो विवेकं पालयेत्‌। तदेवं
विवेकेन्दियनिरोधाभ्यां दीर्घकालनैरन्तर्यसत्कारसेविताभ्यां कैत्र्यादिभावनासु
प्रतिष्ठितास्वासुरसंपद्रषा मलिनवासनाः क्षीयन्ते। ततो निःशधासोच्छूवास-
वन्निमेषोन्मेषवच्च पुरुषप्रयत्नमन्तेण प्रवर्तमानाभिर्मत्यादिवासनाभिलेकि
व्यवहरन्नपि तदीयसाकल्यवैकल्यानुसंधानं चित्ते परित्यज्य
निद्रातन्द्रामनोराज्यादिरूपाः समस्तचेष्टाः प्रयत्नेन शान्ताः कृत्वा
चिन्मात्रवासनामभ्यस्येत्‌। स्वतस्तावदिदं जगच्विज्जडोभयात्मकं भासते ; यद्यपि
शब्दस्पर्शादिजडवस्तुभासनायैवेन्ियाणि सृष्टानि "पराञ्चि खानि व्यतृणत्‌ स्वयंभूः '
(कठ. उप. २.१.९१) इति श्रुतेः, तथापि चैतन्यस्योपादानतया
वर्जयितुमशक्यत्वाच्यैतन्यपूर्वकमेव जडं जगद्धासते; "तमेव भान्तमनु भाति सर्व
तस्य भासा सर्वमिदं विभाति (कठ. उप. २.२.१५) इति श्रुतेः;
 JIVAN-MUKTI-VIVEKA 171

तथा सति पश्चाद्धासमानस्य जडस्य प्रथमतो भासमानमेव चैतन्यं वास्तवं रूपमिति

निश्चित्य जडमुपेक्ष्य चिन्मात्रं चित्ते वासयेत्‌। एतच्च बलिशुक्रयोः प्रशरोत्तराभ्यां
विस्पष्टमवगन्यते--
As some devotee, taking a vow of eating once in the night,
or of fasting, or of keeping silence or the like, observes
it properly remaining very careful and without a slip, simila-
tly one who has vowed tonguelessness and the rest should
carefully maintain discrimination. In this manner, by care-
ful, continuous and prolonged practice of discrimination
along with controlling of the senses, the thoughts of frie-
ndship and others become firmly set and then the impure
desires in the form of demoniac endowments dissolve.
Afterwards the thoughts of friendship and others continue
to flow without any conscious personal effort—just as
breathing or shutting and opening of the eyelids. Although
guided by the thoughts of friendship etc. he leads his life
in this world, he shuns the thought whether he has exercised
them fully or partly; and with effort he sets at rest such
activities of the mind as sleep, day-dreaming, drowsiness,
etc., then practises the desire for absolute knowledge.

This whole universe manifests itself as comprising both

sentient and insentient things. Although the senses have
been created in order to manifest the insentient objects such
as sound, touch etc.— as it becomes known from the Sruti
thus:
‘The Self-caused pierced the opening (of the senses)
outward’ (Katha Upanisad2.1.1)
All the same, the consciousness, being the material cause
of the universe, cannot be excluded, and the insentient
universe consisting of consciousness mainfests itself ; and
the अ has it thus:
‘He shining, everything shines after Him. By His light all
this is lighted’ (ibid 2.2.15).
 172 JIVAN-MUKTI-VIVEKA

Therefore, distinguishing the real nature of the insentient

as only consciousness since it manifests after the manifesta-
tion of the consciousness, one should, ignoring the inse-
ntient, impress the mind with the thoughts of the pure
intelligence. This is made very clear through the catechism
of Bali and Sukra.

‘feftrercde किंमात्रमिदं किमयमेव च।

कस्त्वं कोऽहं क एते वा लोका इति वदाशु FIN’
— (लघुयोगवासिष्ठे २१.५०) ॥
‘What is there here in this world’? What is the nature
of this? What is it made of ? Who are you and who am
1? And what are these worlds? Please tell me directly
(Laghu Yogavasistha 21.50).

“चिदिहास्तीह चिन्मात्रमिदं चिन्मयमेव च।

चित्त्वं चिदहमेते च लोकाश्चिदिति संग्रहः ॥'
— (तत्रैव २१.५२) इति।
‘Here in this world there is only pure Knowledge, this
is Knowledge in its nature, and is made of Knowledge;
you are Knowledge, Iam Knowledge, and all these worlds
are Knowledge; thus it is said in brief’ (ibid 21.52).

यथा सुवर्णकामः कटकं क्रीणत्नपि वलयाकारस्य गुणदोषावुपक्ष्य गुरुत्ववर्णयोरेव

मनः प्रणिधित्सति, तथा चिन्मात्रे मनः प्रणिधातव्यम्‌। यावता कालेन जडं
सर्वथेवोपक्षय चिन्मात्र मनसः प्रवृत्तिरनिःश्वासादिवत्स्वाभाविकी संपद्यते, तावन्तं
` कालं चिन्मात्रवासनायां प्रयतेत |
As a goidsmith while even purchasing a bracelet (of gold)
concentrates his attention on the colour and weight of the
gold, ignoring its rounded form and other qualities even
so the mind should be concentrated on the pure knowledge
alone. Until the mind gets occupied as naturally as breathing
with the thought of the pure intelligence, ignoring the
 JIVAN-MUKTI-VIVEKA 173

insentients altogether, one should go on with the practice

to impress the mind with the thought of pure knowledge.

नन्वादावेव चिन्मात्रवासनास्तु, तयैव मलिनवासनानिवृ्तेः; किमनेनान्तर्गडुना

पैत्याद्यभ्यासेनेति चेत्‌,
Objection: Why not practise the desire for the absolute
knowledge first since by that alone the impure desires are
removed— what with the useless superfluous practice of
friendship etc. ?

न, चिद्रासनाया अप्रतिष्ठितत्वप्रसङ्गात्‌ | यथा कुद्टिमदाढर्यन्यतिरेकेन क्रियमाणमपि

स्तम्भकुडयात्मकं गृहं न प्रतितिष्ठति, यथा वा विरेचनेन प्रबलदोषमनिः सार्य
सेवितमप्यौषधं नारोग्यकरं Faq | |
Reply: 11 cannot be said so, for, in that case, unsteadiness
of the impressions of the absolute knowledge will occur,
even as a house is unsteady even if built with pillars and
walls but without first preparing a strong foundation or,
as the medicine taken without expelling the stronger faults
from the body by purgationi.e., without purging the morbid
elements, does not cure the disease.

ननु "तामप्यथ परित्यजेत्‌ (योगवासिष् स्थिति. ५७.२०) इति चिन्मात्रवासनायापि

परित्यागोऽवगम्यते तदप्ययुक्तम्‌ चिन्मात्र परित्यज्यान्यस्य
कस्यचिदुपादेयस्याभावात्‌।
Objection: The giving up of the desire for pure knowle-
dge has also been advised as is known from the text thus
: ‘should give up even that’ ( Yogavasistha, sthitiprakarana
57.20). This cannot be justified since there remains nothing
to hold on to after the desire for the pure intelligence is
given up.

नायं दोषः। ao चिन्मात्रवासना-- मनोबुद्धिसमन्विता तद्रहिता चेति। करणं

Ta:, कर्तृत्वोपाधिर्बुद्धिः। तथा च सत्यप्रमत्तोऽहमेकाग्रेण मनसा चिन्मात्र
भावयिष्यामीत्येताद्रशेन कर्तृकरणानुसंधानेन समन्विता प्राथमिकी या
174 JIVAN-MUKTI-VIVEKA

चिन्मात्रवासना ध्यानशब्दाभिधेया तां परित्यजेत्‌। a त्वभ्यासपाटवेन

करतृत्वाद्यनुसंधानन्यवधानरहिता समाधिशब्दाभिधेया तामुपाददीत।
Reply : There is no harm; since the desire for pure
knowledge is of two kinds: the one is with the mind and
intellect and the other is without them.
The mind is the instrument, and qualified by such idea
as ‘I am the doer’ is the intellect. Therefore such desire
as ‘I shall carefully practise the thought of pure knowledge
with concentrated mind’, comprising the thought of agent
and instrument is the primary desire of pure knowledge
which is expressed by the word meditation— dhyana—and
which is to be given up.
The other one which has become free from the interru-
ption of the idea of agent and instrument through practised
ability and is expressed by the word samadhi—
concentration— is to be retained.

ध्यानसमाध्योस्तु लक्षणं पतञ्जलिः सूत्रयामास--

“तत्र प्रत्ययैकतानता ध्यानम्‌' (३.२) |
ˆ तदेवार्थमात्रनिधसिं स्वरूपशून्यमिव समाधिः' (३.३) इति।
Meditation and concentration have been defined by Pata-
71211 thus:
‘An unbroken flow of knowledge in that object is
meditation— dhyana’ yogasutra 3.2).
‘When that, giving up all forms, reflects only the meaning,
it is concentration— samadhi’ (ibid 3.3).

तादृशे समाधौ दीर्घकालनैरन्तर्यसत्किः सेविते RT

पश्चात्कर्तृकरणानुसंधानपरित्यागार्थो यः प्रयत्नस्तमपि परित्यजत्‌।
When he is firmly grounded in this concentration by long
constant efforts with great love, then he should give up even
that effort by which he gave up the awareness of agent and
instrument.
 JIVAN-MUKTI-VIVEKA 175

नन्वेवं सति तत्यागप्रयत्नोऽपि परित्याज्य इत्यनवस्था स्यात्‌।

Objection : If it is so then this effort to give up is also
to be given up by another effort and so it will go on without
an end.

मैवम्‌। कतकरजोन्यायेन स्वपरनिवर्तकत्वात्‌। यथा कलुषिते जले प्रक्षिप्तं कतकरज

इतररजसा सह स्वात्मानमपि निवर्तयति तथा त्यागार्थः प्रयत्नः कर्तृकरणानुसंधानं
निवर्तयन्स्वात्मानमपि निवर्तयिष्यति। निवृत्ते च तस्मिन्मलिनवासना-
वच्छुद्धवासनानामपि क्षीणत्वान्निर्वासनं मनोऽबतिष्ठते। एतदेवाभिप्रेत्य वसिष्ठ
आह-
Reply : It is not so. It will dissolve itself and others in
the same way as does the powder of kataka—clearing nut
(Strychnos potatorum). As when kataka-powder is thrown
in turbid water it helps the dirt to precipitate and along with
it settles down itself. Even so,the effort to give up while
dissolving the thought of agent and instrument will dissolve
itself also. And that being dissolved, like the impure desires,
the pure desires are also dissolved, and so the mind free
from desires remains. And with this idea Vasistha said thus :

“तस्माद्रासनया बद्धं Ath निर्वासनं मनः।

रम निर्वासनीभावमाहराशु विवेकतः।
— (लघुयोगवासिष्ठे १६.४५) ॥
‘Therefore, the bondage is due to desires, and the mind
is liberated when it is free from desires. By discrimination,
O Rama, acquire the state of desirelessness, as soon as
possible (LYV16.4S).

सम्यगालोचनात्सत्याद्रासना प्रविलीयते |
वासनाविलये चेतः शाम्यत्यस्नेहदीपवत्‌॥'
— (तत्रैव १६.४६) इति।
‘Desires are dissolved by discriminating the truth co-
rrectly. The desires being dissolved the mind is extin-
guished even as a lamp without oil (ibid 16.45, 46).
176 JIVAN-MUKTI-VIVEKA

“यो जागर्ति सुषुप्तिस्थो यस्य जाग्रन्न fered |

यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते ॥
— (तत्रैव ५.९२) इति च।
‘He, who is awake in sleep, who has no waking, whose
understanding is devoid of desires, is called j/vanmukta
(ibid 5.92).

-सुषुप्तवत्प्रशमितभाववृत्तिना
स्थितं सदा जाग्रति यस्य चेतसा।
कलान्वितो विधुरिव यः सदा बुधै-
निषिव्यते मुक्त इतीह स स्मृतः ॥
— (तत्रैव २०.३६) इति al
‘He, whose mind while awake, is ever free from the
mental transformations even as the mind, in the sleeping
state is unaware of objects and who being a man of know-
ledge, like the full moon whose company is sought after
by the wise, is known 25 jivanmvkta (ibid 20.36).

"हृदयात्‌ संपरित्यज्य सर्वमेव wera: |

यस्तिष्ठति TAT: स मुक्तः परमेश्वरः ॥
— (तत्रैव १८.२६) ॥
‘He, the man of vast intelligence, who does away with
all (desires) from the mind and remains devoid of agitation,
is liberated, and he is the supreme lord (ibid 18.26).

` समाधिमथ कर्माणि मा करोतु करोतु वा।

हदयेनास्तसर्वाशो मुक्त एवोत्तमाशयः ॥
— (तत्रैव १८.२७) ॥
‘He, the great soul, whose heart is free from all expecta-
tions, and who is noble-minded, is indeed free whether he
performs or performs not concentration or rituals (ibid
18.214;
 JIVAN-MUKTI-VIVEKA 177

नैष्कर्म्येण न तस्यार्थस्तस्यार्थोऽस्ति न कर्मभिः।

न समाधानजप्याभ्यां यस्य निर्वासनं मनः॥
— (तत्रैव १८.२८)॥
‘He, whose mind is desireless, has no concern with the
performance of or refraining from acts, nor is he in need
of concentration or muttered prayer (ibid 18.28).

` विचारितमलं शास्रं चिरमुद्ग्राहितं मिधः।

सत्यक्तवासनान्मौनादते नास्त्युत्तमं पदम्‌ ॥'
— (तत्रैव १८.२९) इति च |
‘The scriptures have been studied in detail, and for long
the views and conclusions were exchanged mutually, and
the conclusion is that there is no better state than the state
of a sage brought about by renunciation of desires’ (ibid
18.29).

न॒ a निर्वासनमनस्कस्य जीवनहेतुर्व्यवहारो लुप्येतेति शङ्कनीयम्‌। किं

चक्षुरादिन्यवहारस्य लोपः किं वा मानसव्यवहारस्य ? तत्राद्यमुद्दालको
निराचष्टे
It cannot be apprehended that the activities that support
the life will disappear for a man whose mind is desireless.
Cessation of activity shall be either of the eyes etc. (the
sense organs) or of the mind. Uddalaka has refuted the first
of them thus:

वासनाहीनमप्येतच्चक्षुरादीन्दियं स्वतः।
प्रवर्तति बहिः स्वार्थे वासना नात्र कारणम्‌॥
— (योगवासिष्टे ५.५२.५९; लघुयोगवासिष्ठे २४.७०) इति।
‘Although desireless, these sense organs such as eye etc.
act instinctively with their objects without ; therefore desire
is not the cause ( YV5.52.59; LYV24.70).
178 JIVAN-MUKTI-VIVEKA

द्वितीयं वसिष्ठो निराचष्ट--

ˆअयत्नोपनतेष्वक्षि दिद््रव्येषु यथा पुनः।
नीरागमेव पतति तद्रत्कार्येषु धीरधीः ॥
— (योगवासिष्ठे ४.२३.४४; लघुयोगवासिष्ठे १५.१३) इति।
About the second Vasistha answers thus :
‘As the eye without any attachment falls on things in space
or on the horizon, not brought near to it by any effort, so
the mind of the wise again conducts itself with the activities
of ordinary life (YV4.23.44; LYV15.13).

तादृश्या धिया प्रारन्धभोगं स एवोपपादयति--

“परिज्ञायोपभुक्तो हि भोगो भवति तुष्टये ।
विज्ञाय सेवितश्चोयो मैत्रीमेति न चोरताम्‌॥
अशङ्कितोपसंप्राप्ता ग्रामयात्रा यथाध्वगैः |
रक्ष्यते तद्वदेव ज्ञर्भोग्रीरवलोक्यते ॥'
— (लघुयोगवासिष्ठे १५.१४, १५) इति।
Undergoing prarabdha by such a mind is being justified
by Vasistha thus:

‘As when a thief is resorted to with the knowledge of

his being a thief, he becomes friendly and steals not, in
the same manner when one enjoys with the knowledge of
the enjoyments (as the cause of bondage), it gives satisfa-
ction (LYV15:14).

‘As travellers on their way unexpectedly coming across

a festive procession ina village watch it, similarly the beauty
of enjoyments is seen by the wise’ (1010 15.15).

भोगकालेऽपि सवासनेभ्यो निर्वासनानां विशेषमाह--

Even at the time of enjoying there is distinction between
men with desire and without it, which is being described
thus:
 JIVAN-MUKTI-VIVEKA 179

` नापदि ग्लानिमायान्ति eases यथा निशि।

नेहन्ते प्रकृतादन्यद्रमन्ते शिष्टवर्त्मनि ॥
— (तत्रैव १८.४२) ॥
‘As the gold-lotus does not close at the nightfall, so the
desireless wise in adversity do not become despondent,
and do not wish other than what is existing, and follow
in the steps of the wise (ibid 18.42).

`नित्यमापूर्णतामन्तर्षुन्धामिन्दुसुन्दीम्‌।
आपद्यपि न मुञ्चन्ति शशिनः शीततामिव ॥
— (तत्रैव १.४३) ॥
‘Even in misfortune the desireless wise never quit their
perfection, tranquillity, inner shine and coolness just as
the moon even when eclipsed does not give up its unpertu-
tbed full, round shape, shine, and coolness (ibid 1.43).

‘aferaqyanatar भवन्ति वितताशयाः।

नियतिं न विमुञ्चन्ति महान्तो भास्करा इव ॥'
— (तत्रैव १.४५) इति।
‘The large-hearted— vitataSayah—desireless wise hold
on to the limits of morality and propriety just like the oceans
do not transgress the limits. As the sun quits not the fixed
order of things (rising and setting), so the great souls
undergo the prarabdha without demur’ (ibid 1.45).

जनकस्यापि समाधिव्युल्थिस्येदृशमेवाचरणं पठययते-

'तृष्णीमथ चिरं स्थित्वा जनको जनजीवितम्‌।
व्युत्थितश्चिन्तयामास मनसा शमशालिना ॥६०॥
किमुपादेयमस्तीह यल्नात्संसाधयामि किम्‌ |
स्वतः स्थितस्य शुद्धस्य चितः का मेऽस्ति कल्पना ॥६१॥
नाभिवाञ्छाम्यसंप्राप्तं संप्राप्तं न त्यजाम्यहम्‌।
स्वस्थ आत्मनि तिष्ठामि यन्ममास्ति तदस्तु मे ॥६२॥
180 JIVAN-MUKTI-VIVEKA

इति संचिन्त्य जनको यथाप्राप्तक्रियामसौ |

असक्तः BETTE दिनं दिनपतिर्यथा ॥६३॥
BE धत्े नातीतं चिन्तयत्यसौ |
माननिमेषं तुं हसन्नेवानुवर्तते ।॥६४॥
(तत्रैव १९.६०-६४) इति।
Behaviour of just this sort is read about Janaka after
he had risen from concentration—samadhi— thus:

‘Janaka remained quiet for a long time, then awakened,

thought, with the calm mind, about the life of the world
(LYV 19.60).
‘Is there anything acceptable here? Anything to be
accomplished with effort ? What imagination can there be
in me who am self-existent absolute knowledge? (ibid
19.60
‘I desire not what is not got, nor do I surrender what
is already got. What is mine let that be of mine ; composed,
I abide in the Self (ibid 19.62).

‘Janaka, making up his mind thus, arose to perform,

without any attachment, the work that came of its own,
even as the sun rises to shine (ibid 19.63).

‘Neither he speculates about the future, nor thinks of

what is past; ever smiling he acts with the living present’
(ibid 64).

तदेवं यथोक्तेन वासनाक्षयेण यथोक्ता जीवन्सुर्तिभविष्यतीति सुस्थितम्‌॥

Therefore, it is thus concluded that jfvanmukti, as
described hereinbefore, will follow the aforesaid efface-
ment of desires.

इति श्रीमद्विद्यारण्यप्रणीते जीवन्मुक्तिविवेके बासनाक्षयनिरूपणं

नाम द्वितीयं प्रकरणम्‌ ।।२।
The end of the Second Chapter dealing with the efface-
ment of desires.
 तृतीयं मनोनाशप्रकरणम्‌ |

THIRD CHAPTER

On the Dissolution of the Mind.

अथ जीवन्मुक्तिसाधनं मनोनाशं निरूपयामः। यद्यप्यशेषवासनाक्षये सति अर्थान्मनो
नश्यत्येव, तथापि स्वातनत्येण मनोनाशे सम्यगभ्यस्ते सति वासनाक्षयो रक्षितो
भवति।
Now we describe the dissolution of the mind—the means
to jivanmukt.
Although the dissolution of the mind follows itself when
all the desires (latent impressions) stand effaced, yet the
dissolution of the mind being well practised severally the
effacement of desires is maintained.

न चाजिहत्वषण्डकत्वाद्यभ्यासेनैव तद्रक्षा सिद्धेति वाच्यम्‌,

Objection: The maintenance of the effacement of the
desires is done by the practice of tonguelessness, and the
others.

नष्टे मनस्यजिहत्वादीनामर्थसिद्धत्वेनाभ्यासप्रयासाभावात्‌।
Reply : This cannot be said so; the mind having been
dissolved tonguelessness etc. follow automatically, hence
efforts in their practice is not required.

ननु मनोनाशाभ्यासप्रयासस्तत्राप्यस्तीति चेत्‌।

Objection : Efforts in the practice to dissolve the mind
exist there with the practice of tonguelessness etc.
182 JIVAN-MUKTI-VIVEKA

अस्तु नाम, तस्यावध्यिकत्वात्‌। अन्तेण मनोनाशमभ्यस्ता अप्यजिहृत्वादयो

न स्थिरा भवन्ति। अत एव मनसो नाशनीयत्वं जनक आह--
Reply : Let it be there, as it is required. For, in the absence
of the dissolution of the mind tonguelessness and the rest,
even well practised, do not become steady. Therefore,
Janaka speaks of the necessity to dissolve the mind thus:

`सहग्राङ्करशाखात्मफलपट्टुवशालिनः।
अस्य संसारवृक्षस्य मनो मूलमिति स्थितम्‌॥
-- (लघुयोगवासिष्ठे १९.५३) इति।
‘The mind, it is accepted, is the root of this samsara-tree
(transmigratory existence) flourishing with thousands of
sprouts, branches, leaves and fruits (LYV19.53).

ˆ सङ्कल्पमेव तन्मन्ये सङ्कल्पोपशमेन तत्‌।

शोषयामि यथा शोषमेति संसारपादपः |
— (तत्रैव १९.५४) ॥
‘I understand that the mind is none other than desire,
and by cessation of desire I will destroy the mind so that
the samsdara-tree is destroyed (ibid 54).

"प्रबुद्धोऽस्मि प्रबुद्धोऽस्मि दृष्ट्चोरो मयात्मनः।

मनोनामेह हन्म्येनं मनसास्मि चिरं हतः ॥'
— (तत्रैव १९.५५) इति।
‘Lam awakened, I am enlightened, I have found out the
thief named the mind, who stole my Self. I will kill him
now, for long he has tormented me’ (ibid SS).

वसिष्ठोऽप्याह--
अस्य संसारवृक्षस्य सर्वोपद्रवदायिनः।
उपाय एक एवास्ति मनसः स्वस्य निग्रहः ॥
— (तत्रैव १७.१) ॥
 JIVAN-MUKTI-VIVEKA 183

Vasistha also said thus:

‘The bestower ofall sorts of troubles—the: samsara-tree
has only one remedy, it is the control of one’s own mind
11.11

` मनसोऽभ्युदयो नाशो मनोनाशो महोदयः।

ज्ञमनो नाशमभ्येति मनोऽज्ञस्य हि शृङ्खला ॥
— (तत्रैव १७.५) Il
‘The ascendence of mind is the disappearance (of the
Self), and great prosperity in the dissolution of the mind.
The mind of a knower dissolves; for the ignorant it is truly
his fetters (ibid 17.5).

` तावत्रिशीथवेताला वल्गन्ति हदि वासनाः।

एकतत््वदढाभ्यासाद्यावन्न विजितं मनः ॥
— (तत्रैव १५.२३) ॥
‘The pandemonium let loose in the Leart by, as it were,
the midnight-demons of desire will continue till the mind
is vanquished through concentrating attention upon the
unity of Reality (ibid 15.23).

प्र्षीणचित्तदरपस्य निगृहीतेन्दियद्विषः।
पदिन्य इव हेमन्ते क्षीयन्ते भोगवासनाः ॥
— (तत्रैव १५.२२) ॥
_ ‘By controlling the mind who has got ric of the pride
and has defeated the enemy like senses, his desires
for enjoyments dissolve even as the lotus plants in winter
(ibid 15.22).

“हस्तं हस्तेन संपीडयदन्तैर्दनतान्‌ विचूर्ण्य च।

अङ्गान्यङ्गैः समाक्रम्य जयेदादौ स्वकं मनः॥
— (तत्रैव १५.१८) ॥
13
184 JIVAN-MUKTI-VIVEKA

‘By pressing hand against the other hand, with the

gnashing of the teeth, and attacking limbs by other limbs,
should win one’s own mind (ibid 15.18).

एतावति धरणितले सुभगास्ते साधुचेतसः FETT: |

पुरुषकथासु च गण्या न जिता ये चेतसा स्वेन ॥
— (तत्रैव १५.१९) ॥
‘Over this vast world the noble-minded ones are the
fortunate who were not defeated by their minds, and
deserve mention in the history of the heroes (ibid 15.19).

“हृदयबिले कृतकुण्डल उल्बणकलनाविषो मनोभुजगः।

यस्योपशान्तिमगमच्चनद्रवदुदितं तमन्ययं वन्दे ॥
— (तत्रैव १५.२०) ॥
‘I praise him, the imperishable one, who has risen like
the full moon after eclipse, by killing the mind-serpent
which lay coiled inside the cavity of his heart abundant
in venom of desire (ibid 15.20).

‘fad नाभिः किलास्येदं मायाचक्रस्य सर्वतः।

स्थीयते चेत्तदाक्रम्य तन्न किंचित्प्रनाधते ॥
— (तत्रैव २३.९२) इति।
‘The mind is truly the hub of the wheel of delusion
rotating on all sides. Nothing can trouble him if he remains
with full control over his mind’ (ibid 23.92).

गौडपादाचारयैरप्युक्तम्‌--
"मनसो निग्रहायत्तमभयं सर्वयोगिनाम्‌।
दुःखक्षयः प्रबोधश्चाप्यक्षया शान्तिरिव च ॥'
— (माण्डूक्यकारिकायाम्‌ ३.४०) इति।
 JIVAN-MUKTI-VIVEKA 185

‘Acarya Gaudapada also has said thus :

‘For all yogis, freedom from fear, end of misery, enli-
ghtenment and even unceasing peace are resting on the
control of the mind’ (Manddakya Karika 3.40).

यत््वर्जुनेनोक्तम्‌--
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्‌ |
तस्याह निग्रहं मन्ये वायोरिव सुदुष्करम्‌ I
— (भगवद्गीतायाम्‌ ६.३४) इति॥
तद्वचनं हठयोगविषयम्‌। अत एव वाल्मीकिराह--
What Arjuna said thus:
‘For, the mind, O Krsna, is restless, turbulent, powerful
and obstinate. To control it is as hard, it seems to me,
as to control the wind,’ etc., concerns the Aathayoga (a
kind of forced yoga or abstract meditation). Therefore
Valmiki said thus:

ˆउपविश्योपविश्यैकचित्तकेन AEE: |
न शक्यते मनो जेतुं विना युक्तिमनिन्दिताम्‌॥
— (लघुयोगवासिष्ठे २८.१२६) ॥
‘Even the practice of one-pointed attention through
repeated sittings cannot conquer the mind without the help
of faultless reasoning (LYV 28.126).

"अङ्कुशेन विना मत्तो यथा दुष्टमतङ्गजः।

विजेतुं शक्यते नैव तथा युक्त्या विना मनः ॥'
— (तत्रैव २८.१२७) Il
‘The mind cannot be brought under control without the
use of reasoning even as the vicious elephant in rut cannot
be controlled without using the hook’ (ibid 28.127).

“मनोविलयहेतूनां युक्तीनां सम्यगीरणम्‌।

वसिष्ठेन कृतं तावत्‌ तन्निष्ठस्य वशे मनः॥
186 JSIVAN-MUKTI-VIVEKA

‘Vasistha has properly described the reasonings (yoga)

which lead to dissolution of the mind; and who applies
them controls the mind.

‘gadt युक्तितश्चापि द्विविधो निग्रहो मतः।

निग्रहो धीक्रियाक्षाणां हठो गोलकनिग्रहात्‌॥
कदाचिस्नायते कश्चिन्मनस्तेन विलीयते |
‘It is held that control over the mind is obtained either
by hathayoga or by reasoning. By exercising forced control
over the seats of the knowledge and action-organs, a hold
of sort on them sometimes occur, which leads to the
dissolution of the mind.’

ˆ अध्यात्मविद्याधिगमः साधुसंगम एव च॥
वासनासपरित्यागः प्राणस्पन्दनिरोधनम्‌॥
एतास्तु युक्तयः पुष्टाः सन्ति चित्तजये किल ॥
— (लघुयोगवासिष्ठे २८.१२८, १२९) ॥
‘Study of the knowledge of the supreme Self, association
with the good, total renunciation of desires, control of vital
energy— these are, as is well known, the perfect means
to conquer the mind (Laghu Yogavasistha 28.128+129
first line).

` सतीषु युक्तिष्वेतासु हटात्नियमयन्ति ये।

चेतस्ते दीपमुत्सृज्य विनिघ्नन्ति तमोऽञ्जनैः ॥
— (तत्रैव २८.१३०) ॥
‘Those who apply Aathayoga to control the mind while
such effective means are available, resemble them who
abandoning the lamp apply magic ointment to their eyes
to dispel darkness (ibid 28.130).

` विमूढाः कर्तुमुद्युक्ता ये हठाच्चेतसो जयम्‌।

ते निबध्नन्ति नागेन््रमुन्मत्तं बिसतन्तुभिः ॥'
— (तत्रैव २८.१३१) इति।
 JIVAN-MUKTI-VIVEKA 187

‘The deluded who attempt to control the mind by force,

they, as it were, bind the large, frantic elephant by lotus-fi-
bres’ (ibid 28.131).

निग्रहो द्विविधः, हटनिग्रहः क्रमनिग्रहश्चेति। तत्र॒ चक्ुःश्रोत्रादिज्ञानन्ियाणि

वाक्पाण्यादिकर्मन्द्ियाणि च तत्तद्गोलकोपरोधमात्रेण हठात्निगृह्यन्ते; TEI
मनोऽपि तथा निग्रहीष्यामीति मूढस्य भ्रातितर्भवति। न तु तन्निग्रहीतुं शक्यते,
तद्गोलकस्य हदयकमलस्य निरोद्धुमशक्यत्वात्‌। अतः क्रमनिग्रह एव योग्यः |
क्रमनिग्रहे चाध्यात्मविद्याप्रप्त्यादय एवोपायाः। सा च विद्या दृश्यमिथ्यात्वं
TA: स्वप्रकाशत्वं च बोधयति। तथा च सत्येतन्मनः स्वगोचेषु दृश्येषु
प्रयोजनाभावं प्रयोजनवति दग्वस्तुन्यगोचरत्वं च बुद्ध्वा
निरिन्धनामिवत्स्वयमेवोपशाम्यति। तथा च श्रूयते--
Control is of two kinds: violent control and gradual
control. The first of them is done by blockading the
knowledge-organs such as eye, ear etc. and the action-
organs such as larynx, hands etc. at their respective seats
by force. A deluded man, by this instance, wrongly thinks
that in this manner he shall control the mind also. But the
mind cannot be controlled in that way, since its centre—the
lotus-like heart—is impossible to control. Therefore, gra-
dual control is justified.

The means to gradual control are the study of the

knowledge of the Self and others. This science of the Self
gives rise to the conviction of the unreality of all knowable
things and the Knower as the Self-evident Reality. Having
been convinced thus, the mind finds knowable things, that
are within its purview, are useless, and realizes that the
Knower, although an useful thing (Reality), is beyond its
grasp, and dissolves of its own, like the fire without fuel.
And the <“ has it thus:

‘gu निरिन्धनो वहिः स्वयोनाबुपशाम्यति।

तथा वृत्तिक्षयाच्िततं स्वयोनावुपशाम्यति ॥'
— (बैत्रायणि उप. ४.१; पञ्चदश्याम्‌ ११.१११)
188 JIVAN-M'UKTI-VIVEKA

‘Even as the fire without fuel becomes extinct in its own

place, even so thought, by the cessation of activity becomes
extinct in its own source’ (Ma/trayani Upanisad 4.4.1;
Panicadasi 11.111).

योनिरात्मा। यस्तु बोधितमपि at न सम्यग्बुध्यते, यश्च विस्मरति, तयोरुभयोः

साधुसंगम एवोपायः। साधवो हि पुनः पुनर्बोधयन्ति स्मारयन्ति च। यस्तु
विद्यामदादिदुर्वासनया पीड्यमानो न साधूननुवर्तितुमुत्सहते, तस्य पूर्वोक्तविवेकेन
वासनापरित्याग उपायः। वासनानां प्राबल्येन त्यक्तुमशक्यत्वे
प्राणस्पन्दनिरोधनमुपायः। प्राणस्पन्दवासनयोश्चित्तप्ररकत्वात्तयोर्निरोधे
चित्तशान्तिरुपपद्यते । प्रेरकत्वं च वसिष्ठ आह--
The word yonth—‘source’, means the Self. Association
of the good is the means for them both who, even after
receiving instructions cannot grasp the truth perfectly or
who forget even after grasping it. Because they, the good,
remind and reinstruct the truth repeatedly. Who, being
troubled by the impure desire such as pride of learning
etc., does not have the urge to associate himself with the
good, giving up the desire through aforesaid discrimination
is the only remedy for him.

If he is unable to remove the extra strong desires then

restraining the vital energy is the means for him. Since
desire and vital energy both excite the mind,their control
will bring about tranquillity.

Their exciting nature is described by Vasistha thus:

दरे बीजे चित्तवृक्षस्य वृततवरततिधारिणः।

एकं प्राणपरिस्पन्दो द्वितीयं दुढवासना ॥
— (लघुयोगवासिष्ठे २८.३८) ॥
‘The mind, as it were, like a tree with climbing plants
of transformation, has two seeds— one is the vital energy
and the second is the strong desire (Laghu Yogavasistha
28.38).
 JIVAN-MUKTI-VIVEKA 189

` सती सर्वगता संवित्प्राणस्पन्देन बोध्यते।

सवेदनादनन्तानि ततो दुःखानि चेतसः।'
— (लघुयोगवासिष्ठे २८.४०-४१) Il
‘The omnipresent absolute intelligence becomes, as it
were, awakened through the vital energy, and this awake-
ning brings in its wake endless miseries for the mind’ (ibid
28.40: 1st line +41:2nd line).

यथा भस्मच्छन्नममिं लोहकारा दूतिभ्यां धमन्ति, तत्र च द्त्युत्पत्नेन वायुना

सोऽनिर्ज्वलति, तथा चित्तोपादानेन काष्ठस्थानीयेनाज्ञानेनावृता संवित्प्राणस्पन्देन
बोध्यमाना चित्तवृत्तिरूपेण प्रज्वलति। तस्माच्चित्तवृत्तिनामकात्‌
संविज्ज्वालारूपात्‌ संवेदनाद्‌ दुःखान्युत्पद्यन्ते। सेयं प्राणस्पन्देन प्रेरिता
चित्तोत्पत्तिः। अन्यां च स एवाह--
As the blacksmith blows air by a pair of bellows into
fire covered with ash, and by that air, blown by the bellows,
the fire becomes kindled, even so the intelligence covered
by ignorance—the material of the mind, like the kindlings
for fire, awakened by the life farce becomes aglow as
mental transformation. Miseries spring from the awareness
in the form of glowing intelligences and which is named
as the mental transformations. This is how life force gives
rise to the mind.

He also said about the other cause thus:

भावसंवित्प्रकटितामनुभूतां च राघव |
चित्तस्योत्पत्तिमपरां वासनाजनिता. शृणु ॥
— (योगवासिष्ठे ५.९१.२८) ॥
‘Listen, 0 Raghava (Rama), about the other creation
of the mind due to desire which is manifested by the
consciousness and also experienced (YV5.91.28).
190 JIVAN-MUKTI-VIVEKA

'दृढाभ्यस्तपदार्थैकभावनादतिचच्लम्‌।
चित्तं संजायते जन्मजरामरणकारणम्‌ i” इति।
— (योगवासिष्ठे ५.९१.३५) ॥
‘Steadily repeated thought of objects alone creates the
restless mind—the cause of birth, old age and death’ (ibid
५.१६

न केवलं प्राणवासनयोशित्तप्ररकत्वम्‌, किं तु परस्परप्रेकत्वमप्यस्ति। तदाह

वसिष्ठः-
"वासनावशतः प्राणस्पन्दस्तेन च वासना।
जायते चित्तवृक्षस्य तेन बीजाङ्करक्रमः ॥' इति।
— (लघुयोगवासिष्ठे २८.६५) ॥
अत एवान्यतरनाशेनोभयनाशमप्याह--
Life force and desire are not only the cause of the mind,
they give rise to each other also. So Vasistha said thus:
‘Life force and desire are interdependent i.e. they owe
their existence to each other; and this brings in the law
of seed and sprout series for the mind-tree’ (LYV28.6S).
Therefore destruction of either destroys both, is also
described thus:

द्रे बीजे चित्तवृक्षस्य प्राणस्पन्दनवासने।

एकस्मिंश्च तयोः क्षीणे क्षिप्र द्रेअपि नश्यतः ॥ '
— (लघुयोगवासिष्ठे २८.६४) इति।
‘Life force and desire are the two seeds for the mind-tree,
by the destruction of either both are destroyed at once’
(ibid 28.64).

तयोरनाशोपायं नाशफलं ATE —

'प्राणायामदृढाभ्यासैर्ुक्त्या च गुरुदत्तया।
आसनाशनयोगेन प्राणस्पन्दो निरुध्यते ॥
— (लघुयोगवासिष्ठे २८.१२२) ॥
The way to destroy them and the effect of their destru-
ction are described thus:
 JIVAN-MUKTI-VIVEKA 19]

By the steady practice of pranayama in proper posture

along with control of food and by other means as advised
by the teacher the life force is controlled (An. Up. 4.87;
EE V 25.122).

` असङ्गव्यवहारित्वाद्धवभावनवर्जनात्‌।
शरीरनाशदर्शित्वाद्रासना न प्रवर्तते ॥
— (अन्नपूर्णोपनिषदि ४.८८; लघुयोगवासिष्ठे २८.१२३) ॥
‘By leading the ordinary life with non-attachment and
abandoning worldly thoughts and remaining aware of the
mortality of the body— the desires do not take place (An.
Up. 4.88; LYV28.123).

'वासनासंपरित्यागाच्चित्तं गच्छत्यचित्तताम्‌
प्राणस्पन्दनिरोधाच्च यथेच्छसि तथा He ॥
— (अनत्नपूर्णोपनिषदि ४.८६; लघुयोगवासिष्ठे २८.१२१) ॥
‘By giving up desires completely the mind becomes
non-mind ; this is attained by the control of life-force also ;
now do as you wish (LYV28.121).

एतावन्मात्रकं मन्ये रूपं चित्तस्य राघव |

यद्धावनं वस्तुनोऽन्तर्वस्तुत्वेन रसेन च ॥
— (लघुयोगवासिष्ठे २८.५७) ॥
‘In my opinion the form of the mind is this : the thought
of an object within as real and with liking (ibid 28.57).

“यदा न भाव्यते किंचिद्धेयोपादेयरूपि aq |

स्थीयते सकलं त्यक्त्वा तदा चित्तं न जायते॥
— (तत्रैव २८.५४) ॥
‘When one remains, giving up everything, without any
thought of things acceptable or unacceptable then the mind
does not come into being (ibid 28.54).
192 JIVAN-MUKTI-VIVEKA

“अवासनत्वात्सततं यदा न मनुते मनः।

अमनस्ता तदोदेति परमोपशमप्रदा ॥'
— (लघुयोगवासिष्ठे २८.५५) इति॥
‘When the mind, owing to its desirelessness, does not
function at all, then the state of mindlessness arises which
is the giver of supreme peace’ (ibid 28.5S).

अमनस्तानुदये शान्त्यभावमाह--
'चित्तयक्षदुढाक्रान्तं न मित्राणि न बान्धवाः।
शक्नुवन्ति परित्रातुं गुरवो न च मानवाः ॥'
— (लघुयोगवासिष्ठे ३०.१८) इति।
There cannot be peace in the absence of mindlessness
is described thus:

‘He cannot be saved either by friends or relatives, or by

teachers or others, who is possessed ofthe mind, as it were,
a ghost’ (ibid 30.18).

आसनाशनयोगेनेति यदुक्त तत्रासनस्य लक्षणमुपाय फलं च त्रिभिः सूत्रैः पतञ्जलिः

सूत्रयामास-- स्थिरसुखमासनम्‌ (२.४६) ; प्रयत्नशैथिल्यानन्त-
समापत्तिभ्याम्‌' (२.४७) ; "ततो द्रनद्रानभिधातः' (२.४८) इति।
The practice of 4sana—posture, and of dieting has been
mentioned before; of them, the definition, the means and
the effect of 45275 are described by Patafijali thus by three
aphorisms:
‘Posture is that which is firm and pleasant’ ( Yogasdtra
2.46);
‘By lessening the natural tendency (for restlessness) and
meditating on the unlimited (posture becomes firm and
pleasant)’ (ibid 2.47);

‘Seat being conquered, the dualities do not obstruct’ (ibid

2.48).
 JIVAN-MUKTI-VIVEKA 193

पद्मकस्वस्तिकादिना यादृशेन देहस्थापनरूपेण यस्य॒ पुरुषस्यावयवन्य-

ानुत्पत्तिलक्षणं सुखं स्वदेहचलनराहित्यलक्षणं स्थैर्य च संपद्यते, तस्य तदेव
सुखमासनम्‌।
When by positioning the body in any of the postures viz.,
padmaka, svastika, etc., no part of his body either shakes
or aches, then the 4sana is firm and pleasant and for him
that suits best.

तस्य॒ च प्रयत्नशैथिल्यं लौकिक उपायः। गमनगृहकृत्यतीर्थयात्रा-

स्नानहोमादिविषयो यः प्रयत्नो मानस उत्साहस्तस्य शैथिल्यं कर्तव्यम्‌। अन्यथा
स उत्साहो बलाद्देहमुत्थाप्य यत्र क्वापि प्रेयति।
Lessening of natural tendency is the usual way to achieve
this firmness of 55278. He should lessen the zeal for travel,
going to places of pilgrimage or house-work, bathing (in
sacred water etc.), oblation and the like; otherwise such
zeal would force him to rise from the 5527128 and send him
anywhere.

अलौकिकोपायश्च 'फणासहप्रेण धरणीं धारयित्वा स्थैर्येणावतिष्ठते योऽयमनन्तः

स एवाहमस्मि' इति ध्यानं चित्तस्यानन्तसमापत्तिः। तया यथोक्तासनसंपादकमदुष्टं
निष्पद्यते।
The spiritual way of attaining it is to identify himself with
the serpent-god Ananta— who, supporting the world on
his thousand hoods, remains perfectly still— as ‘I am he’.
This meditation is called concentrating the mind on
Ananta— the Infinite ; and this gives rise to an ‘unseen’
(merit) which in its turn brings about the firmness of seat.

सिद्धे चासने शीतोष्णसुखदुःखमानावमानादिद्वर्यापूरव नाभिहन्यते | तथाविधस्य

चासनस्य योग्यो देशः श्रूयते--
The posture— 55472-ए0€11£ accomplished, the dualities
such as heat and cold, pleasure and pain, honour and
dishonour etc. cannot trouble him as previously. Suitable
spot for such d4sana is prescribed by the Srutis thus:
194 JIVAN-MUKTI-VIVEKA

विविक्तदेशे च सुखासनस्थः
शुचिः समग्रीवशिरःशरीरः ॥
— (कैवल्योपनिषदि x) इति,
‘In a sequestered place, pure (in body and mind), 7081110 -
ned in a pleasant posture with body, neck and head erect’
(Kaivalya Upanisad 4).

समे शुचौ शर्करवहिवालुका-

विवर्जिति शब्दजलाशयादिभिः।
मनोनुकूले न तु चक्षुपीडने
गुहानिवाताश्रयणे प्रयोजयेत्‌ ॥
— (श्वेताश्चतरोपनिषदि २.१०) इति च॥
‘Let yoga be practised within a cave protected from high
wind, or in a place ‘vhich is level, pure, and free from
pebbles, gravel and fire, undisturbed by the noise of water
or where there is no pool or river very near, and which
is delightful to the mind and not offensive to the eye’ (Svet.
Up. 2.10).

सोऽयमासनयोगः।
अशनयोगस्तु मिताहारत्वम्‌,
अत्याहारमनाहारं नित्यं योगी विवर्जयेत्‌।'
--(अमृतनिन्दपनिषदि २७) इति श्रुतेः।
This is the practice of 4sanamentioned before. Practice
of dieting is to be moderate in eating. The ण has it thus:

‘The yogi should ever avoid surfeit and starvation’

(Amrtabindu Up. 27).

भगवताप्यक्तम्‌-
|
`नात्यश्रतस्तु योगोऽस्ति न चैकान्तमनश्रतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥
 JIVAN-MUKTI-VIVEKA 195

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु |

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥
— (भगवद्गीतायाम्‌ ६.१६, १७) इति।
The Lord also said thus:
‘Indeed, voga is not for him who eats too much, nor for
him who abstains too much from eating. It is not for him,
O Arjuna, who sleeps too much, nor for him who keeps
awake too much (BG. 6.16).

‘For him who is temperate in his food and recreations,

temperate in his exertion at work, temperate in sleep and
waking, yoga puts an end to all sorrows’ (ibid 6.17).

जितासनस्य प्राणायामेन मनोविनाशः शेताश्वतैराम्नायते-

त्रिरुन्नतं स्थाप्य समं शरीरं
हृदीद्ियाणि मनसा संनिवेश्य |
बरह्मोडुपेन TAT विद्रान्‌।
Grate सर्वाणि भयावहानि ॥
प्राणान््रपीद्येह स युक्तचेष्टः
क्षीणे प्राणे नासिकयोच्छरवसीत।
दुषटाश्वयुक्तमिव वाहमेनं
विद्रान्मनो धारयेताप्रमत्तः ॥'
— (श्ेताश्चतरोपनिषदि २.८,९) इति।
It is found in the Svetasvatara Upanisad that by pranday-
ama— control of the cosmic energy— dissolution of his
mind takes place who has conquered 55274 thus:

‘The wise man should hold his body steady, with

the three (upper) parts erect, turn his senses, with the
help of the mind, toward the heart, and by means of
the boat of Brahman, cross the fearful torrents of the
world (Svet. Up. 2.8).
196 JIVAN-MUKTI-VIVEKA

‘The yogi of well-regulated endeavours should control

the pranas; when they are quieted he should breathe out
through the nostrils. Then let him undistractedly restrain
his mind, as a charioteer restrains his vicious horses’ (ibid
५.9).

योगी द्विविधः, विद्यामदाद्यासुरसंपद्रहितस्तत्सहितश्चेति। तयोराद्यस्य ब्रह्मध्यानेन

मनसि निरुद्धे सति, तन्नान्तरीयकतया प्राणो निरुध्यते। तं प्रति त्रिरुत्रतम्‌-'
(Ho उप० २.८) इति मन्त्रः पठितः।
There are two classes of yogis, the one, free from the
demoniac endowments such as the pride of learning etc.
and the other, possessing them. Of them, in the yogis
of the first order, the prana becomes controlled automati-
cally by the control of the mind brought about by meditation
on the Self since they are concomitant. The text “Hold the
three upper parts erect’ etc. ( Svet. Up. 2.8) concerns this
class.

द्वितीयस्याभ्यासेन प्राणे निरुद्धे, तन्नान्तरीयकतया मनो निरुध्यते। तं प्रति

'प्राणान्य्रपीड्य--' (Yo उप० २.९) इति मन्त्रः प्रवत्तः।
For the second order of yogis, when pranais controlled
through practice, the mind, being concomitant with it,
becomes controlled, and the text ‘controlling the mind’
etc. (Svet. Up. 2.9) concerns them.

TOMS वक्ष्यते | तेन च पीडनेन युक्तचेष्टो भवति। मनश्चेष्टा विद्यामदादयो

निरुध्यन्ते | प्राणनिरोधेन चित्तदोषनिरोधे दृष्टान्तोऽन्यत्र श्रूयते--
The way of repressing the prana will be dealt with.
Prana-restraint gives rise to slackened effort in worldly
activities. The mental behaviour such as the pride of
learning etc. also becomes restrained. In other अण the
control of the evils of the mind by the control of prana
has been explained thus—
 JIVAN-MUKTI-VIVEKA 197

`यथा पर्वतधातूनां दह्यन्ते धमनान्मलाः।

तथेन्ियकृता दोषा दह्यन्ते प्राणनिग्रहात्‌॥'
— (अमृतनादोपनिषदि ७) इति।
‘As through smelting impurities are destroyed from the
mountain-ore, even so, through control of prana all evils
concerned with senses are destroyed’ (Amrtanada Upani-
sad 7)

अत्रोपपत्तिर्वसिष्ठेन दर्शिता-
"यः प्राणपवनस्पन्दश्चित्तस्पन्दः स एव हि।
प्राणस्पन्दक्षये यल्नःकर्तव्यो धीमतोच्चकैः ॥ '
— (लघुयोगवासिष्ठे २८.१२५) इति।
The reason behind this has been shown by Vasistha thus:

‘The activities of the life breath and the functions of the

mind are identically one. So the intelligent one should try
his best to check the activities of the life breath’ (LYV
2५129);

मनोवाक्वक्षुरादीद्ियदेवताः स्वस्वन्यापारं निरन्तरं करिष्याम इति ब्रं धृत्वा

श्रमरूपेण मृत्युना ग्रस्ताः। स च मृत्युः प्राणं नाप्नोत्‌। ततो निरन्तरमुच्छरासनिः-
श्वासौ कुर्वननप्ययं प्राणो न श्राम्यति। तदा विचार्य देवताः प्राणरूपं प्राविशन्‌।
सोऽयमर्थो वाजसनेयिभिराम्नायते--
The gods of mind, speech, eye and other such organs
having vowed to perform incessantly their respective
acts were all captured by death in the form of weariness.
But death did not overtake the vital breath. Therefore,
though all the time exhaling and inhaling, the vital force
does not tire. Then all the gods, after due consideration
took the form of the vital force. This incident is thus
read by the Vajasaneyins:
198 JIVAN-MUKTI-VIVEKA

“अयं वै नः श्रेष्ठो a: Gates न व्यथते अथो न रिष्यति हन्तास्यैव

सर्वे रूपमसामेति त एतस्यैव सर्वे रूपमभवस्तस्मादेत एतेनाख्यायन्ते प्राणा इति'
(Jo उप० १.५.२१) |
“ “This is verily the greatest among us. Whether moving
or not moving, it neither feels pain nor is injured. Well
then, let us assume its form.”’ They all assumed its form,
therefore, they are called pranas after it’ (Br. Up. 1.5.21).

अत sea प्राणरूपत्वं नाम प्राणाधीनचेष्टावत््वम्‌। तच्चान्तर्यामि ब्राह्मणे

सूत्रात्मप्रस्तावे श्रूयते--
Therefore, ‘organs in the form of pranas’ means all their
functions depending on the function of the prana. And this
has been described in the Antaryam/s brahmana— chapter
on ‘inner controller’— under the topic satratman—the Self
as thread— of the Brhadaranyaka Upanisad thus:

“वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि
च भूतानि संदृब्धानि भवन्ति | तस्माद्र गौतम पुरुष प्रतमाहूर्व्म्रंसिषतास्याज्गानीति ।
वायुना हि गौतम सूत्रेण संद्रन्धानि भवन्ति" (Jo Jo ३.७.२) इति। अतः
प्राणमनःस्पन्दयोः सहभावित्वात्‌ प्राणनिग्रहे मनो निगृह्यते।
‘Air, indeed, O Gautama, is that thread. By air, verily,
O Gautama, as by a thread this world, the other world
and all beings are held together. Therefore, verily, O
Gautama, they say of a person who dies that his limbs
have been loosened; for they are held together, O Gauta-
ma, by air, as by a thread’ (Br. Up. 3.7.2).

Therefore, the functioning of both the vital breath and

the mind being mutually concomitant, by controlling the
former the latter is controlled.

ननु सहस्पन्दो न युक्तः, सुषुप्तौ चेष्टमानेऽपि प्राणे मनसोऽचेष्टमानत्वात्‌।

Objection: This ‘functioning together’ is non-supporta-
ble, since in sleep, although the vital breath remains active,
the mind becomes non-functioning.
 JIVAN-MUKTI-VIVEKA 199

न, विलीनत्वेन तदानीं मनसः सत््वाभावात्‌।

Reply : It is not so, because the mind then remains
resolved in its potential state and is in a way non-existent.

नु क्षीणे प्राणे नासिकयोच्छरवसीतेति व्याहतम्‌। न fe क्षीणप्राणस्य मृतस्य

श्वासं क्वचित्पश्यामः। नापि श्वरसतो जीवतः प्राणक्षयोऽस्ति।
Objection: The text, “When the vital force is destroyed
one should breathe through the nostrils’ (Svet. Up. 29
quoted above), is self-contradictory since nowhere we find
a dead man bereft of pranas breathing, nor the termination
of prana is found in a breathing and living being.

मैवम्‌। अनुल्बणत्वस्य क्षयत्वेनात्र विवक्षितत्वात्‌। यथा खननच्छेदनादिषु

व्याप्रियमाणस्य पर्वतमारोहतः शीघ्रं धावतो वा श्वासवेगो यावान्भवति, न
तावास््थितस्यासीनस्य ff वा विद्यते, तथा प्राणायाम
पाटवोपेतस्येतरस्मादल्पः श्वासो भवति। एतदेवाभिप्रेत्य श्रूयते--
Reply: It is not so, by the word ‘destruction’ (of prana)
diminished breathing is meant here, i.e. not much or
excessive breathing. As the rate of breathing is faster in
him who is engaged in digging soil or felling a tree or going
uphill or running than one who is standing or sitting or
asleep even so the rate of breathing is much lessened in
him who is accomplished in pranayama than anyone else.
The very same idea is found in this Srut/ thus:

“भूत्वा तत्रायतप्राणः शनैरेव समुच्छरवसेत्‌।'

— (क्षुरिकोपनिषदि ५) इति।
‘Having restrained the prana there (in the heart) should
slowly only breathe out’ (Ksurikopanisad 5).

यथा दुषरशचरुपेतो रथो मार्ग त्यक्त्वा यत्र क्वापि नीयते, स च सारथिना दढमश्व
TSS Feat पुनरधा्यति, तथन्दिैर्वासनादिभिरितस्ततो नीयमानं चित्त
प्राणरज्नौ दृढं धृतायां धार्यते।
14
200 JIVAN-MUKTI-VIVEKA

'प्राणान्य्रपीड्य--' (Ho उप० २.९) इति यदुक्तं तत्र प्राणपीडनप्रकारोऽन्यत्र

श्रूयते--
As a chariot drawn by vicious horses is dragged away
to anywhere out of its course and is brought back again
to its right path by the charioteer pulling them firmly through
the reins, even so the mind remains in perfect control from
being dragged here and there by the senses and desire
etc., if held by the rein of prana firmly. The way to
controlling the mind— referred to before in the text:
‘Having controlled the vital breath’ etc. (Svet. Up. 2.9
quoted above), is described in other srut/ thus:

‘gearefa सप्रणवां गायत्रीं शिरसा सह।

त्रिः पठेदायतप्राणः प्राणायामः स उच्यते ॥११॥
— (अमृतनादोपनिषदि १९) ॥
‘He should mutter the formula known as Gayatri along
with pranava, vyahrti, and siras thrice while controlling
the breath (through puraka, kumbhaka, and recaka) and
this is called pranayama (Amrtanada Up, 11).

प्राणायामास्रयः प्रोक्ता र्चकपूरककुम्भकाः 118 of

SANA वायुमाकाशं शून्यं कृत्वा निरात्मकम्‌ |
शून्यभावेन युञ्जीत रेचकस्येति लक्षणम्‌॥९१२॥
— (अमृतनादोप. १०, १२) ॥
‘It is said that pranayamas— control of vital breath—
are three in number : exhaling— recaka, inhaling— pdraka,
and withholding— kumbhaka— of the air (breath) (ibid
10). ‘He should empty the inner space completely by
throwing the air out and holding it on— not allowing the
air in— should practise. This is the nature of recaka
pranayama (ibid 12).
 JIVAN-MUKTI-VIVEKA 201

` वक्त्रेणोत्पलनालेन तोयमाकर्षयेत्नरः।
एवं वाय्रहीतव्यः पूरकस्येति लक्षणम्‌॥१३॥
— (अमृतनादोप० १३) Il
‘As one sucks in water through a lotus-stalk even so
he should inhale air through the mouth and this is called
puraka (ibid 13).

नोच्छ्वसेतिःश्वसेत्रैव नैव गात्राणि चालयेत्‌।

एवं तावन्नियुञ्जीत कुम्भकस्येति लक्षणम्‌ ॥१४॥
— (अमृतनादोप० १४) इति।
‘Neither breathing in nor breathing out, one should
practise holding the body absolutely motionless and this
is the definition of kumbhaka’ (ibid 14).

अत्र शरीरान्तर्गतं वायुं बहिर्निःसारयितुमुल्कषिप्य शारीरमाकाशं शून्यं निरात्मकं

वायुरहितं कृत्वा स्वल्पमपि वायुमप्रवेश्य शून्यभावेनैव नियमयेत्‌। सोऽयं रेचको
vata | कुम्भको द्विविधः, आन्तरो बाह्यश्चेति। तदुभयं च वसिष्ठ आह--
In order to bring out the air from inside the body he
should force up and out the air by exhalation ; in this manner
making the inner space of the body void of air and without
allowing its entry even in small quantity, should maintain
this state of emptiness—and this is what by recaka is meant
here. There are two kinds of kumbhaka— inward and
outward ; and both are described by Vasistha thus:

ˆअपानेऽस्तं गते प्राणो यावन्राभ्युदितो हदि।

तावत्सा कुम्भकावस्था योगिभिर्यानुभूयते ॥
— (लघुयोगवासिष्ठे २९.२११)॥
‘The apana (vayu) having set, (or the prana having set
in the ap4ana) until the prana arises in the chest (heart)—
this state to that length is kumbhaka which is experienced
by the yogis (LYV 29.211).
202 JIVAN-MUKTI-VIVEKA

“बहिरस्तं गते प्राणे यावन्नापान उद्गतः।

तावत्पूर्णसमावस्थां बहिष्ठं कुम्भकं विदुः |)’
— (तत्रैव २९.२१६) Il
‘The prana having set outside and till the apana is arisen,
to that length this state of complete equality is known as
outward kumbhaka ’(Ibid 29.216).

argaa आन्तरकुम्भकविरोधी; निःश्वासो बाह्यकुम्भकविरोधी;

गात्रचालनमुभयविरोधि, तस्मिन्सति निःश्वासोच्छरवासयोरन्यत-
रस्यावश्यभावित्वात्‌। पतञ्जलिरप्यासनान्तरभाविनं प्राणायामं सूत्रयामास--
Among them breathing in is incompatible with inward
kumbhaka, and breathing out is incompatible with outward
kumbhaka, and bodily movement is inconsistent with both,
since either of the two—expiration or inspiration, is sure
to take place if the body is moved. Patafijali also has
described pranayama as the next stage after 55272 (in the
practice of yoga) in his aphorisms thus:

ˆ तस्मिन्सति निःश्वासोच्छवासयोर्गतिविच्छेदः प्राणायामः" (२.४९) इति।

‘Controlling the motion of the exhalation and the 1111212-
tion follows after this (4sanabeing accomplished)’ ( Yogasa-
tra 2.49).

ननु कुम्भके गत्यभावेऽपि रेचकपूरकयोरुच्छरवासनिःश्वासगती विद्येते इति चेत्‌

Objection : Although there is no flow of breath in
kumbhaka yet it is there in recakaand paraka in the form
of inspiration and expiration.

न, अधिकमात्राभ्यासेन स्वभावसिद्धायाः समप्राणगतेर्विच्छेदात्‌। तमेवाभ्यासं

सूत्रयति--
Reply : It is not so since the natural even flow of prana
is stopped by practising in greater measure. The same
practice is set forth in the aphorism thus:
 JIVAN-MUKTI-VIVEKA 203

बाह्याभ्यन्तरस्तम्भवृत्तर्देशकालसंख्याभिः परिदृष्टो दीर्घः सृक्ष्मः' (२.५०) इति।

‘Its modifications are either external or internal, or motio-
nless, regulated by place, time and number, either long or
short’ (Ibid 2.50).

रेचको बाह्यवृत्तिः। पूरक आभ्यन्तरवृत्तिः। कुम्भकः स्तम्भवृत्तिः। तत्रैकैको

देशादिभिः परीक्षणीयः। तद्यथा-- स्वभावसिद्ध tah हृदयान्िर्गत्य नासाग्रसंमुखे
द्रादशाङ्गुलपर्यन्ते श्वासः समाप्यते; अभ्यासेन तु क्रमेण नाभेराधाराद्रा
वायुरनर्गच्छति; चतुर्विंशत्यङ्गुलपर्यन्ते षटत्रिशदङ्गुलपर्यन्ते वा समाप्तिः | अत्र
रेचके प्रयत्नातिशये सति नाभ्यादिप्रदेशक्षोभेणान्तर्निश्तुं शक्यम्‌; बहिश्च सुक्ष्म
तूलं धृत्वा तच्चालनेन निश्चैतन्यम्‌। सेयं देशपरीक्षा। रेचककाले प्रणवस्यावृत्तयो
दश विशतिख्िशदित्यादिभिः कालपरीक्षा। अस्मिन्मासे प्रतिदिनं दश रेचकाः
आगामिमासे विशतिः, उत्तरमासे त्रिंशदित्यादिभिः संख्यापरीक्षा।
यथोक्तदेशकालविशिष्टाः प्राणायामा एकस्मिन्दिने दश विंशतिच्िंशदित्यादिभिः
सख्यापरीक्षा। पूरकेऽप्येवं योजनीयम्‌। यद्यपि कुम्भके देशब्याप्तिविशेषो
नावगम्यते, तथापि कालसंख्यान्याप्तिरवगम्यत एव । यथा घनीभूतस्तूलपिण्डः
प्रसार्यमाणो दीर्घो विरलतया सूष्ष्मश्च भवति, तथा प्राणोऽपि
देशकालसंख्याधिक्येनाभ्यस्यमानो दीर्घो दुर्लक्ष्यतया सूक्ष्मश्च संभवति।
रेचकादिभ्य्िभ्योऽन्यं प्रकारं सूत्रयति-
Recaka is external flow, pdraka is internal flow, stoppage
of motion is kumbhaka. Each of them is to be examined
by place, time and number. For instance, in its natural,
outward course the breath, rising from the heart flows to
the extent of about twelve digits from the tip of the nose
and ends there. But through practice the air rises gradually
from the navel (solar plexus) or from the base (mystical
circle situated above the generative organ) and flows out
to the extent of twenty-four or thirty-six digits (inches
roughly). In this recaka— intense practice being made—
the feeling of a stir helps discern the site— navel or base—
from where the breath rises. Externally the range of the
breath can be ascertained by the movement of a thin piece
of cotton held in front. So this is the test for place.
204 JIVAN-MUKTI-VIVEKA

The test of time of expiration is made by the repetition

of pranava— the syllable OM—ten times, twenty times or
thirty times and so on. The number is tested by daily
practising of ten recakas this month, twenty in the next
and thirty recakas in the month after the next and so on.
The number of prandyamas distinguished by the aforesaid
time and place— performed in a day— say ten, twenty,
thirty etc.— is the test-of number. This method of testing
should also be adopted for puraka.

Although the particular site or extent of place cannot be

known in kumbhaka, number and duration can surely be
known. Just as a piece of dense cotton becomes long by
spreading it out and also subtle due to rarefaction, even
so the prana, the life breath, being practised with increasing
time, place and number becomes long and also subtle due
to its imperceptibility.

Another kind of pranayama— different from the three,

namely, recaka etc.— Patamjali describes in the aphorism
thus:

` बाह्याभ्यन्तरविषयानपेक्षी चतुर्थः (2.42) इति।

‘The fourth (pranayama) is without concern with external
or internal sphere’ (Yogasatra 2.51).

यथाशक्ति सर्व॒वायुं॒विरेच्यानन्तर क्रियमाणो बहिष्कुम्भकः यथाशक्ति

वायुमापूर्यानन्तर क्रियमाणोऽन्तःकुम्भकः इति रेचकपूरकावनाद्रत्य केवलः
कुम्भकोऽभ्यस्यमानः पूर्वत्रयपेक्षया चतुर्थो भवति | निद्रातन्द्रादिप्रनलदोषयुक्तानां
रेचकादित्रयम्‌; दोषरहितानां चतुर्थ इति विवेकः । प्राणायामफलं सूत्रयति-
Kumbhakabeing done after exhaling all air—as much as
one can—is external kumbhaka and which is done after
inhaling as much air as one can is internal kumbhaka ; thus
the practice of kumbhaka alone, not caring for recaka or
242 becomes the fourth in consideration of the fore-
going three. The difference is to be understood thus: the
 JIVAN-MUKTL-VIVEKA 205

three pranayamas such as recaka etc. are for those who

suffer from strong vices such as sleep, drowsiness etc. and
the fourth one is for them who are free from such vices.
The result of pranayama _ is described thus:

ततः क्षीयते Tera’ (२.५२) इति।

‘From that, the covering to the light of the citta is
attenuated’ (ibid 2.52).

प्रकाशस्य HATA तमो निद्रालस्यादिहेतुः, तस्य क्षयो भवति। क्षये सति

फलान्तर सूत्रयति--
The covering to light i.e. sattva, which is tamas and the -
cause of sleep, indolence etc. is destroyed. The next effect
after the destruction of the covering is described thus:

“ERO, च योग्यता मनसः' (२.५३) इति।

‘The mind becomes fit for dharana’ (Ibid 2.53).

आधारनाभिचक्रहदयभ्रूमध्यब्रह्यरनध्रादिदेशविशेषे विकृष्य चित्तस्य स्थापनं धारणा,

“देशबन्धध्चित्तस्य धारणा" (३.१) इति सूत्रणात्‌।
Dharana is drawing and fixing the mind on a particular
site (mystic circles) such as the base, navel circle, heart,
middle of the eyebrows, the aperture on the crown of the
head etc., as it has been described in the satra thus:

‘Dharana is holding the mind on to some particular

object’ (ibid 3.1).

श्रुतिश्च--
“मनः संकल्पकं ध्यात्वा सक्षिप्यात्मनि बुद्धिमान्‌।
धारयित्वा तथात्मानं धारणा परिकीर्तिता ॥
— (अमृतनादोपनिषदि १६) इति॥
206 JIVAN-MUKTI-VIVEKA

And the sruti also has it thus:

‘The intelligent (aspirant), having studied the mind— the

instrument of thought (well), should concentrate it on the
Self—holding on to such state is described as dharana’
(Amrtanada Upanisad 16).

प्राणायामेन रजोगुणकार्याच्चाञ्चल्यात्तमोगुणकार्यादालस्यादेश्च निवारितं

मनस्तस्यां धारणायां योग्यं भवति।
The mind becomes qualified to such dharana when
freed from fickleness—the effect of rayoguna, and from
indolence etc.—the product of tamoguna, by the practice
of pranayama

“प्राणायामदृढाभ्यासैर्युक्त्या च गुरुदत्तया |” (लघुयोगवासिष्ठे २८.१२२) इत्यत्रत्येन

युक्तिशब्देन योगिजनप्रसिद्ध शिरोरूपमेरुचालनम्‌, जिह्वाग्रेण घण्टिकाभ्रमणम्‌,
नाभिचक्रे हृदये च ज्योतिर्ध्यानम्‌, विस्मृतिप्रदौषधसेवा चेत्येवमादिकं गृह्यते।
‘By steady practice of pranayama along with the applica-
tion of the means prescribed by the teacher’ (LYV 28.122).

The word ‘means’— yukti, mentioned in the aforesaid

verse implies any one of the methods, better known among
the yogis, such as moving the summit of the head, turning
the uvula by the tip of the tongue, meditating light at the
navel circle and heart, using of drugs that cause unmindfu-
Iness etc.

तदेवमध्यात्मविद्यासाधुसंगमवासनाक्षयप्राणनिरोधाश्ित्तनाशोपाया दर्शिताः | अथ
तदुपायभूतं समाधिं वक्ष्यामः।
So the ways and means to the dissolution of the mind
such as study of the science of the Self etc. have thus been
described. Now another means to dissolve the mind, name-
ly samadhi —concentration—— will be explained.
 JIVAN-MUKTI-VIVEKA 207

पञ्चभूम्युपेतस्य चित्तस्य भूमित्रयत्यागेनावशिष्टं भूमिद्रयं समाधिः! भूमयश्च

योगभाष्यकृता दर्शिताः-
Excluding the first three, the last two states of the mind—
which has five states— are cailed samadht— concentration.
The states have been described by the commentator of the
Yogasutras thus:

‘fad मूढं विक्षिप्तमेकाग्रं निरुद्धामति चित्तस्य भूमयः' (योगसूत्रभाष्ये १.१)

इति।
‘Scattering, darkening, gathering, one-pointed and
concentrated— these are the states of the mind’
( Yogasutrabhasya 1.1).

आसुरसंपल्लोकशास्रदेहवासनासु वर्तमानं चित्तं Pred, निद्रातन्द्रादिग्रस्तं मूढम्‌,

कादाचित्कध्यानयुक्तं॒क्षिप्ताद्विशिष्टतया विक्षिप्तम्‌। तत्र॒ क्षिप्तमूढयोः
समाधिशङ्कैव नास्ति। "विक्षिप्ते तु चेतसि विक्षेपोपसर्जनीभूतः समाधिर्योगपक्ष
न वर्तते (तत्रैव) ॥ विक्षेपान्तर्गततया दहनान्तर्गतबीजवत्स सद्य एव विनश्यति।
“यस्त्वेकाग्रेचेतसि सभूतमर्थं द्योतयति, क्षिणोति च क्लेशान्‌, कर्मबन्धनानि
श्लथयति, निरोधमभिमुखीकरोति, स सप्रज्ञातयोग इत्याख्यायते ।' (तत्रैव) ॥
“सर्ववृत्तिनिरोधे त्वसंप्रज्ञातसमाधिः।' (तत्रैव) ॥ तत्र संप्रजातसमाधिभूमिमेकाग्रता
सूत्रयति-
The mind engrossed in the demon‘ac endowments—desi-
res for the world, for learning, and for the body etc.—is known
to be in the scattered state. When subdued by sleep, sloth
etc., the mind is known to be in the darkened state. The
mind is said to be in the gathering state when occasionally
it has contemplations since it is distinguishable from the
scattering state. The scattered and darkened states of the
mind cannot have concentration.

‘But the occasional concentration in the gathering state

of the mind cannot be counted as yoga since it is subordi-
nate to that state’ (ibid 1.1).
208 JIVAN-MUKTI-VIVEKA

As a seed in fire is destroyed so this concentration

is destroyed forthwith because of its being within the
gathering state. ‘But the concentration which, in the
one-pointed state of the mind, reveals the object in
its reality, removes the afflictions, loosens the bonds
of karma and brings nearer to the state of concentration,
is named as samprajnata yoga. When all transformations
of the mind are stopped— it is called asamprajnata
samadhi or concentrated state’ (ibid 1.1)

Of them the one-pointed state, in which samprajnata

samadhi takes place, is described in the sdtra thus:

“शान्तोदितौ तुल्यप्रत्ययौ चित्तस्थैकाग्रतापरिणामः' (३.१२) इति।

‘The one-pointedness of the mind (c/tta) is when the
impression that is past and that which is present are similar’
(yogasutra 3.12).

शान्तोऽतीतः। उदितो ada: | प्रत्ययश्चित्तवृत्तिः। अतीतः प्रत्ययो यं पदार्थं

गृहणाति तमेव चेदुदितो गृहणीयात्तदा तावुभौ तुल्यौ भवतः। तादरशश्चित्तस्य
परिणाम एकाप्रतेत्युच्यते। एकाग्रताभिवृद्धिलक्षणं समाधिं सूत्रयति-
Subsided— santah—means past; risen— uditah—means
present, conception— pratyaya— means mental transfo-
rmation. When the object of the past transformation and
the object of the present transformation are identical then
they— the transformations— become similar. Such modifi-
cation of the mind is called one-pointedness. The nature
of samadhi—concentration, is increased one-pointedness
which is described thus in the sdtra:

‘aatidrmaa: क्षयोदयौ चित्तस्य समाधिपरिणामः' (३.११) इति।

‘Taking in all sorts of objects and concentrating on one
object, these two powers being destroyed and manifested
respectively, the citta gets the modification called samadhi’
(ibid 3.11).
 JIVAN-MUKTI-VIVEKA 209

रजोगुणेन चाल्यमानं चित्त क्रमेण सर्वान्पदार्थान्गृहणाति |तस्य रजोगुणस्य निरोधाय

क्रियमाणेन योगिनः प्रयत्नविशेषेण दिने दिने सर्वर्थिता क्षीयते, एकाग्रता चोदेति;
तादृशश्चित्तस्य परिणामः समाधिरित्युच्यते। तस्य समाधेरषटस्वङ्गषु यमनियमासन-
प्राणायामप्रत्याहाराः पञ्च बहिरङ्गानि। तत्र यमान्सूत्रयति--
The mind grasps all sorts of things— one by one, impelled
by 72704078. The yogis, in order to check this, exercise
special effort and the habit of conceiving all sorts of things
is lessened day by day thereby, and one-pointedness is
increased. Such modification of the rind is called conce-
ntration.
Of the eight constituents of samadht—concentration, the
first five—yama, niyama, asana, pranayama and pratyah-
4ra are preliminary. Of them, yamas—forbearances, are
set forth in the sdtra thus:

"अहिसासत्यास्तेयब्रह्मचर्यापिगिग्रहा यमाः' (2.30) इति।

‘Non-killing, truthfulness, non-stealing, continence, and
non-receiving are called yamas— forbearances’ (ibid
2.30).

हिंसादिभ्यो निषिद्धधर्मेभ्यो योगिनं यमयन्तीति यमाः। नियमान्सूत्रयति-

These are called yamas because they restrain the yogis
from prohibited activities such as killing and the rest.
Niyamas— religious observances, are described in the
sutra thus: ।

“शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः' (२.३२) इति,

‘Internal and external purification, contentment, mortifi-
cation, study, and worship of God, are the niyamas’ (ibid
2.52)

जन्महेतोः काम्यधर्मात्निवर्त्य॑मोक्षहेतौ निष्कामधर्मे नियमयन्ति प्रेरयन्तीति

नियमाः। यमनियमयोयनुषठानवैलक्षण्यं स्मर्यते-
These restrain the yogis from motivated rituals which
give rise to rebirth, and direct him to perform desireless
210 JIVAN-MUKTI-VIVEKA

religious acts which lead to liberation, hence are called

observances. In the smrtis some distinction is described
between the yama and niyama and their practice thus:

“यमान्कुर्वीत सततं न कुर्यात्नियमान्बुधः।

यमान्पतत्यकुर्वाणो नियमान्केवलान्भजन्‌ ॥'
— (मनुसंहितायाम्‌ ४.२०४) Il
‘The practice of niyamas are not obligatory, but one
must always practise yamas. He, who practises only
niyamas, avoiding yamas, falls’ (Manu Samhita 4.204).

पतति नियमवान्यमेष्वसक्तो
न तु यमवात्नियमालसोऽवसीदेत्‌।
इति यमनियमौ समीक्ष्य बुद्धया
यमबहूलेष्वनुसंदधीत बुद्धिम्‌ il’ इति।
‘He, who does not pay attention to yamas, but practises
niyamas well, falls, and who practises yamas well although
remiss of niyamas, is not disheartened. Thus ascertaining
the relative importance of yama and niyama intelligently,
one should apply his mind to the practice of more yamas’
(Source untraced).

यमनियमफलानि सूत्रयति-
The results of yama and niyama have been described
in the sdtras thus:

(अर्हिंसाप्रतिष्ठायां) "तत्संनिधौ वैरत्यागः (योगसूतरेषु २.३५) ॥

‘(Non-killing being established) in his presence all enmi-
ties cease (in others)’ (yogasdtra 2.35).

(सत्यप्रतिष्ठायां) 'क्रियाफलाश्रयत्वम्‌।' (यो.सु. २.३६) ॥

‘(By the establishment of truthfulness) the yogi gets
the power of attaining for himself and for others the fruits
of work without the work’ (ibid 2.36).
 JIVAN-MUKTI-VIVEKA 211

(अस्तेयप्रतिष्ठायां) `
सर्वरत्नोपस्थानम्‌' । (यो.सू. २.३७) ॥
‘(By the establishment of non-stealing) all wealth comes
to the yogi’ (ibid 2.37).

(ब्रह्मचर्यप्रतिष्ठायां) 'वीर्यलाभः' | (यो. सू. २.३८) ॥

‘(By the establishment of continence) energy is gained’
(ibid 2.38),

(अपग्ग्रहस्थेर्ये) ' जन्मकथन्तासम्बोधः' | (A.A. 2.38) ॥ जननादिभयाभावः।

‘(When he is fixed in non-receiving) he gets the memory
of past life’ (ibid 2.39). Then there is absence of fear from
rebirth.

-शौचात्स्वाङ्गजुगुप्सा पैैरसंसर्गः।' (यो.सू. २.४०) ॥

‘Internal and external cleanliness being established, there
arise digust for one’s own body and non-intercourse with
others’ (ibid 2.40).

`सत्वशुद्धिसौमनस्यैकाग््न्ियजयात्मदर्शनयोग्यत्वानि च' (यो.सू. २.४१)

सभवन्ति।
‘There also arise purification of the sattva, cheerfulness
of the mind, concentration, conquest of the organs, and
fitness for the realization of the Self’ (ibid 2.41). These
take place (when Sauca—cleanliness— is established).

सन्तोषादनुत्तमः सुखलाभः' (यो. सू. २.४२) ॥

‘From contentment comes superlative happiness’ (ibid
2.42).

“कायेन्ियसिद्धिरशुद्धिक्षयात्तपसः' (यो.सू. २.४३) ॥

‘The result of mortification is bringing powers to the
organs and the body, by destroying the impurity’ (ibid
2.43).
212 JIVAN-MUKTI-VIVEKA

'स्वाध्यायादिष्टदेवतासंप्रयोगः' | (यो.सू. २.४४) ॥

‘By the repetition of the mantra— mystical formula—
comes the realization of the intended deity’ (ibid 2.44).

समाधिसिद्धिरीश्वप्रणिधानात्‌' (यो. सू. २.४५) इति।

‘By sacrificing all to 41970 comes samadhi’ (ibid 2.45).

आसनप्राणायामौ व्या्यातौ | प्रत्याहारं सूत्रयति--

Posture and control of vital breath have already been
defined. Now pratyahara—withdrawal of senses—is de-
scribed in the sutra thus :

`स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः' (यो.सू. २.५४)

इति।
‘Drawing in of the senses is by their giving up their own
objects and taking the form of the mind-stuff, as it were’
(ibid 2.54).

शब्दस्पर्शरूपरसगन्धा विषयाः, तेभ्यो निवर्तिताः श्रोत्रादयश्चित्तस्वरूपमनुकुर्वन्त

इवावतिष्ठन्ते। श्रुतिश्च भवति--
Sound, touch, form, taste and smell are sense objects;
sense-organs such as hearing etc. withdrawn from them
remain as if taking the form of the mind. The अण also
is there in this regard thus :

शब्दादिविषयान्पञ्च मनश्चैवातिचञ्चलम्‌।
चिन्तयेदात्मनो रश्मीन्‌ प्रत्याहारः स उच्यते ॥'
— (अमृतनादोपनिषदि ५) ॥
‘The five senses—which have sound etc. as their objects,
along with the mind which is very fickle in nature, are, like
the sunbeams, only the rays (manifestations) of the Self;
thinking in this manner is called withdrawal’ (Amrtanada
upanisad 5).
 JIVAN-MUKTI-VIVEKA 213

शब्दादयो विषया येषां staat ते श्रोत्रादयः पञ्च; मनः

षष्ठानामेतेषामनात्मरूपेभ्यः शब्दादिभ्यो निवर्तनमात्परस्ित्वेन चिन्तनम्‌;
प्रत्याहारः स इत्यर्थ। प्रत्याहारफलं सूत्रयति--
Five senses, hearing etc., having sound etc. as their
objects, and mind, together forming six, withdrawing them
from their objects, sound etc. which are non-Self and
regarding them as the rays of the Self (which is Light) ; this
is pratyaharah—Thus 1s the meaning of the <. The result
of the withdrawal is described in the aphorism thus :

‘aa: परमा वश्यतेन्दरियाणाम्‌' (यो.सू. २.५५) इति।

‘Thence arises supreme control ofthe organs’ (Yogasutra
2-93):

धारणाध्यानसमाधीन्सूत्रैख्िभिः सूत्रयति--
Now contemplation— dhdarand, meditation— dhyana, and
concentration—samadh/are being set forth by three sutras
thus:

देशबन्धश्चित्तस्य धारणा' (यो.सू. 3.2);

‘Contemplation—dhdarand is holding the mind on to some
particular object’ (ibid 3.1).

‘aa प्रत्ययैकतानता ary (यो.सू. ३.२) ;

‘An unbroken flow of knowledge in that object is
meditation— dhyana’ (ibid 3.2).

“तदेवार्थमात्रनिभसिं स्वरूपशून्यमिव समाधिः' (यो.सू. 3.3) इति।

‘When that, giving up all forms, reflects only the meaning,
it is concentration— samadhi (ibid 3.3).

आधारादिदेशाः पूर्वमुक्ताः | देशान्तर श्रूयते--

Regions such as the mystic circle at the base and the like
have been described Ucirore. Now another place is defined
1 °

in the प thus:
214 JIVAN-MUKTI-VIVEKA

“मनः संकल्पकं ध्यात्वा संक्षप्यात्मनि बुद्धिमान्‌।

धारयित्वा तथात्मानं धारणा परिकीर्तिता ॥
— (अमृतनादोपनिषदि १६) इति।
‘Having studied the perceiving mind, the wise aspirant
concentrates it on the Self and remains holding it on to It;
and this is called dharana—contemplation’ (Amrtanada
Upanisad 16).

“यत्सर्ववस्तुसंकल्पकं मनः, तदात्मानमेव संकल्पयतु न त्वन्यत्‌ इत्येवविधः प्रयत्न

आत्मनि संक्षेपः । प्रत्ययस्यैकतानता तत्त्वैकविषयः प्रवाहः। स च द्विविधः--
विच्छिद्य विच्छिद्य जायमानः, संततश्चेति। ताबुभौ क्रमेण ध्यानसमाधी भवतः।
तदुभयं सर्वानुभवयोगिना दर्शितम्‌--
The mind which thinks of everything let that think of the
Self alone and nothing else—effort in this manner is conce-
ntrating on the Self.
Continuous flow of thought means successive transfo-
rmations of the mind in the form of the Reality only. This
is of two kinds, taking place in a broken and an unbroken
manner, and they are called meditation and concentration
respectively. Both of them have been shown by Sarvanu-
bhavayogin thus:

“चित्तैकाग्र॒याद्यतो ज्ञानमुक्तं समुपजायते।

तत्साधनमतो ध्यानं यथावदुपदिश्यते ॥
— (मुक्तिकोपनिषदि २.४९) ॥
‘As the knowledge—described before, rises properly
from the concentrated mind, so, meditation—the means
to it is being described duly (Muktikopanisad 2.49).

“विलाप्य विकृतिं कृत्स्नां संभवनव्यत्ययक्रमात्‌।

परिशिष्टं च सन्मात्र चिदानन्दं विचिन्तयेत्‌ ॥' इति।
— (पुक्तिकोपनिषदि २.५०) I
‘Having dissolved all derivative things—in the reverse
order of creation—to their sources, think of the remaining
 JIVAN-MUKTI-VIVEKA 2 (=

(the ultimate source), which is pure Existence, Knowledge

and Bliss (which is meditation)’ (ibid 2.50).

ब्रह्माकारमनोवृत्तिप्रवाहोऽहंकृति विना |
सप्रज्ञातसमाधिः स्यादध्यानाभ्यासप्रकर्षजः ॥'
— (मुक्तिकोपनिषदि २.५३) इति च।
‘Continuous flow of the mental transformations in the
form of Brahman—the Self, unmingled with egoism, is the
Samprajnhata-samadhi which results from the superior
practice of meditation’ (ibid 2.53).

तं च भगवत्पादा उदाजहुः —
'दुशिस्वरूपं गगनोपमं परं
सकृद्विभातं त्वजमेकमक्षरम्‌।
अलेपकं सर्वगतं यदद्रयं
तदेव चाहं सततं विमुक्त ओम्‌॥
— (उपदेशसाहसूर्याम्‌ १०.१) ॥
His Holiness (Samkaracarya )explained the same thus:

‘Lam the supreme Brahman which is pure Consciousness

always clearly manifest, unborn, one only, imperishable,
unattached and all-pervading like the ether and non-dual.
Iam, therefore, ever-free. Aum (UpadeSa-sahasri 10.1).
"दृशिस्तु शुद्धोऽहमविक्रियात्मको
न मेऽस्ति कश्चिद्िषयः स्वभावतः।
पुरस्तिरशोर्ध्वमधश्च सर्वतः
सपूर्णभूमा त्वज आत्मनि स्थितः॥
— (तत्रैव १०.२) इति ॥
‘Pure and changeless consciousness I am by nature
devoid of objects (to illumine), unborn and established in
the Selflam the all-pervading Brahman in the front, oblique,
upward, downward and all other directions (ibid 10.2).
15
216 JIVAN-MUKTI-VIVEKA

‘asm तथाजरोऽमृतः स्वयंप्रभः सर्वगतोऽहमद्रयः।

न कारणं कार्यमतीव निर्मलः सदैकतृप्तश्च ततो विमुक्त ओम्‌॥'
— (तत्रैव १०.३) इति ॥
‘Iam unborn, deathless, devoid of old age, immortal,
self-effulgent, all-pervading and non-dual. Perfectly pure,
having neither cause nor effect and contented with the one
Bliss, I am free. Yes’ (ibid 10.3).

ननु संप्ज्ञातसमाधिरङ्गी ; स कथं ध्यानानन्तरभाविनोऽष्टमाङ्गस्य समाधेः स्थान

उदाहियते ?
Objection : How samprajfdta samadhi, which is the
principal, is mentioned in the place of samadhi, which is
the eighth subsidiary, coming after meditation ?

नायं दोषः, अत्यन्तभेदाभावात्‌। यथा वेदमधीयानो माणवकः पदे पदे स्खलन्युनः

पुनः समादधाति, अधीतवेदस्तु सावधानो न स्खलति, अध्यापको निरबधानस्तन्द्रा
कुर्वन्नपि न स्खलति; तथा विषयैक्येऽपि परिपाकतारतम्येन
ध्यानसमाधिसम्प्रज्ञातानामवान्तरभेदोऽवगन्तव्यः। धारणादित्रयं मनोविषयत्वात्‌
सप्रज्ञातसमाधेरन्तरज्रम्‌। यमादिपञ्चकं तु बहिरज्गम्‌। तदेतत्सूत्रयति--
Reply : There is no harm since they are not different
altogether. As a boy, while studying the Vedas, falters at
every step and corrects himself, but he, who has completed
the study of the Vedas, being careful, does not make any
mistake, and the teacher even inattentive or sleepy,does not
stumble ; even so the differences among dhyana, samadhi
and samprajnata samadhi are to be understood as subdivi-
sions of the same object according to the differences of
maturity. Dharana, dhyana and samadhi, having the mind
as their object, are essential (means) to samprajfata sam-
adhi, while the five subsidiaries— yama etc. are not of
primary importance.

The same view has been expressed in the aphorism thus:

 JIVAN-MUKTI-VIVEKA ZT

त्रयमन्तरङ्ग पूर्वभ्यः' (यो. सू. ३.७) इति।

‘These three are more internal than those that precede’
(Yogasutra 3.7).

ततः केनापि पुण्येनान्तरङ़ प्रथमं लब्धे बहिरङ्गलाभाय नातिप्रयासः कर्तव्यः।

यद्यपि पतञ्जलिना भौतिकभूततनमात्रद्दियाहंकारादिविषयाः संप्रज्ञातस-
विकल्पसमाधयो बहुधा प्रपञ्चिताः, तथापि तेषामन्तर्धानादिसिद्धिहेतुतया
मुक्तिहेतुसमाधिविरोधित्वान्नास्माभिस्तत्रादरः क्रियते। तथा च सूत्रितम्‌--
Therefore, if in the first instance these internal means
are achieved due to some religious merits, it is not necessary
to exert much in order to gain the external ones. Aithough
Patanijali has dwelt upon at length samprajfata and savika-
Ipa samadhis having their objects as material objects,
gross elements and subtle elements, senses, and egoism,
yet we do not like to pay attention to them inasmuch as
they being the cause of occult powers such as invisibility
etc., are opposed to samadhi which leads to liberation.
This has been described in the satra thus:

“a समाधावुपसर्गा व्युत्थाने सिद्धयः' (यो. सू. ३.३८) इति,

‘These are obstacles to samadhi, but they are powers
in the worldly state’ ( Yogasdtra 3.38).

‘Pra सङ्गस्मयाकरणं पुनरनिष्टप्रसक्गात्‌' (यो.सू. ३.५२) इति च।

Thus also:
‘The yogi should not feel allured or flattered by the
overtures of celestial beings for fear of evil again’ (ibid
B52):

स्थानिनो देवाः | उद्दालको देवैरामन्नितोऽप्यवज्ञाय तान्देवानिर्विकल्पसमाधिमेव

चकारेत्युपाख्यायते। प्रश्रोत्तराभ्यामप्येवमेवावगम्यते |
Occupying high positions—sthdnins means gods (Indra
etc.). The episode (Yogavasistha Ramayana, (1254711 pra-
218 JIVAN-MUKTI-VIVEKA

karana 54.64-66) has it that Uddalaka, although invited by

the gods, accomplished nirvikalpa samadhi, even ignoring
those gods.

The same thing becomes known from the questions and

answers thus :

श्रीरामः--
जीवन्मुक्तशगीराणां कथमात्मविदां az |
शक्तयो नेह दृश्यन्त आकाशगमनादिकाः ॥
— (लघुयोगवासिष्ठे २८.९) ॥
Sti Rama: ‘How is it that levitation and the like powers
(occult powers), O the best of the knowers of the Self, are
not found here in the person of jivanmuktas ? (Laghu
Yogavasistha 28.1; YV5.89.9).

वसिष्ठः--
ˆ अनात्मविदयमुक्तोऽपि नभोविहरणादिकम्‌।
द्रन्यमन्त्रक्रियाकालशक्त्याप्नोत्येव राघव | (तत्रैव २८.२) ॥
Vasistha: ‘Through the power of some substance, magi-
cal formula, some sort of practice, time etc., one can, O
Raghava, acquire such occult powers as levitation etc.,
although still in bondage and ignorant of the Self (LYV28.2;
YV5.89.12).

` नात्मज्ञस्यैष विषय आत्मज्ञो ह्यात्ममात्रदक्‌ |

आत्मनात्मनि संतृप्तौ नाविद्यामनुधावति ॥
— (तत्रैव 22.3) ॥
‘This object is not for him who is a knower of theSelf,
for he, the knower of the Self, has in view only the Self.
He is content by himself and in himself and does not go
after (the products of) ignorance (LYV28.3 ; YV5.89.13).
 JIVAN-MUKTI-VIVEKA 219

`ये केचन जगद्धावास्तानविद्यामयान्विदुः ।

कथं तेषु किलात्मङ्ञस्त्यक्ताविद्यो निमजति ॥
— (तत्रैव २८.५) ॥
‘How can he, who by knowing the Self has cast avidya
and knows the phenomenal existence to be the product of
avidya, immerse himself in them? (LYV 28.5; YV
5.89.14).

'द्रव्यमन्त्रक्रियाकालशक्तयः साधु सिद्धिदाः।

परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन ॥
— (तत्रैव २८.७) ॥ é
‘Some substance, spell, practice and time—all have
power to bestow occult powers well, but they do not help
realize the abode of the supreme Self (LYV 28.7; YV
5.89.31).

सर्वेच्छाजालसंशान्तावात्मलाभोदयो हि a: |
स कथं सिद्धिवाञ्छायां मग्नचित्तेन wad II
— (तत्रैव २८.९) ॥
‘Realization of the Self takes place when desires are, in
their entirety, dissolved ; how, then, the same can be gained
by one whose mind is plunged in the desires for occult
power? (LYV28.9; YVS.89.33).

“न केचन जगद्धावास्तत्तवज्ञ रञ्जयन्त्यमी।

नागरं नागरीकान्तं कुग्रामललना इव ॥ इति।
— (ल.वा. १८.३४) Il
‘Any of the things of the world whatever cannot attract
the knower of the Reality, even as the townsman, having
as wife a town-bred lady of refinement, is not enamoured
by the ugly rustic womenfolk (LYVi8.34).
220 JIVAN-MUKTI-VIVEKA

“अपि शीतरुचावर्के सुतीक्ष्णेऽपीन्दुमण्डले |

अप्यधः प्रसरत्यग्नौ जीवन्मुक्तो न विस्मयी ॥
— (तत्रैव २७.६६) Il
‘Even if the sunbeams become cool and the lunar disc
projects fiery light and the flames go downward the jiva-
nmuKta 15 not surprised (LYV27.66; YVS.77.29).

-चिदात्मन इमा इत्थं प्रस्फुरन्तीह शक्तयः।

इत्यस्याश्चर्यजालेषु नाभ्युदेति कुतूहलम्‌ ॥
— (तत्रैव २७.६७) ॥
‘Curiosity is not aroused in him (the jivanmukta) who
is aware of this multitude of astonishing things as only the
manifestations of the powers (of maya) of the supreme
Self which is pure knowledge (LYV27.67; YV5.77.30).

“यस्तु at भावितात्मापि सिद्धिजालानि वाञ्छति |

स सिद्धिसाधकैरद्रन्यस्तानि साधयति क्रमात्‌॥' इति च।
— (तत्रैव २८.६; योगवासिष्ठे ८९.२३) ॥
‘Who is desirous of gathering occult powers although
ignorant of the Self, can do so, one by one, with the help
of such things which are means to occult powers’ (LYV
28.6; YVS.89.23).

आत्मविषयस्तु संप्रज्ञातसमाधिर्वासनाक्षयस्य निरोधसमाधेश्च हेतुः | तस्मादत्रादरः

pd: |
As the samprajnata samadhi, concerned with the Self
leads to the destruction of desire and brings about the
nirodha saméadhi, therefore we have paid attention to this.

अथ पञ्चमभूमिरूपो निरोधसमाधिर्निरूप्यते। तं च निरोधं सूत्रयति-

Now nirodha-samadhi, which forms the fifth state, is
being defined. This nirodha—stoppage, is described in the
satra thus
 JIVAN-MUKTI-VIVEKA 221

व्युत्थाननिरोधसंस्कार्योरभिभवप्रादुभविौ निरोधक्षणचित्तान्वयो निरोधपरिणामः'

(यो.सू्‌. ३.९) इति।
‘By the suppression of disturbed impressions of the mind,
and by the rise of the impressions of control, the mind,
which persists in that moment of control, is said to attain
the controlling modification’ (Yoga-sutra 3.9).

व्युत्थानसंस्काराः समाधिविरोधिनः। ते चोद्दालकस्य समाधावुदाहताः--

Vyutthana-impressions {i.e. of samprajnata samadhi or
of the first three states) are opposed to samadhi—-conce-
ntration. They have been explained in the (episode of)
samadhi of Uddalaka thus:

कदाहं त्यक्तमनने पदे WATTS |

चिरं विश्रान्तिमेष्यामि Fey इवाम्बुदः ॥
— (लघुयोगवासिष्ठे २४.२९) ॥
“When shall attain abiding tranquillity in that state which
is perfectly pure and is devoid of mentation, even as the
clouds rest on the peak of the mount Meru? (LYV 24.29,
15.91.191;

“इति चिन्तापरवशो बलादुद्दालको द्विजः |

पुनः पुनस्तूपविश्य ध्यानाभ्यासं चकार ह ॥
— (तत्रैव २४.३५) ॥
‘Brahmana Uddalaka, possessed of this thought, being
seated, vigorously practised meditation repeatedly (LYV
94.०.11):

“विषयैर्नीयमाने तु चित्ते मर्कटचञ्चले।

न स तेभे समाधाने प्रतिष्ठां प्रीतिदायिनीम्‌॥
— (तत्रैव २४.३६) Il
‘He could not secure the blissful state in samadhi as his
mind, fickle like a monkey, was being dragged away by
the sense-objects (LYV24.36; YV5.51.39). |
222 JIVAN-MUKTI-VIVEKA

कदाचिदनबाह्यसंस्पर्शपरित्यागादनन्तरम्‌।
तस्यागच्छच्चित्तकपिरान्तरस्पर्शसंचयान्‌ ॥
— (तत्रैव २४.३७) ॥
‘When however, the external objects were given up, then
his mind-monkey engaged itself in tasting the stock internal
objects (LYV24.37).

कदाचिदान्तरस्पर्शादबाह्यं विषयमाददे।
तस्योडीय मनो याति कदाचित्‌ त्रस्तपक्षिवत्‌॥
— (तत्रैव २४.३८) ॥
‘Sometimes withdrawing from the internal things again
perceived external objects, and sometimes his mind like
a frightened bird flies away (LYV 24.38).

"कदाचिदुदिताकाभिं तेजः पश्यति विस्तृतम्‌।

कदाचित्केवलं व्योम कदाचित्निबिडं तमः ॥
— (तत्रैव २४.३९) ॥
‘Sometimes he sees pervasive light like the risen sun and
yet again only void and sometimes pitch darkness
(LYV24.39).

आगच्छतो यथाकामं प्रतिभासान्‌ पुनः पुनः।

अच्छिनन्मनसा शूरः खड्गेनेव रणे रिपून्‌ ॥
— (तत्रैव २४.१०९) ॥
‘He cut off the images (of objects) appearing, of their
own, again and again, by the sword of his mind, even as
a warrior cuts down his enemies in battle with a sword
(LYV24.109).
 JIVAN-MUKTI-VIVEKA 223

`विकल्पौघे समालूने सोऽपश्यद्धूदयाम्बे।

तमश्छन्नविवेकार्कं लोलकज्जलमेचकम्‌॥
— (तत्रैव २४.११०) ॥
‘The multitude of images having been severed, he saw
the sun of discrimination hidden behind the tamogunalike
a throbbing dark-blue cloud (L 24.110)

` तदप्युत्सादयामास सम्यगज्ञानविवस्वता।
तमस्युपरते स्वान्ते AS:TH ददर्श सः।
तल्लुलाव स्थलान्जानां वनं बाल इव द्विपः ॥
— (तत्रैव २४.१११) ॥
“He dispelled even that darkness (of ignorance) by the
sun of right knowledge, then he saw in the mind, cleared
of darkness, a mass of light. He destroyed even that mass
of light just like a young elephant destroys the forest of
hibiscus (sthalapadma) (LYV24.111).

तेजस्युपरते तस्य पूर्णमानं मनो मुनेः।

निशान्जवदगाननिद्रां तामप्याशु लुलाव सः॥
— (तत्रैव २४.११२) ॥
‘When the light disappeared the mind of the sage reeled
and fell asleep like the lotus shut at sunset. But he immedia-
tely shook the mind up from sleep (LYV24.112).

(निद्राव्यपगमे तस्य व्योमसंवित्समुद्ययौ |

व्योमसंविदि नष्टायां मूढं तस्याभवन्मनः।
मोहमप्येष मनसस्तं ममार्ज महाशयः।
— (तत्रैव २४.११३) ॥
‘When awakened his mind perceived the form of space
(akaSa). When this awareness of space was destroyed his
mind became torpid. The magnanimous sage removed even
this torpidity from his mind (LYV24.113).
224 JIVAN-MUKTI-VIVEKA

ततस्तेजस्तमोनिद्रामोहादिपरिवर्जिताम्‌।
कामप्यवस्थामासाद्य विशश्राम मनः क्षणम्‌ |!”
— (तत्रैव २४.११४) इति ॥
‘Then the mind attained to that inexplicable state which
is free from light, darkness, sleep, and torpor etc., and
experienced peace for a while’ (LYV24.114; 45.54.53).

q Ud व्युत्थानसंस्कारा निरोधहेतुना योगिप्रयत्नेन प्रतिदिनं प्रतिक्षणं

चाभिभूयन्ते; तद्विरोधिनश्च निरोधसंस्काराः sedated) तथा सति निरोध
एकैकस्मिनक्षणे चित्तमनुगच्छति। सोऽयमीद्रशध्चित्तस्य निरोधपरिणामो भवति |
These mental transformations are overcome by such
efforts of the yogithat are the means to control (stop) them,
everyday every moment; and their opponents— controlling
impressions take place. When this is accomplished, the
mind, in each and every moment, remains restrained (from
transforming). And in this manner the mind is transformed
in the form of restraint i.e., restraint-transformation.

ननु 'प्रतिक्षणपरिणामिनो हि भावा रते चितिशक्तेः' * इति न्यायेन चित्तस्य सर्वदा

परिणामप्रवाहो वक्तव्यः।
Objection : It must be agreed that the mind always
undergoes transformations according to the rle that ‘all
things, except consciousness (pure knowledge), undergo
transformations every moment’ (Tattvakaumudi of Vaca-
spati Misra on the Samkhya Karika S).

नाढम्‌। aa व्युत्थितचित्तस्य वृत्तिप्रवाहः ope: निरुद्धचित्तस्य तु

कथमित्याशङ्क्योत्तरं सूत्रयति--
Reply: Yes, it is indeed so. The flow of transformations
of the mind in its arisen state is evident. But how it happens
in the restraint state of the mind is described in the aphorism
thus:

* साङ्ख्यकौमुद्याम्‌ (५)
 JIVAN-MUKTI-VIVEKA 225

` ततः प्रशान्तवाहिता ANT’ (यो.सू. ३.१०) इति।

Its flow becomes steady by habit.’ (25/78 Yogasatra
3.10):

यथा समिदाज्याहुतिप्रक्षेपे वहिरुत्तरोत्तरवृद्धया प्रज्वलति, समिदादिक्षये प्रथमक्षणे

किचिच्छाम्यति, उत्तरोत्तरक्षणे शान्तिर्वर्धते। तथा निरुद्धचित्तस्योत्तरोत्तराधिकः
प्रशमः प्रवहति | तत्र पूर्वपूर्वप्रशमजनितः संस्कार एवोत्तरोत्तरप्रशमस्य कारणम्‌।
तामेतां प्रशान्तवाहितां भगवान्विस्पष्टमुदाजहार--
As by throwing firewood and clarified butter in fire it
increases more and more in flames and then as the fuels
are exhausted gradually the fire also becomes less and less,
even so in the restrained mind the steadiness increases
successively. The impressions previous to steadiness alone
are the cause > following steadiness there. This flow of
steadiness has been very clearly described by the Lord (Sri
Krsna in the Bhagavadgita) thus :

यदा विनियतं चित्तमात्मन्येवावतिष्ठते।

निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥
— (भगवद्गीतायाम्‌ ६.१८) ॥
‘When the disciplined mind rests in the Self alone, free
from longing for objects (of enjoyment, seen or unseen),
then is one said to have attained yoga (BG6.18).

‘gar दीपो निवातस्थो नेङ्गते सोपमा स्मृता।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥
— (तत्रैव ६.१९) ॥
‘As a lamp in a windless place does not flicker—that is
the figure used for the disciplined mind of a yog/practising
concentration on the Self (ibid 6.19).
226 ४ JIVAN-MUKTI-VIVEKA

“यत्रोपरमते चित्तं निरुद्धं योगसेवया |

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥
— (तत्रैव ६.२०) ॥
‘That in which the mind, restrained by the practice of
concentration, rests quiescent; that in which, seeing the
Self through the Self, one rejoices in one’s own Self (ibid
6.20)

“सुखमात्यन्तिकं यत्तद्ुद्धि्राह्यमतीन्ियम्‌ |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥
— (तत्रैव ६.२१) ॥
‘That in which one knows the boundless joy beyond the
reach of the senses and grasped only by the understanding ;
that in which being established one never departs from
Reality (ibid 6.21).

“यं asa चापरं लाभं मन्यते नाधिकं aa: |

यस्मिस्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥
—— (तत्रैव ६.२२) ॥
‘That on gaining which one thinks there is no greater gain,
and wherein established one is not moved even by the
heaviest of sorrows— (ibid 6.22).

“तं विद्याद्‌ दुःखसंयोगवियोगं योगसं्ञितम्‌॥

स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा i’
— (तत्रैव ६.२३) इति।
‘Let that be known as yoga, which is severance from the
contact of pain. It is to be practised with perseverance and
with an undaunted mind’ (ibid 6.23).

निरोधसमाधेः साधन.सूत्रयति-
The means to nirodha samadhi— concentration of re-
straint is described in aphorism thus:
 JIVAN-MUKTI-VIVEKA 1

`विरामप्रत्ययाभ्यासपूर्वकः संस्कारशेषोऽन्यः' (यो.सू. १.१८) इति।

‘There is another samadhi which is attained by the
constant practice of cessation of all mental activity, in which
the citta retains only the unmanifested impressions’ (Pata-
njala Yogasutra 1.18).

विरामो वृच्युपरमः, तस्य प्रत्ययः कारणं वृच्युपरमार्थः पुरुषप्रयत्नः, तस्याभ्यासः

पौनःपुन्येन सम्पादनम्‌, तत्ूर्वकस्तज्जन्यः, अनन्तरातीतसूत्रे
सप्रज्ञातसमाधेरुक्तत्वात्‌ तदपेक्षयान्योऽसंप्रज्ञातः समाधि । तत्र॒ वृत्तिरहितस्य
चित्तस्वरूपस्य cerca संस्काररूपेण चित्तं शिष्यते। विरामप्रत्ययजन्यत्वं
भगवान्विस्पष्टमाह--
(-€5581101--- viramah, means cessation of transforma-
tion. Pratyayah means the cause of that 1.e. the personal
effort for the cessation of transformation; practice—
abhyasah of that i.e. doing it again and again; preceded
by that—fatparvakah— means brought about by that. As
the samprajnata samadhi—conscious concentration, has
been described in the immediately preceding aphorism so
by anyah—the other, it is meant in relation with that
asamprajnata samadhi, i.e. the superconscious concentra-
tion.

In that superconscious concentration the mind remains

in the form of impression only, inasmuch as, being devoid
of transformations, its nature cannot be described. The
practice of cessation as the begetter (of that state) has been
clearly described by the Lord thus:

“संकल्पप्रभवान्कामास्त्यक्त्वा सर्वानशेषतः।
पनसैवेन्धियग्रामं विनियम्य समन्ततः ॥
— (भगवद्गीतायाम्‌ ६.२४) ॥
‘Renouncing entirely all the desires born of the जणा,
drawing back the senses from every direction by the
strength of mind (BG6.24) ;
228 JIVAN-MUKTI-VIVEKA

“शनैः शनैरुपरमेदनुद्धया धृतिगृहीतया।

आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत्‌ ॥
— (तत्रैव ६.२५) ॥
‘Let him littie by little attain tranquillity with the intellect
set in patience, and having fixed the mind on the Self he
should think of nothing else (ibid 6.25).

“यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्‌।

ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्‌ ॥'
— (तत्रैव ६.२६) इति।
‘Let him withdraw the fickle and unquiet mind from
whatever causes it to wander away, and restore it to the
control of the Self alone’ (ibid 6.26). .

काम्यमाना प्रक्चन्दनवनितापुत्रमित्रगहक्षेत्रादयो मोक्षशास्रकुशल-

विवेकिजनप्रसिद्ैर्बहभिदेषिरुपेता अप्यनाद्यविद्यावशात्‌ तान्दोषानाच्छाद्य तेषु
विषयेषु सम्यक्त्वं मनः कल्पयति। तस्माच्च संकल्पादिदं मे स्यादित्येवरूपाः
कामाः प्रभवन्ति। तथा च स्मर्यते--
Although desired things such as flower garland, sanda-
lwood paste, women, children, friends, houses, lands and
the like are full of many evils which are well-known to the
discriminating people who are well versed in the discipline
of liberation, yet the mind, under the influence of beginni-
ngless ignorance, covers up all those evils and imagines
them to be all right. Out of such imagination desires are
born in the form as ‘Let this be mine’. The smrti also has
it thus:

` संकल्पमूलः कामो वै यज्ञाः संकल्पसंभवाः।'

— (मनुसंहितायाम्‌ २.३) ॥
‘Desire is truly rooted in imagination (will), even the
sacrifices are born of imagination (will)’ (Manu Samhita
2.1
 JSIVAN-MUKTI-VIVEKA 229

काम जानामि ते मूलं संकल्पात्‌ किल जायसे।

न त्वा संकल्पयिष्यामि समूलस्त्वं विनङ्क्ष्यसि ॥'
— (महाभारते शान्तिपर्वणि १७१.२५) इति।
‘Odesire! [know your source, undoubtedly you are born
of imagination. No more shall I will you and you shall be
destroyed with your root’ (Mahabharata 12.171.25).

तत्र विवेकेन विषयदोषेषु साक्षात्कृतेषु शुना वान्ते पायस इव कामास्त्यज्यन्ते।

प्रक्चन्दनादिष्विव ब्रह्मलोकादिष्वणिमाद्य्टर्येषु च कामास्त्याज्या इत्यभिप्रेत्य
सर्वानित्युक्तम्‌। मासोपवासतब्रतिना तस्मिन्मासेऽत्रे त्यक्तेऽपि कामः पुनः पुनरुदेति;
तद्रनमा भूदित्यशेषत इत्युक्तम्‌। कामत्यागे मनःपूर्वकप्रवत्यभविऽपि चक्षुरादीनां
रूपादिषु या स्वभावसिद्धा प्रवृत्तिः सापि प्रयत्नयुक्तेन मनसैव नियन्तन्या।
देवतादर्शनादिष्वप्यननुसरणाय समन्तत ॒इत्युक्तम्‌। भूमिकाजयक्रमेणोपरमस्य
विवक्षितत्वाच्छनैः शनैरित्युक्तम्‌। ताश्च भूमिकाश्चतप्नः कठवल्लीषु श्रूयन्ते--
When through discrimination the evils in the objects of
enjoyment are realized, desires are given up, even as the
porridge vomited by a dog is shunned. The word ‘entire’—
sarvan (BG 6.24 quoted above)— has been used to imply
that the desires for the world of Brahma etc., and for the
eight occult powers such as to become atomized etc., are
also to be given up like the desires for garland etc.

As when a man has taken a vow to fast in a particular

month and in observance of that although he gives up eating
in that month yet the desire for food arises again and again,
to obviate such a state of affair the word ‘entirely’—
aSesatah (ibid), without reserve or exception, has been
used.

Desires having been given up, although there is no

intentional activity of the sense-organs yet the normal
functioning of the eye etc. of perceiving form etc. is to be
controlled with an enterprising mind (the use of ‘with the
mind’— manasa—indicates this).
| 230 JIVAN-MUKTI-VIVEKA

‘From every direction—samantatah (ibid)— has been

used to mean that no indulgence is to be given even to the
desire of god-vision etc. The use of ‘little by little’-— sanash
Sanath (BG 6.25)— is meant for gaining tranquillity by
stages. There are four of these stages as described in the
Kathopanisad thus :

-यच्छेद्राङ्मनसी CSSA आत्मनि।

ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥
— (कठ. उप. १.३.१३) इति।
‘The wise man should merge his speech in his mind, and
his mind in his intellect. He should merge his intellect in
the Cosmic Mind, and the Cosmic Mind in the Tranquil
Self’ (Kathopanisad 1.3.13).

वाग्व्यापारो द्विविधः-- लौकिको वैदिकश्च | जल्पादिरूपो लौकिकः, जपादिरूपो

वैदिकः | तत्र लौकिकस्य बहुविक्षेपकरत्वाद्‌ व्युत्थानकालेऽपि योगी तंपरित्यजेत्‌।
अत एव स्मर्यते--
The organ of speech has twofold function: ordinary
speech and vasdika (vedic) speech. The ordinary is in the
form of usual conversation etc. and the vedic is in the form
of muttering of passages etc. from the scriptures. Of them
the ordinary speech causes distraction in various ways,
therefore the yogi should eschew it even when he is risen
from concentration. Hence the smrti has it thus:

‘Alt योगासनं योगस्तितिक्षकान्तशीलता।

निःस्मृहत्वं समत्वं च सप्तैतान्येकदण्डिनः ॥
— (नारद परि. उप. ४.२५) इति।
‘Silence, yogic posture, (concentration), practice of me-
ditation, fortitude, living in solitude, desirelessness and
equableness—these seven are (prescribed) for the
single-staff-carrying monk’ (Narada P. Up. 4.25).
 JIVAN-MUKTI-VIVEKA 231

जपादिकं निरोधसमाधौ परित्यजेत्‌। सेयं वाग्भूमिः प्रथमा |तां भूमिं प्रयत्नमात्रेण

कतिपयर्दिनिमसिर्वत्सौर्वा a विजित्य पश्चादद्वितीयायां मनोभूमौ प्रयतेत; अन्यथा
बहुभूमिकाप्रासादवत्प्रथमभूमिपातेनैवोपरितनयोगभूमयः सर्वा विनश्येयुः | यद्यपि
चक्षुरादयो निरोद्धव्याः, तथापि तेषां वाग्भूमौ मनोभूमौ वान्तर्भावो द्रष्टव्यः|
In the concentration of restraint muttering etc. shuuld be
given up. So this is the first stage— the speech-stage. This
stage should be brought under firm control firsi by effort
alone in a matter of days or months or years, afterwards
should attempt the second stage— the mental plane. Othe-
rwise (if attempts are made at many stages at a time), failure
to conquer the first stage will lead to the collapse of all
the yogic stages, even as the many-storeyed house colla-
pses at the breakdown of the first storey. Though the eye
etc. are also to be controlled, but they should be undeistood
to have been included in the speech-stage or mind-stage.

ननु वाचं मनसि नियच्छेदित्यनुपपत्नम्‌; न हीन्रियस्येद्ियान्तर प्रवेशोऽस्ति |

Objection : It has been said ‘should merge his speech
in his mind’ (Katha Up. 1.3.13 quoted above) and which
cannot be justified since there is no entry of one organ into
another.

Raq) प्रवेशस्याविवक्षितत्वात्‌। नानाविक्षेपकारिणोर्वाङ्मनसयोर्मध्ये प्रथमतो

वागन्यापारनियमनेन मनोन्यापारमात्रपरिशेष इह विवक्षितः । गोमहिषाश्वादीनामिव
वाङ्नियमे स्वाभाविके संपन्ने ततो ज्ञानात्मनि मनो नियच्छेत्‌। आत्मा त्रिविधः,
ज्ञानात्मा महात्मा शान्तात्मा चेति। जानात्यत्र॒ स्थित आत्मेति
ज्ञातृत्वोपाधिरहंकारोऽत्र ज्ञानशब्देन विवक्षितः, करणस्य मनसो नियम्यत्वेन
पृथगुपात्तत्वात्‌। अहंकारो द्विविधः-- विशेषरूपः सामान्यरूपश्चेति।
ˆअयमहमेतस्य पुत्र' इत्येवं व्यक्तमभिमन्यमानो विशेषरूपः। “अस्मि!
इत्येतावन्मात्रमभिमन्यमानः सामान्यरूपः स च सर्वव्यक्तिषु
व्याप्तत्वात्महानित्युच्यते। ताभ्यामहंकाराभ्यां द्राभ्यामुपहितौ द्वावात्मानौ |
निरुपाधिकः शान्तात्मा। तदेतत्सर्वमन्तर्बहिभविन add) शान्त॒ आत्मा
सर्वान्तरश्चिदेकरसः। तस्मित्नाश्रितं जडशक्तिरूपमव्यक्तं मूलप्रकृतिः | सा च प्रथमं
16
232 JIVAN-MUKTI1-VIVEKA

सामान्याहंकाररूपेण महत्तत्वनाम्ना व्यक्तीभवति। ततो बहिर्विशेषाहकाररूपेण,

ततो बहिर्मनोरूपेण ततो बहिर्वागादीन्धियरूपेण | तदेतदभिप्रत्योत्तरोत्तरमान्तरत्व
विविनक्ति श्रुतिः-
Reply: It is not so, because entering is not meant here.
What is meant here is this : speech and mind, both are the
cause of various distractions ; of them by controlling the
function of speech first, the functions of the mind only
remains to be controlled.

When the control of speech becomes as natural as that

of cows, buffaloes, horses, and the like, then the mind
should be merged in the knowing-self.

The Self is of three kinds: the knowing-Self, the great

Self, and the Tranquil Self.

The Self present as an agent in the act of knowing i.e.

the egoism attributed as knower is meant here by the words
‘the knowing Self’ ; since the mind, which is the instrument
of knowledge, is to be controlled, that is why it is being
mentioned separately.

Egoism is of two kinds: individual and universal. Thus

‘Here I am son of so and so’— such manifest particular
egoism belongs t the individual form of egoism. And ‘I
am’— only this much thinking belongs to the universal form
of egoism. Since this universal variety exists in every indivi-
dual, it is called great— mahan The two selves are thus
attributed to by the two egoisms (respectively).

Attributeless is the Tranquil Self. They all happen to be

in an inner and outer relation. The innermost is the Tranquil
Self which is pure knowledge, wherein exists, in the form
of physical power, the unmanifest—avyakta, primordial
nature—mula-prakrti, the cause. This manifests itself at
first in the form of universal egoism and is called the great
 JIVAN-MUKTI-VIVEKA 233

principle— mahat-tattva (the intellectual principle). Outer

to that it manifests in the form of individual egoism and
again outer to this in the form of the mind and farther out
to this in the form of the organs, such as of speech etc.
With all this in view the sruti describes their gradual
inwardness one by one thus:

`इन्दियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः।

मनसस्तु परा बुद्धिर्बुद्धरात्मा महान्परः ॥
महतः परमव्यक्तमव्यक्तात्‌ पुरुषः परः।
पुरुषान्न परं किंचित्सा काष्टा सा परा गतिः ॥'
— (कठ. उप. १.३.१०, ११) इति।
‘Beyond the senses are the objects ; beyond the objects
is the muid; beyond the mind, the intellect; beyond the
intellect, the Great a4tman; beyond the Great atman, the
Unmanifest ; beyond the Unmanifest, the Purusa. Beyond
the Purusa there is nothing: this is the end, the Supreme
Goal’ (Kathopanisad 1.3.10-11).

एवं सत्यत्र नानाविधसंकल्पविकल्पसाधनं करणरूपं मनोऽहकर्तरि Pre |

मनोन्यापारान्परित्यज्याहकारमात्र शेषयेत्‌ | न चैतदशक्यमिति वाच्यम्‌,
“तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्‌ ॥' (भगवद्गीतायाम्‌ ६.३४)
इति वदन्तमर्जुन प्रति भगवतोत्तराभिधानात्‌-- |
Therefore, the mind which produces a variety of
thoughts, in the form of the instrument of deliberation,
should be merged in the egoity. That means giving up mental
activities retain the egoity—the I-consciousness only. It
cannot be said that this is not possible since in reply to
Arjuna’s statement— ‘To control it (the mind) is as hard,
it seems to me, as to control the wind’ (BG 6.34), the Lord
said thus:

असंशयं महाबाहो मनो दुर्निग्रहं चलम्‌।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥
234 JIVAN-MUKTI-VIVEKA

असंयतात्मना योगो दुष्प्राप इति मे मतिः।

वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥'
— (भगवद्गीतायाम्‌ ६.३५, ३६) इति।
‘Doubtless, 0 mighty Arjuna, the mind is restless and
hard to control ; but by practice and by detachment, O son
of Kunti, it can be restrained. ‘Yogais hard to attain, I think,
by aman who cannot control himself ; but it can be attained
by him who has controlled himself and who strives by right
means’ (ibid 6:35,36).

अभ्यासवैराग्ये पतञ्जलिसूत्रोदाहरणेन व्याख्यास्येते। पूर्वपूर्वभूमिदाटर्यरहि-

तोऽसंयतात्मा। तत्सहितो वश्यात्मा उपायतः प्राप्तिं गौडपादाचार्याः
सद्ष्टान्तमाहुः--
Practice and detachment will be explained later quoting
Patafijali’s aphorisms. Who has no ascendency over the
previous stages is meantby withoutself-control— asamyata-
tma, and who has it is called the self-controlled— vasyatma.

Acarya Gaudapada has illustrated how by right means

yoga is attained thus:

‘TAH उदधेर्यद्रत्कुशाग्रेणैकबिन्दुना |
मनसो निग्रहस्तद्रद्वेदपरिखेदतः ॥
— (माण्डूक्यकारिकायाम्‌ ३.४१) इति।
‘The mind is to be brought under control by undepressed
effort: it is like emptying the ocean drop by drop, with the
help of a blade of kusa grass’ (Mandakya karika 3.41).

` बहुभिर्न विरोद्धव्यमेकेनापि बलीयसा।

स पराभवमाप्नोति समुद्र इव टिद्धिभात्‌॥'
‘Although the mind is very powerful yet it cannot hold
on alone against the many efforts of the yogi and is defeated
even as the ocean was defeated by the tttibha bird’ (source
untraced).
 JIVAN-MUKTI-VIVEKA 235

aa सप्रदायविद आख्यायिकामाचक्षते--' कस्यचित्किल पक्षिणोऽण्डानि

तीरस्थान्युदधिरुत्सेकेनापजहार। तं च समुद्रं शोषयामीति प्रवृत्तः स च पक्षी
स्वमुखाग्रेणेकैकं जलबिन्दु बहिः प्रक्षिपति स्म। तदा बहुभिः पक्षिभिर्बन्धु-
वरगवर्यमाणोऽप्युपरतः प्रत्युत तानपि सहकारिणो ad) तांश्च पतनोत्पतनाभ्यां
बहुधा क्लिश्यतः सर्वानवलोक्य कृपालुर्नारदो गरुडं समीपे प्रषयामास। ततो
गरुडपक्षवातेन शुष्यन्समुद्रो भीतस्तान्यण्डान्यानीय पक्षिणे ददौ |
Vedantic tradition has a story in this context thus : ‘The
eggs of some bird which were laid on the shore were carried
away by the ocean by flowing tide. Determined to retrieve
the eggs by drying up the ocean, it started throwing out water
drop by drop by its beak. Although discouraged by its friends
and many other birds it did not desistrather requested them .
to assist. The compassionate Narada, seeing them suffer
in various ways, flying in and out of the ocean, was moved
and sent Garuda there. Then the frightened ocean, which
started to dry up by the wind produced by the fluttering of
the wings of Garuda, returned those eggs.’

एवमखेदेन मनोनिरोधे परमधरमे प्रवर्तमानं योगिनमीश्वसोऽनुगृहणाति | अखेदश्च मध्ये

मध्ये तदनुकूलव्यापारमिश्रणेन संपद्यते, यथौदनं भुञ्चानस्तत्तदग्रासान्ते
चोष्यलेह्यादीनास्वादयति तद्रत्‌। इदमेवाभिप्रेत्य वसिष्ठ आह--
Controlling the mind is the highest religious deed and
the Lord helps the yog/in the same manner, who is engaged
in this with undepressed effort. Weariless effort takes place
by mixing other favourable activities with it from time to
time; it is just like tasting other courses while eating rice
such as soup, curd, etc. between the morsels. With this
in view Vasistha said thus:

“चित्तस्य भोगैर्रौ भागौ शास्रेणैकं प्रपूरयेत्‌।

गुरुशुश्रूषया भागमव्युत्पत्नस्य ASH ॥
— (लघुयोगवासिष्ठे २१.३६) ॥
‘The beginner should follow the right course of yoga
thus: he should fill two parts of his mind with objects
236 JIVAN-MUKTI-VIVEKA

of enjoyment, one part by the study of scriptures, and one

part by attending on his preceptor (LYV 21.36; YV
5.24.45).

“किञ्चिद्व्युत्पत्तियुक्तस्य भागं भोगैः प्रपूरयेत्‌।

गुरुशुश्रूषया भागौ भागं शास््रार्थचिन्तया ॥
— (तत्रैव २१.३७) Il
‘When he has progressed to some extent then he should
fill one part of his mind with objects of enjoyment, one
part by reflecting on the scriptures and the remaining two
parts by attending upon the preceptor (LYV 21.37; YV
5.24.46).

‘SAAT पूरयेच्चेतसोऽन्वहम्‌।
द्रौ भागौ शास्रवैराग्ैद्रौ ध्यानगुरुपूजया ॥'
— (तत्रैव २१.३८) इति।
‘When quite advanced, he should fill half of the mind
by study of scriptures and practice of renunciation, and
the remaining half by meditation and worshipping his
teacher’ (LYV 21.38; YV 5.24.47).

Wrens जीवनहेतुर्भिक्षाटनादिव्यापारो aurisratfadoaansread |

घटिकामात्रं ged वा यथाशक्ति योगमभ्यस्य ततो मुहूर्तं शास्रश्रवणेन परिचर्यया
वा गुरूननुगम्य मुहूर्त स्वदेहमनुस॒त्य ged arene पर्यालोच्य gaged
योगमभ्यस्येत्‌। एवं योगप्राधान्येन व्यापारान्तराणि मेलयंस्तानि द्रागभ्यस्य
शयनकाले तदिनगतान्‌ योगमुहूर्तान्‌ गणयेत्‌। ततः परद्र्बा परपक्षे वा परमासे
आ योगमुहूर्तान्‌ वर्धयेत्‌। तथा चैकैकस्मिन्सुूर्तं एकैकक्षणयोगेऽपि संवत्सरमात्रेण
भूयान्योगकालो भवति।
The word bhoga— objects of enjoyment means here
such acts as to go for begging food to subsist on and the
like, and such activities as required according to the caste
and stage of life.
 JIVAN-MUKTI-VIVEKA 237

He should practise yoga according to his ability for one

ghatika or one muharta i.e. twenty-four minutes or fo-
rty-eight minutes; then a muhdrta he should spend with
his teacher in studying scripture and also in serving him
and the next muharta in meeting the needs of his own
body, then the next muhdrta in the study of the science
of yoga, and then again he should practise yoga. Thus,
laying greater emphasis on yoga he should mingle all other
(favourable) activities with it and should finish them
quickly, then retiring to bed he should count the muhdartas
devoted to yoga. Then he should increase the muhartas
of yoga next day or in the next fortnight or in the next
month. In this manner by adding even a moment to the -
yoga-muhaurta the time of yoga will become greatly increa-
sed in just a year.

नचैवं यौगैकशरणत्वे व्यापारान्तराणि लुप्येरत्निति शङ्कनीयम्‌,

लुप्तेतरकृत्सूनव्यापारस्थैव योगेऽधिकारात्‌। अत एव विद्रत्संन्यासोऽपेक्षयते।
तस्मात्तदेकनिष्ठः पुमानध्येतृवणिगादिवतूक्रमेण योगारूढो भवति।
It should not be doubted that by paying exclusive atte-
ntion to yoga other activities would be left uncared. for,
for, only he becomes fit for the practice of yoga who has
left all other activities, which is why vidvatsannyasa— the
renunciation of the knower— is required. Hence the man
who devotes himself exclusively attains to yoga gradually
just like a student or a trader.

यथाध्येता माणवकः पादाशं Teepe af A क्रमेण

पठन्दशद्रादशवर्वैरध्यापको भवति, यथा च वाणिज्यं कुर्वत्नेक-
निष्कद्विनिष्कादिक्रमेण लक्षपतिः कोटिपतिर्वा भवति तथा ताभ्यां बणिगध्येतृभ्यां
सहैवोपक्रम्य मत्सरप्रस्त इव युञ्चानस्तावता कालेन कुतो न योगमारोहेत्‌ ?
As a student studying the Vedas gradually learns a part
of a quarter of a rk first, then a quarter, then a half, then
a full rk, then two rks, and then a section, and in this
way by ten or twelve years becomes himself a teacher,
238 JIVAN-MUKTI-VIVEKA

or as one dealing in merchandise makes profit by one

rupee, then two rupees and in this way becomes a millionai-
re; even so beginning with them— the student and the
trader—and with a spirit of competition practising yoga,
why should he not attain yoga in that extent of time?

तस्मात्पुनः पुनः प्राप्यमाणान्संकल्पविकल्पानुद्दालकवत्‌ पौरुषप्रयत्नेन

परित्यज्याहंकर्तरि ज्ञानात्मनि मनो निर
च्छेत्‌। तामेतां द्वितीयभूमिकां विजित्य
बालमूकादिवतिर्मनस्त्वे स्वाभाविके सति ततो विशेषाहंकाररूपं विस्पष्टं
जञानात्मानमस्पष्टे सामान्याहकारे महत्त्वे नियच्छेत्‌ | यथा स्वल्पां तन्द्रा प्राप्तवतो
विशेषाहकारः स्वत॒ wa संकुचति, विनैव तन्द्रां तथा विस्मरणे
प्रयतमानस्याहकारसंन्मेचो भवति। सेयं लोकप्रसिद्धया तन्द्रया
तार्किकाभिमतनिर्विकल्पकञ्ञानेन च समाना महत्तत्वमात्रपरिशेषावस्था तृतीया
भूमिः। अस्यां चाभ्यासपाटवेन वशीकृतायां तमेतं सामान्याहंकाररूपं
महान्तमात्मानं निरुपाधितया शान्ते चिदेकरसस्वभावे नियच्छेत्‌।
“महत्त्वं तिरस्कृत्य चिन्मात्रं परिशेषयेत्‌ ।'
Therefore, giving up the deliberative thought processes
which arise repeatedly by personal efforts like Uddalaka,
he should merge the mind in egoity which is the knowing
self (Jianatma). When this second stage is overcome and
mindlessness has become as natural as that of a child or
a dumb man, then he should merge the distinct, individual
ego which is the clearly perceived knowing-self, in the
indistinct universal ego, which is not clearly perceived, i.e.
in the Great-Self (Mahat-tattvam).

The individual egoity becomes abridged of its own of

one who has become slightly languid ; who is endeavouring
to forget it his individual egoity becomes abridged even
without langour.

This is the third stage resembling the well-known lassitu-

de and the undifferentiated knowledge according to the
Tarkika school, and in this state only the Great principle—
mahat tattvam— remains.
 JIVAN-MUKTI-VIVEKA 239

When this stage is overcome by intense practice, the

Great Self in the form of universal egoity should be merged
in the Supreme Self, which is, being free from all attributes,
pure knowledge by nature.

‘By removing the great principle— mahat tattvam— one

should let the pure knowledge alone remain’ (Source
untraced).

अत्रापि पूर्वोक्तविस्मृतिप्रयत्न एव॒ ततोऽप्यतिशयेनोपायतामापद्यते। यथा

शास््राभ्यासप्रवृत्तस्य व्युत्पत्तेः प्राक्प्रतिप्रन्थव्याख्यानापिक्षायामपि व्युत्पन्नस्य स्वत
एवोत्तरग्रन्थार्थः प्रतिभाति, तथा सम्यग्बशीकृतपूर्वभूमेर्योगिन उत्तरभूम्युपायः स्वत
एव प्रतिभाति | तदाह योगभाष्यकारः--
The aforesaid endeavour to forget alone gains even
greater importance as a means in this stage.

Although he needs explanations for each and every

sentence who has begun learning the scriptures until he
becomes well conversant with the subject, yet when he
is well experienced the meaning of the rest of the book
becomes clear of its own. Similarly to the yog, who has
perfectly controlled the previous stage, the means of
controlling the next stage is revealed of its own accord.
This has been said by the commentator on yoga thus:

“योगेन योगो ज्ञातन्यो योगो योगात्परवर्तते।

योऽप्रमत्तस्तु योगेन स योगी रमते चिरम्‌॥'
— (योगसूत्रभाष्ये ३.६ ; सौभाग्यलक्षम्युपनिषदि २.७) इति।
‘By yoga should be understood the next stage of the
yoga, from (the practice of) yoga develops yoga, and the
alert yog/ alone attains that abiding bliss by yoga alone
{Yogasitra-bhasya 3.6; Saubhagyalaksmi Upanisad 2.7).
240 JIVAN-MUKTI-VIVEKA

ननु महत्तत्वशान्तात्मनो्मध्ये महत्तत्वोपादानमव्यक्ताख्यं तत्त्व श्रुत्योदाहृतम्‌। तत्र

कुतो नियमनं नाभिधीयत इति चेत्‌--
Objection : A principle which is the material cause of
mahat, named as unmanifest— avyakta, has been mentio-
ned in the ॐ positioned in between the Great Self and
the Tranquil Self. Why the Great Self should not become
merged in that avy2kte ?

न; लयप्रसङ्गादिति ब्रूमः। यथा घटोऽनुपादाने जले निरुध्यमानो न लीयते,

उपादानभूतायां तु मृदि लीयते; तथा महत्तत्वमात्मनि न लीयते, अव्यक्ते तु
लीयते। न च स्वरूपलयः पुरुषार्थं आत्मरर्शनानुपयोगात्‌। "दृश्यते त्वगूर्यया
लुद्ध्या सूक्ष्मया सूष्ष्मदर्शिभिः' इति पूर्ववाक्ये आत्मदर्शनं विधाय सूक्ष्मत्वसिद्धये
निरोधस्याभिधानात्‌, लयस्य प्रतिदिनं सुषुप्तौ स्वतः सिद्धत्वेन प्रयत्नवैयर्थ्याच्च |
Reply : Such cannot be, we say; since in that case the
question ofthe dissolution of the mahat-principle will arise.

Just as an earthen pot submerged in water, which is not

its material cause, would not dissolve into it, i.e. would
not become water losing its form, but in clay, its material
cause, it will be reduced to clay losing its form. Even so
the great principle does not dissolve in the Self, but in
the Unmanifest— its material cause— it dissolves. The
dissolution of its own form is not the aim of life since it
is not subservient to the seeing of the Self. Because it is
said thus: “But can be seen by those subtle seers through
their sharp and subtle intelligence’, in the Katha sruti( Katha
Upanisad 1.3.12).

Propounding seeing of the Self in the former sentence

control has been prescribed to make the intelligence sharp
and subtle. Moreover, the dissolution normally taking place
everyday during sleep, effort in this respect is futile.
 JIVAN-MUKTI-VIVEKA 241

ननु धारणाध्यानसमाधिभिः साध्यस्य संप्रज्ञातस्यैकागर्यवृत्तिरूपत्वेन

दर्शनहेतुत्वेऽपि शान्तात्मन्यवरुद्धस्यासंप्रज्ञातसमाधिमापत्तस्य चित्तस्य
वृत्तिरहितत्वेन सुषुप्तिवन्न दर्शनहेतुत्वमिति चेत्‌--
Objection: Since the means to seeing (realizing the Self)
is the conscious concentration— samprajnata samadhi, in
the form of one-pointed transformation brought about by
contemplation, meditation and concentration, the restrai-
ned mind that has gained superconscious concentration
in the Tranquil Self and like sleep is devoid of transforma-
tion, cannot be the means to seeing.

न, स्वतः सिद्धस्य दर्शनस्य निवारयितुमशक्यत्वात्‌। अत एव

श्रयोमार्गेऽभिहितम्‌-
Reply : It is not so, since the self-accomplished seeing
cannot be prevented. Therefore, it has been said in the
Sreyomarga thus:

` आत्मानात्माकार स्वभावतोऽवस्थितं सदा चित्तम्‌।

आत्मैकाकारतया तिरस्कृतानात्मदृष्टि विदधीत i’ इति
‘The mind-stuff, of its own accord, ever remains either
in the form of the Self or non-Self. By removing the
perceptions of the non-Self it should be maintained in the
form of the Self (i.e. the mind inevitably takes the form
of the Self when the non-Self forms are stopped)’ (Source
untraced).

यथा घट उत्पद्यमानः स्वतो वियत्पर्णं एवोत्पद्यते, जलतण्डुलादिपूरणं तूत्पत्र

घटे पश्चात्पुरुषप्रयत्नेन भवति; यथा तत्र जलादौ निःसारितेऽपि न वियन्निःसारयितु
शक्यते, मुखपिधानेऽप्यन्तर्वियदवतिष्ठत॒ एव; तथा चिन्तमुत्पद्यमान-
मात्मचैतन्यपूणमेवोत्पद्यते। उत्पन्ने चित्ते पश्चान्मूषानिषिक्तद्रूतताग्रबद्घ-
टपटरूपरससुखदुःखादिवृत्तिरूपत्वं भोगहेतुधर्माधर्मादिवशाद्भवति। तत्र
रूपरसाद्यनात्माकारे निवारितेऽपि निर्निमित्त्चिदाकारो न निवारयितुं शक्यते। ततो
निरोधसमाधिना निर्वृत्तिकेन संस्कारमात्रशेषतया सूक्ष्मेण
242 JIVAN-MUKTI-VIVEKA

चिदात्ममात्राभिमुखत्वादेकाग्रेण चित्तेन निर्विघ्नमात्माऽनुभूयते। अनेनैवाभिप्रायेण

वार्तिककारसर्वानुभवयोगिनावाहतुः--
As an earthen jar, while being manufactured, naturally
becomes filled with ak4sa ; filling it with water, rice etc.
can happen only after it has been produced and by personal
effort. As the jar cannot be emptied of the 4kasa though
emptied of water etc., and akasa certainly remains inside
even when the mouth is covered; similarly the mind is
born also, filled with the consciousness of the Self.

In the mind, after its birth, under the influence of religious

merits and demerits— causes of enjoyment and suffering,
the transformations in the forms of jar, cloth, colour, taste,
happiness, sorrow and the like take place, just like molten
copper takes the shape of the mould in which it is poured.

Even though the forms of non-Self such as colour, taste,

etc., in the mind are prevented, the form of the causeless
Pure intelligence cannot be prevented.

Therefore, the Self is experienced without hitch or

hindrance through the mind which has become one-poi-
nted, because of its being turned towards the Pure Intellige-
nce alone, subtle because it has been reduced to just an
impression only by restraining all transformations through
nirodha. samadhi.
With this view the Varttikakara and Sarvanubhavayogi
both have said thus :

“सुखदुःखादिरूपित्वं धियो धर्मादिहेतुतः।

निर्हतुत्वात्मसंबोधरूपत्वं वस्तुवृत्तितः॥
प्रशान्तवृत्तिकं चित्तं परमानन्ददीपकम्‌।
असप्रज्ञातनामायं समाधिर्योगिनां प्रियः ॥' इति
— (मुक्तिकोपनिषदि २.५३, ५४) ॥
‘The mind assumes the forms of pleasure and pain etc.
under the influence of merit and demerit; but assuming
 JIVAN-MUKTI-VIVEKA 243

the form of Self-Knowledge is not due to any external cause,

it is in the nature of the thing.

‘The mind reveals the supreme bliss when it is free from

all transformations ; this (state) is known as superconscious
concentration—asamprajnata samadhi, and is liked by the
yogis’ (Muktikopanisad2.53,54).

आत्मदर्शनस्य स्वतःसिद्धत्वेऽप्यनात्मदर्शनवारणाय निरोधाभ्यासः। अत

एवोक्तम्‌--
Although the Self-realization is self-accomplished yet to
prevent the perception of non-Self control is practised.
Therefore it has been said thus:

` आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत्‌।' (भ. गीतायाम्‌ ६.२५) इति।

“Having the mind established in the Self he should not
think of anything else’ (BG 6.25).

arse चित्तचिकित्सकसमाधिमात्र प्रवत्तत्वातिरोधसमाधावात्मदर्शनं तत्र न

साक्षादुक्तम्‌। भङ्ग्यन्तरेण त्वभ्युपगम्यते, "योगश्चित्तवृत्तिनिरोधः' (योगसूत्ेषु
१.२) इति सूत्रयित्वा "तदा द्रष्टुः स्वरूपेऽवस्थानम्‌ (योगसूत्रेषु १.२) इति
सूत्रणात्‌।
The yogasastra does not mention directly about the
realization of the Self in concentration brought about by
control inasmuch as it deals with concentration only as a
treatment of the mind. But it has been confirmed in an
indirect manner by formulating thus:

‘ Yoga is restraining the mind from taking various forms’

(Yogasiatra 1.2),

and then formulating thus:

‘At that time (the time of concentration) the seer (purusa)

rests in his own (unmodified) state’ (ibid 1.3).
244 JIVAN-MUKTI-VIVEKA

यद्यपि निर्विकाये द्रष्टा सदा स्वरूप एवावतिष्ठते, तथापि वृ्तिषुत्पद्यमानासु तत्र

चिच्छायायां प्रतिनिम्बितायां तदविवेकादस्वस्थ इव द्रष्टा भवति।
तदप्यनन्तरसूत्रेणोक्तम्‌-
Even though the seer, being uniform, ever rests in his
own state yet, being identified with his own reflection
mirrored in the transformations arising there in the mind,
it appears, as it were, that the seer has undergone change.
Even this has been mentioned in the immediately following
aphorism thus:

'वृत्तिसारूप्यमितसत्र' (योगसूत्रेषु १.४), इति।

‘At other times (other than that of concentration) the seer
is identified with the modifications’ (ibid 1.4).

अन्यत्रापि सूत्रितम्‌-
“सत्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्‌" (योगसूत्रषु
३.३६) इति, '"चितेरप्रतिसक्रमायास्तदाकारापत्तौ स्वनुद्धिसवेदनम्‌' (योगसूत्रेषु
४.२२) इति aI
Also formulated in another place thus:
‘Enjoyment comes from the non-discrimination of the
soul and sattva which are totally different because the
latter’s actions are for another...’ (ibid 3.36) and also thus:

‘The essence of knowledge (the Purusa) being uncha-

ngeable, when the mind takes its form, it becomes co-
nscious’ (ibid. 4.22).

निरोधसमाधिना शोधिते caved साक्षात्कृतेऽपि तस्य ब्रह्मत्वं गोचरयितुं

महावाक्येन ब्रह्मविद्यानामकं वृत््यन्तरमुत्पद्यते; न च शृद्धत्वंपदार्थसाक्षात्कारे
निरोधसमाधिरेक एवोपायः; किं तु चिज्जडविवेकेनापि पृथक्ृते तत्र
साक्षात्कारसंभवात्‌। अत एव वसिष्ठ आह--
Though purified and even realized by the concentration
of restraint—the individual Self, the thing meant by the
word ‘thou’— ftvam (in the great utterance tat-tvam-as/)
 JIVAN-MUKTI-VIVEKA 245

to convince its Brahmanhood— the Universal Selfhood,

another transformation (in the form of Brahman) brought
about by the great utterance, is called Brahmavidya—
Self-knowledge, knowledge of the One Self-existent Being.

Nirodha samdaiz is not the only means to realize the

pure, individual self referred to by ‘thou’, because it is
realized also by discriminating and separating the spirit
from matter. Therefore Vasistha said thus:

द्रौ क्रमो चित्तनाशस्य योगो ज्ञानं च राघव |

योगस्तद्वृत्तिरोधो हि ज्ञानं सम्यगवेक्षणम्‌॥'
— (लघुयोगवासिष्ठे २७.७२) इति।
"असाध्यः कस्यचिद्योगः कस्यचिज्ज्ञाननिश्चयः।
प्रकारै द्रौततो देवो जगाद परमेश्वरः HN
— (तत्रैव २९.६०) इति aI
‘There are two ways to dissolve the mind, 0 Raghava!
the one is yoga and the other is knowledge. Restraining
the transformations of the mind is called yoga and right
seeing is called knowledge’ (LYV27.72; YVS.78.8).

And thus:
“Yoga is unattainable for some and for others realization
through right knowledge is not possible. Therefore, God,
the supreme Lord, said about the two varieties (of means)’
(LYV29.60).

ननु विवेकोऽपि योगे पर्यवस्यति, दर्शनवेलायामात्ममात्रगोचराया एकाग्रवत्ते

क्षणिकसंप्रज्ञातरूपत्वात्‌।
Objection : The application of discrimination becomes
yoga itself, since at the time of (Self-)realization, the
one-pointed transformation of the mind perceiving the Self
alone takes on the form of conscious-concentration—
samprajnata-samadhi for a moment.
246 JIVAN-MUKTI-VIVEKA

नाढम्‌। तथापि संप्ज्ञातासंप्रज्ञातयोः स्वरूपतः साधनतश्चास्त्येव महद्वैलक्षण्यम्‌।

वृ्यवृत्तिभ्यां स्फुटः स्वरूपभेदः। साधनं तु संप्रज्ञातस्य
सजातीयत्वाद्धारणादित्रयमन्तरङ्रम्‌, असप्रज्ञातस्य त्ववृत्तिकस्य
विजातीयत्वादबहिर्रम्‌। तथा च सूत्रम्‌-- .
Reply : It is indeed so; yet there is a great difference
between conscious and superconscious concentrations—
from the point of view of their nature and the means to
attain them. The difference in nature is evident by the
presence and absence of the transformation of the mind.
As for the means, the contemplation, meditation and
concentration— these three, being of homogeneous nature
with conscious concentration, fall in the internal category
of means; but they, being heterogeneous, become external
means to superconscious concentration which is devoid of
mental transformation. And there is the aphorism in this
connection thus:

` तदपि बहिरङ्ग निर्बीजस्य' (योगसूत्रेषु ३.८) इति।

‘But even they are external to the seedless (52172541)"
(Yogasatra 3.8).

विजातीयत्वेऽपि बहुविधानात्मवृत्तिनिवारणेनोपकारितया बहिरक्गत्वमविरुद्धम्‌।

तदेवोपकारित्वं विशदयितुं सूत्रयति--
Even though they are heterogeneous, by preventing many
non-Self kind of transformations they are helpful, hence
externality is not contradictory. Patafijali formulates to
make the helpfulness intelligible thus:

श्रद्धावीर्यस्मृतिसमाधिप्रजञापूर्वक eatery’ (योगसूत्रषु १.२०) इति।

‘To others (this samadhi) comes through faith, energy,
memory, concentration and discrimination of the real (i.e.
knowledge filled with Truth)’ (ibid 1.20).
 JIVAN-MUKTI-VIVEKA 247

केषांचिद्देवादीनां पूर्वसूत्रे जन्मनैव समाधिमुक्त्वा मनुष्यान्रत्येतदुच्यते। ममायं

योग एव परमपुरुषार्थसाधनमिति प्रत्ययः श्रद्धा। सा चोत्कर्षश्रवणेनोपजायते।
तदुत्कर्षश्च स्मर्यते--
In the aphorism preceding to this concentration of certain
gods and the like right from their birth has been described
and this aphorism is meant for men.

‘This yoga alone is tt € means to attain the supreme end

of my life’— such conviction is called faith. And hearing
of the excellence of yoga gives rise to such faith— sraddha
The smrti describes such excellence thus:

` तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।

कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन i’
— (भगवद्गीतायाम्‌ ६.४६) इति।
‘The yogi is greater than the ascetics, he is considered
to be greater than the men of knowledge, he is also greater
than the men of action. Therefore, O Arjuna! be a yogi’
(BG6.46).

उत्तमलोकसाधनत्वात्‌ कृच्छरचान्द्रायणादितपसो ज्योतिष्टोमादिकर्मणश्च

योगोऽधिकः। ज्ञानं प्रत्यन्तज्रत्वाच्चित्तविश्रान्तिहेतुतया च ज्ञानादप्यधिकः। एवं
जानतो योगे श्रद्धा जायते। तस्यां च श्रद्धायां वासितायां वीर्यमुत्साहो भवति--
सर्वथा योगं संपादयिष्यामीति। एतादुशेनोत्साहेन तदा तदानुष्ेयानि योगाङ्गानि
स्मर्यन्ते। तया च स्मृत्या सम्यगनुष्ठितसमाधेरध्यात्मप्रसादे सत्युतंभरा प्रजञोदेति।
Yoga, being the means to attain the highest world (the
world of the Self), is superior to austerity such as krccha,
candrayana and the like, and rituals such as jyotistoma
and the like. Yoga 15 superior even to knowledge because
as internal means to knowledge it makes the mind tranquil.
Faith in yoga is born of such understanding in one. This
faith when is retained as steady impression energy is born
in the form of such resoluteness as ‘I shall accomplish yoga
17
248 JIVAN-MUKTI-VIVEKA

by all means’. With such resolution the limbs of yoga to

be performed according to their priority are remembered.
When concentration is correctly practised with such memo-
ry the mind (intellect) becomes clarified and in that clear
mind rises the ‘discrimination of the Real’—rtambhara
prajna.

तत्प्ज्ञापूर्वकस्तत्प्रज्ञाकारणकोऽसंप्रज्ञातसमाधिरितषां देवादिभ्योऽ्वाचीनानां
मनुष्याणां fafa | तां च प्रज्ञा सूत्रयति-
‘Preceded by this discrimination of the Real i.e. the
superconscious concentration is caused by the discrimina-
tion of the real, which is accomplished in others, i.e. by
men who are below the gods etc. This discrimination of
the real is formulated thus :

‘SPR तत्र Ta (योगसूत्रेषु १.४८) इति।

‘The knowledge in that is called ‘‘filled with Truth’’—
rtambhara’ ( Yogasitra 1.48).

क्रतं सत्यं वस्तुयाथात्म्य बिभर्ति प्रकाशयतीति ऋतभरा। तत्र

तस्मिन्समाध्युत्कर्षजन्येऽध्यात्मप्रसादे सतीत्यर्थः | ऋतभरत्वोपपत्ति सूत्रयति--
श्रुतानुमानप्रजञाभ्यामन्यविषया विशेषार्थत्वात्‌' (योगसूत्ेषु १.४९) इति।
Rta means truth, i.e. the real nature of things or thing
in itself ; conveying— b/bharti— (here) means manifesting
i.e. conveying truth or manifesting truth. '“There—tatra
—means, after that clear intellect has been produced by
heightened concentration. The reason why it is called
‘truth-manifesting’—stambhara—is described in the sdtra
thus: ‘The knowledge that is gained from testimony and
inference is about common objects. That from the samadhi
just mentioned is of a much higher order, being able to
penetrate where inference and testimony cannot go’ (ibid
1.49).
 JIVAN-MUKTI-VIVEKA 249

सूक्ष्मन्यवहितविप्रकृष्टवस्तुष्वयोगिप्रत्यक्षं न yada) आगमानुमानाभ्यां तानि

वस्तू्ययोगिभिर्ञायन्ते। ते च शास्त्रानुमानजन्ये प्रज्ञे वस्तुसामान्यमेव गोचरयतः।
इदं तु योगिप्रत्यक्ष वस्तुविशेषगोचरत्वादृतभरम्‌। तस्य च
योगिप्रत्यक्षस्यासंप्रज्ञातसमाधौ बहिरक्त्वसिद्धयर्थमुपकारित्वं सूत्रयति--
` तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी' (APG १.५०) इति।
Non- yogis cannot perceive a thing which is very पाट |
or hidden behind something or 218 very distant place. Those
things come to the knowledge of non- yogis through infere-
nce and testimony (of scriptures). Knowledge obtained by
inference or through testimony relates only to the generality
of a thing. But the scope of this yogi-perception is the
particularity of a thing, hence it is called truth-manifesting.
To establish the externality of this yogi-perception rega-
rding superconscious concentration their helpfulness is
being formulated thus:

‘The resulting impression from this samadhi obstructs

all other impressions’ (ibid 1.50).

असंप्रज्ञातसमाधर्बहिरज्गसाधनमुक्त्वा तत्निरोधप्रयत्नस्यान्तरद्गसाधनतां सूत्रयति-

Having described the external means to superconscious
concentration, Patafijali now describes the effort to restrain
that as the internal means (to superconscious concentra-
tion) in the aphorism thus:

“तस्यापि निरोधे सर्वनिरोधातिर्बीजः समाधिः' (योगसूत्रेषु १.५१) इति।

‘By the restraint of even this (impression, which obstructs
all other impressions), all being restrained, comes the
‘*seedless’”’ samadhi’ (ibid 1.51).

सोऽयं समाधिः सुषुप्तिसमानः साक्षिचैतन्येनानुभवितुं शक्यः। न चासौ

सर्वधीवृत्तिराहित्यात्सुषुप्तिरेवेति शङ्कनीयम्‌, मनःस्वरूपस्य सदसत्त्वाभ्यां
विशेषात्‌। तदुक्तं गौडपादाचार्यैः--
The concentration just described resembles sleep and
is experienced by the witness-consciousness. Because of
250 JIVAN-MUKTI-VIVEKA

the similarity in the absence of all transformations of the

mind this state must not be supposed as nothing else but
sleep alone, as they are different due to the existence and
non-existence of the mind in its own form. This has been
described by the Acarya Gaudapada thus:

-निगृहीतस्य मनसो निर्विकल्पस्य धीमतः।

प्रचारः स तु विज्ञेयः सुषुप्तेऽन्यो न तत्समः ॥
लीयते हि सुषुप्तौ तत्निगृहीतं न लीयते।
तदेव निर्भयं ब्रह्य ज्ञानालोकं समन्ततः ॥ '
— (माण्डूक्यकारिकायाम्‌ ३.३४-३५) इति,
रैतस्याग्रहणं तुल्यमुभयोः प्राज्ञतुर्ययोः |
नीजनिद्रायुतःपराज्ञः सा च तुर्ये न विद्यते ॥
स्वप्ननिद्रायुतावाद्यौ प्ाज्ञस्त्वस्वप्ननिद्रया |
न निद्रां नैव च स्वप्नं तुर्येपश्यन्ति निश्चिताः ॥
अन्यथा गृहणतः स्वप्नो निद्रा ALIAS: |
विपर्यासे तयोः क्षीणे तुरीयं पदमश्चुते ॥'
— (माण्डूक्यकारिकायाम्‌ १.१३-१५) | इति aI
‘One should know the behaviour of the mind which,
being endowed with discrimination, and free from illusions,
is under control. The condition of the mind in deep sleep
is not like that but is of a different kind (Mandukya-karika
3-34):

‘The mind is withdrawn in deep sleep, but it is not so

when the mind is controlled. The controlled mind is verily
the Fearless Brahman, the light of whose omniscience is
all-pervading’ (ibid 3.35).

And thus :

‘Non-cognition of duality is common to both [74/72 and

turiya. But, prijfa is associated with sleep in the form of
cause, and this sleep does not exist in turiya (ibid 1.13).
 JIVAN-MUKTI-VIVEKA 251

‘The first two (visva and taijasa) are associated with

dreaming and sleep respectively ; prajfa, with sleep bereft
of dreams. Knowers of Brahman see neither sleep nor
dreams in turiya (ibid 1.14).

‘Dreaming is the wrong cognition, and sleep the non-co-

gnition, of Reality. When the erroneous knowledge in these
two is destroyed, furiya is realized’ (ibid 1.15).

आद्यौ विश्वतैजसौ । अद्वैतस्य वस्तुनोऽन्यथाग्रहणं नाम द्वैतरूपेण प्रतिभासः।

स॒ च विश्वतैजसयोर्वर्तमानः स्वप्न इत्युच्यते। तत्त्वस्याज्ञानं निद्रा। सा च
विश्वतैजसप्राज्ञेषु add | तयोः स्वप्ननिद्रयोः स्वरूपभूतयोर्विपर्यासो मिथ्याज्ञानम्‌ |
तस्मिन्‌ विद्यया क्षीणे सति तुरीयं पदमद्रैतं वस्त्वश्नुतेऽनुभवतीत्यर्थः।
‘The first two—adyau—means, wisvaand fa/jasa; ‘wrong
apprehension’—anyatha-grahanam—means appearance
of non-dual Reality in the form dual; this is present in
both wsvaand ta/jasaand is called dream. Non-apprehe-
nsion of Reality is called ‘sleep’—nidra ;which is present
in viSva, (21855 and (74/74.

The essence of dream and sleep is inversion, which is

erroneous knowledge. When this is destroyed by the
knowledge of reality the fourth state i.e. the non-dual entity
is attained i.e. experienced— this is the meaning.

नन्वस्त्वेवमसंप्रज्ञातसमाधिसुषप््योर्महान्भेदः, da तत्त्वदिद्क्षो्दर्शनसाधनत्वेन
समाध्यपेक्षायामपि = gee जीवन्सुक्तये नास्ति तदपेक्षा,
रागद्रेषादिक्लेशबन्धस्य सुषुप्त्यापि निवृत्तेः
Objection: Let there be such great difference between
sleep and superconscious concentration. Even though the
samadhi is required as a means to realization for him who
wants to realize the Truth, but it is not needed to attain
jivanmukti for one who has already realized the Truth,
since the bondage of affliction in the form of love, hate
etc. is also got rid of by sleep.
0 JIVAN-MUKTI-VIVEKA

Ray किं प्रतिदिनं स्वतः प्राप्ता कादाचित्की सुषुप्पिर्बन्धनिवर्तिका, किं

वाभ्यासेन निरन्तरवर्तिनी ? आद्येऽपि किं सुषुप्तिकालीनस्य क्लेशबन्धस्य
निवत्तिः,किं वा कालान्तरवर्तिनः ?
Reply: It is not so. The sleep that will remove bondage,
should be either the one that sometimes takes place
everyday of its own, or the other that has been brought
about by practice and is being continued all times. If the
sleep of the first kind is meant then the question will arise
whether it removes bondage at the time of sleep or of some
other time.

नाद्यः, अप्रसक्तेः। न हि मूढानामपि सुषुप्तौ क्लेशबन्धः, अन्यथायासः प्रसज्येत |

न द्वितीयः, असम्भवात्‌। न ह्यन्यकालीनया सुषुप्त्या कालान्तरवर्तिनः क्लेशस्य
क्षयः संभवति; अन्यथा मूढ़ानामपि जागरणस्वप्नयोः क्लेशस्य क्षयः प्रसज्येत |
नापि सुषुप्तौ चैरन्तर्यमभ्यसितुं शक्यम्‌, तस्याः कर्मक्षयनिमित्तत्वात्‌।
तस्मात्तत्वविदोऽपि क्लेशक्षयायास्त्येवासप्रज्ञातसमाध्यपेक्षा |
The first cannot be since it does not apply (to a realized
person); moreover, even the ignorant people have no
bondage of affliction during sleep, otherwise fatigue will
follow there. Nor the second, since it is impossible. By
the sleep of some time afflictions of some other time cannot
be destroyed. Otherwise, the destruction of the afflictions
of waking and dreaming states, even of the ignorants will
result. Not even contii.uity of sleep can be practised in
sleep, inasmuch as sleep is induced by cessation of activi-
ties. Therefore, even the knower of reality needs superco-
nscious concentration in order to destroy afflictions.

तस्य च समाधेर्गवाश्चादिष्िव वाड्निरोधः प्रथमा भूमिः। बालमूढादिष्विव

निर्मनस्त्व द्वितीया | तन्द्रायामिवाहकारराहित्यं तृतीया |सुषुप्ताविव महत्तत्वराहित्यं
चतुर्थी । तदेतद्भूमिचतुष्टयमभिप्रेत्य “शनैः शनैरुपरमेत्‌ इत्यक्तम्‌।
अत्र चोपरमे धृतिगृहीता बुद्धिः साधनम्‌। महदहंकारमनोवागादीनां स्वत एव
तीत्रवेगेण बहिः प्रवहतां कूलंकषाया नद्या इव निरोधे धैर्य महदपेक्षितम्‌।
लद्धिर्विवेकः। पूर्वा भूमिर्जिता वा न वेति परीक्ष्य जितायायुत्तरभूम्युपक्रमः;
 JIVAN-MUKTI-VIVEKA 253

अजितायां तु सैव पुनरभ्यसनीयेति तदा तदा विविच्यात्‌ (विविञ्चयात्‌ इति वा

पाठः) | "आत्मसंस्थम्‌-' (भगवदगीतायाम्‌ ६.२५) इत्यादिना सार्धश्लोकेन
चतुर्थभूम्यभ्यासोऽपि स्मृतः | गौडपादाचार्या आहुः-- :
Control of speech, i.e. silence, as is found in cows, horses
etc., is the first stage of that superconscious concentration;
mindlessness, as is found in children, idiots, etc., is the
second stage ; absence of egoity, as is experienced in
lassitude, is the third state ; and the absence of the great
principle— mahat tattvam—as in sleep, is the fourth stage.
With this quaternion of stages in view, it has been said thus:
‘Should attain quietude by degrees (i.e. by stages)’ (BG
6.25). In this attainment of tranquillity intellect set in patie-
nce is the means. Infinite patience is required in controlling
the great principle, egoity, mind, and senses like speech
etc., which are flowing outward with a tremendous speed,
just like a torrent tearing away its banks.
Intellect— buddhih— (here) means, discrimination. After
examining whether control over the previous stage has been |
gained or not and if (it is) found gained then the attempt
at the next stage is made. It not gained then the seme should
be attempted again—thus one should very carefully take
note of the progress in the course. ‘(The mind) well-establi-
shed in the Self...” —atmasamstham— thus by the latter
half of this verse (BG 6.25) and along with ‘he next verse
controlling of the fourth stage also has been described.
Acarya Gaudapada says thus:
“उपायेन निगृह्णीयाद्िक्षिप्तं कामभोगयोः।
सुप्रसन्नं लये चैव यथा कामो लयस्तथा ॥४२॥
दुःखं सर्वमनुस्मृत्य कामभोगान्निवर्तयेत्‌।
अजं सर्वमनुस्मृत्य जातं नैव तु पश्यति ।॥४३॥
लये संबोधयेच्चित्तं विक्षिप्तं शमयेत्पुनः।
सकषायं विजानीयात्समप्राप्तं न चालयेत्‌ ॥४४॥
— (माण्डूक्यकारिकायाम्‌ ३.४२-४)।
‘The mind distracted by desires and enjoyments should
be brought under control by proper means ; so also the
254 JIVAN-MUKTI-VIVEKA

mind enjoying pleasure in inactivity (/aya). For the state

of inactivity is as harmful as the state of desires (Mandakya
karika 3.42).
‘Turn back the mind from the enjoyment of desires
remembering that they only beget misery. Do not see the
created objects remembering that all this is the unborn
Atman (ibid 3.43).
‘If the mind becomes inactive, arouse it (from /aya), if
distracted, make it tranquil. Understand the nature of the
mind when it contains the seed of attachment. When the
mind has attained sameness, do not disturb it again (ibid
3.44).

“नास्वादयेत्सुखं तत्र निःसङ्गः प्रज्ञया भवेत्‌।

निश्चलं निश्चरच्चित्तमेकीकुर्यात्प्रयत्नतः |x II
“यदा न लीयते चित्त न च विक्षिप्यते पुनः।
अनिज्नमनाभासं निष्पन्न ब्रह्म तत्तदा ॥*४६॥
— (माण्डक्यकारिकायाम्‌ ३.४५-४६) इति।
‘The yogi must not taste the happiness (arising from
samadhi); he should detach himself from it by the exercise
of discrimination. If his mind, after attaining steadiness,
again seeks external objects, he should make it one with
Atman through great effort (ibid 3.45).
‘When the mind does not lapse into inactivity and is not
distracted by desires, that is to say, when it remains unsha-
keable and does not give rise to appearances, it verily
becomes Brahman’ (ibid 3.46).

लयविक्षेपकषायसमप्राप्तयश्चतद््चित्तस्यावस्थाः | तत्र निरुध्यमान चित्तं विषयेभ्यो

व्यावृत्तं रप््ूर्वाभ्यारुवशाद्यदि लयाय सुषुप्तयेऽभिमुखं भवेत्‌,
तदानीमुत्थापनप्रयत्नेन लयकारणनिवारणेन वा तच्चित्तं सम्यक्प्रबोधयेत्‌।
लयहेतवो निद्राशेषाजीर्णबहमशनश्रमाः। अत एवाहुः--
There are four states of the mind: inactivity (Jaya— it
is a trance-like condition, a sort of hypnosis), distraction,
 JIVAN-MUKTI-VIVEKA 255

deep attachment, and attainment of sameness. While the

mind is being controlled and turned away from objects,
sometimes, if due to previous habit, it turns towards sleep
in order to enter the state of inactivity, it should be then
aroused by timely efforts or by eliminating such causes
which give rise to that state, thus should be properly
awakened.

Incomplete sleep, indigestion, overeating, and physical

exertion, are the causes of inactivity (/aya). Therefore, it
is said thus:

समापय्य निद्रां सुजीर्णाल्पभोजी

श्रमत्याग्यनाधे विविक्ते प्रदेशे।
सदासीत निस्तृष्ण एवाप्रयत्नो-
ऽथ वा प्राणरोधी निजाभ्यासमार्गात्‌ | '
— (सौभाग्यलक्ष्म्युपनिषदि २.२) इति।
‘He should eat easily digestible food sparingly and co-
mplete the sleep, avoiding labour, desireless and without
exertion should always sit in a place which is solitary and
free from disturbances ; or he should control the vital breath
in the way he is accustomed to do’ (SL Up. 2.2).

लयादुत्थापितं चित्तं दैनन्दिनप्रबोधाभ्यासवशाद्यदि कामभोगयो्विक्षिप्येत, तदा

विवेकिजनप्रसिद्धभोग्यवस्तुगतसर्वदुःखानुस्मरणेन शास््प्रसिद्धजन्मादि-
रहिताद्वितीयब्रह्मतत्त्वानुस्मरणपूर्वकेण भोग्यवस्तुदर्शनेन च पुनः पुनर्विक्षेपाच्चिततं
शमयेत्‌।
If the mind, after its arousal from inactivity, under the
influence of the habits of day to day life, is distracted by
desires and enjoyments, then, by remembering all the vices,
that are well-known among the men of discrimination, in
the objects of enjoyment, and also by remembering
Brahman— the absolute Reality, without birth etc., as It
has been well described in the scriptures— in the perception
256 JIVAN-MUKTI-VIVEKA

of the objects of enjoyment again and again, bring the mind

under control from distractions.

कषायस्तीत्र्चित्तदोषः। तीव्ररागद्रेषादिवासनया ग्रस्तं चित्तं कदाचित्‌ समाहितमिव

लयविक्षेपरहितं दुःखैकाग्रमवतिष्ठते; तादशं तच्चित्तं विजानीयात्‌,
समाहितचित्ताद्विवेकेनावगच्छेत्‌। असमाहितमेतदित्यवगम्य लयविक्षेपव-
त्कषायस्य प्रतीकारं कुर्यात्‌। समशब्देन ब्रह्माभिधीयते |
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्‌। (भगवद्गीतायाम्‌ १३.२८) इति स्मृतेः।
Deep attachment is a very powerful vice of the mind.
It is the latent impression of very strong love and hate, and
the mind, when seized by it, sometimes remains, as it were,
in samadhi, free from inact‘vity and distraction and onepoi-
nted in pain. One should understand the mind in such a
State, i.e. should know by distinguishing it from the mind
in concentration. Having known it to be unconcentrated,
one should counteract the attachment just like inactivity
and distraction. The word “‘sameness’— sama— expresses
Brahman—the Supreme Self. As the smrtrhas it thus:

‘The Supreme Lord pervading all beings is sameness’

(BG 13.28).

लयविक्षेपकषायेषु परिहतेषु परिशेषाच्ित्तेन समं ब्रह्म प्राप्यते। तच्च समप्राप्तं

चित्तं लयकषायध्रान्त्या न चालयेत्‌। सूक्ष्मया बुद्धया लयकषायप्राप्ती विविच्य
तस्यां समप्राप्तावतिप्रयत्नेन चिरं स्थापयेत्‌। स्थापिते तस्मिन्‌ ब्रह्मस्वरूपभूतः
परमानन्दः सम्यगाविर्भवति। तथा चोदाहतम्‌--
The mind, when gotrid of inactivity, distraction, 24 deep
attachment, attains to the remaining state of ‘sameness’
which is Brahman. Mistaking it as inactivity or deep atta-
chment, one must not disturb the mind that has attained
sameness. With sharp and subtle intellect, separating the
states of inactivity and deep attachment one shotld settle
the mind, through immense effort, in the state of sameness
for long.
 JIVAN-MUKTI-VIVEKA 257

When the mind is thus settled, the supreme bliss which

is the essence of Brahman, arises in its full splendour. Thus
it has been illustrated :

सुखमात्यन्तिकं यत्तद्‌ बुद्धिग्राह्यमतीन्धरियम्‌।'

— (भगवद्गीतायाम्‌ ६.२१) इति।
‘(When he feels) that infinite bliss which is perceived by
the intellect and which transcends the senses’ (BG 6.21).

श्रुतिश्च भवति--
` समाधिनिर्धूतमलस्य चेतसो
निवेशितस्यात्मनि यत्सुखं भवेत्‌।
न शक्यते वर्णयितुं गिरा तदा
स्वयं तदन्तःकरणेन गृह्यते ॥ '
— (मैत्रायण्युपनिषदि ४.९) इति।
There is also a Sruti in this respect thus:

‘The happiness of a mind whose stains are washed away

by concentration and who has entered the self, it cannot
be then described by words. It is grasped by the inner organ
itself (Martrayani Upanisad 4.9).

ननु समाध्याविभूर्तस्य ब्रह्मानन्दस्य बुद्धिग्राह्यत्वं श्रुतिस्मृतिभ्यामभिहितम्‌;

आचार्यस्तु--नास्वादयेत्सुखं तत्र' (माण्डूक्यकारिकायाम्‌ ३.४५) इति
बुद्धिगराह्यत्वं प्रतिषिध्यत इति चेत्‌।
Objection: The Srutjand 57८ both agree that the infinite
bliss that arises in samadhr is perceived by the intellect ;
but the Acdarya (Gaudapada) by saying ‘shouldn't taste the
bliss there’ etc. (Mandakya karika 3.45), forbids perceiving
of the same by the intellect.
258 JIVAN-MUKTI-VIVEKA

नायं दोषः। तत्र निरोधसुखं बुद्धिग्राह्यं न प्रतिषिध्यते, किं तु समाधिविरोधिनो

व्युत्थानरूपस्य परामर्शस्यैव प्रतिषेधात्‌ |
Reply: There is no harm ; the bliss that is experienced
in concentration by the intellect is not prohibited, but to
be happy with the memory of that bliss in the form of arousal
and which is opposed te concentration is prohibited.

यथा निदाघदिवसेषु wate जाहवीहदनिमगनेनानुभूयमानमपि शैत्यसुखं तदा

वक्तुमशक्यं पश्चादुन्मगनेनाभिधीयते; यथा वा सुषुप्तावविद्यावृत्तिभिरति-
सृक्ष्माभिरनुभूयमानमपि स्वरूपसुखं तदानीं सविकल्पकेनान्तःकरणवृत्तिज्ञानेन
ग्रहीतुमशक्यम्‌, प्रबोधकाले तुस्मृत्या विस्पष्टं परामृश्यते; तथा समाधौ वृत्तिरहितेन
संस्कारमात्ररोषतया सूक्ष्मेण वा चित्तेन सुखानुभवः श्रुतिस्मृत्योर्विवक्षितः।
As in summer one experiences the cool pleasure imme-
rsed in the river Jahnavi at midday, and cannot express that
(pleasure) at that time, but later on when out of water,
describes it ; or as in sleep, the happiness which is in the
form of its own self, although is experienced through the
very subtle transformation of ignorance—avidya, yet at that
time it cannot be perceived by the differentiated cognition
of the transformed inner organ, but when awakened is
clearly brought within the purview of knowledge by me-
mory.

Similarly, experience of happiness in concentration by

the mind (c/tta), which is devoid of transformation or just
remaining as an impression (of it), hence very subtle in form,
is meant by the ई. गात smrti.

“महदिदं समाधिसुखमन्वभूवम्‌' (माण्डुक्यकारिकायाम्‌ ३.४५) इत्येतादुशो

त्गुत्थितस्य सविकल्पकः परामरशोऽत्रास्वादनम्‌; तदेवाचार्यैः प्रतिषिध्यते। तमेव
स्वाभिप्रायं प्रकटयितुं निःसङ्गः प्रज्ञया भवेत्‌ इत्युक्तम्‌ (माण्ड्क्यकारिकायाम्‌
३.४५) |
‘Tasting of bliss’— asvadanam—here means that differe-
ntiated cognition brought about by remembrance, in one
 JIVAN-MUKTI-VIVEKA 259

who is aroused from concentration, in the form: ‘I have

experienced this great bliss in concentration,’ and this has
been prohibited by the Acarya (Gaudapdda in Manddkya
karika 3.45). € said thus:

‘By discrimination should become unattached’ (0510012

karika 3.45),to express this, his own intention.

THe सविकल्पकं ज्ञानं WM; तया सह सङ्ग परित्यजेत्‌। यद्रा पूर्वोक्ता धृतिगृहीता
बुद्धिः प्रज्ञा; तदात्मकेन साधनेन सुखास्वादनतद्र्णनादिरूपामासक्तिं वर्जयेत्‌।
समाधौ ब्रह्मानन्दे निमग्नं fad यदि कदाचित्सुखास्वादनाय वा
शीतवातमशकाद्युपद्रवेण वा Paty तदा निश्च्तच्चित्तं पुनः पुनर्निश्चलं यथा
भवति तथा पत्रह्मणा सहैकीकुर्यात्‌। तत्र च निरोधप्रयत्न एव साधनम्‌। एकीभाव
एव "यदा न लीयते चित्तम्‌" (माण्डूक्यकारिकायाम्‌ ३.४६) इत्यनेन श्लोकेन
स्पष्टीक्रियते। "अनिज्नमनाभासम्‌' (माण्डुक्यकारिकायाम्‌ ३.४६) इत्याभ्यां
पदाभ्यां कषायसुखास्वादौ द्रौ च प्रतिषिध्येते। लयविक्षेपंकषायसुखास्वादेभ्यो
विनिर्मुक्तं चित्तमविच्छेदेन ब्रह्मण्यवस्थितं भवति। एतदेवाभिप्रेत्य कठवल्टीषु
पट्यते-
Clearly differentiated cognition is called णातलयाऽ{गात1--
prajna, (one) should give up attachment with this. Or, the
aforesaid intellect set in patience is called understanding.
Attachment to tasting of happiness and describing the same
afterwards through that understanding as the means should
be avoided.

In concentration, the mind immersed in the bliss of

Brahman, if ever is unsteadied by the desire to taste or by
the disturbances created by cold, wind, or mosquitoes and
becomes restless it should be again and again set at rest
by uniting it with the Supreme Brahman. The only means
to attain this is exercising restraint.

‘Unification’— ekibhavah—alone has been elucidated

by the verse thus: ‘When the mind does not lapse into
inactivity..." (Mandikya karika 3.46). ‘Remains
260 JIVAN-MUKTI-VIVEKA

unshakeable— aninganam, and ‘does not give rise to

appearances’— andbhasam (ibid 3.46)—by these two phra-
ses ‘deep attachment’— kasayah and ‘tasting happiness’ —
sukhasvadah are forbidden. The mind freed from inacti-
vity, distraction, deep attachment and tasting of happiness
remains settled in Brahman without interruption.

With this very thing in view the Katha Upanisad reads

thus:

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह |

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम्‌॥
तां योगमिति मन्यन्ते स्थिरामिद्धियधारणाम्‌।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ '
— (कटोपनिषदि २.३.१०,११) इति।
‘When the five instruments of knowledge stand still,
together with the mind, and when the intellect does not
move, that is called the Supreme State (Katha Upanisad
23310):

‘This, the firm control of the senses, is what is called

yoga. One must then be vigilant ; for yoga can be both
beneficial and injurious’ (ibid 2.3.11).

उपेक्षितो योग इद्धियवत्तीनां प्रभवं करोति। अनुष्ठितस्तु तासां लयहेतुः। अत

एव योगस्य स्वरूपलक्षणं सूत्रयति-
Yoga, if overlooked, gives rise to the normal activites
of the senses. But if performed properly, (it) leads them
to lapse into inactivity. Therefore, definition of (the essence
of) yoga is formulated thus:

` योगश्चित्तवृत्तिनिरोधः' (योगसूत्रेषु १.२) इति।

‘Yoga is restraining the mind-stuff (citta) from taking
various froms (vrttis)’( Yogasdtra 1.2).
 JIVAN-MUKTI-VIVEKA 261

वृत्तीनामानन्त्यात्निरोधोऽशक्य इति शङ्कां वारयितुमियत्तां सूत्रयति--

To set at rest such doubts as it is impossible to restrain
the endless number of transformations— PatanijJaliformula-
tes limit thus :

‘qua: पञ्चतय्यः क्लिष्टा अक्लिष्टाः' (array १.५) इति।

‘There are five classes of modifications, (some) painful
and (others) not painful’ (ibid 1.5).

रागद्वेषादिक्लेशरूपा आसुरवृत्तयः क्लिष्टाः। रागादिरहिता दैववृत्तयोऽक्लिष्टाः।

यद्यपि पञ्चस्वेव क्लिष्टानामक्लिष्टानां चान्तर्भावः, तथापि क्लिष्टा एव निरोद्धव्या
इति मन्दबुद्धि वारयितुं ताभिः सहाक्लिष्टा अप्युदाहताः। नामधेयलक्षणाभ्यां ता
वृत्तर्विंशदयितु सूत्रषटूकमाह--
Love, hate and the like, which are demoniac transforma-
tions, cause suffering, hence are called painful; and divine
transformations which are free from love etc. are called
not painful.

Although both painful and not painful transformations are

included in the five varieties yet one may mistakenly imagi-
ne that only the painful ones are to be restrained, to avoid
that, non-painful ones are also mentioned with them.

Six aphorisms follow in order to define clearly those

transformations by their names and natures, thus:

'प्रमाणविपर्ययविकल्पनिद्रास्मृतयः' (योगसूत्रेषु १.६) ;

'्रत्यक्षानुमानागमाः प्रमाणानि" (योगसूत्रेषु १.७) ;
“विपर्ययो मिथ्याज्ञानमतद्रपप्रतिष्ठम्‌' (योगसूत्रषु १.८) ;
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः' (योगसूत्रेषु १.९) ;
ˆअभावप्रत्ययालम्बना वृत्तिर्निद्रा" (योगसूत्रेषु १.१०) ;
अनूभूतविषयासप्रमोषः स्मृतिः" (योगसूत्रेषु १.११) इति।
‘(These are) right knowledge, indiscrimination, verbal
delusion, sleep, and memory’ (ibid 1.6).
262 JIVAN-MUKTI-VIVEKA

‘Direct perception, inference, and competent evidence

are proofs’ (ibid 1.7).

‘Indiscrimination is false knowledge not established in

real nature’ (ibid 1.8).

‘Verbal delusion follows from words having no (corre-

sponding) reality’ (ibid 1.9).

‘Sleep is a vrtt (transformation) which embraces the

feeling of voidness’ (ibid 1.10).

‘Memory is when the (transformations of) perceived

subjects do not slip away (and through impressions come
back to consciousness)’ (ibid 1.11).

वस्त्वभावः प्रतीयते यस्मिस्तमस्यावरके सति तत्तमोऽभावप्रत्ययः। तमोगुणं

विषयीकुर्वती वृक्तिन््रित्युच्यते। अनुभूतविषयस्यासंप्रमोषस्तदनुभवजन्यमनु-
संधानम्‌। पञ्चविधवृत्तिनिरोधसाधनं सूत्रयति--
“अभ्यासवैराग्याभ्यां तत्निरोधः' (योगसूत्रे १.१२) इति।
The dark mode— tamoguna—is the fevling of voidness,
in which absence of things (objects) are feit since it covers
up everything. The transformation that embraces this
darkness— famoguna—is called sleep.

Not letting go what has been perceived i.e. recollection

born of that experience is memory.

The means to overmaster the five varieties of transforma-

tions is formulated thus:

‘Their control is by practice and non-attachment’ (ibid

Lt2h
 JIVAN-MUKTI-VIVEKA 263

यथा तीत्रवेगोपेतं नदीप्रवाहं सेतुबन्धेन निवार्य कुल्याप्रणयनेन क्षत्राभिमुखं

तिर्यक्प्रवाहान्तरमुत्पाद्यते, तथा वैराग्येण fear विषयप्रवाहं निवार्य
समाध्यभ्यासेन प्रशान्तः प्रवाहः संपाद्यते। मन्त्रजपदेवताध्यानादीनां
क्रियारूपत्वेनावृत्तिलक्षणोऽभ्यासः संभाव्यते। सर्ववन्यापारोपरमरूपस्य समाधेः
साधकः को नामाभ्यास इति शङ्कां वारयितुं सूत्रयति--
As the swift current of a river is dammed up and then
allowed to flow through the channels across the field, even
so the flow of (sense) objects in the river of the mind is
restrained by non-attachment and then by the practice of
concentration the flow of the mind is made calm.

Practice is possible in muttering of formula or meditation

on some god and the like, because it involves some kind
of action which may be repeated; but how can practice
become the means to concentration which is cessation of
all activities ?— to remove such doubts Patanijali formulates
thus:

‘aa स्थितौ यत्नोऽभ्यासः' (योगसूत्रेषु १.१२) इति।

‘Continuous struggle to keep them (the vrttis) perfectly
restrained is practice’ ( Yogasdtra 1.13).

ferfetaca निरोधः। यत्नो मानस seme: | स्वत एव बहिष्प्रवाहशीलं चित्त

सर्वथा निरोधयिष्यामीत्येवविध उत्साह आवर्त्यमानोऽभ्यास इत्युच्यते |
अयमभ्यास इदानीं gad: स्वयमदृढः सन्ननादिप्रवृत्ता व्युत्थानवासनाः
कथमभिभवेदित्याशङ्कामपवदितुं सूत्रयति-
Steady-state—sthitih—means unchangeableness i.e. pe-
tfectly restrained. Effort—yatnah—means strength of
will— resolution. The mind which is accustomed to go out
of its own, I will restrain it by all means—such repeated
exercise of will is called practice. How can the practice,
which is begun now and is not yet strong enough, overcome
the impressions of outwardliness which is continuing from
eternity ? Such doubt is removed by formulating thus:
18
264 JIVAN-MUKTI-VIVEKA

‘a तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः' (योगसूतरेषु १.१४) इति।

‘It becomes firmly grounded by long, constant efforts
with great love (for the end to be attained)’ (ibid 1.14)

लोका हि मूढस्य वचनमुदाहरन्ति 'विद्यमानाश्चत्वार एव वेदाः, तानध्येतुं गतस्य

माणवकस्य पञ्चदिवसा अतीताः, अद्याप्यसौ नागतः' इति। तादृश एवायं योगी
तदा स्याद्‌ यदा दिवसैर्वा मासैर्वा योगसिद्धि वाञ्छेत्‌। तस्मात्‌ संवत्सौर्जन्मभिर्वा
दीर्घकालं योग आसेवितव्यः। तथा च स्मर्यते--
People speak of the saying of a fool that there are only
four Vedas and our boy has gone to study them, although
five days have passed he has not returned yet. Should the
yogi wish to accomplish yoga in a few days or months he
would be just like him then. Therefore, yoga is to be
practised with devotion for a long time—for years, even
for lives together. The smrti also has it thus:

अनेकजन्मसंसिद्धस्ततो याति परां गतिम्‌॥

— (भगवद्गीतायाम्‌ ६.४५) इति।
‘Becoming perfect through many births, reaches the
supreme Goal’ (BG 6.45).

चिरमासेव्यमानोऽपि यदि विच्छिद्य विच्छिद्य सेव्येत, तर्युत्पद्यमानानां

योगसंस्काराणां समनन्तरभाविभिर्विच्छेदकारिभिर्व्युत्थानकालीनैः संस्कारिरभिभवे
सति खण्डनकारोक्तन्याय आपतेत्‌-- “अग्रे धावन्पश्चाल्लुप्यमानो विस्मरणशील-
श्रुतवत्किमालम्बेत' इति। तस्मात्निरन्तरमासेवितन्यः |सत्कार आदरः |अनादरेण
सेव्यमाने बसिष्टोक्तन्याय आपतेत्‌-- |
If Yoga is practised for a long time but with interruptions
then the impressions arising from yoga will be subdued
by the impressions born of interruptions during arousal
from yoga in the same manner as the author of Khandana-
khandakhadya has described—‘Like the reading of a man
of forgetful nature, while learns the following word forgets
the foregoing one, i.e. while advancing if previous gains
 JIVAN-MUKTI-VIVEKA 265

are lost then on what should be his stay’ (First chapter,

bheda-khandanam). Therefore, yoga is to be practised
without interruptions.

With great love— satkarah—means with care. If practised

without proper care it will be in the same manner as Vasistha
said thus:

` अकर्तृकुर्वदप्येतच्चेतश्तक्षीणवासनम्‌।
द्र गतमना जन्तुः कथासंश्रवणे यथा ॥' इति।
— (लघुयोगवासिष्ठे ५.७.१३) इति।
‘As a man, being absent-minded, although hears some-
thing yet is not the agent of hearing, even so, although doing
something yet does not do whose mind is devoid ofdesires’
(EY V 5.7.13).

अनादरो लयविक्षेपकषायसुखास्वादानामपरिहारः। तस्मादादरेण सेवितव्यः।

दीर्घकालादित्रविध्येन सेवितस्य समाधेर्ुढभूमित्वं am विषयसुखवासनया
दुःखवासनया वा चालयितुमशक्यत्वम्‌। तच्च भगवता दर्धितम्‌--
Without care means not getting rid of inactivity, distra-
ction, deep attachment, and tasting of happiness. Therefo-
re, should be practised with care. The firmly groundedness
of concentration practised through threefold—long, co-
nstant, and careful—exercise, means remaining not moved
by the desire of enjoyment or the desire of pain. The same
has been described by the Lord thus:

“यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।

यस्मिस्स्थितो न दुःखेन गुरुणापि विचाल्यते i’
— (भगवद्गीतायाम्‌ ६.२२) इति।
‘That on gaining which one thinks there is no greater gain,
and wherein established one is not moved even by the
heaviest of sorrow’ (BG 6.22).
266 JIVAN-MUKTI-VIVEKA

अपरलाभस्यानाधिक्यं कचवृत्तान्तेन वसिष्ठ उदाजहार--

कचः कदाचिदुत्थाय समाधेः प्रीतमानसः |
एकान्ते समुवाचेदमेवं गद्गदया गिरा ॥३७॥
किं करोमि क्व गच्छामि किं गृहणामि त्यजामि किम्‌।
आत्मना पूरितं विश्वं महाकल्पाम्बुना यथा ॥३८॥
सबाह्याभ्यन्तरे देहे ह्यध ऊर्ध्व च दिक्षु च।
इत आत्मा तथेहात्मा नास्त्यनात्ममयं क्वचित्‌॥३९॥
न तदस्ति न यत्राहं न तदस्ति न यन्मयि।
किमन्यदभिवाञ्छामि सर्वं सविन्मय ततम्‌ ॥४०॥
— (लघुयोगवासिष्ठे १८.३७-४०) II
“स्फारब्रह्मामलाम्भोधेः फेना: सर्वे कुलाचलाः।
चिदादित्यमहातेजोमृगतृष्णा जगच्छियः ॥
— (तत्रैव १८.३५) इति।
Other gain whatever is not greater than the gain of this
state has been described by Vasistha in the episode of Kaca
thus :

‘Once upon a time, Kaca, arisen from concentration in

a solitary spot, very pleased in mind, saia stammeringly
thus (LYV18.37) : ‘What shall I Jo, where shall I go, what
shall I take and what shall I give ? since the universe is filled
with the Self, like the great cyclical cataclysm (ibid 18.38).

‘Inside and outside the body, below and above and on

all sides, here and there, the Self is everywhere ; and there
is nothing nowhere which is not-Self (ibid 18.39}.

‘There is nothing wherein I am not, and there is nothing

that is not in me ; what else is there that I may desire, when
everything around is pervaded by the supreme consciou-
snéss alone’ (ibid 18.40).

‘The great mountain ranges of the world are merely the

bubbles of the all-pervading pure ocean of Brahman; and
 JIVAN-MUKTI-VIVEKA 267

in all its manifestations this world is but a mirage appearing

in the great light of the sun of consciousness’ (ibid 18.35).

गुरुदुःखेनाप्यविचाल्यत्वं शिखिध्वजस्य वत्सरत्रयसमाधिवृत्तान्तेनोदाजहार--

-निर्विकल्पसमाधिस्थं तत्रापश्यन्महीपतिम्‌।
राजानं तावदेतस्मात्‌ बोधयामि परात्पदात्‌॥१२२॥
इति संचिन्त्य चूडाला सिंहनादं चकार सा।
भूयो भूयः THN बेचरभयप्रदम्‌ ॥१२३॥
न चचाल तदा राम यदा नादेन तेन सः।
भूयो भूयः कृतेनापि तदा सा तं व्यचालयत्‌ ॥१२४॥
चालितः पातितोऽप्येष तदा नो बुबुधे बुधः' ॥१२५॥ इति।
— (लघुयोगवासिष्ठे ३७.१२२-१२५) ॥
Remaining unmoved even by great sorrow—
guruduhkhenapyavicalyatvam—has been described in the
episode of the three year concentration of Sikhidhvaja
thus :

‘Cudala, the queen of Sikhidhvaja, found there the lord

of the earth immersed in superconscious concentration,
and having resolved then to wake the king up from that
supreme State, she roared like a lion in front of the lord
repeatedly frightening the forest-dwellers’ (LYV
<. 125).

“When the king remained unmoved, O Rama, by that loud

roaring again and again by the queen, then she pushed him.
Pushed and even felled on the ground yet the wise king
did not awaken even then’ (ibid 37.124,125).

प्रहादवृत्तान्तेनाप्येतदेवोदाजहार--
इति संचिन्तयत्नेव Tere: परवीरहा |
निर्विकल्पपरानन्दसमाधिं समुपाययौ ॥ (तत्रैव २२.९२) |
निर्विकल्पसमाधिस्थश्चित्रार्पित इवाबभौ |
पञ्च वर्षसहप्राणि पीना्गोऽतिष्ठदेकदुक्‌ ॥ (तत्रैव २२.९३)
268 | JIVAN-MUKTI-VIVEKA

महात्मन्‌ संप्रनुध्यस्वेत्येव विष्णुरुदाहसत्‌ |

पाञ्चजन्यं प्रदध्मौ च ध्वनयन्‌ ककुभां गणम्‌ ॥ (तत्रैव २२.१०६)
महता तेन शब्देन वैष्णवप्राणजन्मना |
PT सप्रनुदधात्मा दानवेशः शनैः शनैः ॥' (तत्रैव २२.१०७) इति।
Vasistha described the same thing in the episode of
Prahlada thus: ‘While thinking thus, Prahlada, the destro-
yer of brave enemies, attained to the supremely blissful
state of superconscious concentration (Ibid 22.92).

‘In that state of superconscious concentration he remai-

ned motionless and looked, as it were, like a picture,
upright, gazing on the unity, for five thousand years (ibid
22.93):

‘Then the Lord Visnu said unto him, “‘O ye great soul,
awaken’”’ and blew his conch— Pajicajanya, reverberating
all the quarters (ibid 22.106).

By that great sound born of the vital breath of the Lord

Visnu, the king of the demons slowly awoke’ (ibid 22.107).

va वीतहन्यादीनामपि समाधिरुदाहरणीयः। वैराग्य द्विविधम्‌, अपरं परं चेति

यतमानन्यतिरेकैकेन्दरियवशीकारभेदैरपरं चतुर्विधम्‌। तत्राद्यं॑त्रयमर्थात्सूत्र-
यन्साक्षाच्चतुर्थ सूत्रयति--
Thus the concentration of Vitahavya and the like may also
be cited. Non-attachment—vairagyam—is of two kinds:
lower and higher. The lower variety of non-attachment
again has four stages of development namely ; endeavour,
analysis, uni-sense, and subjugation. While defining the
fourth— subjugation, the first three have been implied in
the aphorism thus:

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्‌' (योगसूत्रेषु १.१५) इति।

‘That effect which comes to those who have given
up their thirst after objects, either seen or heard, and
 JIVAN-MUKTI-VIVEKA 269

which wills to control the objects, is non-attachment’

(Yogasutra 1.15).

प्रकचन्दनवनितापुत्रमित्रक्षेत्रधनादयो SBT: | वेदोक्ताः स्वर्गादय आनुश्रविकाः।

तत्रोभयत्र सत्यामपि तृष्णायां विवेकतारतम्येन यतमानादिवैराग्यत्रयं भवति।
Garlands, sandalwood, women, sons, friends, land,
riches, and the like are the objects seen; and heaven and
the like are the objects heard.

Inspite of the thirst being present after the objects of

both varieties, the three stages— endeavour etc.— of
non-attachment are ascertained by the degree of discrimi-
nation.

अस्मिञ्जगति कि सार किमसारमिति गुरुशाखराभ्यां ज्ञास्यामीत्युद्योगो यतमानत्वम्‌

(१),
Such attempts as—‘I shall learn from teachers and
scriptures what in this world is of worth and what is
worthless’—is the stage of endeavour.

स्वचित्ते पूर्वं विद्यमानानां दोषाणां मध्येऽभ्यस्यमानेन विवेकेनैतावन्तः पक्वा

एतावन्तोऽवशिष्टा इति विवेचनं व्यतिरेकः (२),
The separating, out of the defects that were present in
the mind which have ripened (are about to perish) by the
exercise of discrimination from those that are yet to ripen,
is the stage of analysis.

दृष्टानुश्रविकविषयप्रवृततेर्दुःखात्मत्वनोधेन ता प्रवृत्ति परित्यज्य मनसश्चौत्सुक्यमात्रेण

वितृष्णावस्थानमेकेद्ियत्वम्‌ (३),
When enjoying objects is given up with the understa-
nding that all such enjoyments of objects, whether seen
or heard, are miserable, only the longing remains in
the mind; such thirstless state is the uni-sense stage
of non-attachment.
=
 270 JIVAN-MUKTI-VIVEKA

faqeica वशीकारः (४),

Complete non-attachment is named the stage of
subjugation.

तदिदमपरे वैराग्यमष्टाद्गयोगप्रवर्तकत्वेन AAI, असप्रज्ञातस्य तु

बहिग्ज्रम्‌। तत्रान्तरङ्ग पर वैराग्यं सूत्रयति--
Therefore, the lower kind of non-attachment— 22412171
vairagyam—being the promoter of eight-limbed yoga,
forms the internal means to the conscious variety of
concentration, but it is external to superconscious conce-
ntration. The higher non-attachment— param vairagyam—
which is internal to superconscious concentration is being
formulated thus:

‘qe पुरुषख्यातेर्गुणवैतृष्ण्यम्‌' (१.१६) इति।

‘That is extreme non-attachment which gives up even
the qualities, and comes from the knowledge of (the real
nature of) the Purusa’ (Yogasutra 1.16).

सप्रज्ञातसमाधिपारवेन गुणत्रयात्मकात्प्रधानाद्रिरक्तस्य पुरुषस्य ख्यातिः साक्षात्कार

उत्पद्यते। तस्माच्च साक्षात्कारादरोषगुणत्रयन्यवहारे यद्रैतृष्ण्यं तत्परं वैराग्यम्‌ ।
तस्य॒ तारतम्येन समाधेः शीघ्रत्वतारतम्यं सूत्रयति--तीत्रसवेगानामासन्नः'
(योगसूत्रषु १.२०) समाधिलाभः इति।
Through the intense practice of conscious concentration
the realization of the Purusa— the Self, which is perfectly
non-attached to the pradhana— comprising the three
modes, takes place; and from that realization arises the
desirelessness to all manifestations of the three modes,
which is called extreme non-attachment.

Patanijali describes the varying degrees of rapidity in the

attainment of concentration according to the varying de-
grees of non-attachment in the aphorism thus:
 JIVAN -MUKTI-VIVEKA 271

‘Success is speedy for the extremely energetic’ (ibid

1420);

सवेगो वैराग्यम्‌। तदभेदाद्योगिनलिविधाः-- मृदुसंवेगा मध्यसवेगास्ती-

व्रसवेगाश्चेति। आसन्नोऽत्पेनैव कातेन समाधिर्लभ्यत इत्यर्थः । तीत्रसंवेगेष्वेव
समाधितारतम्यं सूत्रयति--
Extremely energetic— sam vega—means non-attachment
(and desire for emancipation). According to the degrees of
non-attachment the yogis are of three classes: of weak
non-attachment, of moderate non-attachment and of inte-
nse non-attachment.

Speedy— asannah—means the attainment of concentra-

tion just in a short time. Varying degrees (of rapidity in
the attainment) of concentration are due to the varying
degrees of even the intense non-attachment, which is being
formulated thus:

“मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः' (योगसूत्रेषु १.२१) इति।

‘The success of the yogis differs according as the means
they adopt are mild, medium or intense’ (ibid 1.21).

मृदुतीव्रो मध्यतीव्रोऽधिमात्रतीत्र इति। तेष्वप्युत्तरोत्तरस्य त्वरया सिद्धिद्रटन्या।

उत्तमोत्तमा जनकप्रह्ादादयोऽधिमात्रतीव्राः, मुहूर्तमात्रविचरेण दृढसमाधिलाभात्‌।
अधमाधमा उद्दालकादयो मृदुसंवेगाः, चियप्रयासेन तल्लाभात्‌। एवमन्येऽपि
यथायोगमुत्नेयाः।
Thus mildly intense, moderately intense, and extremely
intense (are the three degrees of non-attachment). Among
them it is to be understood that the latter gains concentra-
tion quicker than the former.

The best among the best are Janaka, Prahlada and the .
like who belong to the class of yogis with extremely intense
non-attachment, for they could attain firm concentration
by reflection for a moment only.
272 JIVAN-MUKTI-VIVEKA

Uddalaka and others are the worst of the worst class

possessing weak non-attachment, for they attained conce-
ntration after prolonged endeavour.

Other yogis also can be classified accordingly in this

manner.

तदेवमधिमात्रतीत्रस्य दृटृभूमावसंप्ज्ञातसमाधौ लब्धे सति पुतर्वयुत्थातुमशक्तं

सन्मनो नश्यति। मनोनाशेन च वासनाक्षये रक्षिते सति जीवन्मुक्तिः सुप्रतिष्ठिता
भवति। न च मनोनाशेन विदेहमुक्तििव न तु जीवन्मुक्तिरिति शङ्कनीयम्‌,
प्रश्रोत्तराभ्या ततिर्णयात्‌।
Therefore, the mind of the yogi, possessed of extremely
intense non-attachment, being unable to rise from the
firmly grounded superconscious concentration, becomes
extinct.

By the extinction of the mind desirelessness is maintained

and jivanmukti becomes firmly established.

It cannot be maintained that dissolution of the mind leads

to disembodied liberation— videhamukt, not to jivanmu-
kti,inasmuch as the following questions and answers refute
that theory thus:

श्रीरामः — ‘facargqeearaeisated मुने|

मैत्र्यादयो गुणाः कुत्र जायन्ते योगिनां वद ॥
— (लघुयोगवासिष्ठे २८.१५) ॥
वसिष्ठ : — द्विविधश्चित्तनाशोऽस्ति सरूपोऽरूप एव च।
जीवन्मुक्तौ सरूपः स्यादरूपोऽदेहमुक्तिगः॥
— (तत्रैव २८.१६) ॥
The Lord Rama: "0 sage, tell me where the friendship
and the like virtues are born, when the minds of the yogis
disappear with its forms with the rise of discrimination ?
(^ 2.1
 JIVAN-MUKTI-VIVEKA 729/83

Vasistha : ‘Dissolution of the mind is of two kinds: with

form and without form. In j/vanmukti the dissolution is
with form and is without form in videhamukti (ibid 28.16).

प्राकृतं गुणसभारं ममेति बहु मन्यते।

सुखदुः खाद्यवष्टभ्य विद्यमानं मनो विदुः ॥
— (तत्रैव २८.१८) ॥
‘The mind variously thinks the qualities of nature—
prakrtt—as mine; so the learned understand that being
possessed with pleasure, pain and the like is the existence
of the mind (ibid 28.18).

‘Sea: कथिता सत्ता मया रघुकुलोद्रह |

अस्य नाशमिदानीं त्वं शृणु प्रश्रविदां वर ॥
— (तत्रैव २८.२०) ॥
‘The existence of mind, O descendant of the family of
Raghu (Rama), has been explained by me. Now you hear,
O best of the enquirers, the dissolution of it (ibid 28.20).

“सुखदुःखदशा धीरं साम्यान्न प्रोद्धरन्ति यम्‌।

Paral इव शैलेन्द्रं तस्य चित्तं मृतं विदुः ॥
— (तत्रैव २८.२१) ॥
‘The learned know that the mind of the wise is dead
whom the state of pleasure or pain cannot move from its
sameness even as the Himalaya cannot be moved by the
flow of breath (ibid 28.21).

आपत्कार्पण्यमुत्साहो मदो मान्द्यं महोत्सवः।

यं नयन्ति न वैरूप्यं तस्य नष्टं मनो विदुः ॥
— (तत्रैव २८.२२) ॥
‘His mind is known to be dissolved on whom no change
can be brought about by adversity, joy, pitiful circumsta-
nces, pride, disease, or a great festival (ibid 28.22).
274 JIVAN-MUKTI-VIVEKA

“चित्तमाशानिधानं हि यदा नश्यति राघव |

गैत्यादिभिरगुिरयक्तं तदा सत्त्वमुदेत्यलम्‌।
— (तत्रैव २८.२२) ॥
‘When the mind, the store-house of hopes, is dissolved,
O Raghava, the ascendency of sattva (intellect pure)
comprising all the qualities, such as friendship and the like,
takes place (ibid 28.23).

-भूयोजन्मविनिरमुक्त जीवन्मुक्तस्य तन्मनः।

सरूपोऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते ॥
— (तत्रैव २८.२४-२५) ॥
‘That mind of the j7vanmukta whichis freed from rebirth,
is the dissolved mind with form, and belongs to the
Jivanmukta (ibid 28.24-25).

अरूपस्तु मनोनाशो यो मयोक्तो TARE |

विदेहपुक्तावेवासौ विद्यते निष्कलात्मकः ॥
— (तत्रैव २८.२६) ॥
‘O descendant of the Raghus, the dissolution of the mind
without form, which has been described by me, happens
in the case of videhamukti only wherein remains no trace
of the mind (ibid 28.26).

` समग्रागूर्यगुणाधारमपि सत्तं प्रलीयते |

विदेहसुक्तावमले पदे परमपावने ॥
— (तत्रैव २८.२७) ॥
‘The intellect as pure sattva guna, in spite of its being
the receptacle of all the good qualities, dissolves in that
pure, supreme, holy state called videhamukt (ibid 28.27).
 JIVAN-MUKTI-VIVEKA 275

` संशान्तदुःखमजडात्मकमेकरूप-
मानन्दमन्थरमपेतरजस्तमो A |
आकाशकोशतनवोऽतनवो महान्त-
स्तस्मिन्पदे गलितचित्तलवा वसन्ति ॥
— (तत्रैव २८.३२) इति।
‘The great souls, without body, having the akasa, as
though, as their bodies, remain in that state which is devoid
of rajas and tamas, ever pure knowledge, completely free
from pain and the stronghold of bliss, wherein the apparent
mindstuff has disappeared (ibid 28.32).

` जीवन्मुक्ता न yard सुखदुःखरसस्थितौ।

प्राकृतेनार्थकारेण किचिल्ुर्बन्ति वा न वा।'
— (तत्रैव १३.२६) |
तस्मात्सरूपो मनोनाशो जीवन्मुक्तिसाधनमिति स्थितम्‌॥
‘The jivanmukKtas are never deluded whether in a plea-
surable state or in a painful state, while doing or not doing
the usual purposeful acts’ (ibid 13.26 ; Mahopanisad 5.37 ;
Yogavasistha 3.118.18).

Therefore, itis established that the dissolution of the mind

with form is the means to jfvanmukt.

इति श्रीमद्विद्यारण्यप्रणीते जीवन्मुक्तिविवेके मनोनाशनिरूपणं नाम att

प्रकरणम्‌ 1131
End of the third chapter on the dissolution of the mind.
 चतुर्थं स्वरूपसिद्िप्रयोजनप्रकरणम्‌ |

FOURTH CHAPTER

The purpose that the accomplishment of

Jivanmukti serves.

केयं जीवन्मुक्तिः, किं वा तत्र प्रमाणम्‌, कथं वा तत्सिद्धिः, इत्येतस्य प्श्चत्रयस्योत्तर

निरूपितम्‌। सिद्धया वा कि प्रयोजनमित्यस्य चतुर्थप्रश्रस्योत्तरमिदानीमभिधीयते-
ज्ञानरक्षातपोविसंबादाभावदुःखनाशसुखाविर्भावाः सन्ति पञ्च प्रयोजनानि।
ननु प्रमाणोत्पन्नस्य तत्त्वज्ञानस्य को नाम बाधप्रसङ्गो येन रक्षा अपेक्ष्यत इति
चेदुच्यते--चित्तविश्रान्त्यभावे संशयविपर्ययौ प्रसज्येयाताम्‌। तथा fe—
तत्त्वविदो राघवस्य विश्रान्तेः पूर्वंसंशयं विश्वामित्र उदाजहार--
What is Jivanmukti? What are the proofs of it ?And how
is it accomplished? These three questions have been
answered in the foregoing chapters. Now the answer to the
fourth question— ‘what purpose does the accomplishment
of Jivanmukti serve ?’—is being given.

The purpose is five-fold : protection of knowledge ; pra-

ctice of religious austerity ; absence of disagreement; disa-
ppearance of sorrow ; and appearance of happiness.

It may be asked—what is the necessity of protecting

knowledge ? The question of sublation does not arise ina-
smuch as the knowledge of Reality has been obtained
through proper evidence.

The answer is this—in the absence of tranquillity of the

mind doubt and error may creep in ; for instance, Visvamitra
 JIVAN-MUKTI-VIVEKA 277

describes the doubt in the mind of Raghava, the knower

of truth, before it attained calmness thus:

न राघव तवास्त्यन्यञ्जञेयं ज्ञानवतां वर ।

स्वयैव सुष्ष्मया बुद्धया सर्व विज्ञातवानसि ॥
भगवद्न्यासपुत्रस्य शुकस्येव मतिस्तव |
विश्रान्तिमात्रमेवात्र ज्ञातज्ञेयाप्यपेक्ते |!
— (लघुयोगवासिष्ठे ३.१७, १८) ॥
0 Raghava, there remains nothing else to be known by
you, O the best among the wise, you have, with your own
subtle intellect, known everything (LYV 3.17; YV2.1.2).

‘Like Suka, the son of his holiness Vyasa, your intellect;

although has known what was to be known, requires here
rest LEY VG258 ee¥
V271:4).

शुकस्तु स्वयमेवादौ तत्त्वं विदित्वा तत्र संशयानः पितरं get पित्रापि

तथेवानुशिष्टस्तत्रापि संशयानो जनकमुपसद्य तेनापि तथेवानुशिष्टस्ं प्रत्येवमुवाच,
Suka first realized truth himself but entertained doubt
in it; he asked his father— Vyasa—who instructed him the
same thing but still he had doubt in it, so, went to Janaka
and was instructed in the same manner. Then he said to
Janaka thus:

श्रीशुकः -- स्वयमेव मया पूर्वमेतज्ज्ञातं विवेकतः।

एतदेव हि पृष्टेन पित्रा मे समुदाहतम्‌।॥४२॥
भवताप्येष एवार्थः कथितो वाग्विदां वर्‌ |
एष एव च वाक्यार्थः शास्त्रेषु परिदृश्यते ।४४॥
यथायं स्वविकल्पोत्थः स्वविकल्पपरिक्षयात्‌।
क्षीयते दग्धसंसायो निःसार इति निश्चयः ॥४५॥
तत्किमेतनमहाबाहो सत्यं ब्रूहि ममाचलम्‌।
त्वत्तो विश्रान्तिमाप्नोमि चेतसा भ्रामितं जगत्‌ ॥४६॥
— (तत्रैव ३.४२३-४६)
278 JIVAN-MUKTI-VIVEKA

Suka: ‘Through discrimination I came to know this

myself before, and this alone my father, when asked,
properly illustrated (L YV 3.43; YV 2.1.31).

‘You have also said the same thing, O the best among
the learned; and this alone is the meaning of the (great)
sentence that is found in the scriptures (LYV 3.44; YV
(१

‘This execrable, worthless world is, as the mind has

imagined it to be; and the conclusion is—when these
imaginations are destroyed, this also is destroyed (LYV
3.49 8 YV2. eS):

‘O mighty one, is this (the realization of mine) real ? Tell

me, then, that it may become steady since my mind, owing
to doubt,(is roaming about the world and) makes me also
restless, so that I may obtain tranquillity (LYV 3.46; YV
2.1.34).

जनकः -- "नातः परतरः कश्चिन्निश्चयोऽस्त्यपरो FF |

स्वयमेव त्वया ज्ञातं गुरुतश्च पुनः श्रुतम्‌ ॥४७॥
अव्युच्छिन्नश्चिदात्मैकः पुमानस्तीह Adz: |
स्वसंकल्पवशाद्बद्धो निःसंकल्पस्तु मुच्यते ।४८॥
मुने त्वया स्फुट ज्ञातं जञेयं स्वस्य महात्मनः।
भोगेभ्यो विरतिर्जाता दश्याद्रा सकलादिह ॥४९॥
प्रापतं प्राप्तन्यमखिलं भवता पूर्णचेतसा।
न दृश्ये यतसे ब्रह्मन्‌ मुक्तस्त्वं भ्रात्तिमुत्सुज ॥५०॥
अनुशिष्टः स इत्येवं जनकेन महात्मना |
विशश्राम शुकस्तूष्णीं स्वस्थे परमवस्तुनि ।५९॥
वीतशोकभयायासो निरीहर्छिन्नसंशयः।
जगाम शिखर मेरोः समाध्यर्थमनिन्दितम्‌॥५२॥
तत्र वर्षसहप्राणि निर्विकल्पसमाधिना।
दश स्थित्वा शशामासावात्मन्यस्नेहदीपवत्‌॥*५३॥
— (तत्रैव ३.४७-५३) इति ॥
 JIVAN-MUKTI-VIVEKA 279

Janaka: ‘O sage, there is no other conviction of any kind

superior to that which you have realized yourself and then
heard irom your teacher again (LYV 3.47; YV2.1.35).

‘In this world there is only one, undivided Purusa, who

is pure intelligence, and none else. He has become bound
by his own mentations and shall be freed with the subside-
nce of the same (LYV3.48; YV 2.1.36).

‘O sage, you have known clearly what was to be known

and in your own great self the non-attachment to enjo-
yments is born or to all this whatever is perceivable in this
world (LYV 3.49; YV2.1.37).

‘O Brahman, everything you have got that was to be got,

your mind being full you will not devote to perceivable
things; you are free, give up delusion (LYV 3.50; YV
Doel).

‘Suka, thus being instructed by the great soul Janaka,

became silent and rested in the Self, the supreme Reality
(AY sl, 1 eee:

‘Freed from sorrow, fear, and endeavour, devoid of

effort, and doubts resolved, Sukawent to the peak of mount
Meru favourable for the practice of concentration (LYV
11 1.41; |

‘For ten thousand years he remained in superconscious

concentration there, and then was merged in the Self, as
a lamp is extinguished without oil’ (LYV3.53; YV2.1.44).

तस्माद्विदितेऽपि aa विश्रान्तिरहितस्य शुकराघवयोरिव संशय उत्पद्यते। स

चाज्ञानमिव मोक्षस्य प्रतिबन्धकः | अत एव भगवतोक्तम्‌--
Therefore, doubt arises in him who is without tranquillity
even though he has known the truth like Raghava and Suka.
19
280 JIVAN-MUKTI-VIVEKA

And doubt is an obstacle to liberation like ignorance-which

is why the Lord said thus :

“अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।

नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥'
— (भगवद्गीतायाम्‌ ४.४०) इति ॥
‘The man who is ignorant, and has no faith, and who
is of a doubting nature, perishes. Not this world, nor the
world beyond, nor happiness is for the doubting soul’ (BG
4.40).

अश्रद्धा विपर्ययः। स चोत्तर्रोदाहरिष्यते। अज्ञानविपर्ययौ मोक्षमात्रविरोधिनौ;

संशयस्तु भोगमोक्षयोरुभयोरपि विरोधी, तस्य॒ परस्परविरुद्धकोटि-
द्रयावलम्नित्वात्‌। यदा संसारसुखाय प्रवृत्तिस्तदा मोक्षमार्गे बुद्धिस्तां निरुणद्धि।
यदा च मोक्षमार्गे प्रवृत्तिस्तदा संसारबुद्धिस्तां प्रतिबध्नाति | तस्मात्‌ संशयात्मनो
न किचित्सुखमस्तीति मुमुक्षुणा सर्वथा संशयश्छेत्तव्यः। अत एव श्रूयते-- छिद्यन्ते
सर्वसंशयाः" (मुण्डकोपनिषदि २.२.८) इति।
Disbelief— asraddha—is opposite notion, which will be
dealt with later on. Ignorance and opposite knowledge are
opposed to liberation only ; but doubt is opposed to enjo-
yment as well as liberation, because it wavers between two
mutually opposite alternatives. When there is a proclivity
towards worldly enjoyments, the mind seeking emancipa-
tion hinders it, and when there is a desire for liberation,
worldly thoughts hamper it. So, a doubting soul has no
happiness whatever, hence the seeker should by all means
resolve doubt. For this alone the अप has it thus: ‘All
doubts are resolved’ (Mundaka Upanisad 2.2.8).

विपर्ययस्यापि निदाघ उदाहरणम्‌। AY: परमकरूणया निदाघस्य गृहमेत्य बहुधा

तं बोधयित्वा निर्जगाम | बुद्धेऽपि तदुपदिष्टे वस्तुन्यश्रद्दधानो निदाघः कर्माण्येव
परमपुरुषार्थहेतुरिति विपर्ययं प्राप्य कर्मानुष्ठाने यथापूर्व प्रवृत्तः | सोऽपि शिष्यस्य
परमपुरुषार्थभ्रंशो मा भूदिति कृपया गुरुः पुनरागत्य बोधयामास | तदापि विपर्ययं
 JIVAN-MUKTI-VIVEKA 281

नजहौ। तृतीयेन तु बोधनेन विपर्ययं परित्यज्य विश्रान्तिमलभत।

संशयविपर्ययाभ्यामसंभावनाविपरीतभावनारूपाभ्यां तत्त्वज्ञानस्य फलं प्रतिबध्यते |
तदुक्तं पराशरेण--
Nidagha’s case is an example of misapprehension. Out
of exceeding compassion Rbhu went to Nidagha’s place
and left after convincing him variously. Nidagha, although
convinced, disbelieving in the reality of the thing instructed,
misapprehending rituals to be the only means to the supre-
me aim of life, went on with the observance of rituals as
before. The teacher came again, out of pity, and instructed
the disciple that he may not be deprived of the supreme
aim of living. Even then he did not give up the opposite
understanding. But on the third instruction, obviating the
misapprehension, he attained tranquillity (Visnupurana,
chapters 2.15 & 2.16). Doubt and contrary notion in the
form of incertitude and erroneous knowledge obstruct the
effect of the knowledge of reality. The same has been said
by ParaSara thus:

` मणिमन्त्रौषधैर्वहिः सुदीप्तोऽपि यथेन्धनम्‌।

प्रदग्धुं नैव शक्तः स्यात्‌ प्रतिबद्धस्तथेव च ॥
जञानामिरपि संजातः प्रदीप्तः सुद्रढोऽपि च।
प्रदग्धुं नैव शक्तः स्यात्‌ प्रतिबद्धस्तु कल्मषम्‌ ॥
-- (पराशरोपपुराणे १४.४) ॥
‘As the fire, although well lit, becomes unable to consume
fuel if obstructed by jewel, spell, or some drug, even so
the fire of knowledge— born although strong and bright—
becomes unable to consume the sin if obstructed (by doubt
and contrary view) (2704272 Upapurana 14.4).

भावना विपरीता या या चासंभावना शुक।

कुरुते प्रतिबन्धं सा तत्त्वज्ञानस्य नापरम्‌ ॥ '
— (तत्रैव १४.५) इति।
282 JIVAN-MUKTI-VIVEKA

‘The sense of uncertainty (in the efficacy of knowledge),

O Suka, and the opposite understanding cause obstruction
to the knowledge of reality, and nothing else’ (ibid 14.5).

तस्मादविश्रान्तचित्तस्य संशयविपर्ययप्रसङ्गन तत्त्वज्ञानस्य फलप्रतिबन्धलक्ष-

णाद्राधाद्रक्षापक्ष्यते। विश्रान्तवित्तस्य तु मनोनाशेन यदा जगदेव प्रविलीयते तदा
संशयविपर्यययोः कः प्रसङ्गः ? .
जगत्प्रतिभासरहितस्य ब्रह्मविदो देहव्यवहारोऽपि विनैव स्वप्रयत्नं परमेश्चप्ररितेन
प्राणवायुना निष्पाद्यते। अत एव छन्दोगा आमनन्ति-- नोपजनं स्मरन्निदं शरीरं
स॒ यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्शरीरे प्राणो युक्तः
(छान्दोग्योपनिषदि ८.१२.३) इति।
Therefore, protection of knowledge against doubt and
opposite understanding in regard to their acting as an
obstacle to the effect of knowledge in him whose mind is
not quietened yet, is required. But when by the dissolution
of the mind the world itself is dissolved for him whose mind
has reached the state of tranquillity, there remains no
question of doubt and misapprehension then.

Even the bodily activities of the knower of Brahman, from

whom the apparent world has disappeared, is maintained,
without his effort, by the vital air inspired by the supreme
Lord; hence it is read in the Chandogya Upanisad thus:

‘Not remembering the body into which He was born, as

an animal is attached to a cart, so is the prana attached
to the body’ (Chandogya Upanisad 8.12.3).

उपजनं जनानां समीपे वर्तमानमिदं शरीरं न स्मस्त्रह्मविदवर्तते। पा्वस्था जना

एव तत्त्वविदः शरीरं पश्यन्ति। स्वयं तु निर्मनस्कत्वान्मदीयमिदं शरीरमिति न
स्मरति । प्रयोग्यो र्थशकटादिवहने प्रयोक्तुमर्हः शिक्षितोऽश्वबलीवर्दादिः; स यथा
सारथिना मार्गस्याचरणे प्रेरितः पुनः पुनः सारथिप्रयत्नमनपेक्ष्य स्वयमेव
एथशकटादिकं पुरोवर्तिग्रामं नयति, एवमेवायं प्राणवायुः परमेश्वणास्मिञ्शरीरे
नियुक्तः सत्यसति वा जीतप्रयत्ने व्यवहारं निर्वाहयति। भागवतेऽपि स्मर्यते--
 JIVAN-MUKTI-VIVEKA 283

‘Near people’— upajanam—means this body being pre-

sent near the people, the Knower of Brahman remains
without remembering it. Only the people near him see his
body. He, the knower of truth, being mindless does not
remember himself as ‘this is my body’. ‘Draught animal’—
prayogyah— means trained horse, bullock and the like fit
to be harnessed to draw chariot, cart and the like. As the
bull driven by the driver to draw chariot etc. along the way
reaches the yonder village himself without the need to be
directed repeatedly by the driver, so the vital air engaged
in this body by the supreme Lord maintains the activities
of the body irrespective of effort by the individual.

The Bhagavata also has it thus:

“देहं विनश्वरमवस्थितमुत्थिदं वा
सिद्धो न पश्यति यतोऽध्यगमत्स्वरूपम्‌।
दैवादुपेतमथ दैववशादपेतं
वासो यथा परिकृतं मदिरामदान्धः ॥'
— (भाग० ११.१३.३६) Il
‘As a drunken man does not see whether his garments
are on his body or have fallen by chance, so the accomplished
one (Jivanmukta), since he has realized his real nature, does
not see his body, whether by chance, remains at one place
or moves about or by chance he is still embodied or the
body is cast off’ (Srimad Bhagavata 11.13.36).

वसिष्ठोऽप्याह--
“पार््स्थनोधिताः सन्तः पूर्वाचारक्रमागतम्‌।
आचारमाचसन्त्येव सुप्तवुद्धबदक्षताः।'
— (लघुयोगवासिष्ठे १३.१२७) इति॥
Vasistha also says thus:
‘When the attentions of jivanmuktas are drawn towards
worldly activities by people near them they, like somna-
284 JIVAN-MUKTI-VIVEKA

mbulists, perform duties according to their previous stages

of life, but remain unaffected’ (LYV 13.127; YV
3.118.19).

सिद्धो न पश्यत्याचारमाचरतीत्युभयोः परस्परविरोध इति चेत्न | विश्रान्तितारतम्येन

ल्यवस्थोपपत्तेः। तदेव तारतम्यमभिप्रेत्य श्रूयते-- "आत्मक्रीड आत्मरतिः
क्रियावानेष ब्रह्मविदां वरिष्ठः" (मुण्डकोपनिषदि ३.१.४) इति।
The problem of the mutually contradicting statements
that the accomplished one does not see, and he performs
the conventional duties, can be solved according to the
degrees of tranquillity. With this difference of degrees in
view the sruti has it thus: ‘Sporting in the Self, delighting
in the Self, performing works, such a one is the foremost
among the knowers of Brahman’ (Mundaka Upanisad
3.1.4).

अत्र चत्वारः प्रतीयन्ते-- ब्रह्मवित्प्रथमः, ब्रह्मविद्ररो द्वितीयः, ब्रह्मविद्ररीयां-

स्तृतीयो ब्रह्मविद्रिष्ठशचतुर्थः। त एते सप्तसु योगभूमिषु चतुर्थी योगभूमिमारभ्य
क्रमेण भूमिचतुष्टय प्राप्ता इत्यवगन्तव्यम्‌। भूमयश्च वसिष्ठेन दर्शिताः--
In this it appears that there are four (varieties of the
knowers of Brahman) : knower of Brahman is the first ; the
second is the one who is next higher in degree and the third
one is the next higher in degree and the fourth one is the
highest in degree among them all. There are seven stages
of yoga; they—the knowers of Brahman—have attained,
according to their order, the respective yoga-stages begi-
nning from the fourth stage, it is to be understood. Vasistha
has described the stages thus:

‘WALA: शुभेच्छाख्या प्रथमा समुदाहता।

विचारणा द्वितीया स्यात्‌ तृतीया तनुमानसा ॥
सत्वापत्तिशचतुर्थी स्यात्तततोऽसंसक्तिनामिका। `
पदार्थाभाविनी षष्ठी सप्तमी तुर्यगा स्मृता ॥'
— (तत्रैव १३.११३, ११४) इति।
 JIVAN -MUKTI-VIVEKA 285

‘The first stage of cognition is called ‘‘goodwill’’; the

second is called ‘‘discrimination’’; the third is called
‘‘attenuate-mindedness’’; the fourth is called ‘‘enlighten-
ment’’; the fifth is called ‘‘disconnexion’’; ‘‘objectless’’ is
the sixth and the seventh is known as ‘‘transcendence’’
CE VelSs Liss iaw FV oi Poco, -0).

स्थितः किं मूढ एवासि Weiss TEAST: |

वैराग्यपूर्वमिच्छेति शुभेच्छेत्युच्यते बुधैः ॥
— (तत्रैव १३.११६) ॥
‘The will to know born of detachment in the form— why
should I remain deluded, let me cogitate with the help of
scriptures and learn from holy men— is called goodwill by
the wise (LYV 13.116; YV3.118.8).

ˆ शास्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम्‌।
सद्विचारपरवृत्तिर्या प्रोच्यते सा विचारणा ॥
— (तत्रैव १३.११७) ॥
‘The desire to discriminate the reality arising from the
study of scriptures, association with the holy men and
application of non-attachment, is called discrimination
(1111; TV SATS-9):

'विचारणाशुभेच्छाभ्यामिद्धियार्थष्वसक्तता।
यत्र सा तनुतामेति प्रोच्यते तनुमानसा ॥
— (तत्रैव १३.११८) ॥
‘When the non-attachment to sense-objects becomes
attenuated by the exercise of goodwill and discrimination,
it is called attenuate-mindedness (LYV 13.118; YV
3.118.10).

“भूमिकात्रितयाभ्यासाच्चित्तेऽर्थविरतेर्वशात्‌।
सत्त्वात्मनि स्थितिः शुद्धे सत्त्वापत्तिरुदाहता ॥
— (तत्रैव १३.११९) ॥
286 JIVAN-MUKTI-VIVEKA

‘When there is desistance of objective perception in the

mind, brought about by the practice of the three stages of
yoga, it abides in the pure Self, which is in nature existence
only—which is called enlightenment (LYV 13.119; YV
अ; ।

“दशाचतुष्टयाभ्यासादसंसर्गफला तु AT |
रूढसत्वचमत्कारा प्रोक्तासंसक्तिनामिका ॥
— (तत्रैव १३.१२०) ॥
‘Disconnexion is the effect of the practice of these four
stages which is in effect the increased awareness of the
splendid reality—and is called disconnexion (LYV 13.120;
¥V 31842)

-भूमिकापञ्चकाभ्यासात्स्वात्मारामतया भृशम्‌।
आभ्यन्तराणां बाह्यानां पदार्थानामभासनात्‌॥
पयप्रयुक्तेन चिरं प्रयत्नेनावबोधनम्‌।
पदार्थाभाविनी नाम षष्ठी भवति भूमिका ॥
— (तत्रैव १३.१२१, १२२) ॥
‘Through the practice of these five stages abiding delight
in one’s own Self is attained and no object, internal or
external, is perceived ; this condition is named objectless
which is the sixth stage. The yogi can be aroused from this
concentration only by persistent efforts of others (LYV
14.1.11 1114

-भूमिषट्कचिराभ्यासाद्‌ भेदस्यानुपलम्भनात्‌।
यत्स्वभावैकनिष्ठत्वं सा ज्ञेया तुर्यगा स्थितिः॥
— (तत्रैव १३.१२३) इति॥
“Non-perception of variety is born of prolonged practice
of the aforesaid six stages and the state of abiding in one’s
own nature is attained which is known as transcendence’
(LYV 13.1232 1} ^ 41
 JIVAN-MUKTI-VIVEKA 287

अत्र भूमिकात्रितयं ब्रह्मविद्यायाः साधनमेव, नतु विद्याकोटावन्तर्भवति। भूमित्रये

भेदसत्यत्वलुदधेरनिवर्तितत्वात्‌। अत एवैतज्जागरणमिति व्यपदिश्यते | तठुक्तम्‌--
The first three of the stages described above are the
means only to Brahman-knowledge and are not included
in the knowledge proper ; inasmuch as the sense of reality
of the variety is not dissolved in these three stages. For
this they are described as waking. It is said thus:

भूमिकात्रितयं त्वेतद्राम जाग्रदिति स्थितम्‌।

यथावद्धेदबुदध्येदं जगज्जाग्रति दश्यते |’
— (योगवासिष्ठरामायणे निर्वाणप्रकरणे १२६.५२) इति।
0 Rama, these three stages are called the waking state,
because in these states, due to accustomed notion of va-
riety, this world is perceived like in the waking state’ (YV
Nirvana-pr 151 part 126.52).

ततो वेदान्तवाक्यान्निर्विकल्पको ब्रह्मात्मैक्यसाक्षात्कारशचतुर्थी भूमिका फलरूपा

सत्त्वापत्तिः। चतुर्थभूमौ सर्वजगदुपादानस्य ब्रह्मणो वास्तवमद्वितीयसत्तास्वभावं
निश्चित्य ब्रह्मण्यारोपितयोर्जगच्छन्दाभिधेययोर्नामरूपयोर्मिथ्यात्वमवगच्छति।
मुमुक्षोः पूर्वोक्तं जागरणमपेक्ष्य सेयं भूमिः स्वप्नः। तदाह--
Then, the direct and undifferentiated awareness of the
oneness of the supreme Self and individual self— Brahman
and Atman— arises from (the hearing and reflection of)
Vedanta texts, which is the fourth stage named enlighte-
nment, and is the effect of the previous three stages.

In this fourth stage, the real nature of Brahman, the

material cause of the whole world, being determined as
pure existence in essence, and the only reality without a
288 JIVAN-MUKTI-VIVEKA

second, the yogi becomes aware of the unreality of the

superimposed names and forms on Brahman, which are
expressed by the word ‘world’.

For the seeker this state is like dream, with reference

to the waking state mentioned before. It is said thus:

‘aga स्थेर्यमायाते द्वैते चोपरतिं गते।

पश्यन्ति स्वप्नवल्लोकं चतुर्थी भूमिकामिताः॥
चित्तं तु शरदभरांशविलयं प्रविलीयते।
सत्तावशेष एवास्ते पचमी भूमिकामितः ॥'
— (लघुयोगवासिष्ठे ४३.७०, ७१) Il
‘The yogis see this world as dream who have attained
this fourth stage wherein variety has been dissolved and
unity confirmed (LYV 43.70; YV6 [parva ॥ 126.60).

‘The yogi who has reached the fifth stage, remains as

pure existence only, and his mind dissolves just like a
cloudlet dissolves in the autumn sky (LYV 43.71; YV6
[parva ] 126.61 [2nd line] and 62 [1st line]).

सोऽयं चतुर्थी भूमिकां प्राप्तो योगी ब्रह्मविदित्युच्यते। पञ्चम्यादयस्तिम्रो भूमयो

जीवन्मुक्तेरवान्तरभेदाः। ते च निर्विंकल्पसमाध्यभ्यासकृतेन विश्रान्तितारतम्येन
संपद्यन्ते। पञ्चमभूमौ निर्विकल्पकात्‌ स्वयमेव व्युततिष्ठते। सोऽयं योगी ब्रह्मविद्ररः।
षष्ठभूमौ पार्शवस्थैर्नोधितो व्युत्तिष्ठते। सोऽयं ब्रह्मविद्वरीयान्‌। तदेतद्धूमिदरयं
सुषुप्तिर्गादसुषुप्तिरिति चाभिधीयते। तदाह--
This yogi—who has attained to the fourth stage is called
the knower of Brahman. The three stages from the fifth
are subdivisions of jivanmukt. They arise according to the
degrees of tranquillity accomplished by the practice of
superconscious concentration.
 JIVAN-MUKTI-VIVEKA 289

In the fifth stage the yog/rises from the superconscious

concentration himself and he is (called) the superior knower
of Brahman. In the sixth stage he rises only when is aroused
by others beside him and is known as very superior knower
of Brahman.

These two stages are named as sleep and deep sleep

respectively. It is said thus:

` पञ्चमी भूमिकामेत्य सुषुप्तिपदनामिकाम्‌।

शान्तारोषविशेषांशस्तिष्ठत्यद्रैतमात्रके ॥
— (तत्रैव ४३.७३) ॥
‘When the fifth stage, named as sleeping state is reached
all differences are resolved and the yogy abides in the
absolute unity (LYV 43.73; YV6 [parva] 126.62-3).

अन्तर्मुखतया नित्यं बहिरवृत्तिपरोऽपि सन्‌।

परिश्रान्ततया नित्यं निद्रालुरिव लक्ष्यते ॥
— (तत्रैव ४३.७५) ॥
‘Being ever indrawn and due to tiredness if ever he is
active outwardly, he always looks sleepy (LYV 43.75; YV
6 [parva] 126.64 [2nd line] and 65 [1st line]).

‘Saar भूमिकायां Brose |

षष्ठी गादसुषुप्त्याख्यां क्रमात्पतति भूमिकाम्‌॥
— (तत्रैव ४३.७६) ॥
‘By practising in this stage the yogi devoid of desires,
gradually reaches the sixth stage, named deep sleep (LYV
43.76; YV6—parva— 126.65— 2nd line and 66—Istline).

“यत्र नासन्न ASM नाहं नाप्यनहंकृतिः।

केवलं क्षीणमनन आस्ते द्ैतैक्यवर्जितः।'
— (तत्रैव ४३.७७) ॥
290 JIVAN-MUKTI-VIVEKA

‘In this state the yog/ without any thought of being or

not-being, ego or not-ego, and free from the notion of unity
and variety, remains without mentation as pure existence
only (LYV 43.77; YV6—parva—126.66—2nd line and
67—Ist line). |

“अन्तः शून्यो बहिः शून्यः शून्यः कुम्भ इवाम्बरे |

अन्तः पूर्णो बहिः पूर्णः पूर्णः कुम्भ इवाण्वि ॥' (तत्रैव ४३.७९) ॥
‘The yog/ remains empty within and without, like the
empty jar left in the open space (akaSa). He is full within
and without, like the water-filled jar submerged in the
ocean’ (LYV43.79).

गाढं निर्विकल्पसमाधिं प्राप्तस्य संस्कारमात्रशेषस्य चित्तस्य मनोराज्यं कर्तु

बाह्यपदार्थान्‌ ग्रहीतुं वा सामर्थ्याभावादाकाशावस्थितकुम्भवदन्तर्बहिःशून्यत्वम्‌;
स्वयप्रकाशसच्चिदानन्दैकरसे ब्रह्मणि निमग्नत्वेन बहिश्च सर्वत्र ब्रह्मदृष्ट्या
समुद्रमध्यस्थापितजलपूर्णकुम्भवदन्तर्बहिःपूर्णत्वम्‌। तुरीयाभिधां सप्तमीं भूमिं
प्राप्तस्य योगिनः स्वतः परतो वा व्युत्थानमेव नास्ति।
ताद्रशमेवोदिश्य देह विनश्वरमवस्थितमुत्थितं वा' इत्यादिभागवतवाक्यं प्रवृत्तम्‌
(भागवते ११.१३.३६)। असप्रज्ञातसमाधिप्रतिपादकानि योगशाख्राण्यत्रैव
पर्यवसितानि | सोऽयमीदृशो योगी पूर्वोदाहतश्चुतौ ब्रह्मविद्ररिष्ठ इत्युच्यते |

* Here the dnandasrama, the chaukhambé and the magnirém matha editions
include a Sloka omitted by the Adyar edition, which is not found either in the
Yogavasistha or the Laghu-yoga-vasistha and seems to be an interpolation :
Advaitam kecidicchanti dvaitam icchanti kecana
Samam brahma na jananti dvaitadvaitavivarjitam.
‘Some assert non-duality, some assert duality. They do not know brahman (which
ts of the nature of) sameness bereft of duality and non-duality.’
The source of the Sloka is untraceable but a S/oka nearly resembling it is found
in the A vadhdta-Gita(1.37) reading tattvam for brahman and vindantifor jananti.

TRANSLATOR.
 JIVAN-MUKTI-VIVEKA 291

The mind that has reached the state of intense superco-

nscious concentration and thereby reduced to just an
impression only, is incapable of creating imaginary objects
as well as perceiving external objects ; hence it is empty
within and without like an empty jar in akasa.

The mind (of the yog being immersed in Brahman which

is the self-manifest, existence, knowledge, and bliss, abso-
lute unity and by seeing Brahman everywhere around, is
full within and without like a jar full of water immersed
in the ocean.

No arousal at all for the yog/who has attained the seventh

stage named transcendence, either by himself or by others
The Bhagavata text ‘The mortal body remains or not
etc. (Srimad Bhagavata 11.13.36) refers to such a yogi

All the treatises on yoga interpreting superconscious

concentration culminate in this. Such a yog/ has been
described as the foremost among the knowers of Brahman
in the sruti quoted above.

तदेवं पार््स्थनोधितः सिद्धो न पश्यतीत्यनयोर्भूमिद्रये न्यवस्थितत्वात्न कोऽपि

विरोधः। तत्रायं संग्रहः। पञ्चम्यादिभूमित्रयरूपायां जीवन्मुक्तौ संपाद्यमानायां
द्तप्रतिभासाभावेन संशयविपर्ययप्रसक्गाभावादुत्यन्नं तत््ज्ञानमबाधेन रक्षितं
भवति। सेयं ज्ञानरक्षा जीवन्मुक्तेः प्रथमं प्रयोजनम्‌। तपो द्वितीयं प्रयोजनम्‌ ।
योगभूमीनां देवत्वादिप्राप्तिहेतुतया तपस्त्वं द्रष्टव्यम्‌। तद्धेतुत्वं चार्जुनभगवतोः
श्रीरामवसिष्ठयोश्च प्रश्ोत्तराभ्यामवगम्यते। अर्जुन उवाच--
Thus the apparently contrary statements: ‘aroused by
others’— parsvasthabodhitah(Bh.11.13.36) and ‘the acco-
mplished one does not see’— siddho na pasyati (ibid)—
are resolved with reference to the sixth and seventh stages
respectively ; hence there is no contradiction.
292 JIVAN-MUKTI-VIVEKA

The summing up of this all is: when j7vanmukt is acco-

mplished, which consists of the three stages beginning with
the fifth, no duality is perceived. So there is no opportunity
for doubt and false knowledge. Therefore the knowledge
of reality that has arisen remains protected without hindra-
nce. This protection of knowledge is the first purpose of
attaining jivanmukts

Religious austerity is the second purpose. The stages of

yoga are considered austerity inasmuch as they give rise
to the attainment of the state of gods and the like. Their
being cause to the attainment of godhood becomes known
through the questions and answers of Arjuna and the Lord
Krsna, and Sri Rama and Vasistha. Arjuna said thus:

“अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति।
कच्चित्नोभयविश्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।
एतं मे संशयं कृष्ण चछेत्तुमर्हस्यरोषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥'
— (भगवद्गीतायाम्‌ ६.३७-३९) ॥
‘Aman who is endowed with faith but is unable to restrain
himself, and whose mind has wandered away from yoga,
what end does he gain, O Krsna, having failed to secure
perfection in yoga ? (BG. 6.37).

‘Fallen from both, without any support, and bewildered

in the way leading to Brahman, does he not perish, O mighty
Krsna, like a riven cloud ? (ibid 6.38).

‘You should dispel completely, O Krsna, this doubt of

mine ; for no one but you can destroy such a doubt’ (ibid.
6.39).
 JIVAN-MUKTI-VIVEKA 293

भगवानुवाच--
‘grt नैवेह नामुत्र विनाशस्तस्य fered |
नं हि कल्याणकृत्कश्चिददुर्गति तात गच्छति ॥
पराप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः AAT: |
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥
अथवा योगिनामेव कुले भवति धीमताम्‌ |
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्‌ |
तत्र तं बुद्धिसयोगं लभते पौर्वदेहिकम्‌ |
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥'
— (भगवदगीतायाम्‌ ६.४०-४३) इति।
The Lord said thus:

‘O Partha, there is no destruction for him, either in this

world or the next; no evil, My son, befalls him who does
good (ibid 6.40).

‘Having attained to the worlds of the righteous and lived

there for a great deal of years, the man, who has fallen
away from yoga, is born again in the home of the pure and
prosperous (ibid 6.41).

‘Or he is born in a family of yogis rich in wisdom; verily,

such a birth is hard to gain in this world (ibid 6.42).

‘There he comes in touch with the knowledge acquired

in his former body, O son of the kurus, and strives still
further for perfection’ (ibid 6.43).

श्री राम उवाच--

ˆआद्यामथ द्वितीयां वा तृतीयां भूमिकामुत।
आरूढस्य मृतस्याथ कीदशी भगवन्‌ गतिः।
— (योगवासिष्ठे निर्वाणप्रकरणे पूर्व. १२६.४४) ॥
294 JIVAN-MUKTI-VIVEKA

Sri Rama said:

‘The man, who having reached the first, or the second,

or the third stage of yoga, dies, O revered sage, what end
does he meet? (YV6—purva—l1 26.44).

वसिष्ठ उवाच--
“योगभूमिकयोत्क्रान्तजीवितस्य शरीरिणः |
भूमिकांशानुसारेण क्षीयते पूर्वदुष्कृतम्‌ |
ततः सुरविमानेषु लोकपालपुरेषु च।
मेरूपवनकुञ्चेषु रमते रमणीसखः ॥
ततः सुकृतसंभारे दुष्कृते च पुरा कृते।
भोगक्षयपरिक्षीणे जायन्ते योगिनो भुवि ॥
शुचीनां श्रीमतां गेहे गुप्ते गुणवतां सताम्‌।
तत्र प्राग्भावनाभ्यस्तं योगभूमित्रयं बुधः।
Twa पतत्युच्चैरु्तर भूमिकाक्रमम्‌॥' इदि |
— (तत्रैव १२६.४७-५९) ॥
Vasistha said:

‘A man who, after attaining a certain yoga-stage, gives

up his life and body, destroys his former evil deeds acco-
rding to the measure of development gained in that stage
(YV6 /parva]126.47 [2nd line] and 48 [1st line]).

‘Thereafter, he (that individual soul) rejoices in the

breezy gardens on mount Meru, in the cities of the guardian
gods of the worlds, in divine space-ships, along with his
women friends (ibid 48 [2nd line] and 49 [ 1st line]).

‘When all former deeds— good or evil— are exhausted

by undergoing them, the yog/s are born again in this world
in the safe home of some righteous, prosperous, accompli-
shed, good people (ibid 49 [2nd line] and 50 [1st line]).
 JIVAN-MUKTI-VIVEKA 295

‘There the yog/regains control over the three stages soon

because of the practice in former life, and then rises
gradually to the next higher stages of yoga’ (ibid 50 [2nd
like}, 51 [2nd line] and 51 [3rd line]).

अस्त्वेवं योगभूमीनां देवलोकप्राप्तिहेतुत्वम्‌; तावता तपस्त्वं कुत इति चेत्‌,

Objection: Let the yoga-stages be the means to attaining
the worlds of gods, but how are they proved to be (of the
nature of) austerity ?

श्रुतेरिति ब्रूमः। तथा च तैत्तिरीया आमनन्ति-- “aver देवा देवतामग्र आयन्‌,

तपसर्षयः स्वरन्वविन्दन्‌' (तैत्तिरीय उप. ब्राह्मणे ३.१२.३) इति। तत्त्वज्ञानात्‌
प्राचीनस्य भूमिकात्रयस्य तपस्त्वे सति तत्त्वज्ञानस्योत्तरकालीनस्य
निर्विकल्पसमाधिरूपस्य पञ्चम्यादिभूमिकात्रयस्य तपस्त्वं कैमुतिकन्यायसिद्धम्‌।
अत एव स्मर्यते--
Reply: ‘On the authority of sruti’, we say. For instance,
the 7asttiriya Upanisad Brahmana(3-12-3) has it thus: ‘By
austerity the gods attained godhood before; by austerity
the sages secured heaven.’

When the first three stages preceding the knowledge of

reality are established as (of the nature of) austerity, what
to say of the higher stages following the knowledge of
reality, beginning with the fifth, which are of the nature
of superconscious concentration, to be of the nature of
much more austerity.

Therefore the smrt 1125 it thus:

मनसश्चद्ियाणां च एेकागूरयं परमं तपः।

तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते IN
— (महाभारते १२.२४२.४) इति।
20
296 JIVAN-MUKTI-VIVEKA

‘The highest austerity is in the one-pointedness of the

mind and senses. It is superior to all religions ; it is called
the greatest of all religions’ (Mahabharata 12.242.4).

यद्यप्यनेन न्यायेन तपसा प्राप्यं जन्मान्तरं नास्ति, तथापि लोकसग्रहायेदं तपो

युज्यते। अत एव भगवानाह--
Although the future incarnation implied in this view of
the smrti has no opportunity for the jfvanmukta yet it
serves to do good to people. Hence the Lord says thus:

"लोकसंग्रहमेवापि संपश्यन्‌ कर्तुमर्हसि ॥'

— (भगवदगीतायाम्‌ ३.२०) इति।
‘Further, you should perform work with a view to guiding
people along the right path’ (BG 3.20).

संग्राह्यश्च लोकस्िविधः-- शिष्यो भक्तस्तटस्थश्चेति। तत्र शिष्यस्यार्न्तमुखे योगिनि

गुरौ प्रामाणिकत्वबुद्धयतिशयेन तदुपदिष्टे तत्वे परमं विश्वासं प्राप्य चित्तं सहसा
विश्राम्यति। अत एव श्रूयते--
The guidable people fall into three categories: disciple,
devotee, and neutral. Of them, the disciple’s firm conviction
of the authority of his indrawn yogi teacher leads to implicit
faith in the principle taught by him; and the mind of such
a disciple soon becomes tranquil.
Therefore the प has it thus:

"यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ।

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ '
— (शेताश्चतरोपनिषदि ६.२३) इति।
‘If these truths have been told to a highminded person
who feels the highest devotion for God, and for his spiritual
 JIVAN-MUKTI-VIVEKA 297

teacher as for God, then they will surely shine forth (as
an inner experience.)’ (Svet. Up. 6.23).

स्मर्यते च--
'श्रद्धावार्लूलभते ज्ञानं तत्परः संयतेन्धियः।
ज्ञान लब्ध्वा परां शातन्तिमचिरेणाधिगच्छति॥ '
— (भगवद्गीतायाम्‌ ४.३९) इति।
The smrti also has it thus:

“He whois full of faith and zeal and has subdued his senses
obtains knowledge ; having obtained knowledge, he soon
attains the Supreme Peace’ (BG 4.39).

अन्नप्रदाननिवासस्थानकल्पनादिना योगिनं सेवमानो भक्तस्तदीयं तपः स्वयमे-

वादत्ते। तथा च श्रूयते-- "तस्य पुत्रा दायमुपयन्ति Yea: साधुकृत्यां द्विषन्तः
पापकृत्याम्‌" इति।
तटस्थोऽपि द्विविधः-आस्तिको नास्तिकश्चेति। तत्रास्तिको योगिनः
सन्मार्गाचरणं दृष्ट्वा स्वयमपि सन्मार्गे प्रवर्ति। तथा च स्मृतिः-
The devotee serving the yogs by providing food, shelter
and the like partakes himself of the austerity of the yogi.
The sSruti has the same thus:

‘His sons inherit the property, friends -obtain the virtues

and the enemies gain his sins’ (source untraced; quoted
by Acarya Samkara in his comm. on B. $. 3.3.26 and
4.1.16).

Indifferent people are also of two kinds: believing in the

existence of God, another world etc., and not believing in
such things. Of them, the first, seeing the righteous deeds
of a yogi, follows the right path of life himself. The smrti
has the same thus:
298 JIVAN-MUKTI-VIVEKA

“यद्यदाचरति श्रषठस्तत्तदेवेतरो जनः।

स यत्‌ प्रमाणं कुरुते लोकस्तदनुवर्तते ॥'
— (भगवदगीतायाम्‌ ३.२१) इति।
‘Whatever a great man does, that others follow ; whatever
he sets up as a Standard, that the world follows’ (BG 3.21).

नास्तिकोऽपि योगिना दृष्टः पापान्मुच्यते। तदुक्तम्‌--

“यस्यानुभवपर्यन्ता aa बुद्धिः Tad |
तद्दष्टिगोचराः सर्वे मुच्यन्ते सर्वपातकैः ॥'
— (सूतसंहितायाम्‌ २.२०.४४) इति।
Even the non-believer is delivered from sins by the mere
look of a yogi; it is said thus:

‘Whose intellect, having ascertained the reality, has rea-

ched the state of realization, all who come under his view
are freed from all sins’ (Sata-samhita 2.20.44).

अनेन प्रकारेण सर्वप्राण्युपकारित्वं योगिनो विवक्षित्वा पठचते--

‘eld तेन समस्ततीर्थसलिले सर्वाऽपि दत्ताऽवनि-
यज्ञानां च सहम्रमिष्टपखिला देवाश्च संपूजिताः।
संसाराच्च समुद्धताः स्वपितरस्रैलोक्यपूज्योऽप्यसौ
यस्य ब्रह्मविचारणे क्षणमपि स्थेर्यं मनः प्राप्नुयात्‌ ॥'
— (लघुयोगवासिष्ठे ६.१६.२३४) इति।
The yogi does good to all creatures in this way which
is indicated in the verse thus:

‘He has bathed in all the sacred waters, has donated the
whole world, and has performed thousands of sacrifice-
s,and has worshippped all the gods; his ancestors are
redeemed from transmigration and himself is worshipped
even in the three worlds, whose mind, while reflecting on
Brahman, attained fora moment quietude’ (L YV6.16.34).
 JIVAN-MUKTI-VIVEKA 299

‘Het पवित्रं जननी कृतार्था rant पुण्यवती च तेन।

अपारसंवित्सुखसागरेऽस्मिर्लूलीने पर ब्रह्मणि यस्य चेतः ॥'
— (सूतसंहितायाम्‌ २.२०.४५) इति।
‘Whose mind is merged in that Supreme Brahman, the
infinite ocean of consciousness and bliss, by him is his
family sanctified, through him is attained the aim of his
mother’s life, and the world is made holy’ (Sata Samhita
2.20.45).

न केवलं योगिनः शास्रीयन्यवहारस्यैव तपस्त्वम्‌, किं तु सर्वस्यैव लौकिकव्य-

वहारस्यापि। तथा च तैत्तिरीयाः स्वशाखायां नारायणस्यान्तिमेनानुवाकेन
विदुषोऽपि महिमानमामनन्ति। तस्मिश्चानुवाके पूर्वभागे योगिनोऽवयवा
यज्ञा्गदरव्यत्वेनाम्नाताः--
` तस्यैवं विदुषो यज्ञस्यात्मा यजमानः श्रद्धा पत्नी शरीरमिध्ममुरो वेदिर्लोमानि
बर्हिर्वेदः शिखा हदयं यूपः काम आज्यं मन्युः पशुस्तपोऽनिर्दमः शमयिता दक्षिणा
वाग्घोता प्राण उद्गाता चक्षुरध्वर्य्मनो ब्रह्य श्रोत्रमग्नीत्‌ |” (नारायणोपनिषदि ८०)
इति।
The activities of a yogi—not only those that are prescri-
bed by the scriptures but also all the worldly activities are
of the nature of religious austerities. For instance—the
followers of the Tasttiriya school of the Krsna Yajurveda,
in the last chapter (80th) of their Narayana Upanisad chant
even the glory of a yogz In the first portion of that chapter
the limbs of a yog/ are chanted as to be the things that form
the limbs of the sacrifice thus:

‘His soul, who has known thus, is the sacrificer of that

sacrifice, faith is the wife, the body is the sacred fuel, his
chest is the sacrificial altar, his hairs are the sacrificial grass,
the tuft of the sacrificial grass (kuSa or mufija)is the tuft
of hair on the crown of his head, his heart is the sacrificial
stake, his desire is the clarified butter, his anger (or menta-
tion) is the victim, his austerity is the sacrificial fire, his
self-restraint is the slayer, (his giving up) is the sacrificial
300 JIVAN-MUKTI-VIVEKA

fee, his speech is the priest Rgvedic, his life-breath is the

chanter priest Samavedic, his eye is the Adhvaryus priest
Yajurvedic, his mind the Atharvavedic priest, the ear is the
priest who ignites the sacrificial fire (all vedic).’

अत्र च दानं दक्षिणेति दानपदमध्याहर्तव्यम्‌, "अथ यत्तपोदानमार्जवमहिंसा

सत्यवचनमिति ता अस्य दक्षिणाः' (छान्दोग्योपनिषदि ३.१७.४) इति
छन्दोगैराम्नातत्वात्‌। उक्तानुवाके मध्यमभागेन योगिन्यवहारास्तज्जीवनकालाश्च
ज्योतिष्टोमावयवक्रियारूपत्वेन उत्तरभागेण सर्वयज्ञावयवक्रियारूपत्वेन
चाम्नाताः-- “यावद्ध्रियते सा दीक्षा यदश्राति तद्धविर्यत्पिबति तदस्य सोमपानं
यद्रमते तदुपसदो यत्संचरत्युपविशत्युत्तिष्ठते च स yaa यन्मुखं तदाहवनीयो
या व्याहतिराहूतिर्यदस्य विज्ञानं तज्जुहोति यत्सायं प्रातरत्ति तत्समिधं
यत्प्रातर्मध्यन्दिन\ सायं च तानि सवनानि ये अहोरात्रे ते दर्शपूर्णमासौ येऽर्धमासाश्च
मासाश्च तेचातुर्मास्यानि य ऋतवस्ते पशुबन्धा येसंवत्सराश्च परिवत्सराश्च तेऽहर्गणाः
सर्ववेदसं वा एतत्सत्रं यन्मरणं तदवभृथः' (नारायण उप. ८०) इति।
In the foregoing text the word danam—giving up—before
‘sacrificial fee’— daksina— is to be understood. Since the
Chandogas chant thus :

‘Austerity, alms-giving, uprightness, non-violence, and

truthfulness—these are the gifts for the priest’ (Ch. Up.
3.17.4).

In the middle portion of the aforesaid chapter the activi-

ties and the life-time of a yogi have been described as in
the form of acts pertaining to the Jyotistoma sacrifice, by
the last portion the same has been described as in the form
of acts of all sacrifices thus:

‘So long (the life) is held— it is the consecration, what

he eats that is oblation, what he drinks is his drinking
of soma, whatever he rejoices at is the Upasad-observa-
nce, his moving about, sitting and rising, all these three
are the pravargya-ceremony, his mouth is the consecrated
fire to receive oblation, his utterance is the offering
 JIVAN-MUKTI-VIVEKA 301

00191101 with fire, his knowledge is sacrifice (homa),

whatever he eats in the evening and morning is the sacred
fuel, his morning, noon and evening (meals) are the three
soma-juice libations, his day and night are darsa and
purnamasa sacrifices, his those half-months (fortnights)
and months are the caturmasya observance, the seasons
are animal sacrifices, his days are the full sacrificial years
known as samvatsara and parivatsara, and verily it is that
sacrifice in which he gives away all his property to the
priest at the end, and his death is the final bath after
the sacrifice’ (Narayana Up 80).

सर्ववेदसं सर्वस्वदक्षिणाकम्‌। अत्रैतच्छब्देन प्रकृताहोरात्रादिपरिवत्सरान्तं

सर्वकालसमष्टयुपलकषितं योगिन आयुर्विवक्ष्यते। यदायुस्तत्सर्वस्वदक्षिणोपेतं
सत्‌त्रमित्यर्थः। उक्तानुवाके चरमभागेन सर्वयज्ञात्मकं योगिनमुपासीनस्य
क्रममुक्तिरूप सूर्याचन्द्रमसोः कार्यकारणब्रह्मणोस्तादात्म्यलक्षणं फलमाम्नायते--
` एतद्वै जरामर्यमग्रिहोव्र£ सत्र य एवं विद्वानुदगयने प्रमीयते देवानामेव महिमानं
गत्वादित्यस्य सायुज्यं गच्छत्यथ यो दक्षिणे प्रमीयते पितृणामेव महिमानं गत्वा
चन्द्रमसः सायुज्य र सलोकतामाप्नोत्येतौ वै सूर्याचन्द्रमसोर्महिमानौ ब्राह्यणो
विद्वानभिजयति dataset महिमानमाप्नोति तस्माद्ब्रह्मणो महिमान-
मित्युपनिषत्‌' (नारायण उप. ८०) इति।
‘Having complete property’— sarvavedasam— means:
accompanied by a gift _f all one’s goods. The word ‘this’—
etad—in ‘this sacrifice’ in the text indicates the sum total
of the time comprising from day and night to year which
means the life-time of the yogi That is, the whole life of
the yogi is a sacrifice in which he gives as gift whatever
he has.

It is chanted in the last portion of the aforesaid upanisad

that who worships the yog/ as the personification of all
sacrifices, obtains the fruit of the nature of identification
with the sun and moon— Brahman as effect and cause,
and which is in the form of gradual liberation.
302 JIVAN-MUKTI-VIVEKA

‘This life of a yogy till old age and death (due to old
age) is truly the agnshotra-ssacrifice ; who, having known
this, dies during the period of sun’s progress to the north
of the equator (summer solstice) gains the glory that is
of gods only and then becomes identified with the sun;
and he who, knowing this dies during the winter solstice,
attains the glory that is of the manes only and becomes
absorbed in the moon or abides in the world of the moon.
The brahmana who knows thus attains the glory of the
sun and the moon, and afterwards gains the glory of
Brahman, and afterwards (gains) the glory of Brahman—
this (is) the upanisad (Narayana Up 80).

जरामरणावधिकं यद्योगिचरितमस्ति तद्रेदोक्तामिहोत्रादिसंवत्सरसत्रान्त-

कर्मस्वरूपमित्येवमुपासीनो भावनातिशयेन सूर्याचन्द्रमसोः सायुज्यं तादात्म्यं
पराप्नोति। Maar समानलोकं प्राप्य तस्मिर्लूलोके
सूर्याचन्द्रमसोर्विभूतिमनुभूय तत॒ ऊर्ध्व सत्यलोके चतुर्मुखस्य ब्रह्मणो
महिमानमाप्नोति | तत्रोत्पन्नतत्त्वज्ञानस्तत ऊर्ध्वं सत्यज्ञानानन्दरूपस्य परब्रह्मणो
महिमानं कैवल्यं प्राप्नोति। इत्युपनिषदित्यनेन यथोक्तविद्याया-
स्तत्प्रतिपादकग्रन्थस्य चोपसंहारः क्रियते।
All the activities of a yog7 till his old age and death are
in the form of sacrifices as described in the Vedas,
beginning with agnihotra through samvatsara sacrifice—
‘with this thought who worships a yog/ attains unity with
the sun and moon through intense meditation ; in case the
meditation is not intense, he attains the worlds of the sun
and moon and there he experiences their glory ; afterwards
gains the glory of four-faced Brahma in the world of truth—
in satyaloka; there in the world of truth he realizes the
truth and then attains the glory of the supreme Brahman
of the nature of Truth, Knowledge, and Bliss, which is
unity. ‘This (is the) upanisad’— by these two words the
knowledge and the books propounding it as described, are
concluded.
 JIVAN-MUKTI-VIVEKA 303

तदेवं जीवनमुक्तेस्तपोरूप द्वितीयं प्रयोजनं सिद्धम्‌ | विसंवादाभावस्तुतीयं प्रयोजनम्‌ |

न खल्वन्तर्मुखे बाह्यव्यापारमपश्यति योगीश्वर लौकिकस्तैर्थिको वा
कश्चिद्विसंबदते। लौकिकविसंवादो द्विविधः--कलहरूपो निन्दारूपश्च। तत्र
क्रोधादिरहितेन योगिना सह कथं नाम लौकिकः कलहायते ? तद्राहित्यं च
स्मर्यते--
Therefore, the second purpose of 71441117 ८--]1961166
of religious austerity— is thus established.

Absence of disagreement is the third purpose of j/vanmu-

८८५.

Nobody, either lay or an adherent of other creed,

opposes a master yogi who is indrawn and does not see
outward activities. Customary disagreement is of two
kinds: in the forms of quarrel and reprehension. How can
a worldly man pick a quarrel with a yogi who is devoid
of anger and the like? Angerlessness etc. are described
in the smrt/ thus:

"क्रुध्यन्तं न प्रतिङ्कुध्येदाङ्रुष्टः कुशलं seq’ (मनुसंहितायाम्‌ ६.४८) |

"अतिवादास्तितिक्षेत नावमन्येत कंचन ।' (तत्रैव ६.४७) |
‘One should not return anger with anger, and when
abused should wish well; when insulted should endure it
patiently, and should insult none’ (Manu samhita 6.48,
47).

ननु जीवन्ुक्ते प्राचीनो विद्रत्संन्यासस्ततोऽपि प्राचीनं तत्ज्ञानं तस्मादपि प्राचीनो

विविदिषासंन्यासः। तत्रैते क्रोधादिराहित्यादयो धर्माः स्मृता इति चेत्‌-
Objection : But jivanmukt is preceded by vidvatsa-
nnyasa—which is again preceded by the knowledge of
reality, and which in its turn is again preceded by wvidisa
sannyasa, wherein these virtues—angerlessness and the
like— are prescribed for practice by the smrtis (how again
are they being mentioned here) ?
304 JIVAN-MUKTI-VIVEKA

नाढम्‌। अत एव जीवन्मुक्तस्य क्रोधादयः शङ्धितुमप्यशक्याः। अत्यर्वाचीने पदे

विविदिषासन्यासेऽपि यदा क्रोधादयो न सन्ति तदोत्तमपदे तत्त्वज्ञाने कुतस्ते स्युः,
कुतस्तरां च विद्रत्संन्यासे, कुतस्तमां च जीवन्मुक्तौ ? अतो न योगिपा सह
लौकिकस्य कलहः संभवति। नापि निन्दारूपो विसंवादः शङ्कनीयः।
निन्द्यत्वस्यानिश्चितत्वात्‌। तथाच स्मर्यते-
Reply : Indeed it is so. Therefore anger etc. cannot even
be doubted in a j7vanmukta. When even in the lowest state
of vividisa sannyadsa anger etc. are absent then in the
superior state of knowledge how can they be there ? And
in the still higher state of vidvat sannyasa where there is
no possibility even, what to say then of the highest state
of jivanmukti ? Therefore, a worldly man can never pick
a quarrel with a yogz Nor disagreement, even in the form
of reprehension should be doubted, since blameworthiness
of the yogi is unascertained. The same is described by
the smrti thus:

यं न सन्तं न चासन्तं नाश्रुतं न बहुश्रुतम्‌ ।

न सुवृत्तं न दुर्वृत्तं वेद कश्चित्स वै यतिः॥
— (वसिष्ठस्मृतौ ६.४०) इति।
‘The ascetic is precisely he whom no one knows to be
high-born or low-born, ignorant or learned, rogue or
virtuous’ ( Vasistha smrti 6.40; Narada P. Up 4.34).

Beard उत्तमाधमजाती | तैर्थिकोऽपि किं TAWA विसंवदते किं वा योगिचसिते।

आद्ये न तावद्योगी परशास्प्रमेयं दषयति-- `तमेवैकं जानथ आत्मानमन्या
वाचो विमुञ्चथ (पुण्डकोपनिषदि २.२.५) ; नानुध्यायाद्रहूड्शब्दान्वाचो
विग्लापनं हि तत्‌ (वृह. उप. ४.४.२६) इत्यादिश्रुत्यनुेधात्‌। नापि स्वशास्प्रमेयं
प्रतिवादिनोऽगरे समर्थयते,
पलालमिव धान्यार्थी त्यजेदग्रन्थमशेषतः।' (अमुतनिन्दूपनिषदि १८) |
‘TH ब्रह्म विज्ञाय उल्कावत्तान्यथोत्सुजेत्‌।' (अमृतनादोपनिषदि १)
इत्यादिश्ुत्यर्थपरत्वात्‌।
 JIVAN-MUKTI-VIVEKA 305

By ‘goodness and badness’— sadasattva—high- and low

-birth are meant here.

An adherent of other creed may disagree either with

the tenet or the conduct of a yogi The first alternative
has no opportunity inasmuch as the yogi does not dispute
other doctrines in compliance with the Vedic injunction
which is as follows:

‘Know thou that non-dual Self alone and give up all other
talk’ (Mundaka Up 2.2.5).

‘Let him not think of too many words, for that is

exhausting to the organ of speech’ (Br. Up. 4.4.21).

Nor does the yogi defend his own tenet against the
disputant in accordance with the following instructions
which are congruous with the meaning of the आ
‘The yogi should eschew all books even as one needing
corn throws the straw away’ (Amrtabindu Up. 18).

‘The yogi having realized the supreme Brahman should

throw them (the books) away like a torch’ (Amrtanada
Up. 1).

यदा योगी प्रतिवादिनमपि स्वात्मतया वीक्षते तदा विजिगीषायाः का कथा ?

नापि लौकायतिकन्यतिरिक्तः सर्वोऽपि तैर्थिको मोक्षमङ्गीकुर्वन्‌ योगिचरितेऽपि
विसवदितुमर्हति, आर्हतबौद्धवैशेषिकनैयायिकशैववैष्णवशाक्तसांष्ययोगादिमोक्ष-
Tray प्रतिपाद्यप्रमेयस्य नानाविधत्वेऽपि मोक्षसाधनस्य यमनियमाद्यष्टा-
ज्योगस्यैकविधत्वात्‌। तस्मादविसंवादेन सर्वसंमतो योगीश्वरः । एतदेवाभिप्रेत्य
वसिष्ठ आह--
When the yogisees even the opponent as his own self
then how can desire for victory occur ?
 306 JIVAN-MUKTI-VIVEKA

Adherents of all creeds, except the materialists, who

believe in liberation are not able to disagree with the
activities of a yogi Because, the scriptures of the Jaina,
` Bauddha, Vaisesika, Naiyayika, Saiva, Vaisnava, Sakta,
Sankhya, Yoga and the like, dealing with the final emanci-
pation, in spite of their differences in the nature of it, have
the agreement in the very same means to it as the yama,
niyama, etc., i.e. the eight-limbed yoga Therefore the
master yogi is undisputedly honoured by all.

Vasistha says with the same thing in view thus:

“यस्येदं जन्म पाश्चात्यं TAS महामते।

विशन्ति विद्या विमला मुक्ता वेणुमिवोत्तमम्‌॥
— (योगवासिष्ठे उपशमप्रकरणे ६.८) ॥
‘O great-minded (Rama), as fine pearls enter into the
best bamboo, so the sum total of bright knowledge enters
him quickly whose existing birth is the last one (YV S.6.8).

आर्यता era मैत्री सौम्यता मुक्तता ज्ञता।

समाश्रयन्ति तं नित्यमन्तःपुरमिवाङ्नाः॥
— (तत्रैव ६.९) Il
‘As the ladies always resort to the female apartments
sO magnanimity, cordiality, friendship, benevolence, free-
dom (emancipation), and intelligence always resort to such
a yogi (ibid 9).

‘CMAN सर्वे वाञ्छन्ति तं जनाः।

वेणुं मधुरनिध्वानं बने बनमृगा इव ॥
— (तत्रैव ६.१२) ॥
‘As in a forest wild deer pursue the sweet note of the
flute so all people pursue him (the yogi who is sweet and
is of charming behaviour (ibid 12).
 JIVAN-MUKTI-VIVEKA 307

`सुषुप्तवत्प्रशमितभाववृत्तिना
स्थितः सदा जाग्रति येन चेतसा।
कलान्वितो विधुरिव a: सदा बुधै-
निषिव्यते मुक्त इतीह स स्मृतः ॥'
-- (लघुयोगवासिष्ठे १६.२२) इति।
‘He who remains mentally ever wide awake yet without
any objective transformation of the mind like in sleep, and
whose company, like the full moon, is ever sought after
by the learned for his erudition, is known to be liberated
in this world (LYV 16.22).

` मातरीव शमं यान्ति विषमाणि मृदूनि च।

विश्वासमिह भूतानि सर्वाणि शमशालिनि॥
— (लघुयोगवासिष्ठे ४.६२) इति।
‘All beings— rough or gentle— repose their trust and find
peace in him (the yogy) who is perfectly tranquil even as
all creatures find peace and repose trust in their own mother
(LYV 4.62).

ˆ तपस्विषु FENG याजकेषु नृपेषु च।

बलवत्सु गुणाढयेषु शमवानेव राजते ॥
— (तत्रैव ४.६६) इति।
‘Among the ascetics, savants, men offering sacrifices for
others, kings, powerful men, and men rich in excellences,
the tranquil (yogi) alone shines’ (ibid 4.66).

तदेवमबाधं जीवन्सुक्तर्विसंवादाभावरूपं तृतीयं प्रयोजनं सिद्धम्‌| दुःखना-

शसुखाविर्भावरूपे चतुर्थपञ्चमप्रयोजने विद्यानन्दात्मकेन ब्रह्मानन्दगतेन
चतुथध्यायेन निरूपिते। तदुभयमत्र सक्षिप्योच्यते--
The third purpose of jivanmukt, namely, absence of
disagreement is thus proved incontrovertibly.
308 JIVAN-MUKTIL-VIVEKA

The fourth and the fifth purposes, namely, disappearance

of sorrow and appearance of happiness, have been dealt
with in vidyananda—the fourth chapter of the Brahmana-
nda (Paficadasi, 14th chapter). Both of them are being
described here in brief:

“आत्मानं चेद्विजानीयादयमस्मीति Ges: II

किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत्‌ ॥'
— (बृह. उप. ४.४.१२) Il
‘If a man knows the Self as “‘I am this’’, then desiring
what and for whose sake will he suffer in the wake of the
body ?’ (Br. Up. 4.4.12 ; 2724457 14.5).

इत्यादिश्रुत्या दुःखस्यैहिकस्य विनाश उक्तः। ‘Waxes वाव न तपति किमहः\ साधु

नाकरवं किमहं पापमकरवम्‌' (तै.उप. २.९) इत्यादिश्रुतय आमुष्मिक-
हेतुपुण्यपापचिन्तारूपस्य दुःखस्य नाशमाहुः। सुखाविभरवखेधा-- सर्व-
कामावाप्तिः, कृतकृत्यत्वं, प्राप्तप्राप्तव्यत्वं चेति। सर्वकामावापतिखेधा--
सर्वसाक्षित्वं, सर्वत्राकामहतत्वं, सर्वभोकतृरूपत्वं चेति | "हिरण्यगर्भादिस्थावरान्तेषु
देहेष्वनुगतं साक्षिचैतन्यरूपं यद्ब्रह्म तदेवाहमस्मि --इति जानतः स्वदेह इव
परदेहेष्वपि सर्वकामसाक्षित्वमस्ति। तदेतदभिप्रेत्य श्रूयते-- "सोऽश्रुते सर्वान्का-
मान्सह ब्रह्मणा विपश्चिता (तै. उष. २.१) इति।
लोके भुक्तेषु भोगेष्वकामहतत्वं यत्तत्कामप्राप्तिरित्युच्यते। तथा च सर्वभो-
गदोषदर्शिनस्तत्तवविदः सर्वत्राकामहतत्वादस्ति सर्वकामावाप्तिः। अत एव
सार्वभोमोपक्रमेषु हिरण्यगरभपर्यन्तेषूत्तरोत्तरशतगुणेष्वानन्देषु श्रोत्रियस्य चाकाम-
हतस्य' (तैत्तिरीयोपनिषदि २.८.१) इति श्रुतम्‌। सद्रूपेण चिद्रूपेणानन्दरूपेण च
सर्वत्रावस्थितं स्वात्मानमनुसंदधतः सर्वभोक्ृत्वमस्तीत्यभिप्रत्ैवं श्रूयते--
Thus by this srut/ and others are described the cessation
of this worldly sorrow.

‘Such a one, verily, the thought does not torment— why

did I not do what is good? why did I do what is evil ?’
( Taittiriya Up. 2.9).
 JIVAN-MUKTI-VIVEKA 309

Thus this srut/ and others describe the cessation of

sorrow in the form of anxiety over virtue and vice which
give rise to afterlives.

Happiness appears in three ways: by the attainment (i.e.

fulfilment) of all desires; by performance of obligations;
and by the attainment of the attainable.

Attainment of all desires again, take place in three ways :

by the state of witnessing all; by complete desirelessness;
and by the state of experiencing all things.

He, who has realized his own identity with Brahman in

the form of witness consciousness present in all bodies,
from Hiranyagarbha to stationary being, has the witnessship
of all desires in all bodies like in his own. With the same
in view the sruti has it thus:

‘He, being one with the omniscient Brahman, enjoys

simultaneously all desires’ (ibid 2.1).

In this world the desirelessness in the objects of enjo-

yment after they have been enjoyed is called the attainment
of desires. And in this way the desirelessness of the enli-
ghtened one, because of his seeing evil in all sorts of
enjoyments, is tantamount to the attainment of all desires.
Therefore the अण (Taittiriya Up. 2.8.1) mentions : “Of the
one versed in the Vedas and unsmitten by desire’, while
describing the degrees of happiness increasing hundredfold
beginning with the sovereign monarch of the world through
the Hiranyagarbha.

He, who is aware of his own Self as pervading everywhere

in the form of reality, intelligence and bliss, is in the state
of enjoying all objects of enjoyments. With this in view
the srut/ has it thus:
310 JIVAN-MUKTI-VIVEKA

“अहमत्तमहमनत्रमहमन्रम्‌। अहमत्नादोऽहमन्नादोऽहमन्नादः।
— (तैत्तिरीयोपनिषदि ३.१०) इति।
‘Iam food, I am food, I am food ; I am the eater of food,
1 am the eater of food, I am the eater of food’ (Although
I am the Self without duality yet I am the enjoyer and 1
am the object of enjoyment) (ibid 3.10.6).

कृतकृत्यत्वं तु स्मर्यते--
ज्ञानामृतेन तृप्तस्य कृतकृत्यस्य योगिनः।
नैवास्ति किचित्कर्तव्यमस्ति चेत्न स तत्ववित्‌ '
— (जाबालदर्शनोपनिषदि १.२३, उत्तरगीतायाम्‌ १.१३ च।)
And the state of one who has performed his obligations
is described in the smrti thus:

‘The yogi who has drunk the nectar of knowledge to his

satiety and thereby acquitted himself of his obligations, has
got nothing else to be done; and if he has got anything left
to be done, he is not yet enlightened’ (Sri-Jabaladarsana-u-
panisad 1.23; Uttaragita 1.13)

“यस्त्वात्मरतिरेव स्यादात्मतुप्तश्च मानवः।

आत्मन्येव च सन्तुष्टस्तस्य कार्य न विद्यते ॥ '
— (भगवद्गीतायाम्‌ ३.१७) इति।
‘But the man who is devoted to the Self, and is satisfied
with the Self, and content in the Self alone, he has no
obligatory duty’ (BG3.17)

्ाप्तप्राप्तन्यताऽपि श्रूयते-- "अभयं वै जनक प्राप्तोऽसि' (Fo उप० ४.२.२)

इति, 'तस्मात्तत्सर्वमभवत्‌' (बृ.उ. १.४.१०) इति, ब्रह्मवेद ब्रहैव भवति!
(मुण्डकोपनिषदि ३.२.९) इति al नन्वेतौ द्रौ दुःखविनाशसुखाविर्भावौ
तत्त्वज्ञानेनैव सिद्धत्वान्न जीवन्मुक्तिप्रयोजनतामहर्तः। मैवम्‌, सुरक्षितयोस्तयोत्र
 JIVAN-MUKTI-VIVEKA 311

विवक्षितत्वात्‌। यथा तत्त्वज्ञानं पूर्वमेवोत्पत्नमपि जीवन्ुक्त्या सुरक्षितं भवति,

एवमेतावपि सुरक्षितौ भवतः | नन्वेवं जीवन्मुक्तेः पञ्चप्रयोजनत्वे सति समाहितो
योगीश्वरो लोकव्यवहार कुर्वतस्तत््वविदोऽपि we इति वक्तव्यम्‌; तच्च
रामवसिष्ठयोः प्रश्रोत्तराभ्यां निराकृतम्‌--
The state of attainment of what ought to be attained is
described in the srut/ thus:

‘O Janaka, you have attained That which is free from

fear’ (Br. Up. 4.2.2).

‘Therefore It became all’ (ibid 1.4.10). And also thus:

“He who knows Brahman verily becomes Brahman’ (Mu-

ndaka Up. 3.2.9).

Objection: As these two— the disappearance of sorrow

and the appearance of happiness—are accomplished by the
knowledge of the reality alone, they cannot become the
purpose of Jivanmuku.

Reply: It is not so, for their protection is implied here.

As the knowledge of the reality, even though arisen before,
is kept safe by jrvanmukt, so these two also remain well
protected. |

Objection: When the five purposes of Jivanmuktibeco-

me settled in this way, it must be admitted that the master
yogt, who is absorbed in concentration is superior to the
enlightened one who is still engaged in worldly activities,
but this position has been refuted through the questions
and answers of Rama and Vasistha thus:

श्रीरामः — भगवन्भूतभव्येश कश्चिज्जातु समाहितः।

प्रबुद्ध इव विश्रान्तो व्यवहारपरोऽपि सन्‌ ॥५॥
PAL
312 JIVAN-MUKTI-VIVEKA

कश्चिदेकान्तमाश्रित्य समाधिनियमे स्थितः।

तयोस्तु कतरः श्रेयानिति मे भगवन्वद ॥६॥
— (लघुयोगवासिष्ठे २५. ५-६) Il
Sri Rama: "0 holy sage, the Lord of the well-being of
all beings, kindly tell me which one is the superior of the
two; the one who is awakened from concentration and
though performing ordinary acts yet is tranquil like in
samadhi or the one who ever remains in concentration at
a secluded spot’? (LYV 25.5, 6).

वसिष्ठः — ‘SH गुणसमाहारमनात्मत्वेन पश्यतः।

अन्तःशीतलता यासौ समाधिरिति कथ्यते Iii!
aad मम संबन्ध इति निश्चित्य शीतलः।
कथ्चित्संव्यवहारस्थः कश्चिदध्यानपरायणः ॥८॥
द्रावेतौ राम सुसमावन्तश्चेत्‌ परिशीतलौ |
अन्तःशीतलता या स्यात्तदनन्ततपःफलम्‌॥९॥
— (लघुयोगवासिष्ठे २५.७-९) इति।
Vasistha : ‘The inward cool—antahsitalata—tranquillity,
of the one who sees this world as only the combination
of the three modes and which is not-self, is called conce-
ntration (ibid 7).
‘Some one may remain active in the worldly way and
some one may be absorbed in meditation, among those,
who are cool—tranquil— because of the conviction: ‘‘Iam
unconnected with this phenomenal world”’ (ibid 8) ;
‘Both of them, O Rama, are perfectly equal, provided
they are absolutely cool within. Such inner coolness is the
effect of infinite religious austerity’ (ibid 9).

नैष दोषः। अत्र॒ वासनाक्षयरूपमन्तःशीतलत्वमवश्यं संपादनीयमित्येतावदेव

प्रतिपाद्यते। न तु तदनन्तरभाविनो मनोनाशस्य श्रेष्ठत्वं निवार्यते। शीतलत्वं
तृष्णायाः प्रशमनमित्येताद्रशीं विवक्षां स्वयमेव स्पष्टीचकार--
Reply : There is no harm in this; because, the inner
coolness in the form of the effacement of latent impressions
 JIVAN-MUKTI-VIVEKA 313

must be accomplished— just this much is being established

here. And not the superiority of the dissolution of the mind,
which follows after it, is refuted. Vasistha himself elucidates
the implied meaning of coolness as quenching ofthirst (after
enjoyment).

` अन्तःशीतलतायां तु लब्धायां शीतलं जगत्‌।

अन्तस्तृष्णोपतप्तानां दावदाहमयं जगत्‌॥२४॥ '
— (तत्रैव २५.२४) ॥
“The whole world becomes cool when the inner coolness
in achieved, and for them who are burning internally with
desire, the world is a forest conflagration’ (ibid 25.24).

ननु समाधिनिन्दा व्यवहारप्रशंसा चात्रोपलभ्येते--

समाधिस्थानकस्थस्य चेतश्चदवृत्तिचञ्चलम्‌।
तत्तस्य तु समाधानं सममुन्मत्तताण्डवैः ॥१०॥
उन्मत्तताण्डवस्थस्य चेतश्चेतक्षीणवासनम्‌।
तदस्योन्मत्तनृत्यं तु समं ब्रह्मसमाधिना ॥११॥'
— (तत्रैव २५.१०-११) इति।
Objection : But here— in the following verses— it is
found that samadhi has been belittled and involvement in
worldly activities has been praised thus:

‘If the mind of one in the state of concentration is restless

with transformation, that concentration of him is tanta-
mount to mad dance (ibid 25.10).

‘But if the mind is desireless even in the state of mad

dance, then his this mad dance is tantamount to
Brahma-samadhi— superconscious concentration’ (ibid
95.11).

मैवम्‌। अत्र हि समाधिप्राशस्त्यमेवाङ्गीकृत्य वासना fread) इयमत्र

वचनव्यक्तिः-- यद्यपि व्यवहारात्समाधिः प्रशस्तः, तथाप्यसौ सवासनश्चेत्तदा
314 JIVAN-MUKTI-VIVEKA

निर्वासनाद्व्यवहारादधम एवेति स न समाधिः। यदा समाहितव्यवह-

तागवुभावप्यतत््वज्ञौ सवासनौ च : तदा समाधेरुत्तमलोकप्राप्तिहेतुपुण्यत्वेन
प्राशस्त्यम्‌। यदा तृभौ ज्ञाननिष्ठौ निर्वासनौ च, तदाऽपि वासनाक्षयरूपां जीवन्मुक्ति
परिपालयन्नयं मनोनाशरूपः समाधिः प्रशस्त एव । तस्माद्‌ योगीश्वरस्य श्रेष्ठत्वात्‌
पञ्चप्रयोजनोपेताया जीवन्मक्तेर्न कोऽपि विघ्न इति सिद्धम्‌ ।
Reply : It is not so. For here, while recognizing the
excellence of samadhi alone desire is belittled.

The simple meaning of the aforesaid verses is this:

Although samadhi is superior to worldly activities yet

if itis fraught with desire then it is truly inferior to desireless
worldly activities, so it is not at all samadhi When the man
in the state of concentration and the man engaged in worldly
activities are both unenlightened and with desire then
concentration is superior because of its being such a virtue
that leads to the attainment of higher worlds. And when
both of them are enlightened and desireless then also this
concentration in the form of the dissolution of the mind
which protects the jivanmukti in the form of cessation of
desire is of course superior.

Therfore, since the master yogi is superior, it is establi-

shed that there is no impediment of any kind to his attai-
nment of jivanmukti with its five objects.

इति श्रीमद्विद्यारण्यप्रणीते जीवन्मुक्तिविवेके जीवन्मुक्तिस्वरूपसि-

द्धिप्रयोजननिरूपणं नाम चतुर्थं प्रकरणम्‌।।४।।
Thus ends the fourth chapter entitled ‘The purpose that
the accomplishment of Jivanmukti serves’ in the Jiva-
nmuktiviveka composed by Srimad Vidyaranya.
 पञ्चमं विद्रत्संन्यासप्रकरणम्‌

FIFTH CHAPTER

An Inquiry into the Renunciation of the knower.

एवं स्वरूपप्रमाणसाधनप्रयोजनैर्जीवन्सुक्तिर्निरूपिता। अथ तदुपवारिणं

विद्रत्सन्यासं निरूपयामः। विद्रत्सन्यासश्च परमहसोपनिषदि प्रतिपादितः। तां
चोपनिषदमनृद्य व्याख्यास्यामः।
तत्रादौ विद्रत्सन्यासयोग्य प्रश्रमवतारयति-
Thus 74271771, along with its nature, evidence, means,
and purpose, has been defined. Now, vidvat-sannyasa
which is subservient to jivanmukt is being defined. And
vidvat-sannyasa has been set forth in the Paramahamsa
Upanisad, and quoting the same upanisad we shall explain.

At the beginning of that upanisad a question relating to

vidvat-sannyasa is introduced thus:

‘ay योगिनां परमहंसानां कोऽयं मार्गस्तेषां का स्थितिरिति नारदो

भगवन्तमुपगत्योवाच' इति।
‘Then Narada going near the Lord asked him thus : “‘What
is the way and what is the state of the yogis who are
paramahamsas?”’

यद्यप्यथशब्दापेक्षित आनन्तर्यप्रतियोगी न॒ कोप्यत्र प्रतिभाति, तथाऽपि

पर्ट्यार्थोऽत्र विद्रत्सन्यासः। तस्मिंश्च विदिततत््वो लोकव्यवहैर्विक्षिप्यमाणो
316 JIVAN-MUKTI-VIVEKA

मनोविश्रान्ति कामयमानोऽधिकारी | ततस्तादरगधिकारसंपत््यानन्तर्यमथशन्दार्थः |

केबलयोगिनं केवलपरमहंसं च वारयितुं पदद्रयमुक्तम्‌ | केवलयोगी तच्वज्ञानाभावेन
त्रिकालज्ञानाकाशगमनादिषु योगैश्र्यचमत्कारन्यवहारिष्वासक्तः संयमविशेषैस्तत्र
तत्रोद्युङ्क्ते। ततः परमपुरुषाथ्दिभ्रष्टो भवति। अस्मिन्नर्थे सूत्र पूर्वमेवोदाहतम्‌--
“ते समाधावुपसर्गा व्युत्थाने सिद्धयः' (योगसूत्रेषु ३.३८) इति।
Although nothing whatever appears to precede which is
implied by the word “then’—atha— yet the subject of the
question here is vidvatsannyasa, and the enlightened one,
being distracted by worldly activities and desiring tranquilli-
ty of the mind is fit for it. Hence ‘after acquiring such
qualifications’ is the meaning of the word ‘then’.

To rule out ‘only yogi’—kevala-yogin or ‘only

paramahamsa '—kevala-paramahamsa, both the words are
used together.

The only yogi i.e. one who (is unenlightened and) practi-
ses yoga only due to the lack of enlightenment becomes
attached to the miraculous feats of occult powers such as
omniscience, levitation and the like, and endeavours to
acquire them by the application of the respective
samyamas—contemplation, meditation and concentration.
And in this way he falls away from the attainment of the
goal of life. The aphorism which describes this meaning
has already been quoted thus:

‘These are obstacles to samadhi; but they are powers

in the worldly state’ (Yogasdutra 3.38).

केवलपरमहसस्तु तत््वविवेकेनैश्वर्येष्वसारतां बुद्धवा विरज्यति। तदप्युदाहतम्‌-

But the ‘only paramahamsa’ understanding the
worthlessness of the occult powers through discrimina-
tion of reality becomes unattached. This has also been
quoted before thus:
 JIVAN-MUKT1-VIVEKA 317

` चिदात्मन इमा इत्थं प्रस्फुर्तीह sea: |

इत्यस्याश्चर्यजालेषु नाभ्युदेति कुतूहलम्‌ NWI
— (लघुयोगवासिष्ठे २७.६७) इति ॥
All these manifestations in this manner are but the
५५५६

essence of the Self which is pure intelligence’’, understa-

nding thus curiosity does not arise in him for this wonderful
creation’ (LYV 27.67).

विरक्तोऽप्यसौ ब्रह्मविद्याभरेण विधिनिषेधावुल्लद्वयति। तदुक्तम्‌-- ^निसखैगुण्ये

पथि विचरतां को विधिः को निषेधः' (शुकाष्टके) इति। तथा च श्रद्धालवः
शिष्टास्तमेव निन्दन्ति-
Although non-attached he oversteps injunctions and pro-
hibitions due to the abundance of Brahman-knowledge. It
is said thus:

‘To them what is injunction or what 15 prohibition, who

walk the path transcending three modes’? (Sukastaka’s
refrain).

For this the disciplined and faithful people censure them

thus :

‘ad ब्रह्य वदिष्यन्ति aud तु कलौ युगे।

नानुतिष्ठन्ति मैत्रेय शिश्चोदरपरायणाः Wl’ — इति।
‘With the arrival of the age of Ka/r, O Maitreya, everyone
would claim that he is Brahman without translating it into
action; they are in the pursuit of lust and gluttony’ (Source
untraced).

योगिनि तु परमहंसे यथोक्तं दोषद्रयं नास्ति। अन्योऽप्यस्यातिशयः प्रश्रोत्तराभ्यां

दर्शितः--
But in a paramahamsa who is yogi as well, the aforesaid
two defects do not exist. Through questions and answers
his other excellence is also described thus:
318 JIVAN-MUKTI-VIVEKA

श्रीरमः-- "एवं frase भगवञ्जीवन्मुक्तस्य सन्मतेः।

ूर्वोऽतिशयः कोऽसौ भवत्यात्मविदां वर ॥१॥'
— (लघुयोगवासिष्ठे ४२.९१) ॥
Sri Rama: ‘Even if such is the state of the jivanmukta
whose mind is absorbed in the Being, O venerable sage,
the foremost among the enlightened, what, then, is the
singular excellence in him? (LYV 42.1 ; YV6 (parva)
E23-E).

वसिष्ठः-- ‘qa कस्मििदप्येषा भवत्यतिशये न eft: |

नित्यतृप्तः प्रशान्तात्मा स आत्मन्येव तिष्ठति ॥२॥
मन्त्रसिद्धैस्तपःसिद्धैर्योगसिद्धैशच भूरिशः।
कृतमाकाशयानादि तत्र का स्यादपूर्वता ॥३॥
एक एव विशेषोऽस्य न समो मूढबुद्धिभिः।
सर्वत्राऽऽस्थापरित्यागान्नीरागममलं मनः ॥५॥
एतावदेव खलु लिज्गमलिज्रमूर्तेः
संशान्तसंसृतिचिरभ्रमनिर्वृतस्य |
तज्ज्ञस्य यन्मदनकोपविषादमोह-
लोभापदामनुदिनं निपुणं तनुत्वम्‌।६॥'
— (लघुयोगवासिष्ठे ४२.२-६) इति।
Vasistha : ‘The mind of the knower does not attach itself
to any excellence whatever ; ever content and tranquil he
abides in Self alone (LYV 42.2 ; YV ibid 2).

‘Many have performed levitation and the like (miracles)

who are possessed of occult powers through the practice
of spell, austerity and yoga ; but what is extraordinary in
them? (LYV ibid 3 ; YV ibid 3).

‘There is only one excellence in him not common with

the ignorants, which 15 his desireless and pure mind, brought
about by renouncing desire for everything (LYV ibid 5 ;
YV ibid S)
 JIVAN-MUKTI-VIVEKA 319

‘The only sign of him, the enlightened one, who does

not carry any other distinguishing mark on his person, who
is perfectly tranquil because of the dissolution of the begi-
nningless delusion of transmigratoriness, is this: that his
such distress as desire, anger, sorrow, folly, greed, etc.,
become completely thinned day by day’ (LYV ibid 6; YV
ibid 6).

एतेनातिशयेनोपितानां दोषद्वयरहितानां मार्गस्थिती पृच्छरयेते। वेषभाषादिरूपो हि

व्यवहारो मार्गः। चित्तोपरमरूप आन्तरो धर्मः स्थितिः। भगवांशतर्मुखो ब्रह्मा
यथोक्त प्रश्नोत्तरमवतारयति--
With this (aforesaid question) the way and the state of
those who are endowed with such excellence and free from
the two defects are being inquired after.

By the word ‘way’— 7774120, mode of life such as dress,

speech, etc. are meant ; and the word ‘state’— sthitih,
means internal quality in the form of tranquillity, and the
Lord— bhagavan—is the four-faced Brahma. The upanr-
sad sets forth the answer of the question mentioned before
thus:

तं भगवानाह" इति।
वक्ष्यमाणमार्गे श्रद्धातिशयमुत्पादयितुं तं मार्ग प्रशंसति--
‘The Lord said to him’ (Paramahamsa Up. 1)

To make the faith intense in the ‘way’, which would be

discussed, it is being praised thus:

“सोऽयं परमहंसानां मार्गो लोके seat न तु बाहुल्यः' (परम० Bo १)

इति।
‘That this way of the paramahamsas is very difficult to
attain ; it is not found in plenty’ (ibid).
320 JIVAN-MUKTI-VIVEKA

यः पृष्टः सोऽयमिति योजना। अयमित्यत्तर्रन्थे वक्ष्यमाण आच्छादनादिः

स्वशरीरोपभोगेन लोकोपकारेण च निरपेक्षो मुख्यो मार्गः परामृश्यते। तादृशस्य
CHRIST प्राप्तस्य वैराग्यस्याद्रष्टचरत्वात्तस्य मार्गस्य दूर्लभतरत्वम्‌। न
चैतावतात्यन्ताभावः शङ्कनीय इत्यभिप्रेत्य बाहूल्यमेव प्रतिषेधति--न त्विति।
बाहुल्यमिति वक्तव्ये लिङ्गव्यत्ययश्छान्दसः।
Thus is the construction— ‘what has been asked that is
this’. The word ‘this’-— ayam—refers to the principal way
which is indifference to personal comforts and helping
others by accepting food, shelter etc., which will be prese-
ntly described in the same upanisad.

Because of the rarity of such ultimate renunciation, this

principal way is very rare. It has been said—‘not found in
plenty’, lest one should doubt it as altogether unattainable.
The use of the (sanskrit) word bahulyah (plenty) in the
masculine is archaic.

नन्वयं मार्गो दुर्लभतरशच्तहि तदर्थ प्रयासो न कर्तव्यः, तेन प्रयोजनाभावा-

दित्याशङ्क्याह-
If this way is so very difficult to attain then one should
not attempt at it since it will not serve any purpose—in
anticipation of such doubt the Lord says thus :

-यद्येकोऽपि भवति स एव नित्यपूतस्थः स एव वेदपुरूष इति विदुषो मन्यन्ते'

(परमहंसोपनिषदि १) इति।
‘Even if only one becomes such (yogi-paramahamsa),
then he alone ever abides in the ever pure Self, he is the
purusa defined in the vedas, thus the learned think’ (ibid).

“मनुष्याणां सहग्नेषु कश्चिद्यतति सिद्धये |

यततामपि सिद्धानां कश्चिन्मां वेत्ति Arata: |’
— (भगवद्गीतायाम्‌ ७.३) ॥
‘Among thousands of men scarcely one strives for perfe-
ction and of those who strive and succeed, scarcely one
knows Me in truth’ (BG 7.3).
 JIVAN-MUKTI-VIVEKA 321

इति न्यायेन यत्र क्वापि यदा कदाचिद्योगीपरमहंसो यदि कश्चिल्लभ्यते तर्हि स

एव नित्यपूतस्थो भवति। नित्यपूतः परमात्मा, य आत्मापहतपाप्मा" (Bo
उप. ८.१) इति Yds) एवकारेण केवलयोगी केवलपरमहंसश्च व्यावर्त्यते |
केवलयोगी नित्यपूतं न जानाति। केवलपरमहंसो जानन्नपि
चित्तविश्रान्त्यभावाद्बदहिर्मुखो ब्रह्मणि न तिष्ठति । वेदप्रतिपाद्यः पुरुषो वेदपुरुषः।
विदुषो विद्रासो ब्रह्मानुभवचित्तविश्रान्तिप्रतिपादकशासख्रपारंगता योगिनः।
परमहसस्य ब्रह्मनिष्ठत्वं सर्वै जना मन्यन्ते। यथोक्ता विद्वांस्तु तदप्यसहमाना
TATA FAT | तथा च स्मर्यते--
After this manner if anywhere at any time a yogi-parama-
hamsa is found, then he alone is abiding in the ever pure
Self. Ever pure means the Supreme Self ; for the Chandogya
Sruti has it thus : “The Self which is free from evil’
(Chandogya Up. 8.7.1).

The word ‘alone’—eva—in the srut/text has been used

to exclude only yogi and only paramahamsa. The only yogi
does not know the ever-pure (Supreme Self), and the only
paramahamsa, although knowing, being extrovert due to
the absence of tranquillity, does not abide in the Self. The
purusa—Brahman— ascertained in the Vedas is the Veda-
purusa.

The learned— vidusah—means yogis who are well versed

in the scriptures dealing with the knowledge of Brahman
and tranquillity of the mind. People think that the paramaha-
msa abides in Brahman, but the above-mentioned learned
are not satisfied with this and they say he is himself Bra-
hman. For instance the smrti also has it thus:

“दर्शनादर्शने हित्वा स्वयं acta: |

यस्तिष्ठति स तु serra न ब्रह्मवित्स्वयम्‌ ॥' इति।
अतो न प्रयोजनाभावः शङ्कितुमपि शक्यते।
‘He, who remains himself in his only form giving up seeing
and not seeing, O Brahmana, he is himself Brahman and
322 JIVAN-MUKTI-VIVEKA

not only a knower of Brahman’ (22724257 4.68 ; cf.

Muktkopanisad 2.64).

Therefore it cannot even be doubted that it has no

purpose.

नित्यपूतस्थत्वं वेदपुरुषत्वं च मुखतो विशदयन्नर्थात्‌ का स्थितिः 2° इति प्रश्स्योत्तर

सूत्रयति--
While elucidating directly the state of (yogi-paramaha-
msa) abiding in the ever pure (Supreme Self) and the
Veda-purusa, (the Lord Brahma) indirectly introduces the
answer to the question— ‘What is the state ?’ thus:

“महापुरुषो यच्चित्तं तत्सर्वदा मय्येवावस्थापयति, (मय्येवावतिष्ठते इति वा)

तस्मादह च तस्मित्रेवावस्थितः (तस्मित्नेवावस्थीयते इति at)’ इति।
(परमहंसोपनिषदि १) ॥
‘The great soul, what is his mind, keeps that always in
Me, therefore, I also abide in him alone’ (Paramahamsopa-
nisad 1).

वेदिकज्ञानकर्माधिकारिषु पुरुषेषु मध्ये योगिनः परमहंसस्यात्यन्त-

मुत्तमत्वान्महापुरुषत्वम्‌। स॒ च महापुरुषो यच्चित्तं स्वकीयं तत्सर्वदाम-
य्येवावस्थापयति, संसारगोचराणां तदीयचित्तवृत्तीनामभ्यासवैरग्याभ्यां
निरुद्धत्वात्‌। अत एव भगवान्‌ प्रजापतिः wets परमात्मानं स्वानुभवेन
परामृशन्मयीति व्यपदिशति । यस्माद्योगी मय्येव fad स्थापयति तस्मादहमपि
परमात्मस्वरूपत्वेन तस्मित्रेव योगिन्याविरभूतोऽवस्थितोऽस्मि नेतरष्वज्ञानिषु,
तेषामविद्यावृतत्वात्‌। तत्त्ववित्स्वप्ययोगिषु बाह्यचित्तवृत्तिभिरावृतत्वा-
न्नास्त्याविर्भावः।
The yogi-paramahamsa, being the very best among the
rightful claimants of Vedic knowledge and rituals, is called
the great soul. And that great soul keeps his own mind
always in Me alone, because his mental transformations
have been controlled through practice and non-attachment.
 JIVAN-MUKTI-VIVEKA 323

Therefore, the Lord Prajapati, referring to the Supreme

Self proved in the scriptures, by his own experience, identi-
fies himself with the same by saying ‘in Me’.

Since the yogi keeps his mind fixed on Me, so I also

remain in him alone manifestly in the form of the Supreme
Self, and not in others, the unenlightened, because of their
being veiled with ignorance. This manifestation is absent
even in the enlightened ones but non-yogis because of their
being covered with worldly transformations of the mind.

इदानीं कोऽयं मार्ग इति ge मार्गमुपदिशति--

‘Sa स्वपुत्रमित्रकलत्रबन्ध्वादीञ्डिखायज्ञोपवीते स्वाध्यायं च सर्वकर्माणि
सन्यस्यायं ब्रह्माण्डं च हित्वा कौपीनं दण्डमाच्छादनं च स्वशरीरोपभोगार्थाय
लोकस्योपकारार्थाय च परिग्रहेत्‌" (Ao उप० १) इति।
Now the Lord instructs the way (of the yogi-paramaha-
msa) which was enquired into thus: “what is the way ?’

‘He should accept, having renounced his wife, children,

friend and other relations, his s/kh2@— the tuft of hair on
the head— and holy thread, the study (of the Vedas in the
prescribed manner) and all other activities, and having given
up even this universe, loin cloth, staff and covering etc.
for his own bodily use and for the benefit of others’
(Paramahamsopanisad ibid). ;

यो गृहस्थः पूर्वजन्मसंचितपुण्यपुञ्चे परिपक्वे सति मातृपित्राज्ञादिना निमित्तेन

विविदिषासंन्यासरूपं परमहंसाश्रममस्वीकृत्यैव श्रवणादिसाधनान्यनुष्ठाय तत्त्व
सम्यगवगच्छति, ततो गृहस्थस्य प्राप्तैर्लौकिकवैदिकन्यवहारसहग्ैशित्ते विक्षिप्ते
सति विश्रान्तिसिद्धये विद्रत्सन्यासं चिकीर्षति, तं प्रति स्वपुत्रमितरत्याद्युपदेशः,
पूर्वमेव विविदिषासंन्यासं कृत्वा तत्त्वं विदितवतो विद्रत्सन्यासं चिकीर्षोः
पुत्रकलत्रादिप्रसङ्गाभावात्‌।
The householder who, being restrained by his mother
and father, even without entering the order of paramaha-
324 JIVAN-MUKTI-VIVEKA

17585 in the form of vividisd sannyasa becomes perfectly

aware of the Reality owing to the maturity of virtues
acquired in previous lives, and the practice of such means
as study, reflection and meditation ; then to accomplish
the tranquillity of the mind which becomes scattered by
the thousands ofactivities— ordinary as well as scriptural—
that obtain in a householder’s life, he wants to take to
vidvat-sannyasa. To him this instruction ‘his own wife, son,
etc’., is given because, who has taken to wvidisa-sannyasa
before and now wants to take to wdvat-sannyasa after
enlightenment, has no occasion to renounce ‘son and wife’
etc.

नन्वयं विद्त्सन्यासः किमितरसन्यासवत्पैषोच्चारणादिविध्युक्तप्रकारेण

संपादनीयः, किं वा जीर्णवस््रसोपद्रवग्रामादित्यागवल्लौकिकत्यागमात्ररूपः ?
नाद्यः, तत्त्वविदः कर्तृत्वराहित्येन विधिनिषेधानधिकारात्‌। अत एव स्मर्यते--
ज्ञानामृतेन तृप्तस्य कृतकृत्यस्य योगिनः।
नैवास्ति किचित्कर्तव्यमस्ति चेन्न स तत्ववित्‌ ॥ इति।
— (जाबालदर्शनोपनिषदि १.२३) इति।
न द्वितीयः। कौपीनदण्डाद्याश्रमलिङ्गविधानश्रवणात्‌।
Objection: But how is this vidvat-sannyasa to be acco-
mplished, just in the same way as by muttering of the prassa
formula, as prescribed for the other one— the wividisa
sannyasa, or just in the ordinary way, as one casts off old
garment or flees a disturbed village ?

The first alternative cannot be since the enlightened one

is not entitled to injunction or prohibition because he is
not a doer of any act. For this the smrti has it thus:

‘The yogi who is satisfied by the nectar of knowledge

and thereby has performed all obligations, has no duty to
be discharged. If he has any then he is not yet enlightened’
(Jabaladarsanopanisad 1.23).
 JIVAN-MUKTI-VIVEKA 325

The second alternative also cannot be ; because the srut/

enjoins the loin cloth, staff and the like signs of the sannyasa
stage.

नैष दोषः, प्रतिपत्तिकर्मवदुभयरूपत्वोपपत्तेः। तथा हि--ज्योतिष्टोमे दीक्षितस्य

दीक्षाद्गनियमानुष्ठानकाले कण्डूयितु हस्तं प्रतिषिध्य कृष्णविषाणा विहिता "यद्धस्तेन
कण्डूयत पामानभावुकाः प्रजाः स्यर्यत्स्मयेत नम्नभावुकाः' (तैत्तिरीयसंहितायाम्‌
६.१.३) इति, 'कृष्णविषाणया कण्डूयते" (तत्रैव ६.१.३) इति च। तस्याश्च
कृष्णविषाणायाः समाप्ते नियमे प्रयोजनाभावाद्‌ वोदुमशक्यत्वाच्च त्यागः स्वत
एव प्राप्तः | तं च त्यागं सप्रकार वेदो विदधाति-- "नीतासु दक्षिणासु चात्वाले
कृष्णविषाणां प्रास्यति (तत्रैव ६.१.३) इति। तदिदं प्रतिपत्तिकर्म लौकिकं वैदिकं
चेत्युभयरूपम्‌। एवं विद्रत्सन्यासोऽप्युभयरूपः। + च तत्त्वविदि
कर्तृत्वस्यात्यनताभावः शङ्कनीयः, चिदात्मन्यारोपितस्य कर्तृत्वस्य
विद्ययाऽपोहितत्वेऽपि चिच्छायोपेतेऽन्तःकरणोपाधौ विक्रियासहप्रयुक्ते
स्वतःसिद्धस्य कर्तृत्वस्य यावद्द्रन्यभावितयाऽनपोहितत्वात्‌। न च ज्ञानामृतेन —
(जाबालदर्शनोपनिषदि १.२३) इत्यादिस्मृतिविरोधः, सत्यपि ज्ञाने
विश्रान्तिरहितस्य तृप्त्यभावेन विश्रान्तिसंपादनलक्षणकर्तव्यशेषसदभावेन
कृतकृत्यत्वाभावात्‌।
Reply: There is no harm in this, since this vidvat sannya-
sa happens to be of the state of both forms like the
concluding rite—pratipattikarman— of a sacrifice.

For instance—the performer of the jyotistoma sacrifice

is forbidden to scratch his body with his hand during the
observance of the rite. The horn of a black antelope is
prescribed for scratching thus:

‘Should the performer scratch with hand he would beget

children affected with skin-disease, and if he should smile,
his children would remain naked’ (Tarttiriya Samhita
6.1.3). And thus: “should scratch with the horn of a black
antelope’ (ibid). Since the horn of the black antelope has
no purpose to serve after the completion of the rite nor
can it be carried along, presumedly has to be given up.
326 JIVAN-MUKTI-VIVEKA

And the Veda prescribes this giving up and the how of

it thus: ‘The sacrificial gifts having been distributed, he
throws the horn of the black antelope into the catvdala (a
hole in the ground for constructing the uftara-ved/)(ibid).

So this concluding rite—pratipatt-karman, is in the form

of both ordinary and scriptural ; inthis way vidvat-sannyasa
is also of both forms.

Moreover, it should not be supposed that there is an

absolute absence of authorship in an enlightened man
because, even after the removal of the authorship, superi-
mposed on the Self which is pure Consciousness, through
knowledge, the notion of it naturally remains in the disguise
of the mind, which has thousands of transformations becau-
se of the reflected consciousness, till the matter— the
mind-stuff— exists, i.e. cannot be removed.

This does not contradict the smrti quoted before thus

‘Satisfied with the nectar of knowledge’ etc. because, even
after enlightenment he has not attained tranquillity ; hence
contentment is wanting. Since obligation in the form of
accomplishment of tranquillity remains to be performed,
he is not in the state of one who has discharged all his duties.

ag तत््वविदोऽपि विध्यङ्गीकारे सति तेनापूर्वेण देहान्तरमारभ्येत।

Objection: If it is agreed that even the enlightened one
is subject to scriptural injunction then, by performing that
an ‘unseen’ merit will be acquired which will give rise to
the next birth.

मैवम्‌। तस्यापूर्वस्य चित्तविश्रान्तिप्रतिबन्धनिवारणलक्षणस्य दृष्टफलस्य संभवे

सत्यद्ृष्टफलकल्पनाया अन्याय्यत्वात्‌; अन्यथा श्रवणादिविधिष्ठपि
ब्रहज्ञानोत्पतिप्रतिबन्धनिवारणरूपं द्ष्टफलमुपेक्ष्य जन्मान्तरहेतुत्वं कल्प्येत |
Reply : It is not so ; because in the existence of visible
effect of that accrued merit in the form of removal of
obstacles to the tranquillity of the mind, imagination of
 JIVAN-MUKTI-VIVEKA 327

an unseen effect is not justified. Otherwise even the perfo-

rming of the injunction regarding study, reflection and
meditation would be imagined to give rise to rebirth ignoring
the visible effect of it as remaval of obstacles in the way
of realizing Brahman-knowledge.

तस्माद्विध्यङ्गीकारे दोषाभावाद्विविदिषुरिव विद्रानपि गृहस्थो

नान्दीमुखश्राद्धोपवासजागरणादिविधिमनुसृत्यैव सन्यस्येत्‌। यद्यप्यत्र श्राद्धादिकं
नोपदिष्ट तथाप्यस्य विद्रत्सन्यासस्य विविदिषासंन्यासविकृतित्वात्‌
प्रकृतिवद्विकृतिः कर्तव्या इति न्यायेन तदीया धर्माः सर्वेऽप्यत्र प्राप्नुवन्ति,
यथामिष्टोमस्य विकृतिष्वतिरात्रादिषु तदीयधर्मप्राप्तिस्तद्रत्‌।
तस्मादितरसन्यासवदत्रापि प्रैषमन्तरेण पुत्रमित्रादित्यागं संकल्पयेत्‌।
बन्ध्वादीनित्यादिशब्देन भृत्यपशुगृहक्षेत्रादिलौकिकपरिग्रहादिविशेषाः संगृह्यन्ते |
स्वाध्यायं चेति चकारेण तदर्थनिर्णयोपयुक्तानि पदवाक्यप्रमाणशास््राणि
वेदोपवृंहकाणीतिहासपुराणादीनि च समुच्चिनोति। ओत्सुक्यनिवृत्ति-
मात्रप्रयोजनानां काव्यनाटकादीनां त्यागः कैमुतिकन्यायसिद्धः। सर्वकर्माणीति
सर्वशब्देन लोकिकवैदिकनित्यनैमित्तिकनिषिद्धकाम्यानि संगृह्यन्ते |
पत्रादित्यागेनैहिकभोगः परिहतः। सर्वकर्मत्यागेन चामुष्मिकभोगाशा
चित्तविक्षेपकारिणी परिहता। अयमिति छान्दसविभक्तिलिद्गव्यत्ययेनेदं
ब्रह्माण्डमिति योजनीयम्‌ । ब्रह्माण्डत्यागो नाम तत्प्राप्तिहेतोर्विराडुपासनस्यत्यागः।
ब्रह्माण्डं चेति चकारेण सूत्रातमप्राप्िहेतोर्हिरण्यगर्भोपासनस्य तच््वज्ञानहेतूनां
श्रवणादीनां च समुच्चयः। स्वपुत्रादिहिरण्यगर्भोपासनान्तमैहिकमामुष्मिकं च
सुखसाधनं ad प्रषमन्त्रोच्चारणेन परित्यज्य कौपीनादिक परिगृहुणीयात्‌।
आच्छादनं चेति चकेण पादुकादीनि समुच्चिनोति तथा च स्मृतिः--
Therefore, as there is no harm in agreeing that the
enlightened may perform according to injunctions, he, the
enlightened householder, should observe fast, vigil and
perform Nandimukha sraddha offering according to the
prescribed rules, just like a seeker before taking to orders.

Though sraddha (a ceremony performed in honour and

for the benefit of dead relatives) and the rest are not
mentioned here still the knower’s renunciation being just
9
328 JIVAN-MUKTI-VIVEKA

the modification of the seeker’s renunciation, all Vedic

injunctions regarding v/vidisa sannyasa apply to it after the
manner : ‘The modified form should conform to the original
form’, just similar to the case of Atratra and such rites,
which are the modification of Agnistoma sacrifice, all
obligations relating it are to be performed like that of the
original i.e. Agnistoma.

Therefore, in the manner of other (seeker’s) renuncia-

tion, in this renunciation also with the utterance of Praisa
formula he should take the vow of renouncing son, friends
and the rest.

The words ‘and the 1€81{-- कवा, used in the text after
‘relative’ —bandhvadin— refers to the various worldly po-
ssessions such as servant, cattle, house, field etc.

The word ‘and’—ca, used in the text: ‘and the study of

the Vedas’—svadhyayam ca means other disciplines such
as grammar, logic, metaphysics which subserve to determi-
ne the meaning of the Vedas, and also the epics and puranas
etc. which elaborate the same.

The giving up of poetry, drama and the like which satisfy

the longing only is established a fortiori.
The word ‘all’—sarva— in the text ‘all the activities’—
sarvakarmam enumerates worldly activities, Vedic acts,
such as obligatory and occasional rites, prohibited acts, and
rites performed with selfish motive.

By renouncing son and the others all worldly enjoyments

are done away with. By this renouncement of all activities
the desire to enjoy in the other world, which distracts the
mind, is also got rid of. The use of the masculine nominative
form of the word ‘this’-— ayam—in the text ‘this universe’—
ayam brahmandam—is archaic; by changing it to the neuter
objective form, the text should be interpreted.
 JIVAN-MUKTI-VIVEKA 329

Giving up the universe implies the giving up of the

worship of Virat—which leads to the attainment of it.

The word ‘and’— ca—in the text ‘and this universe’—

ayam brahmandam ca— implies the worship of Hiranya-
garbha, which leads to the attainment of the state of sutra-
tman, and also the study of the Vedas etc. which give rise
to the knowledge of reality.

Having renounced with the utterance of Pra/sa, all means

to happiness of this world and the next, beginning from
his own son through the worship of Hiranyagarbha, he
should accept loin cloth etc. The word ‘and’— ca—in the
text ‘and covering’— acchadanam ca—refers to a pair of
sandals and the like. There is the smyzt/ in this respect thus:

कोपीनयुगलं वासः कन्थां शीतनिवारिणीम्‌।

पादुके चापि गृह्णीयात्कु्यननान्यस्य संग्रहम्‌ ॥'
— (हारीतसंहितायाम्‌ ६.७२८; लघुविष्णुस्मृतौ ४.७) इति।
स्वशरीरोपभोगो नाम कौपीनेन लज्जाव्यावृत्तिः। दण्डेन गोसर्पादयुपद्रवपरिहारः।
आच्छादनेन शीतादिपरिहारः। चकारात्पादुकाभ्यामुच्छिष्टदेशस्पर्शादिपरिहारं
समुच्चिनोति। लोकस्योपकारो नाम दण्डादिलिक्गेनैतदीयमुत्तमाश्रमं परिज्ञाय
तदुचिताभिवन्दनभिक्षाप्रदानापिप्रवत्या `सुकृतसिद्धिः। चकारेणाश्रममर्यादाया;
शिष्टाचारप्राप्तायाः पालनं समुच्चिनोति।
कौपीनादिपग्ग्रहस्यानुकूलत्वमभिप्रेत्य मुख्यत्वं प्रतिषेधति--
‘He may accept a pair of loincloths, an upper garment,
a patched garment as protection against cold, and even a
pair of sandals; but nothing else he should take’ (Harita
Samhita 6.728 ; Laghu-Visnu-Smrti 4.7).

‘For his own bodily use’— svasariropabhogah nama—

means be decent with the pair of loincloths. The staff is
meant for protection against ox, serpent and the like; the
covering is meant for protection against cold. By the word
‘and’— ca, the avoidance of contact with impure spots by
330 JIVAN-MUKTI-VIVEKA

the help of a pair of sandals is meant. ‘For the benefit of

the people’— Jokasyopakaérah nama—means people reco-
gnizing him by the sign of the staff and the rest that he
belongs to the highest stage of life would honour him
appropriately by such acts as salutation, alms-giving and
the like and thereby acquire religious merit. The word ‘and’
—ca—also implies observance of proper conduct in kee-
ping with the propriety of the stage as handed down by
the wise superiors.

Acceptance of loin-cloth etc. is only favourable to this

stage ; with this in view, its essentiality is forbidden thus:

तच्च न मुख्योऽस्ति' इति (परम. उप. १) ॥

‘And that is not essential’ (Paramahamsa Up. 1).

यत्कोपीनादिपरिग्रहणमस्ति तदप्यस्य योगिनः परमहंसस्य मुख्यः कल्पो न भवति,

किं त्वनुकल्प एव । विविदिषासन्यासिनस्तु दण्डग्रहणं मुख्यमिति कृत्वा
दण्डवियोगस्य निषेधः स्मर्यते--
The acceptance of loincloth and the rest— which 185 been
enjoined— is not the essential precept fora yogi-paramaha-
msa, but it is permitted as a substitute only. But acceptance
of the staff has been made essential fora wividisa-sannyasin
and the smrti forbids parting with it thus:

“दण्डात्मनोस्तु संयोगः सर्वदैव विधीयते।

न दण्डेन विना गच्छेदिषु्षेपत्रयं बुधः |’
— (सन्यासोपनिषदि २.११) इति।
प्रायश्चित्तमपि दण्डनाशे प्राणायामशतं स्मर्यते--दण्डत्यागे शतं चरेत्‌" इति।
‘Contact of the staff with the body should always be
maintained ; the wise should not go beyond the length thrice
the arrow range, without the staff” (Sannyasopanisad 2.11).
Even one hundred expiatory pranayamas are enjoined in
the smrti for the loss of the staff thus: ‘He must perform
2 hundred (pranayamas) on parting with the staff.’
 JIVAN-MUKTI-VIVEKA 331

योगिनः परमहंसस्य मुख्यं कल्पं प्श्रोत्तराभ्यां दर्शयति--

The essential precept for a yogi-paramahamisa is being
described through question and answer thus:

` कोऽयं मुख्य इति चेदयं मुख्यः, न दण्डं न शिखं न यज्ञोपवीतं नाच्छादनं

चरति परमहसः' (परम. उप. १-२) इति।
‘What, then, is the essential? The essential is this: no
staff, no tuft of hair, no sacred thread, no covering, the
paramahamsa wanders about (Paramahamsa Up. 1-2). 5

न शिखमिति छान्दसो लिङ्गव्यत्ययोऽनुसंधेयः। यथा fafafey: परमहंसः

शिखायज्ञोपवीताभ्यां रहितो मुख्यस्तथा योगी दण्डाच्छादनाभ्यां रहितः सन्मुख्यो
भवति, दण्डस्य वैणवत्वादिलक्षणमाच्छादनस्य कन्थात्वादिलक्षणं च परीक्षितुं
दण्डादिकं संपादयितुं रक्षितुं च चित्ते व्यापृते सति चित्तवृत्तिनिरोधलक्षणो योगो
न सिध्येदिति | तच्च न युक्तम्‌, "न हि वरविघाताय कन्योद्राहः' इति न्यायात्‌।
आच्छादनाद्यभावे शीतादिबाधायाः कः प्रतीकार इत्याशङ्क्याह-
The use of neuter gender in the text ‘no tuft of hair’"—
na Sikham— is archaic. As for the seeker paramahamsa
the absence of the tuft on the head and the sacred thread
is the essential condition, so for the yog/-paramahamsa the
absence of the staff and covering is the essential condition.
If the mind remains busy in ascertaining whether the staff `
and the blanket have the characteristic of bamboo and
patched cloth respectively and also in acquiring and prese-
rving the staff, then yoga, which is of the nature of control
of mental transformations, cannot be accomplished. And
this is not proper, after the manner ‘nobody marries his
daughter to a bridegroom to kill him’.

Anticipating such question as —‘in the absence of the

blanket etc., what would be the protection against the
discomfort due to cold and the like ?’—the Srut/says thus:
332 JIVAN-MUKTI-VIVEKA

न शीतं न चोष्णं न सुखं न दुःखं न मानावमानौ च षटुर्मिवर्जम्‌' (परम.

उप. 2) इति।
‘The yogi-paramahamsa is neither cold and not hot,
neither happy nor unhappy, neither honoured and nor
dishonoured ; (and) is devoid of six waves’ (Paramahamsa
Up. 2).

निरुद्धाशेषचित्तवृततर्योगिनः शीतं नास्ति, तत्प्रतीत्यभावात्‌। यथा लीलायामा-

सक्तस्य बालस्याच्छादनादिरहितस्यापि हेमन्तशिशिरयोः प्रातःकालेऽपि शीतं
नास्ति, तथा परमात्मन्यासक्तस्य योगिनः शीताभावः। घर्मकाल उष्णाभावश्च
तथैवावगन्तन्यः। वर्षसु तदभावसमुच्चयार्थश्चकारः। शीतोष्णयोरप्रतीतौ
तज्जन्ययोःसुखदुःखयोरभाव उपपन्नः। निदाघे शीतं सुखजनकं हेमन्ते
दुःखजनकम्‌। उक्तविपर्यय उष्णे द्रष्टव्यः| मानः पुरुषान्तरेण संपादितः सत्कारः।
अवमानस्तिरस्कारः। यदा योगिनः स्वात्मव्यतिरिक्त पुरुषान्तरमेव न प्रतीयते तदा
मानावमानौ दूरादपेतौ। चकारः शतनुमित्ररागद्रेषादिद्रनद्वाभावं समुच्चिनोति।
षटुर्मयः--श्षुत्पिपासे शोकमोहौ जरामरणे च। तेषां त्रयाणां STAT क्रमेण
प्राणमनोदेहधर्मत्वादात्मतत््वाभिमुखस्य योगिनस्तद्र्जनं युज्यते।
There is no cold for a yogi whose all mental transforma-
tions are restrained, because of the absence of awareness
of it. As a child absorbed in play does not feel cold even
on a winter morning even though unclad, so the yogi
absorbed in the supreme Self does not feel cold. In the same
way, itis to be understood, there is no feeling of heat during
summer. The world ‘and’— ca—in the text ‘and not hot’—
na cosnam, implies the absence of feeling rains during the
rainy season. When there is no feeling of heat and cold,
there is absence of pleasure and pain caused by them is
established.

Cold is pleasurable during summer and unpleasurable

during winter ; in the case of heat the opposite of the above
is to be understood.
 JIVAN-MUKTI-VIVEKA 333

‘Honoured’— manah— means treated reverentially by

other people and ‘dishonoured’— avamanah—means censu-
red. When the yogi has no perception of other person than
his own self the honour:and dishonour are far removed
from him. The word ‘and’ (last one) implies the opposites
such as friend and foe, love and hate and the like. Six waves
are hunger and thirst, grief and illusion, and old age and
death.

Abandonment of these three pairs, which are the proper-

ties of the vital breath, the mind and the body respectively,
is befitting for the yogi who is turned towards the true nature
of the soul i.e. who is bent upon realizing the self.

नन्वस्त्वेवं समाधिदशायां शीताद्यभाव; व्युत्थानदशायां तु निन्दादिक्लेशः

संसारिणमिवैनं बाधेतैवेत्याशङ्क्याह-
(निन्दागर्वमत्सरदभ्भवर्पच्छाद्रेषसुखदुःखकामक्रोधलोभमोहहर्षासूयाहकारादीश्च
हित्वा" (परम. उप. 2) इति।
‘Let there be absence of cold and the like during concen-
tration, but when out of it, censure and the like must be
tormenting him just like a worldly person’— anticipating
such doubt the srutf says thus:

‘Giving up censure, pride, selfishness, hypocrisy, insole-

nce, wish, hate, pleasure, pain, desire, anger, avarice,
illusion, joy, envy and egoity and the like’ (Paramahamso-
panisad 2).

विविधैः get: स्वस्मित्नापादिता aati) अन्येभ्योऽधिकोऽहमिति

चित्तवृत्तिर्ग्वः। विद्याधनादिभिरन्यसदृशो भवामीति बुद्धिर्मत्सरः। sary
जपध्यानादिप्रकटनं दम्भः। भर्त्सनादिषु द्रढबुद्धिर्दर्पः। धनाद्यभिलाष इच्छा,
शतुवधादिषु बुद्धिद्रेषः। अनुकूलद्रन्यादिलाभेन बुद्धिस्वास्थ्यं सुखम्‌। तद्विपर्ययो
दुःखम्‌। योषिदाद्यभिलाषः कामः। कामितार्थविघातजन्यो बुद्धिक्षोभः क्रोधः |
लन्धस्य धनस्य त्यागासहिष्णुत्वं लोभः हितेष्वहितवुद्धिरहितेषु च हितबुद्धिर्मोहः।
334 JIVAN-MUKTI-VIVEKA

चित्तगतसुखाभिव्यञ्चिका मुखविकासादिहेतुर्धीवृततिर्र्षः। परकीयगुणेषु

दोषत्वारोपणमसूया। देहेद्ियादिसंघातेष्वात्मश्रमोऽहंकारः। आदिशब्देन
भोग्यवस्तुषु ममकारसमीचीनत्वादिबुद्धयो Ted | चकारो यथोक्तनिन्दादिविपरीतं
सतुत्यादिकं समुच्चिनोति। एतान्‌ सर्वान्‌ निन्दादीन्‌ हित्वा पूर्वोक्तवासनाक्षयाभ्यासेन
परित्यज्यावतिष्ठेतेति शेषः।
When different persons find fault with me it is called
censure ; ‘in wealth and learning I must excel others’— such
notion is selfishness ; such notion as ‘I am greater than
others’— is pride ; hypocrisy consists in showing off mutte-
red prayer, meditation etc. before others; strong will to
deride is insolence ; longing for wealth etc. is wish; hate
consists in the will to kill enemies ; pleasure consists in the
easeful state of the mind on the acquirement of favourable
objects ; just opposite of this is pain; longing for women
etc. is desire; anger consists in the agitation of the mind
born of interruption in obtaining desired objects ; avarice
consists in the impatience to part with the gains; illusion
consists in taking good for evil and evil for good; joy is
that transformation of the mind which gives rise to beaming
face indicating pleasant state of the mind; envy consists
in finding fault in other’s good qualities ; egoity consists
in conceiving the combination of body, senses and the like
to be the self. The words ‘and the like’— ad/—in the text,
implies the sense of belonging to me and properness in
objects of enjoyment. The use of the word ‘and’— ca—
in the text refers to the opposite of censure and the rest
such as praise etc.

Giving up all these censure and the like, i.e. by the practice
of effacement of the latent impressions the yogi should
remain unconcerned with them— thus is the end.

ननु विद्यमाने स्वदेहे तत्परित्यागो न संभवतीत्याशङ्क्याह-- ‘aay: कुणपमिव

दृश्यते यतस्तद्रपुरपध्वस्तम्‌' (परम.उप. २) इति।
The sruti anticipating such doubt as while his body exists
it is not possible to give them up— says further thus:
 JIVAN-MUKTI-VIVEKA 335

‘To the yogi-paramahamsa his own body appears like

a corpse, because the same has been abandoned i.e. separa-
ted froin the Self (Paramahamsopanisad 3).

qe यत्स्वकीयं वपुस्तदिदानीं योगिना स्वात्मचैतन्यात्पृथग्भूतत्वेन कुणपमि-

वावलोक्यते। यथा श्रद्धालुः स्पर्शनभीत्या शबदेहं दूरस्थितोऽवलोकयति, तथाऽयं
योगी तादात्म्य्रान्त्युदयभीत्या सावधानो देहं चिदात्मनः wanna
विविनक्ति। यतः कारणात्‌ तद्रपुराचार्योपदेशागमानुभवैरपध्वस्तं चिदात्मनः
सकाशात्निराकृतम्‌। ततश्चेतन्यवियुक्तस्य देहस्य शवतुल्यतया दरश्यमानत्वात्‌ सत्यपि
देहे निन्दादित्यागो घटत इत्यभिप्रायः।
ननूत्पन्नो fea: सूर्योदयदर्शनेन विनष्टोऽपि यथा कदाचिदनुवर्तते, तथा
कदाचिदात्मनि देहात्मसंशयाद्यनुवृत्तौ निन्दादिक्लेशः पुनः पुनः प्रसज्येते-
त्याशङ्क्याह--
` संशयविपरीतमिथ्याज्ञानानां यो हेतुस्तेन नित्यनिवृत्तः' (To Sto 2) इति।
The body which was his own before, is now looked upon
as a dead body by the yogi because of its being different
from his own self, which is pure consciousness. As a faithful
person, fearing contact, looks at a corpse from a distance,
so the yogi always carefully discriminates the body from
the self which is pure consciousness, fearing that false
identification of them may not arise. For, the same body
has been degraded through the precepts of the teacher,
teachings of the scriptures, and own experience, i.e. has
been discriminated from the pure consciousness. Therefo-
re the idea is that, it is possible to give up censure and the
like even while the body exists since the same, being
disunited from the consciousness, appears like a corpse.

As the perplexity that had arisen about points of the

compass, though dispelled by seeing the sunrise, still some-
times reappears, even so the doubt etc. regarding the
identity of the body with the self may occur somtime which
will cause pain in the self again from censure etc.— anticipa-
ting such doubt the srut/ says thus:
336 JIVAN-MUKTI-VIVEKA

‘The yogi-paramahamsa is forever free from the cause

of doubt, misapprehension, and erroneous knowledge (Pa-
ramahamsa Up 2).

आत्मा कर्तृत्वादिधमेपितस्तद्रहितो वेत्यादिकं संशयज्ञानम्‌ | देहादिरूप एवात्मेति

विपरीतज्ञानम्‌। एतदुभयं भोक्तृविषयम्‌। मिथ्याज्ञानं तु भोग्यविषयमत्र विवक्षितम्‌।
तच्चानेकविधम्‌--'संकल्पप्रभवान्कामान्‌' (भगवद्गीतायाम्‌ ६.२४) इत्यत्र
स्पष्टीकृतम्‌। तद्धतुशचतर्विधः, “अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्म-
छ्यातिरविद्या' (योगसूत्रेषु २.५) इति सूत्रणात्‌। अनित्ये गिरिनदीसमुद्रादौ
नित्यत्वभ्रात्तिरिका। अशुचौ पुत्रभार्यादिशरीरे शुचित्वभ्रात्तिर्द्वितीया। दुःखे
कृषिवाणिज्यादौ सुखत्वभ्रान्तिस्तृतीया | गौणमिथ्यात्मनि पुत्रभार्यादावन्नमयादिके
चानात्मनि पुख्यात्मत्वभ्रान्तिश्चतुर्थी। एतेषां संशयादीनां
हेतुरद्वितीयब्रह्मात्मतत्वावरकम ज्ञानं तद्रासना च । तच्चाज्ञानं योगिनः परमहसस्य
महावाक्यार्थबोधेन निवृत्तम्‌; वासना तु योगाभ्यासेन निवृत्ता। उदाहतायां
दिग्रान्तावज्ञाने निवृत्तेऽपि वासनायाः सद्धावाद्यथापूर्व ्रान्तिव्यवहारः। योगिनस्तु
भ्रानतिहेतुद्रयराहित्यात्कुतः संशयादीन्यनुवर्तेरन्‌ ? तमेनमनुवृत्यभावमभिप्रेत्य तेन
tat योगी नित्यनिवृत्त इत्युक्तम्‌। सत्यामप्यज्ञानतद्रासनानिवृत्तौ तस्या
निव्तेरविनाशाभावान्नित्यत्वं दरष्टन्यम्‌। तन्नित्यत्वे हेतुमाह--
` तत्नित्यबोधः' (परम० उप० २) |
Doubt consists in such uncertainty as— ‘whether the self
is with the attributes of a doer and the like or without them’.

Misapprehension consists in misconceiving the Self to

be only of the form of the body etc. Both of them are
concerned with the subject. Erroneous knowledge relating
to the objects of enjoyment is implied here. This is of many
kinds and has been explained in the Bhagavad Gita thus :

‘Desires born of will’ (BG 6.24) etc. The cause of this

erroneous knowledge is of four kinds, as Patafijali has
formulated thus:
 JIVAN-MUKTI-VIVEKA 337

‘Ignorance is taking the non-eternal, the impure, the

painful, and the non-self for the eternal, the pure, the happy,
and the Atman or Self (respectively) ( Yogasitra 2.5)

The erroneous conception of permanence in the imper-

manent mountains, rivers, oceans and the like is the first;
the erroneous conception of purity in the impure hodies
of sons, wife and the like is the second; the erroneous
notion of happiness in the painful vocations of agriculture,
commerce and the like is the third ; erroneously taking the
bodies of wife, son, and the like which are secondary and
unreal for one’s own self and the principal gross body made
of food etc. whichis non-selffor one’s real Self is the fourth.

The cause of these, doubt and the rest, is ignorance and

its impression—which conceals the true state of the non-
dual Brahman— the Supreme Self.

The ignorance of a yogi-paramahamsa has been destro-

yed by understanding the meaning of the great Vedic texts,
and its impression by the practice of yoga In the example
of perplexity about the points of the compass, erroneous
conduct even after the cessation of ignorance happens
because of the presence of its impression. But how can
doubt and the rest reappear in a yogi who is devoid of both
ignorance and its impression—the cause of illusion ?
With this absence of recurrence in view it has been said
that the yogi is forever free from these two causes. For-
asmuch as there is absence of the annulment of the cessation
of ignorance and its impression that has already taken place,
this freedom is regarded as permanent.
The sruti states the cause of this permanent cessation
thus:
‘The yogi-paramahamsa_ is for ever aware of It (Supre-
me Self)’ (Paramahamsa Up 2).
338 JIVAN-MUKTI-VIVEKA

सर्वनामत्वात्प्रसिद्धार्थवाची तच्छब्दोऽत्र सर्ववेदान्तप्रसिद्धं॒परमात्मानमाचष्टे।

तस्मिन्परमात्मनि नित्यो बोधो यस्य योगिनः सोऽयं तत्नित्यबोधः। योगी हि ' तमेव
धीरो विज्ञाय प्रज्ञां कुर्वीति ब्राह्मणः' (बृहदारण्यकोपनिषदि ४.४.२१) इति
श्रुतिमनुसृत्य चित्तविक्षेपान्योगेन परिहत्य नैरन्तर्येण परमात्मविषयामेव प्रज्ञाकरोति।
अतो बोधस्य नित्यत्वाद्बोधविनाश्ययोरज्ञानतद्रासनयोर्तिवृत्ति्नत्येत्यर्थः।
The word ‘It’— tad—being a pronounrefers to something
very well-known; here it denotes the ‘Supreme Self’—
celebrated in all the upanisads.

The yogi whose awareness of It, ‘the Supreme Self’, is

constant, he is this ‘forever aware of It’ (as referred to by
the Sruti). For, in pursuance of the instructions of the
Brhadaranyaka Upanisad (4.4.21)— ‘The intelligent see-
ker of Brahman learning about the Self alone, should
practise (the means to) wisdom— prajna’, the yogi, getting
rid of the distractions of the mind through the practice of
yoga, exercises continuously in the wisdom regarding the
Supreme Self. Therefore, forasmuch as the knowledge is
permanent the cessation of ignorance and its impression—
which are destroyable by knowledge alone— is also perma-
nent.

बुध्यमानस्य परमात्मनस्तार्किकेश्वरवत्तरस्थत्वशङ्का वारयति--

ˆ तत्स्वयमेवावस्थितिः' (परमः उप. २) इति।
The Supreme Self—which is being experienced thus—
is not standing aloof from the individual self like the almi-
ghty god of the Nyaya school. To exclude such separateness
the sfuti says thus:

‘The yogi abides in That which is he himself alone (his

own self only)’ (Paramahamsa Up 2).
 JIVAN-MUKTI-VIVEKA 339

यद्रेदान्तवेद्यं॒परं ब्रह्मास्ति तत्स्वयमेव a तु स्वस्मादन्यदित्येवं निश्चित्य

योगिनोऽवस्थितिर्भवति।
तस्य योगिनो ब्रह्मानुभवप्रकारं दर्शयति--
The yogi firmly convinced that he is himself identically
one with the supreme Self, that which is known from the
upanisads, and none else, abides in It.

The sruti describes the way in which the yogi attains

the knowledge of Brahman thus:

` तं शान्तमचलमद्वयानन्दविज्ञानघन एवास्मि तदेव मम परमं धाम' (परम. उप.

२) इति।
‘Lam He alone— who is tranquil, motionless and nothing
but non-dual bliss and consciousness, and that alone is my
highest state’ (Paramahamsa Up. 2).

तमित्यादिपद्त्रये द्वितीया प्रथमार्थे seat] यः परमात्मा शान्तः क्रोधादि-

विक्षेपरहितः, अचलो गमनादिक्रियारहितः, स्वगतसजातीयविजातीयभेदशन्यः
सच्चिदानन्दैकरसोऽस्ति स एवाहमस्मि | तदेव ब्रह्मतत्त्वं मम योगिनः परमं धाम
वास्तवं स्वरूपम्‌; न त्वेतत्कर्तृत्वभोक्तृत्वादियुक्तम्‌, एतस्य मायाकल्पितत्वात्‌।
नन्वात्मनः seed आनन्दावाप्तिरिदानीं कुतो नेत्यत्रानन्दावाप्तिः
सदृष्टान्तमुक्ताभियुक्तैः —
The second case-forms in the first three words of the
text are to be understood as first case-forms. The supreme
Self who is tranquil, i.e. devoid of such distractions as anger
and the like ; motionless— free from such acts as going and
the like; free from duality i.e. devoid of the three kinds
of difference—intrinsic, specific, or extrinsic [a tree is
different (extrinsic) from a stone; the oak is different
(specific) from the poplar; in the same tree, the blossom
is different (intrinsic) from the leaf. All these differences
are absent in Brahman] and who is homogeneous existence,
conscious, and bliss without a break— I am none but He
alone.
340 JIVAN-MUKTI-VIVEKA

The same, i.e. the true knowledge of Brahman is my

highest state, i.e. the yogi’s real form—the essential nature,
and not this form which is conditioned by the state of being
the doer and enjoyer inasmuch as this is imagined through
ignorance. The learned have described with example how
bliss is realized and why bliss is not realized now even
though the self is none other than the Supreme Brahman
thus :

‘Tat सर्पिः शरीरस्थं न करोत्य्गपोषणम्‌।

तदेव कर्मरचितं पुनस्तस्यैव भेषजम्‌॥।
एवं सर्वशरीरस्थः सर्पिवत्परमेश्वरः।
विना चोपासनां देवो न करोति हितं नृषु ।'
(वृहद्योगीयाज्ञवल्क्यस्मृतौ ९.३०-३१) इति।
‘As clarified butter, although present in the body of a
cow does not nourish her body, but the same acts as a
medicine for her if collected through proper means, even
so the supreme Lord pervades everybody like the clarified
butter but does not bestow well-being— bliss on men unless
He— the divine Lord— is approached with devotion’ (BY
Smr-930,3.1 (GoPuranae 27.2.3).

यदि योगिनः पूर्वश्रमप्रसिद्धा आचार्यपितृभ्रात्रादयः कर्मिणः श्रद्धाजडाः

शिखायज्ञोपवीतसध्यावन्दनादिराहित्येन पाषण्डित्वमारोप्य व्यामोहयेयुस्तदा
व्यामोहानुत्पत्तये योगिनो वर्तमानं निश्चयं दर्शयति--
Should those blind adherents to (their faith in) rituals,
who were known in the former stage in the life of the yogi
as his teacher, father, brother and the like perplex him by
charging with heterodoxy because of the absence of the

* वथा सर्पिः शरीरस्थं गवां न aed बलम्‌।

निर्गतं कर्मसंयुक्त दत्तं तासां महाबलम्‌॥
तथा विष्णुः शरीरस्थो न करोति हितं नृणाम्‌।
विनाणधनया देवः सर्वगः परमेश्वरः ॥
--(गस्डपुराणे २२७. २, ३)॥
 JIVAN-MUKTI-VIVEKA 341

tuft of hair, the sacred thread, and the morning and evening
hymns and acts of worship and the like, then to check such
confusion the srut/ describes the existing conviction of the
yogi thus:

तदेव च शिखा तदेवोपवीतं च परमात्मात्मनोरेकत्वज्ञानेन तयोर्भेद एव विभग्नः

सा सन्ध्या' (परम. उप. २) इति।
‘And that (the knowledge of Brahman) alone is the tuft
of hair, and that alone is the sacred thread; through the
knowledge of unity of the (individual) self and the Supreme
Self their distinction is destroyed and that alone is union
(sandhya) (Paramahamsa Up. 2).

यद्रेदान्तवेद्यस्य परब्रह्मणो ज्ञानं तदेव कर्मा्गभूतबाह्यशिखायज्ञोपवीतस्थानीयम्‌।

अन्ये च मन््रद्रन्यलक्षणे कमङ्गभूते चकाराभ्यां समुच्चीयेते। शिखाद्यज्रसाध्यैः
कर्मभिरुत्यन्न यत्स्वर्गादिसुखं तत्सर्व ब्रहयज्ञानेनैव लभ्यते, विषयानन्दस्य सर्वस्य
ब्रह्मानन्दलेशत्वात्‌। 'एतस्थैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति (बृ. उप,
४.३.३२) इति श्रुतिः। एतदेवाभिप्रेत्याथर्वणिका ब्रह्मोपनिषद्यामनन्ति-
The knowledge of the Supreme Brahman—which is reali-
zed through the upanisads—is substituted for the external
tuft of hair and the sacred thread which form the parts of
rituals ; the twice used ‘and’—ca— in the text implies the
formula and other requisite materials, which also form the
parts of rituals.

The bliss of heaven and the like that are born of sacrificial
rites, of which*the tuft of hair and the rest form the parts,
(all) are attained through the knowledge of Brahman alone,
forasmuch as all objective bliss is but a particle of the bliss
of Brahman. The Brhadaranyaka Sruti has it thus:
‘On a particle of this bliss alone other creatures live’ (Br.
Up. 4.3.32).
With this in view it is chanted in the Brahmopanisad of
the Atharvaveda thus:
342 JIVAN-MUKTI-VIVEKA

सशिखं वपनं कृत्वा बहिःसूत्रं त्यजेदबुधः।

यदक्षरं परं ब्रह्म तत्सूत्रमिति धारयेत्‌ ॥ (ब्रह्मोपनिषदि ६) ॥
‘The learned (vipra), having tonsured his head along with
the tuft, should give up the external (sacred) thread, and
wear that which is the imperishable Supreme Brahman as
sacred thread (Brahmopanisad 6).

‘Gea: सूतं नाम पर पदम्‌।

तत्सूत्रं विदितं येन स विप्रो वेदपारगः ॥ (तत्रैव ७) ॥
‘That which manifests is called the thread, this thread
means the highest state i.e. the Supreme Brahman. The
vipra— versed in the Vedas, who has known this thread,
has gone beyond the Vedas (has become fully conversant
with the Vedas) (ibid 7).

‘Sq सर्वमिदं प्रोतं सूत्रेमणिगणा इव |

तत्सूत्रं धारयेद्योगी योगवित्त्वदर्शिवान्‌ ॥ (तत्रैव ८) ॥
‘The yogi who is fully skilled in yoga and has known the
reality should wear that thread on which all this (phenome-
nal world) is strung even as rows of gems are on a string
(ibid 8).

ˆ बहिःसूत्रं त्यजद्वद्रान्‌ योगमुत्तममास्थितः।

ब्रह्मभावमिद्‌ं सूत्रंUAT: स चेतनः।
धारणात्तस्य सूत्रस्य नोच्छिष्टो नाशुचिर्भवेत्‌ ॥ (तत्रैव ९) ॥
‘The enlightened one—being firmly set in the highest
form of yoga—should give up the external (sacred) thread;
he, who is conscious of Brahman in the form of this thread
should invest himself with it. By wearing this thread he
neither becomes impure nor is defiled (ibid 9).
 JIVAN-MUKTI-VIVEKA 343

सूत्रमन्तर्गतं येषां ज्ञानयज्ञोपवीतिनाम्‌।

ते वै सूत्रविदो लोके ते च यज्ञोपवीतिनः॥ (तत्रैव १०) ॥
‘Who wear inside the knowledge in the form of sacred
thread, they are truly the knower of the thread in this world
and they are indeed invested with the sacred thread. (ibid
10).

‘THRE ज्ञाननिष्ठा ज्ञानयज्ञोपवीतिनः।

ज्ञानमेव परं तेषां पवित्र ज्ञानमुच्यते ॥ (तत्रैत ११) ॥
‘For them who are firmly set in knowledge, knowledge
is the tuft of hair, and knowledge is the sacred thread they
are invested with; for them knowledge is the ultimate and
knowledge—it is said—is purity itself (ibid 11).

"अग्नेरिव शिखा नान्या यस्य ज्ञानमयी शिखा |

स शिखीत्युच्यते विद्रान्‌ नेते केशधारिणः ॥ (तत्रैव १२) ॥
‘Who has no other tuft than the tuft of knowledge like
the flame of fire, he is called the enlightened wearer of
the tuft of hair, the others are merely wearers of hair (ibid
$2).

“कर्मण्यधिकृता ये तु वैदिके ब्राह्यणादयः।

ेर्विधार्यमिद्‌ं सूत्रं wate तद्धि वै स्मृतम्‌ ॥ (तत्रैव १३) ॥
‘The brahmana and the like who are entitled to the Vedic
rites should wear this (external sacred) thread ; for, acco-
rding to the smrtis, it verily forms a part of the sacrificial
rite (ibid 13).

शिखा ज्ञानमयी यस्योपवीतं चापि तन्मयम्‌।

बराह्मण्यं सकलं तस्य इति ब्रह्मविदो विदुः ॥ (तत्रैव १४) ॥
‘Who has the tuft (made) of knowledge and the sacred
thread also (made) of knowledge, in him, the fully skilled
in the Vedic lore know, the state of being a brahmana is
complete (ibid 14).

223
344 JIVAN-MUKTI-VIVEKA

“इदं यज्ञोपवीतं च परमं AeA |

विद्रान्यज्ञोपवीती स्यात्तज्ज्ञास्तं यज्विनं विदुः ॥' (तत्रैव १५) इति।
‘This is the highest sacred thread and this is the last refuge
knowing which he becomes truly invested with the sacred
thread; and the knowers of sacrificial rites consider him
to be the (real) sacrificer’ (ibid 15).

तस्माद्योगिनः शिखायज्ञोपवीते यथा विद्येते तथैव संध्यापि विद्यते। य: शासख्रगम्यः

परमात्मा यश्चाहप्रत्ययगम्यो जीवात्मा, तयोरेकत्वज्ञानेन महावाक्यजन्येन
भ्रात्तिप्रतीतो भेदो विशेषेण भग्न wal पुनर्रन्त्यनुदयो भङ्गस्य विशेषः।
येयमेकत्वनुद्धिः सेयमुभयोरात्मनोः संधौ जायमानत्वात्‌ सध्येत्युच्यते। अहोरात्रयोः
संधावुष्ेया क्रिया यथा संध्या तद्रत्‌। एवं च सति योगी rast व्यामोहयितुं
WT: |
Therefore, as the yogi has the tuft and the sacred thread
so also the sandhya (the religious acts performed by Bra-
hmanas etc. at the three divisions of the day). The erroneou-
sly conceived difference between the Supreme Self— which
is known from the scriptures, and the individual self which
is known from the sense of ‘I’, is completely destroyed
indeed, by the knowledge of their unity born of the great
(Upanisadic) texts.

The speciality of this destruction is that the error never

returns again.

Since the understanding of unity (of both the Selves)

arises at the point of union of the two Selves, it is called
‘union’—sandhya (juncture), just like the religious act
which is to be performed at the point of union of day and
night is called sandhya Such being the case, the yogi cannot
be confounded by the obstinate adherents to rituals.
 JIVAN-MUKTI-VIVEKA 345

` कोऽयं मार्गः ?' इति प्रश्चस्य ‘stat स्वपुत्र (परम. उप. १) इत्यादिनोत्तरमुक्तम्‌।
का स्थितिः? इत्येतस्य 'महापुरुष--' इत्यादिना संक्षिप्योत्तरमुक्त्वा
` संशयविपरीत--' इत्यादिना तदेव प्रपञ्च्येदानी-
मुपसंहरति--सर्वान्कामान्परित्यज्य अद्वैते परमा स्थितिः ।' (परम.उप. ३) इति॥
The answer to the question ‘what is the way’ has been
given by “He renounces his son—’ etc. and to ‘what is the
state ?’ by ‘the great soul—’ etc. first in brief and then the
same elaborately by ‘Doubt, misapprehensions—’ etc.; and
now the त concludes by saying thus:

‘The ultimate abiding is in non-duality after doing away

with all desires’ (Paramahamsa Up. 3)

क्रोधलोभादीनां कामपूर्वकत्वात्‌ कामपरित्यागेन चित्तदोषाः सर्वेऽपि परित्यज्यन्ते।

एतदेवाभिप्रेत्य वाजसनेयिभिराम्नातम्‌-- "अथो खल्वाहुः काममय एवायं पुरुषः'
(बृहदारण्यकोपनिषदि ४.४.५) इति। अतो निष्कामस्य योगिचित्तस्यद्रैते निर्विघ्ना
स्थितिरुपपद्यते।
By the giving up of desire all evils of the mind such as
anger, avarice and the like are given up inasmuch as they
are born of desire. With this very idea the Vajasaneya
school of the Vedas have chanted thus:

‘Others, however, say that the selfis identified with desire

alone’ (Br. Up. 4.4.5).

Therefore, the uninterrupted abiding of the desireless

mind of a yogi in non-duality is possible.

ननु दण्डग्रहणविधिवासनयोपेता विविदिषासंन्यासिनो योगिनं दण्डरहितं परमहसं

नाभ्युपगच्छन्तीत्याशङ्क्याह--
ज्ञानदण्डो धृतो येन एकदण्डी स उच्यते।
काष्ठदण्डो धृतो येन सर्वाशी ज्ञानवर्जितः।
स याति नरकान्योरान्महारौरवसज्ञकान्‌॥
346 JIVAN-MUKTI-VIVEKA

तितिक्षाज्ञानवैराग्यशमादिगुणवर्जितः।
भिक्षामात्रेण यो जीवेत्स पापी यतिवृत्तिहा ॥
इदमन्तरं ज्ञात्वा स परमहंसः' (परम. उप. ३.३) इति।
Anticipating that a yogi without the staff may not be
recognized as paramahamsa by vividisa sannyasins who
still have the impression that the staff should be accepted
in accordance with the scriptural injunction, the sruti fu-
rther says thus:
‘He who has held knowledge as the staff, is called the
bearer of the one staff. But he, who bears the wooden staff,
devoid of knowledge, eats all sorts of things, goes to the
dreadful hell called the great Raurava. He, who is devoid
of forbearance, understanding, non-attachment, tranqui-
llity, and the like virtues, and subsists on alms only, is the
sinner who violates the moral conduct of the ascetics. After
realizing this difference (between the staff of knowledge
and the wooden staff) he becomes paramahaimisa ’(Parama-
hamsopanisad 3.3)

परमहंसस्य योऽयमेकदण्डः स द्विविधः-- ज्ञानदण्डः काष्ठदण्डश्चेति। यथा

त्रिदण्डिनो वाग्दण्डो मनोदण्डः कर्मदण्डश्चेति ("कायदण्डश्चेति' इति वा पाठः)
त्रैविध्यं तद्रत्‌। वाग्दण्डादयो मनुना स्मर्यन्ते-
The one-staff of a paramahamsais of two kinds: the staff
of knowledge and the wooden staff, just like the three kinds
of a tridandin ascetic such as the staff of speech, the staff
of the mind, and the staff of action. Manu has described
the staff of speech aid others thus:

` वाग्दण्डोऽथ मनोदण्डः कर्मदण्डस्तथेव च।

यस्यैते नियता बुद्धौ < त्रिदण्डीति चोच्यते ॥
तरिदण्डमेतनिक्षिप्य सर्वभूतेषु मानवः।
कामक्रोधौ तु संयम्य ततः सिद्धिं निगच्छति i’
-- (मनु. १२.१०,११) इति।
‘He, who is ever awake to these three staffs, namely,
of speech, mind, and action, is called the tridandin—the
 JIVAN-MUKTI-VIVEKA 347

ascetic bearing three staffs (danda—staff, means soverei-

gnty i.e. complete control over speech, mind, and body)
(Manusmrti 12.10).

‘A man becomes free by directing these three controls

towards all beings after completely subduing desire and
anger’ (ibid 12.11).

तेषां स्वरूपं दक्षः स्मरति--

ˆ वाग्दण्डोऽथ मनोदण्डः कर्मदण्डस्तथेव च।
यस्यैते नियता दण्डाख्िदण्डीति स उच्यते।
वाग्दण्ड मौनमातिष्ठेत्‌ कर्मदण्डे त्वनीहताम्‌।
मानसस्य तु दण्डस्य प्राणायामो विधीयते i” इति।
Daksa describes their nature thus:

‘He is called the tridandin— having triple control, who

has constant control over his speech, mind, and action
( Vayupurana 17.6).

‘To control his speech he should observe silence, to

control his actions he should practise indifference and
pranayama— restraining of vital breath is prescribed to
control his mind’ (quoted in Yatidharmasamigraha of Visve-
$varasarasvati, p. 122; Sannyasopanisad 2.97).

“कर्मदण्डोऽल्पभोजनम्‌' इति स्मृत्यन्तरपाठः | ईदृशं त्रिदण्डित्वं परमहंसस्याप्यस्ति।

तदेतदभिप्रेत्य पितामहः स्मरति--
“यतिः परमहंसस्तु तुर्याख्यः श्रुतिचोदितः।
यमैश्च fatter विष्णुरूपी त्रिदण्डभृत्‌ i’ इति।
There is another smrti which reads thus:

‘To control actions one should practise frugality’ (Source

untraced). This sort of triple control has to be observed
by a paramahamsa also; with this in view Pitamaha says
thus:
348 JIVAN-MUKTI-VIVEKA

‘The stage of a yogi-paramahamsa is the fourth as enjoi-

ned by the ई he is possessed of self-restraint and
religious observances and, bearing three staffs— triple
control, is Visnu incarnate’ (Source untraced).

एवं सति मौनादीनां वागादिदमनहेतुत्वाद्यथा दण्डत्वं तथैवाज्ञान-

तत्कार्यदमनहेतोर्ञानस्य दण्डत्वम्‌। अयं ज्ञानदण्डो येन परमहंसेन धृतः स एव
मुख्य एकदण्डीत्युच्यते। मानसस्य ज्ञानदण्डस्य कदाचिच्चित्तविक्षेपेण विस्मृतिः
प्रसज्येतेति तन्निवारणार्थं ॒स्मारकः काष्ठदण्डो प्रियते। तदेतच्छा्रार्थर-
हस्यमनुद्धवा वेषमात्रेण पुरुषार्थसिद्धिमभिप्रेत्य काष्ठदण्डो येन परमहसेन धृतः स
पुरुषो बहुविधयातनोपेतत्वाद्घोरन्महारौरवसंज्ञकान्नरकानाप्नोति। तत्र
हेतुरच्यते-- परमह॑सवेषं दृष्टवा ज्ञानित्वभ्रान्त्या सर्वे जनाः स्वस्वगृहे तंभोजयन्ति।
अयं च जिह्वालम्पटो वर्ज्यावर्ज्यविवेकमकृत्वा सर्वमन्नमश्राति। तेन प्रत्यवायं
प्राप्नोति। यानि तु 'नात्रदोषेण मस्करी (सन्यासोपनिषदि ७२), ' चातुर्वर्ण्य
चरेदभ्षम्‌' इत्यादिस्मृतिवचनानि तानि ज्ञानिविषयाणि। अयं च ज्ञानवर्जित इति
युक्तोऽस्य AGH: | अत एव ज्ञानहीनस्य यतेर्भिक्षानियममाह मनुः--
Therefore, as observance of silence etc. are called the
staff (control) because of their being the cause of control
of speech etc., so the knowledge—which is the cause
of controlling ignorance and its effects is considered a
staff. The paramahamsa who bears this staff of knowledge
he alone is called the real ekadandin—vearing one staff.
Forgetfulness of this mental staff of knowledge may occur
sometime by some distraction of the mind; in order to
control such occurrence the wooden staff is borne as a
reminder. The paramahamsa who, not knowing the mystic
meaning of the scriptures, bears the wooden staff thinking
that by the change of garb alone he can attain the ultimate
object of life goes to the dreadful hell known as the great
raurava— since it is full of afflictions. It is fraught with
varieties of woe.

The following is the reason for this: seeing him in the

garb of a paramahamsa and mistaking him for an
 JIVAN-MUKTI-VIVEKA 349

enlightened person all people feed him at their houses. And

this unenlightened greedy person, without discriminating
what should and what should not be taken, eats all sorts
of food from all— and thereby commits a sin.
Those smrti texts, such as ‘the fault committed by eating
prohibited food does not affect the sannyasins’ (Sannyasopant-
sad72)and ‘should beg ofall the four castes’ and the like refer
to theenlightened sannyasins only. But, since this parama-
hamsa is devoid of knowledge, hell is appropriate to him.
For this alone Manu lays down restrictive rules of begging
for the unenlightened sannydasin thus:

न चोत्पातनिमित्ताभ्यां न नक्षत्राङ्गविद्यया।
नानुशासनवादाभ्याभिक्षां लिप्सेत कर्िचित्‌॥५०॥
एककालं चरेद्भैक्षं न प्रसज्येद विस्तरे ॥
भैक्ष प्रसक्तो हि यतिर्विषयेष्वपि सज्जति ॥५५॥'
— (मनु° ६.५०,५५) ॥
“The ascetic must never desire to secure alms by predi-
cting portents and interpreting omens, or by prophesying
according to astrology, palmistry, or medicine, nor even
by exposition of moral code and the scriptures (Manu
samluta 6.50).
‘He should go for alms once a day and never indulge in
obtaining more. For, who is attached to much alms would
become attached to the objects of enjcyments also’ (ibid
55).

ज्ञानाभ्यासिनं प्रति त्वेवं स्मर्यते--

एकवारं द्विवारं वा भुञ्जीत परहसकः।
येन केन प्रकारेण ज्ञानाभ्यासी भवेत्सदा ॥' इति।
But to the practiser of knowledge it has been said thus:
‘The paramahamsa may eat once or twice a day, and
by whatever means, should always practise knowledge
(Source untraced).
350 JIVAN-MUKTI-VIVEKA

एवं च सति ज्ञानदण्डकाष्ठदण्डयोर्यदन्तरमुतमत्वाधमत्वरूपं तदिदमवगत्योत्तमं

WAS यो धारयति स एव मुख्यः परमहस इत्यभ्युपगन्तव्यम्‌।
Such being the case, it should be admitted that after
realizing the difference— between the staff of knowledge
and the wooden staff in the form of being superior and
inferior respectively he, who bears the staff of knowledge
is the real paramahamsa.

TARA परमहंसस्य ज्ञानदण्डो माभूत्वकाष्ठदण्डनिर्बन्धः, इतरा तु चर्या

सर्वा कीदुशीत्याशङ्क्याह--
ˆआशाम्बरो न नमस्कारो न स्वधाकारो न निन्दा न स्तुतिर्यादुच्छिको भवेद्‌
भिक्ुर्नावाहनं न विसर्जनं न मन्त्रं न ध्यानं नोपासनं न लक्ष्यं नालक्ष्यं न पृथङ्नापृथङ्‌
न चाहं न त्वं न च सर्वं न चानिकेतस्थितिरेव स भिक्षुः सौवर्णादीत्रैव परिग्रहे
लोकं नावलोकं च' (परम. उप. x) इति।
For the knowing paramahamsa let there be the staff of
knowledge alone and no insistence upon (his bearing)
wooden staff, but of what kind are his all other depo-
rtments ? Anticipating such question the sruti further says
thus :

‘The mendicant, having the sky’s regions as his garment

(naked), without salutation, neither offering oblation and
libation to (the gods or) departed ancestors, nor pronou-
ncing benediction, without censure, without praise, should
remain Satisfied with what comes by chance ; not sending
for, nor sending away, without a sacred formula, without
meditation, without worship, without connotation, without
denotation, neither different nor identical, nor ‘I’, nor ‘You’
nor ‘all’, the mendicant remains even without an abode.
He should not accept pot consisting of gold and the like,
nor accept people, not even look at them’ (Paramahamsa
Upanisad 4).
 JIVAN-MUKTI-VIVEKA 351

आशा दिशः, ता WIS वस्रमाच्छादने यस्यासावाशाम्बरः। यत्त

स्मृतिवचनम्‌--
Sky’s regions i.e. the quarters, they are the garment—
covering, for him. As for the smrt/ text that says thus :

`जान्वोरूध्मधो नाभेः परिधायैकमम्बरम्‌।

द्वितीयमुत्तर वासः परिधाय गृहानेत्‌॥'
इति, तदिदमयोगिविषयम्‌। अत एव पूर्वम्‌ ` तच्च न मुख्योऽस्ति' इत्युक्तम्‌।
‘He should clothe himself with a piece of cloth covering
the region between the navel and the knees, and wearing
the second piece as an upper garment should go begging
from house to house’ (Source untraced),— it refers to
non-yogi which is why it has been said before that ‘It is
not essential’ (Paramahamsa Up. 1).

यद्यपि स्मृत्यन्तरम्‌--
“यो भवेत्ूर्वसंन्यासी तुल्यो वै धर्मतो यदि।
तस्मै प्रणामः कर्तव्यो नेतराय कदाचन ॥'
इति, तथापि तस्यायोगिविषयत्वान्नास्य नमस्कारः कर्तव्योऽस्ति। अत एव
ब्राह्मणलक्षणे 'निर्नमस्कारमस्तुतिम्‌ (महाभारते शान्तिपर्वणि मोक्षधर्मे २३७.२४)
इत्युदाहतम्‌ |
Although another smrt has it thus:

‘He should salute a senior monk of his own order, but

never others’ (Mahabharata 13 app. 10.181 pr)— yet this
also refers to a non-yogi, so salutation is not obligatory to
a paramahamsa. For this alone it has been said while
defining a brahmana that ‘He does not salute, nor praise’
(Mahabharata 12.237.24).

गयाप्रयागादितीर्थेषु श्रद्धाजाडयात्प्राप्तः स्वधाकारो निषिध्यते। पूर्वत्र

(निन्दागर्व--' (परम. उप. २) इत्यादिवाक्येनपरकृतया स्वनिन्दया क्लेशो
निवारितः, अत्र तु स्वकर्तृकि अन्यविषये निन्दास्तुती निषिध्येते। याद्च्छिकत्वं
352 JIVAN-MUKTI-VIVEKA

निर्बन्धराहित्यम्‌। न क्वचिदपि व्यवहा निर्बन्धं pate | यस्तु देवपूजायां निर्बन्धः

स्मर्यते--
“भिक्षाटनं जपः शौचं स्नानं ध्यानं सुरार्चनम्‌।
कर्तव्यानि षडेतानि सर्वथा नृपदण्डवत्‌॥'
इति, तस्याप्ययोगिविषयत्वमभिप्रेत्य नावाहनमित्याद्याम्नातम्‌।
The offering of oblation and libation to the deceased
ancestors at holy places like Gaya, Prayaga etc. obtaining
in the wake of blind adherence to faith, is forbidden for
him. In the text ‘censure, pride’ (Paramahamsa up. 2) etc.
previously quoted, the pain inflicted upon the yogi by others
through censuring him has been prevented ; but here in
the present text the yogi is forbidden to slander or praise
others.

The state of being content with whatever comes by

chance means absence of insistence. The yogi-paramaha-
msa must not obstinately insist upon anything anywhere
in ordinary life. The obligatoriness of the worship of the
gods as laid down by the smrti as:

‘Mendicancy, muttering of sacred formula, purity, bath,

meditation, worship of the gods— these six are to be
performed always like the king’s order’ (quoted in Yatidha-
rmasamgraha of VisSvesvara Sarasvati p. 62) etc., also
refers to a non-yogi; with this in view it has been chanted
‘not sending for’ (Paramahamsopanisad 4) etc.

सकृत्स्मरणं ध्यानम्‌, नैसन्तर्येणानुस्मरणमुपासनमिति तयोर्भेदः। यथा योगिनः

स्तुतिनिन्दादिलौकिकन्यवबहाराभावः, यथा वा देवपूजादिधर्मशासखरव्यवहाराभावः,
तथा लक्ष्यत्वालक्ष्यत्वादिज्ञानशाख्नन्यवहारोऽपि नास्ति। 'यत्साक्षिचैतन्यमस्ति
तदिदम्‌ तत्त्वमसीति वाक्ये त्वंपदेन लक्ष्यम्‌; देहादिविशिष्टं चैतन्यं लक्ष्यं न भवति,
करं तु वाच्यम्‌; तच्च वाच्यं तत्पदार्थात्पुथक्‌, लक्ष्यं त्वपृथक्‌; स्वदेहनिष्ठो
वाच्योऽर्थोऽहमिति व्यवहारार्हः, परदेहनिष्ठस्त्वमिति व्यवहारार्हः। लक्षय
वाच्यमित्युभयविधं चैतन्योपेतम्‌, अन्यज्जडं जगत्सर्वमिति व्यवहारार्हम्‌--
 JIVAN-MUKTI-VIVEKA 353

इत्येतादुशो विकल्पो न कोऽपि योगिनोऽस्ति, तदीयचित्तस्य ब्रह्मणि विश्रान्तत्वात्‌।

अत एव स भिक्षुरनिकेतस्थितिरेव | यदि नियतनिवासार्थं कंचिन्मठं संपादयेत्‌,
तदानीं तस्मिन्ममत्वे सति तदीयहानिवृद्धयोश्चित्तं विक्षिप्येत। एतत्सर्वमभिप्रेत्य
गौडपादाचार्या SAE:—
-निःस्तुतिर्निरनमस्कारो निःस्वधाकार एव च।
चलाचलनिकेतश्च यतिर्यादच्छिको भवेत्‌ il
— (माण्डूक्यकारिकायाम्‌ 2.30) इति।
The difference between meditation and worship consists
in remembering once and remembering always respecti-
vely. As the yogi is not concerned with the activities of
worldly life such as praise, slander and the like, or as he
is free from the obligatory duties such as worship of the
gods etc. prescribed by the scriptures, even so he has no
concern whatever with the metaphysical discussions on the
implicit and explicit meanings of a text etc.

For instance none of such thoughts (deliberative fu-

nctions of the mind) as— “The consciousness which is in
the form of witness that is implied by the word ‘‘Thou’”’
in the text ‘“‘Thou art that’, the consciousness disguised
as body etc., is not implied, but denoted, which is different
from the consciousness meant by the word “‘That’’ in the
text, but is identical with the implied Witness-consciou-
sness ; the denoted consciousness consisting in one’s own
body is referred to as “‘I’’ and the same in another’s body
as ‘‘thou’’. The connotation and denotation of ‘‘thou’’ both
consist in consciousness; the other i.e. the unconscious
world is referred to as ‘‘all’’,’-— etc. does occur to a yogi,
for his mind has attained tranquillity in Brahman.

Therefore, the mendicant (yogi-paramahamsa) remains

abodeless indeed. If, however, he makes a monastery his
permanent residence, a sense of ownership in that will grow
and distractions of the mind will naturally take place due
to the loss or gain concerning the monastery. With all this
in view Acarya Gaudapdada says thus:
354 JIVAN-MUKTI-VIVEKA

‘The illumined sannydsin does not praise (any deity),

does not salute (any superior), does not perform rites to
propitiate departed ancestors. Regarding both body and
Atman as his abode, he remains satisfied with whatever
comes by chance’ (Mandakya Up. Karika 2.37).

यथा मठो न परिप्रहीतन्यस्तथा सौवर्णराजतादीनां भिक्षाचमनादिपात्राणामेकमपि

न गृहणीयात्‌। तदाह यमः--
As the yogi should not accept a monastery as his reside-
nce, so also, he should not accept, not even a single pot
made of gold, silver and the like, as a begging bowl or a
cup for sipping water. Yama says the same thus:

“हिरण्मयानि पात्राणि कार्ष्णायसमयानि च।

यतीनां तान्यपात्राणि वर्जयेत्तानि भिक्षुकः ॥' इति
‘Vessels made of gold or iron are not vessels for the yogis;
the mendicant should keep away from them’ (Source untra-
ced).

मनुरपि--
` अतैजसानि पात्राणि तस्य स्युनर्त्रणानि च।
तेषामद्धिः स्मृतं शौचं चमसानामिवाध्वरे ॥
अलाबुदारूपात्र वा मृन्मयं वैणवं तथा।
एतानि यतिपात्राणि मनुः स्वायभुवोऽब्रवीत्‌ i’
— (मनु ६.५३, ५४) इति।
Manu also says thus:

‘His vessels should be without leaks and not made of

metal ; by water their cleaning is prescribed just as the
vessels (for drinking soma ) in sacrifice are cleaned by water
alone. Vessels made of (bottle-) gourd, wood or earthenwa-
re, and (made of) bamboo— these are the ascetic’s vessels,
as have been prescribed by Manu, the Svayambhuva (Ma-
nu-smrti 6.53-54).
 JIVAN-MUKTI-VIVEKA 355

बोधायनोपि--
स्वयमाहतपर्णेषु स्वयं शीर्णेषु वा पुनः।
भुञ्जीत न ACACIA च पर्णके ॥
आपद्यपि न कास्येषु मलाशी कास्यभोजनः।
सौवर्णे राजते ताग्रे मृन्मये त्रपुसीसयोः 1” इति।
Bodhayana also says thus:

‘He should eat from (a plate made of) leaves either

plucked by himself or fallen of themselves but not from
the leaves of Banyan, holy fig, or Karanja (Pongamia
Glabra).

‘He should never eat, not even in the time of distress,

from a vessel made of bell-metal, or ofgold, silver, copper,
earthenware, or of tin and lead ; for who eats from such
vessels eats filth’ (Source untraced).

तथा लोकं जनं शिष्यवर्ग न गृहणीयात्‌। तदाह मनुः--

एक एव चत्नित्यं सिद्धयर्थमसहायकः।
सिद्धिमेकस्य पश्यन्हि तज्जहाति न हीयते ॥'
— (मनु ६.४२) इति।
In the same manner, he should not accept ‘world’—
people i.e., disciples. Manu says the same thus: ,

‘He should move about alone without aid to attain the

aim of life— seeing that the goal is attained by one who
is alone, for he, who is alone neither gives up nor is given
up’ (Manusmrti 6.42).

परेधातिथिरपि-
“आसनं पात्रलोपश्च संचयः शिष्यसंग्रहः।
दिवास्वापो वृथालापो यतेर्बन्धकराणि षट्‌ ॥
Medhatithi also says: (found in Sannyasa Upanisad
79-85).
356 JIVAN-MUKTI-VIVEKA

‘Dwelling, longing for vessels, saving for future use,

accepting disciples, sleeping during the day and idle talk—
these six are the cause of bondage for an ascetic (Sannyaso-
panisad 79).

‘UTA ग्रामे पञ्चाहात्परतः पुरे।

वरषभ्योन्यत्र यत्स्थानमासनं तदुदाहृतम्‌
‘At any time other than the rainy season, the staying on
for more than a day in a village and for more than five days
in a city is described as dwelling (ibid 80).

उक्तालाब्वादिपात्राणामेकस्यापि न GE: |
भिक्षोर्भक्षभुजश्चापि पात्रलोपः स उच्यते॥
‘The mendicant and (others, such as Brahmacarin etc.)
who subsist on alms should not collect even one (more than
what has been prescribed) of the vessels made of gourd
and the rest as described before, which is called the longing
for vessels (ibid 81).

‘Tela तु दण्डादेद्वितीयस्य GATE: |

कालान्तरोपभोगार्थं संचयः परिकीर्तितः ॥
‘Acceptance ofa second staff and the like other than those
that are already in possession for the purpose of using them
in the future is described as saving for future use (ibid 82).

-शुश्रूषालाभपूजार्थं यशोऽर्थं वा परिप्रहः।

शिष्याणां न तु कारुण्यात्स ज्ञेयः शिष्यसंग्रहः।
‘Taking of disciples not out of compassion but for the
selfish motive of acquiring personal services, adoration,
and fame, is to be known as ‘‘acceptance of disciples’’
(ibid 83).
 JIVAN-MUKTI-VIVEKA 357

विद्या दिनं प्रकाशत्वादविद्या रात्रिरुच्यते |

विद्याभ्यासे प्रमादो यः स दिवास्वाप उच्यते ॥
‘Knowledge is called day, because it illuminates, and
ignorance is night. Negligence in the practice of knowledge
is called sleeping during day (ibid 84).

` आध्यात्मिकीं कथां मुक्त्वा भेक्षचर्या सुरस्तुतिम्‌।

अनुग्रहः पथिप्रश्नो वृधालापः स उच्यते |’
‘All talks, save that which concerns the Self, such as
regarding mendicancy, praise of the gods, benediction,
enquiries made on the way etc., are called idle talks’ (ibid
85).

ae शिष्यजनरूपं + गृह्णीयादित्येतावदेव न भवति, fe तु तस्य

लोकस्यावलोकं दर्शनमपि न कुर्यात्‌, तस्य बन्धहेतुत्वात्‌। न चेत्यनेनान्यदपि
स्म॒तिनिषिद्धं न कुर्यादित्यभिप्रेतम्‌। तच्च निषिद्धं मेधातिधिर्दर्शयति--
‘Not only he should not take people with him as his
disciples, he should not even look at them, for, it leads
to bondage. The words ‘and not’ in the text mean that
the ascetic should not even do such deeds that are prohibited
in the smrtis. Prohibited deeds are described by Medhatithi
thus :

‘erat जज्गमं बीजं तैजसं विषमायुधम्‌।

षडेतानि न गृह्णीयाद्यतिर्मूत्रपुरीषवत्‌॥।
रसायनं क्रियावादं ज्योतिषं क्रयविक्रयम्‌।
विविधानि च शिल्पानि व्जयेत्परदारवत्‌॥' इति।
‘The ascetic should not take these six— immovable and
movable (properties), seed, metal, poison and weapon—
(considering them to be) like excreta (quoted in YDS p.
107 ; Sannyasa Up.2.91).

‘He should eschew alchemy, law-suit, astrology, trade,

and different arts and crafts, even as he would another’s
wife’ (quoted in YDSp. 107).
358 JIVAN-MUKTI-VIVEKA

योगिनो लौकिकवैदिकन्यवहारगतामि यानि बाधकानि सन्ति तेषां वर्जनमभिहितम्‌।

अथ प्रश्रोत्तराभ्यामत्यन्तबाधकं प्रदर्श्य तद्रर्जनमाह- -
The avoidance of those obstacles which are connected
with the activities of a yogi— both ordinary and scriptural—
has been described. Now the Sruti, de cribing the greatest
obstacle through question and answer—says to abandon
it thus:

ˆआबाधकः क इति चेदाबाधकोस्त्येव | यस्माद्धिकषुर्हिरण्यं रसेन दृष्टंचेत्स ब्रह्महा

भवेत्‌। यस्माद्धिकषुर्हिरण्यं रसेन स्पृष्टं चेत्स पौल्कसो भवेत्‌। यस्माद्धिकषुर्हिरण्यं
WH ग्राह्यं चेत्स आत्महा भवेत्‌। तस्माद्धिकुर्हिरण्यं Wa न दृष्टं च न स्पृष्टं
च न ग्राह्यं a (परः). उप. ४) इति। |
‘Great obstacle if there be any what is it?

‘Of course there is great obstacle. For, should the

mendicant look at gold with longing he becomes the killer
of a Brahmana; for, should the mendicant touch gold with
longing he becomes a paulkasa (born of sddra father and
ksatriya 1 ~ other) ; for, should the mendicant take gold with
ionging he becomes the killer of the Self.

Therefore, the mendicant snould not see, touch, or take

gold with longing’ (Paramahasa Up. 4).

आकारोऽभिव्याप्त्यर्थः, “sretsetitrearcd’ इत्याभहितत्वात्‌। अभिव्याप्तौ

बाधकोऽत्यन्तनाधकस्तस्य सद्धावं प्रतिज्ञाय हिरण्यस्य तथाविधबाधकत्वमुच्यते।
प्तेनाभिलाषयुक्तेनादरेण हिरण्यं यदि दृष्ट स्यात्तदानीं स द्रष्टा भिक्ष््रह्यहा भवेत्‌।
हिरण्यासक्त्या तत्संपादनरक्षणयोः सर्वदा प्रयतमानस्तद्रैयर्ध्यपरिहारय
प्रपञ्चमिथ्यात्वप्रतिपादकान्‌ बेदान्तान्दृषयित्वा तत्सत्यत्वमवलम्बते. ततः
शास््रसिद्धमद्वितीयं ब्रह्म तेन भिक्षुणा हतमेव भवति। तस्मादसौ ब्रह्महा भवेत्‌।
तथा च स्मर्यते--
The particle ‘a’ prefixed in the sanskrit word abadhak.: —
great obstacle, means comprehensiveness—since it has
 JIVAN-MUKTI-VIVEKA 359

been said thus: ‘A means slight and comprehensive’ (by

lexicographers). Comprehensive obstacle is a great obsta-
cle, and the srut after declaring the existence of it, says
that gold is that obstacle.

If gold is looked at with longing i.e. with great yearning

then the looker mendicant becomes the killer of a Brahma-
na. Due to the attachment to gold he always strives for
its acquisition and preservation, and to preclude the usele-
ssness of it, जा refuting the teachings of Vedanta which
explain the unreality of the phenomenal world supports
its reality. Thus the unique Brahman— which has been
well established by the scriptures— is, as it were, killed
by this mendicant. Therefore, he becomes the killer of a
Brahmana. The smyti also says the same thus:

ब्रह्य नास्तीति यो sarecefe ब्रह्मविदं च यः।

अभूतब्रह्यवादी च त्रयस्ते ब्रह्मघातकाः इति।
ब्रह्महा स तु विज्ञेयः सर्वधर्मबहिष्कृतः।' इति च।
अभिलाषपूर्वकं हिरण्यं स्पृष्टं चेत्तदा aver भिक्षुः पतितत्वात्‌ पौल्कसो
म्तच्छसदृशो भवेत्‌। पातित्यं च स्मर्यते--

‘He who says there is no Brahman, and he, who hates

a knower of Brahman, and l:e, who preaches the difference
between the individual selt and the Universal Self, these
three are killers of a Brahmana’ (Source untraced).

Also thus: ‘And know him—the killer of a Brahmana—

to be a religious outcast’ (Source untraced).

If gold is touched with longing then, the mendicant who

touches it falls to the state of a paulkasa i.e. becomes like
a ‘mleccha’ (barbarian). The »mrti describes the fall i.e.
succumbing to temptation thu::
24
360 JIVAN-MUKTI-VIVEKA

“पतत्यसौ ध्रुवं भिश्ुर्यस्य भिक्षर्रयं भवेत्‌।

धीपूर्व रेतउत्सर्गो द्रव्यसंग्रह एव च ॥' इति।
‘The fall of the mendicant is certain who has (perpetra-
ted) these two— deliberate discharge of semen and hoa-
rding of wealth’— (quoted in YDS p. 110).

अभिलाषपुरःसरं हिरण्यं न ग्राह्यम्‌ । गृहीतं चेत्तदा स भिक्षदहन्दरियादिसाक्षिणमसङ्ग

चिदात्मानं हतवान्भवेत्‌, असङ्गत्वमपोहय स्वात्मनो हिरण्यादिद्रव्यं प्रति भोक्तृत्वेन
प्रतिपत्नत्वात्‌। तस्याश्चान्यथाप्रतिपत्तेः सर्वपापरूपत्वं स्मर्यते--
Gold must not be taken with longing, if taken then the
mendicant becomes, as it were, the killer of the pure
intelligence which is the non-attached witness of the body,
senses and the rest. For, by denying the state of non-atta-
chment of his own self he is convinced of its being the
enjoyer of gold and such other wealth. Such contrary
perception is tantamount to all sins, which the smrti
describes thus:

योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते।

किं तेन न कृतं पापं चोरेणात्मापहारिणा ॥'
— (महाभारते १.६८.२६) इति।
‘What sin is left to be committed by the thief, the
self-deceiving fellow, who understands the self contrarily
than what it is by nature’ ? (Mahabharata 1.68.26).

किं चात्मघातिनः सुखलेशेनापि रहिता बहुविधदुःखेनावृत्ता लोकाः श्रूयन्त--

असुर्या नाम ते लोका अन्धेन तमसावृताः।
तास्ते प्रेत्याभिगच्छन्ति ये के चात्महनो SAT: |
— (ईशोपनिषदि ३ ) इति।
Moreover, the अप has it that the killer of the self goes
to such worlds that are devoid of even a little pleasure,
but are abounding with many kinds of sorrow, thus:
 JIVAN-MUKTI-VIVEKA 361

‘Those, verily, demoniac worlds are enveloped in blind

darkness; and to them all repair after death who are killers
of the Self’ (Jsa Up. 3).

दुष्ट चेत्यनेन चकारेण श्रुतं च समुच्चीयते । स्पृष्टं चेत्यनेन कथितस्य समुच्चयः।

ग्राह्य चेत्यनेन व्यवहृतं चेति समुच्चीयते। दर्शनस्पर्शनग्रहणवदभिलाषपूर्वका
हिरण्यवृत्तान्तश्रवणतदगुणकथनतदीयक्रयादिन्यवहारा अपि प्रत्यवायहेतव
इत्यर्थः। यस्मात्साभिलाषहिरण्यदर्शनादयो दोषकारिणस्तस्माद्भिक्षुणा
हिरण्यदर्शनादयो वर्जनीया इत्यर्थः | हिरण्यवर्बनस्य फलमाह--
The ‘and’ in the text ‘and should not look at’ implies
should not hear of gold also ; ‘and should not touch’ implies
and should not speak of gold ; ‘and should not take gold’
implies and should not trade in gold.

The sum and substance of the text on gold is this:

everything concerning gold— whether hearing about it, or
speaking of its merits, or dealing with it—with longing,
leads also to fall, even as seeing, touching, and taking of
gold with longing. Since seeing, touching, and taking etc.
of gold with longing are harmful, therefore, seeing and
the rest of gold should be eschewed by the mendicant.
The sruti describes the result of renouncing gold thus:

‘ad कामा मनोगता व्यावर्तन्ते दुःखे नोद्धिनः सुखे निःस्पृहस्त्यागो रागे सर्वत्र
शुभाशुभयोरनभिस्नेहो न दष्ट न मोदते च सर्वेषामिद्धियाणां गतिरूपरमति य
आत्मन्येवावतिष्ठते' (परम. उप. x) इति।
‘All desires existing in his mind disappear, he is not
perturbed by pain, and is free from eager desire amid
pleasure, possessed of renunciation of (all) attachment,
everywhere— good or evil— his is without affection,
neither dislikes nor delights, and all activity of all his
senses cease, who abides in the Self alone’ (Paramahamsa
Up. 4).
362 JIVAN-MUKTI-VIVEKA

ुत्रभार्यागृहक्षेत्रादिकामानां सर्वेषां हिरण्यमूलत्वाद्धिरण्ये परित्यक्ते सति ते कामा

मनोगता मनस्यवस्थानाद्व्यावर्तन्ते व्यावृत्ता भवन्ति। कामनिवृत्तौ सत्यां
कर्मपराप्तयोर्दुःखसुखयोरदरेगस्पृहे न भवतः। एतच्च स्थितप्जञप्रस्तावे प्रपञ्चितम्‌ |
Cert: सुखदुःखयोर्विक्षेपकत्वेनामुष्मिकविषयरागेपि त्यागो भवति।
रेहिकसुखस्पृहायुक्तो हि तददृष्टान्तनानुमित आमुष्मिके सुखे रागवान्भवति।
तस्मादैहिके निष्पहस्यामुष्पिके रागाभावो युज्यते। एवं सति सर्वत्र लोकद्रयेपि
यौ शुभाशुभावनुकूलप्रतिकूलविषयौ तयोरनभिस्नेहः। एतच्च
रेषराहित्यस्याप्युपलक्षणम्‌। तादशो विद्रानशुभकारिणं कंचिदपि पुरुष न द्ष्टि।
शुभकारिणं दृष्टवा न च मोदं प्राप्नोति। द्रेषमोदरहितो यः पुमानात्मन्येव
सर्वदावतिष्ठते तस्य सर्वेषामिद्धियाणां गतिः प्रवृत्तिरुपरमति। इन्दियोपरतौ न
कदाचिदपि निर्विकल्पसमाधेर्विघ्नो भवति। "तेषां का स्थितिः ?' इति प्रश्रस्य
संक्षेपविस्तराभ्यामुत्तर पूर्वमुक्तम्‌; तदेवात्र पुनरपि हिरण्यनिषेधप्रसङ्गन स्पष्टीकृतम्‌ |
अथ विद्रत्सन्यासमुपसंहरति--
Since gold i.e. wealth, is the root of all desires, such
as for son, wife, house, land and the like, when it is given
up those desires existing in the mind are also removed
i.e. they cease to exist. With the cessation of desire neither
anxiety nor yearning is caused by pain or pleasure arising
from previous deed—karma. This has already been explai-
ned in detail while dealing with the topic of sthitaprajna.
Since pleasure and pain of this worldly life cause distra-
ctions, renunciation of desire even for the objects of
enjoyment of the other world i.e. future life, arises. For,
one, who is possessed of desire for pleasures of this world,
becomes attached to the pleasures of the other world,
inferred from the existing example. Therefore, absence
of attachment to the other world is quite appropriate for
one who is devoid of desire for this world.

Thus, he is unattached to all things, good and evil i.e.

favourable and unfavourable everywhere i.e. both in this
and the other worlds. This also implies even the absence
of dislike.
 JIVAN-MUKTI-VIVEKA 363

Such an illumined soul does not hate the person who

does him harm, nor is he delighted seeing the one who
does him good. The person who, being devoid of dislike
and delight, ever abides in the Self alone, the activity of
all his senses 1.6. their function ceases. When the senses
cease to function, interruption to superconscious concen-
tration never happens.

The question— ‘what is their condition’ ? (Paramahamsa

Up. 1)— has already been answered— in short and also
in detail ; the same is elucidated here again in connection
with the prohibition of gold.

Now the sruti concludes the topic of vidvat-sannyasa

thus:

'यत्पूणनिन्दैकबोधस्तदब्रह्याहमस्मीति कृतकृत्यो भवति कृतकृत्यो भवति' (परम,

उप. x) इति।
‘He thus becomes contented by full discharge of all his
duties with the awareness of ‘I am that Brahman, which
is One Consciousness and absolute Bliss’ (Paramahamssa
Up. 4).

यद्ब्रह्म वेदान्तेषु पूर्णानन्दैकबोधः परमात्मेति निरूपितं तद्रह्माहमस्मीत्येवं

सर्वदानुभवत्नयं योगी परमहंसः कृतकृत्यो भवतीति। यथा च स्मर्यते--
Brahman which has been ascertained as absolute Bliss
and One Consciousness— the Supreme Self, in the
Vedanta— the Upanisads, ‘I am that Brahman’ always thus
experiencing this the yog/-paramahamisa becomes accompli-
shed. The smrti also says thus:
364 JIVAN-MUKTI-VIVEKA

(ज्ञानामृतेन तप्तस्य कृतकृत्यस्य योगिनः।

नैवास्ति किंचित्‌कर्तव्यमस्ति चेन्न स तत्त्ववित्‌ ॥' इति।
जीवन्मुक्तिविवेकेन तमो हार्द निवारयन्‌।
पुमर्थमखिलं देयाद्विद्यातीर्थमहेश्वरः ॥१॥
‘The yogi who is satisfied with the nectar of knowledge
and thereby has accomplished his tasks, has got nothing
else to be done ; if he has any, then he is not a knower
of Reality’ (Jabaladarsana Up. 1.23 ; Sata~Samfita 2.14.21
begins its first line with Snanambhasaiva Suddhasya’ and
the second line with ‘Kartavyamnastilokesmin ’).

‘May the Supreme Lord Vidyatirtha bestow on us the

final emancipation—the absolute aim of existence by
clearing away the darkness of ignorance with the knowle-
dge of jivanmukti—liberation while still alive’.

इति श्रीमद्विद्यारण्यप्रणीते जीवन्मुक्तिविवेके विद्रत्संन्यासनिरूपणं नाम

पञ्चमं प्रकरणम्‌ ।।५॥
Thus in the Jivanmuktiviveka written by His Holiness
Vidyaranya ends the fifth chapter entitled: The inquiry
into the Renunciation of the knower— Vidvat-sannyasa.

सम्पूर्णोऽयं श्रीमद्विद्यारण्यप्रणीतो जीवन्मुक्तिविवेकः।

The Jivanmuktiviveka, written by His Holiness
Vidyaranya, ends here.
 INDEX OF QUOTATIONS

Text Page Text Page

अ अथ ब्राह्मण 9, 10, 57
अकर्तृ कुर्वदप्येतत्‌ 265 अथ मर्त्योऽमृतो भवति 33
अक्षीणं क्षीणक्मणिं 60 अथ यत्तपो दानमार्जवं
अग्नीषोमीयं पशुमालभेत 128 अथ योगिनां परमहंसानां
अग्नेरिव शिखा नान्या 343 अथ वा योगिनामेव
अग्रे धावन्पश्चाल्लुप्यमान 264 अथ ह याज्ञवल्क्यः
अङ्कुशेन विना मत्तः 185 अथो Grates काममयएव
अङ्कन्यः समाक्रम्य 183 अद्य जातां यथा नारीं
अच्छिननमनसा शूर 222 अद्य ये महतां मूर्धि
अजं सर्वमनुस्मृत्य 253 अद्य स्थित्वा निराहारम्‌
अनिहषण्डक पङ्गु 168 Rael सर्वभूतानां
अजोऽमरश्चैव तथाजर 216 aad केचिदिच्छन्ति
अज्ञश्चाश्रहधानश्च 280 Hed स्थैर्यमायाते
अज्ञानं चाभिजातस्य 89 अधिगमय पदं सदा
अज्ञानसुघनाकारा 110 अधीत्य चतुरो वेदान्‌
अतएव हि हे राम 26 अध्यातमज्ञाननित्यत्वं
अतिवर्णाश्रमी तेऽपि 68 अध्यालयोगाधिगमेन
अतिवर्णाश्रमी प्रोक्त 68 अध्यात्विद्याधिगमः
अतिवर्णाश्रमी साक्षात्‌ अनपेक्षः शुचिर्दक्ष
अतिवादांस्तितिक्षेत अना्यमनभिव्यक्तं
अतैजसानि पात्राणि अनात्न्यालभावेन 138
अतो निर्विषयं नित्यं अनातविदमुक्तोऽपि 218
अल्यन्तमलिनो देहः अनादिमत्परं ब्रह्म 115
अल्यन्ताभावसंपत्तौ अनिकेतः स्थिरमतिः 53
अलत्याहारमनाहारं अनिङ्घनमनाभासं 254, 259
अथ चेदशुभो भावः अनित्याशुचिदुश्वानालेषु 336
अथ त्रयो वाव लोका अनुग्रहः पथिप्रश्नः 357
366 INDEX OF QUOTATIONS

अनृत्तीयवसनं अमनस्तां तदोदेति 192

अनुभूतविषयासंप्रमोषष अमानित्वमदम्भितवं 104, 148
अनुशिष्टः स इत्येवं Ha Ft a ASI य 198
अनेकचित्तविभ्रान्ता अयतिः श्रद्धयोपेतः 292
अनेकजन्मसंसिद्धः अयलतो भवन्त्यस्य
अन्तः पूर्णो बहि पूर्ण अयलोपनतेष्वक्षि
अन्तः शान्ततमस्नेह EI मनोनाशः
अन्तः शीतलतायां तु अर्चितः पूजितो विप्र
अन्तः शीतलता यासौ Sarre क्लेशः
अन्तः शीतलता या स्यात्‌ अलब्ध्वा न विषादी स्यात्‌
अन्तशशून्यो बहिष्शून्य अलभ्यमानस्तनयः
अन्तर्मुखतया नित्यं अलाबुदारुपात्र वा
अन्तस्तृष्णोपतप्तानां अलेपकं सर्वगतं यदद्वयं
अन्यत्रमना अभूवं अवश्यभाविभोगानां
अन्यथा TENTS स्वप्र अवासनत्वात्‌ सततं
अन्येषु तारतम्येन अविद्यायां बहुधा वर्तमाना
अन्वेष्टव्यं प्रयलेन अविद्यायामन्तरे वर्तमानाः
अपकारिणि कोपश्चेत्‌ अविभक्तं च भूतेषु
अपरस्परसंभूतं HAAG अव्यक्ताचारा
अपरिग्रहस्थैर्ये अव्युच्छिन्रश्चिदातैकः
अपानेऽस्तं गते प्राण अव्युतपन्नमना.यावत्‌
अपारसंवित्सुखसागरे अशड़कितोपसंप्राप्ता
अपि शीतरुचावर्के अशुभाद्चालितं याति
अपूर्वोऽतिशयः कोऽसौ अशुभेषु समाविष्टं
अप्यधः प्रसरत्यग्नौ अष्टाशीतिसहस्राणि
अप्रतिष्ठो महाबाहो अपप्रज्ञातनामायं
अप्रमत्तस्तदा भवति असंमानात्‌ तपोवृद्धि
अप्राप्य योगसंसिद्धि असंयतात्मना योग
अबव्धिवद्धृतमर्यादा असंशयं महाबाहो
अभयं वै जनक प्राप्तोऽसि 100, 310 असक्तं ayaa
अभयं सत्त्वसंशुद्धि 88, 148 असक्त ayaa
अभावप्रत्ययालम्बना . 261 असक्तिरनभिष्वड8
अभूतब्रह्मवादी च 359 असङ्व्यवहारित्वात्‌
अभेदेऽपि मनोभेदात्‌ 66 असत्यमप्रतिष्ठं ते
अभ्यासवैराग्याभ्यां 262 असाध्यः कस्यचिद्योगः
अभ्यासेन तु कौन्तेय 233 असुर्या नाम ते लोका
अमनस्तां तदा याति 93 असौ मया हत शत्रुः
 INDEX OF QUOTATIONS

असौ स्वपुत्रमित्रकलत्रबन्ध्वादीन्‌ 323 आत्मानमेव लोकमुपासीत

अस्तं गतं स्थितं व्योम 34 आत्मानातमाकारं स्वभावतः
(अस्तेयप्रतिष्ठायां) वीर्यलाभः आलेकाकारतया तिर"
अस्मिन्‌ जन्मनि मा भूवन्‌ आत्मौपम्येन गन्तव्यं
अस्य नाशमिदानीं आत्मौपम्येन भूतानां
अस्य संसारवृक्षस्य आदरेण यथा स्तौति
अहंकारं बलं दर्पं आदित्यसंनिधौ लोकः
अहंकारविकारेण आद्यामथ दितीयां वा
अहकारस्य दृश्यन्ते आधिव्याधिविलासेन
अहं ब्रह्मासि आध्यालिकीं कथां मुक्त्वा
अहमन्नमहमन्नम्‌ आपत्कार्पण्यमुतसाहः
(अहिसप्रतिष्टायां) तत्संनिधौ आपद्यपि न BAG
अहिसा सत्यमक्रोधः आपद्यपि न मुञ्चन्ति
अहिसासत्यास्तेयः आपादमस्तकमहं
अहेरिव गणाद्‌ भीतः आपातरमणीयेन
जा आपोहिष्टा
आकाशकोशतनवोऽ तनवः आबाधकः क इति चेत्‌
आगच्छतो यथाकामं आवाल्यादलमभ्यस्तै४
आडीषदर्थेऽभिव्याप्तौ आभ्यन्तराणां बाह्यानां
आचारमाचरन्त्येव 283 आरूढस्य मृतस्या
आचार्योपासनं शौचं 104 आर्यता हृद्यता मत्री
आढ्योऽभिजनवानस्मि 113, 146 आशापाशशतैर्बद्धा
आलक्रीड आत्मरतिः 284 आशाम्बरो न नमस्कार
आत्तत्त्वानुबोधेन 93 आशाम्बरो निर्नमस्कार
आत्नालनि संतृप्तौ 218 आसनं पात्रलोपश्च
आत्मना पूरितं विश्वं 266 आसनाशनयोगेन
आलमन्यारोपिता एव आसुरीं योनिमापन्नः
आतन्येव च संतुष्टः आस्थादानेन चारेण
आल्न्येव भवेद्‌ यस्य
आलन्येवात्मना तुष्ट इ्ष्वाकुवशप्रभवः
आत्वश्यैर्विधेयात्मा इत आत्मा तथेहात्मा
आलविज्ञानिनामस्ति 1. इति चिन्तापरवश
आत्संभाविताः स्तब्धा 114 इति तीव्रतरत्वं स्यात्‌
आत्मसंस्थं मन कृत्वा 228, 243 इति यमनियमौ समीक्ष्य
आलानं चेद्विजानीयात्‌ 308 इति या सुस्थिरा बुद्धि
आत्मानं यदि निन्दन्ति 159 इति यो वेद वेदान्त 69, 70, 71

आत्मानमीश्वरं वेद 69 इति संचिन्तयन्नेव 267

368 INDEX OF QUOTATIONS

इति संचिन्त्य चूडाला 267 उपायेन निगृह्णीयात्‌ 253

इति संचिन्त्य जनकः 180 उभयोरन्तरं ज्ञात्वा 129
इतो मासमितो रक्तं 165 उभाभ्यां पुण्यपापाभ्यां 147
इत्यस्याश्चर्यजालेषु 220, 317 ऋ
इत्येको निश्चयो राम 131 ऋतभरा तत्र प्रज्ञा 248
इदं जगदहं चेति 86 q
इदं ममेति भावेन 138 एकं प्राणपरिस्पन्द
इदं यज्ञोपवीतं च 344 एक एव ata
इदमद्य मया लब्धं 113 एक एव विशेषोऽस्य
इदमन्तर्‌ ज्ञात्वा 346 एककालं चरेद्‌ भक्षं 349
इदमस्तीदमपि मे 113 एकतत्त्वदृढाभ्यासात्‌
इदमिष्टमिदं नेति 169 एकरूपो महादेव
इन्द्रियाणां हि चरतां 167 एकवारं द्विवारं वा
दद्धियाणि प्रमाथीनि 49, 167 एकसिंश्च तयोः क्षीणे
इद्धियाणीद्धियार्थभ्य 48. 168 एकाकी रमते नित्यं
इन्रियार्थेषु वैराग्यम्‌ 104 एकान्ते समुवाचेदं
इद्धरियेभ्य परा ह्यर्था 233 एकाहात्‌ परतो ग्रामे
इमं गुणसमाहारं 312 एकैकशो निषेव्यन्ते
इष्टापूर्तं मन्यमाना 123 एको भिशुर्यथोक्तः स्यात्‌
एतं मे संशयं कृष्ण
ईश्वरो जीवकलया 63 एतं वै तमात्मानं विदित्वा
ईश्वरोऽहमहं भोगी 113, 146 एत ह वाव न तपति
ईहन्ते कामभोगार्थं 112 एतच्छ्रेयो येऽभिनन्दन्ति
uv एतज्ज्ञानं च मोक्षं च
उक्तालाब्वादिपात्राणां 356 एतज्ज्ञानमिति प्रोक्तं
उच्छास्त्रं शास्त्रितं चेति 24 एतदेकपरत्वं च
Sherer वायुमाकाशं 200 एतदेव हि पृष्टेन
उत्ातदष्टरोरगवत्‌ एतद्यो वेद निहितं गुहायां
उत्तरेणार्यम्णः पन्थानं एतदै जरामर्यमग्निहोत्र
उत्पद्यमाना रागाद्या एतद्ध स्र dag
उत्पत्रातमप्रबोधस्य एतद्धि दुर्लभतरं
उत्सेक उदधेर्यदत्‌ एतमेव प्रव्राजिन
उदासीनवदासीनः एतमेव विदित्वा
उन्मत्तताण्डवस्थस्य एतस्यार्थस्तु गद्येन
उपनीते त्वविद्यत्वं एतस्यैवानन्दस्य
उपविश्योपविश्यैकः एतां दृष्टिमवष्टभ्य
उपाय एक एवास्ति एतानि यतिपात्राणि
 INDEX OF QUOTATIONS 369

एतावति धरणितले काकवदूदेवदत्तगृहं 116

एतावदरे खल्वमृतत्वं कामः संकल्पो विचिकित्सा
एतावदेव खलु लिङं कामक्रोधौ तु संयम्य
एतावन्मात्रकं मन्ये काम जानामि ते मूलं
एतास्तु युक्तयः पुष्टा कामनाम्ना किरातेन
एतेषां तु समाचारा कामप्यवस्थामासाद्य
एवं तत्त्वे परे शुद्ध काममाश्रित्य दुष्पूरं
एवं तावन्रियुञ्जीत कामात्मानः स्वर्गपरा
एवं वायुर््रहीतव्यः कामोपभोगपरमा
एवं सर्वशरीरस्थ कायेन्दियसिद्धिरशुद्धि
एवं स्थितेऽपि भगवन्‌ कालान्तरोपभोगार्थ
एवमालमानमदन्दं काष्ठदण्डो धृतो येन
एष एव च वाक्यार्थ का स्थितिः
a किं करोमि क्व गच्छामि
कचित्‌ कालमथारब्धः किंचिद्वययुत्पत्तियुक्तस्य
कचः कदाचिदुत्थाय किं तेन न कृतं पापं
कच्चिन्नोभयविभ्रषट किं प्रजया करिष्यामः
कथं तेषु किलात्मज्ञः किं वर्णितेन बहुना
कथां च वर्जयेत्‌ तस्या किमन्यदभिवाञ्छामि
कदाचिञ्जायते कश्चित्‌ किमर्था वयमध्येष्यामहे
कदाचित्‌ केवलं व्योम किमहं साधु नाकरवं
कदाचिदान्तरस्पर्शात्‌ 222 किमाचारः कथं चैतान्‌
कदाचिदुदिताकभिं 222 किमिच्छन्‌ कस्य कामाय
कदाचिद्ाह्यसंस्पर्शः 222 किमिहास्तीह किमात्र
कदाहं त्यक्तमनने 221 किमुपादेयमस्तीह
कन्थाकौपीनवासास्तु 59 कुटीचको बहूदश्च
कर्तव्यानि षडेतानि 352 कुणपादिव यः स्त्रीभ्यः
कर्मण्यधिकृता ये तु 343 कुत Maa तस्य
कर्मदण्डोऽल्पभोजनं 347 कुरुते प्रतिबन्धं सा
कर्माशुक्लाकृष्णं योगिन 147 कुर्वतोऽकुर्वतो वापि
कर्मिभ्यश्चाधिको योगी 247 कुर्वत्रभ्यासमेतस्यां
कलान्वितो विधुरिव 176, 307 कुलं पवित्रं जननी कृतार्था
कल्पिता मायया तदत्‌ 70 कृतमाकाशयानादि
कश्चित्‌ संव्यवहारस्थः 312 कृष्णविषाणया कण्डूयते
कश्चिदेकान्तमाश्रित्य 312 केन भगवन्‌ कर्माण्यशेषतः
कश्चिन्मुनिरदर्वसा बहुविधः 121 केवलं क्षीणमनन
कस्त्वं कोऽहं क एते वा 172 केवलं चित्सदानन्द
370 INDEX OF QUOTATIONS

केशकञ्जलधारिण्य 164 चित्तं तु शरदभ्रांशः 288

hse गुणानेतान्‌ 54 चित्तं नाभि किलास्येदं 184
कोटयो ब्रह्मणां याता 150 चित्तं संजायते जन्म 190
को afer सांप्रतं लोके 118 चित्तयक्षदृटाक्रान्तं 192
कोऽप्यस्य मम वैराग्यदायिने 162 चित्तमाशानिधानं हि 274
कोऽयं मुख्य इति चेत्‌ 15, 331 चित्तस्य भोगै्दौ भागौ 235
कौपीनं दण्डमाच्छादनं च 15, 59 चित्तस्योत्पत्तिमपरां 189
कौपीनयुगलं वास चित्तैकाग्रयाद्यतो ज्ञानं 214
क्रियाफलाश्रयत्वं चित्त्वं चिदहमेते च 172
क्रियाविशेषवबहुलां 124 चिदात्मन इमा इत्थं 220, 317
क्रुध्यन्तं न प्रतिक्रुध्येत्‌ 303 चिदादित्यमहातेजोः 266
क्रोधाद्‌ भवति संमोह चिदिहास्तीहचिन्मात्र 172
क्व धनानि महीपानां 149 चिन्तयेदात्मनो रश्मीन्‌ 212
क्षिपाम्यजस्रमशुभान्‌ 114 चिन्तामपरिमेयां च 112
कषिप्तं मूढं विक्षिप्तमेकाग्रं चिरं विश्रान्तिमेष्यामि
क्षीयते दग्धसंसार चेतसः कथिता सत्ता
क्षीयन्ते चास्य कर्माणि 18, 95 चेतस्ते दीपमुत्सृज्य
ग (21
गवां सर्पिः शरीरस्थं छिद्यन्ते सर्वसंशयाः
गुणदोषदृशिर्दोष ज
गुणाः शमादयो ज्ञानात्‌ जगाम शिखरं मेरो
गुणा वर्तन्त इत्येव जङ्खन्यमानाः परियन्ति
गुणैः पुरुषयलेन जना यथावमन्येरन्‌
गुरुशास्तरप्रमाणैस्तु जन्तोश्चित्तं तु शिशुवत्‌
गुरुशुश्रूषया भागं जनमकथंतासंबोधः
गुरुशुश्रूषया भागौ जन्मपल्वलमत्स्यानां
गृहीतस्य तु दण्डादेः जन्ममृत्युजराव्याधिः
च जनान्तरशताभ्यस्ता
चज्चलं हि मन कृष्ण 108, जलस्य चलनादेव
चण्डालदेहे पश्वादि ` जातस्य ग्रहरोगादि
चतुर्युगां भुवं त्यक्त्वा जान्वोरू्ध्वमधो नाभेऽ
चतुर्विधा भिक्षव जायते चित्तवृक्षस्य
चर्मखण्डं द्विधा भिन्न जिज्ञासु्ञानवांश्चेति
चलाचलनिकेतश्च जीवन्मुक्तपदं त्यक्त्वा
चातुर्वर्ण्यं चरेद्‌ भैक्षम्‌ जीवन्मुक्तशरीराणां
चालितः पातितोऽप्येष जीवन्मुक्ता न मुह्यन्ति
चितेरप्रतिसंक्रमाया$ जीवन्मुक्तिरितीमां
 INDEX OF QUOTATIONS

जीवन्मुक्तिविवेकेन ततः प्रशान्तवाहिता

जीवन्मुक्तौ सरूपः -यात्‌ ततः सुकृतसंभारे
ज्ञमनो नाशमभ्येति ततः सुरविमानेषु 294
ज्ञस्य कसिंश्चिदप्येषा ततः स्तिमितगम्भीरं
ज्ञस्य चित्तमचित्तं स्यात्‌ ततस्ततो नियम्यैतत्‌
ज्ञात्वा देवं मुच्यते सर्वपाशैः ततस्तु तं पश्यति
ज्ञात्वा देवं सर्वपाशापहानि ततस्तेजस्तमोनिद्रा
ज्ञात्वा सम्यक्‌ पर्‌ ब्रह्म ततो हन्दानभिघातः
ज्ञानं ज्ञेयं ज्ञानगम्यं तक्किमेतन्महाबाहो
ज्ञानं यदा तदा विद्यात्‌ तक्रमेणाशु तेनैव
ज्ञानं लब्ध्वा परां शानि तत्तस्य तु समाधानं
ज्ञानदण्डो धृतो येन तत्ते शिथिलतां यान्ति
ज्ञानभूमिः शुभेच्छाख्या तत्त्वज्ञानं मनोनाशः
ज्ञानमात्मनि महति तत्त्वमसि
ज्ञानमावृत्य तु तमः तत्पर पुरुषख्याते$
ज्ञानमेव परं तेषां तत्र को मोह क शोकः
ज्ञानशिखा ज्ञाननिष्ठा तत्र तं बुद्धिसंयोगं
ज्ञानसमकालमुक्तः तत्र परमहंसा नाम
ज्ञानाग्निरपि संजातः तत्र प्रत्ययैकतानता 174, 213
ज्ञानादेव तु कैवल्यं तेत्र प्राग्भावनाभ्यस्तं 294
ज्ञानामृतेन तृप्तस्य 310, 32 तत्र वर्षसहस्राणि 278
ज्ञेयं यत्तत्‌ प्रवक्ष्यामि तत्र स्थितौ यलोऽभ्यासः 263
ज्योति पश्यन्ति युञ्जाना तत्रोच्छास्त्रमनर्थाय 24
ज्योतिषामपि तच्योतिः तत्संनिधौ वैरत्याग 210
ज्वलतामतिदूरेऽपि तत्समो नाधिकश्चासिन्‌ 69
तत्साधनमतो AMAA
तं भगवानाह तत्सूत्रं धारयेद्‌ योगी
तं विद्याद्‌ दुःखसंयोग तत्सूत्रं विदितं येन
तं शान्तमचलमद्वयाः तत्स्वयमेवावस्थितिः
तच्च न मुख्योऽस्ति , 330 तथा चरेत वै योगी 65,
तच्चिन्तनं तत्कथनं तथा चेद्धिश्वकतरिं
त्रः संस्कारोऽन्यसंस्कार 249 तथा चेत्रिपुणः स्वेषु
तज्ज्ञस्य यमदनकोपः 318 तथा जाग्रद्मपञ्चोऽपि
तच्यायः सर्वधर्मेभ्यः 295 तथा मत्संनिधानेन
“ त? क्षीयते प्रकाशावरणम्‌ 205 तथा विज्ञानविध्वस्तं
ततः पक्वकषायेण 31 तथा विष्णुः शरीरस्थः 340
तत परमा वश्यतेन्दियाणां 213 तथा वृत्तिक्षयाचचितं 187
372 INDEX OF QUOTATIONS

तथाहंकारसंसर्गात्‌ 72 तलादन्नं तदुच्यते

तथेद्दरियकृता दोषा४ 197 तस्मादन्यगता वर्णा
तदधिगम उत्तरपूर्वः 96 तस्मादपि पृष्ठत SITE:
तदनु तदप्यवमुच्य 24,31 तस्माद्‌ ब्राह्मण पाण्डित्यं
तदपि asters निर्बाजस्य 246 तस्माद्‌ यस्य महावाहो
तदप्युत्ादयामास तस्माद्‌ राघव यलेन
तदस्य हरति प्रज्ञां तस्माद्‌ वासनयाबद्धं
तदस्योन्मत्तनृत्यं तु 313 तसिन्‌ सति निश्वासोच्छ्वासयोऽ 202
तदा तदैव दह्यन्ते तस्मै प्रणाम कर्तव्यः 62, 351
तदा geet लिप्येरन्‌ तस्य तावदेव fax
तदा द्रष्टु SUS वस्थानं तस्य पुत्रा दायमुपयन्ति 297
तदाभ्यासस्य साफल्यं तस्यागच्छचचित्तकपिः 222
तदेव च शिखा तदेवोपवीतं तस्यापि निरोधे सर्वः 249
तदेव निर्भयं ब्रह्म तस्याहं निग्रहं मन्ये 108, 185, 233
तदेवार्थमात्रनिभरसिं 174, तस्यैते कथिताः ह्यर्था 296
तदेवास्वादयत्यन्तः तस्यैवं विदुषो यज्ञस्यात्मा 299
तदैकदण्डं संगृह्य तस्योड़ीयमनो याति 222
तद्दुष्टिगोचराः सर्वे तां योगमिति मन्यन्ते 260
तदत्‌ स्थूले तथा FI तांस्ते प्रत्याभिगच्छन्ति 360
तत्र सिद्धि प्रयच्छन्ति ता अप्यन्तः परित्यज्य 139
तत्रित्यबोधष तादृरूपो हि पुरुष 109
तपसा देवा देवतामग्र आयन्‌ तादृशाः पुरुषा नष्टा 150
तपस्विभ्योऽधिको योगी तानहं दिषतः क्रूरान्‌ 114
तपस्विषु बहु्ञेषु तानि सर्वाणि संयम्य 49, 167
तमश्छन्नविवेकार्का तामप्यथ परित्यजेत्‌ 173
तमस्युपरते स्वान्ते तामप्यन्तः परित्यज्य 140
तमेवं विद्वानमृत इह तावत्‌ पूर्णसमावस्थां 202
तमेव धीरो विज्ञाय sty तावत्सा कुम्भकावस्था 201
तमेव भान्तमनुभाति तावदेव निरोद्धव्यं
तमेव विदित्वातिमृल्युमेति तावन्न पदसंप्राप्ति8
तमेवैकं जानथ आलानं तावन्रिशीथवेतालाः
तयोस्तु कतरः श्रेयान्‌ तावान्‌ सर्वेषु वेदेषु
तरति शोकमालमवित्‌ तितिक्षाज्ञानवैराग्य"
तल्लुलाव स्थलाब्नानां तिष्ठतो व्रजतो वापि
तल्लोके ततत्वविद्धंसः तीर्थे श्वपचगृहे वी नष्ट
तस्माज्ज्ञानं पुरस्कृत्य तीव्रसंवेगानामासत्र
तस्मात्‌ तत्सर्वमभवत्‌ 310 तुल्यनिन्दास्तुतिर्मौनी
 INDEX OF QUOTATIONS 373

तुल्यप्रियाप्रियो धीरः 55 दुश्ानुशयी देष 142

तुष्णीमथ चिरं स्थित्वा 179 दुश्खेष्वनुद्विग्नमना 45, 90
तेज क्षमा धृतिः शौचं 88 दुश्साध्यो वासनात्यागः 108
तेजस्युपरते तस्य 223 दुराशाक्षीरपानेन 138
ते निबध्नन्ति नागेन्द्रं 186 दुष्कृताग्निशिखा नार्य 164
ते वै सूत्रविदो लोके 343 दुष्टाश्वयुक्तमिव वाहमेनं 195
तेषामद्धि स्मृतं शौचं 354 दूरं गतमना जन्तु 265
ते समाधावुपसर्गा व्युत्थाने 217, 316 दृढभावनया त्यक्तः 109
तैर्विधार्यमिदं सूत्रं 343 दृढाभ्यस्तपदार्थैकः 190
त्रय एते समं यावत्‌ 76 दृशिस्तु शुद्धोऽहमवि' 215
त्रयमन्तरड Faas दृशिस्वरूपं गगनोपमं परं 215
त्रयो ग्रामः समाख्यातः दृश्यते त्वग्प्रया Feat 81, 137, 240
त्रिः पठेदायतप्राण दृश्यासंभववबोधेन 87
त्रिकाण्डं कमण्डलुं दृश्यैर्न मम संबन्ध 312
त्रिदण्डमेतद्रिक्षिष्य दृष्टानुश्रविकविषय 268
त्रिभिरेतैश्चिराभ्यस्तैऽ दृष्टा यसिन्‌ स्तने मुक्ता 163
Bread स्थाप्य समं देशबन्धश्चित्तस्य 205, 213
त्रिसंध्यादौ स्नानमाचरेत्‌ देहं विनश्वरमवस्थितं 283, 290
त्रैगुण्यविषया वेदा देहमात्रं चैतन्यविशिष्टं 281
त्वङ्मांसरक्तवाष्पाम्बु देहवासनया ज्ञानं 61, 132
त्वत्तो विश्रान्तिमाप्रोमि देहामज्ञानवज्ज्ञानं 18
त्वदन्यः संशयस्यास्य देहार्थं ध्रियते ज्ञातज्ञेया 111

द देहे चेत्‌ प्रीतिमान्‌ मूढ 128

दक्षिणेनार्यम्णः पन्थानं दैवादुपेतमथ दैववशादपेतं 283
दण्डत्यागे शतं चरेत्‌ दैवी संपदिमोक्षाय 87
दण्डमाच्छादनं कौपीनं च द्रव्यमन्त्रक्रियाकालशक्त्याप्रोति ' 218
दण्डात्मनोऽस्तु संयोग द्रव्यमन्तरक्रियाकालशक्तयष
दम्भो दर्पोऽभिमानश्च दरष्टुं शक्या स्वतः सिद्धा
दया भूतेष्वलोलुप्वं द्रागभ्यासवशाद्याति
दर्शनादश्नि हित्वा दयं तीत्रतरे ब्रह्म
दश स्थित्वा शशामासौ द्वावेतौ राम सुसमौ
दशाचतुषटयाभ्यासात्‌ दितीयमृत्तरं वास
दानं दमश्च यज्ञश्च दविविधश्चित्तनाशोऽस्ति
दिवास्वापो वृथालाप द्विविधो वासनाव्यूह 26
Ba सर्वमनुस्मृत्य दे बीजे चित्तवृक्षस्य 188, 190
दुश्वक्षयः प्रबोधश्च 184 दैतस्याग्रहणं तुल्यं 250
दुश्वशृङ्खलया नित्यं 164 दौ क्रमौ चित्तनाशस्य 245
374 INDEX OF QUOTATIONS

द्रौ भागौ शास्त्रवैराग्यै 236 न पापफलमिच्छन्ति 145

ध न मांसचक्षुषा निष्टा
धर्मर्थकाममोक्षाणां 161 न मेऽपराधः किमकारणे 162
धारणात्‌ तस्य सूत्रस्य 342 नमो वयं ब्रह्मिष्ठाय कुर्मः 156
धारणासु च योग्यता 205 नमोऽस्तु कोपदेवाय
धारयित्वा तथात्मानं 205, 214 न यत्कृता प्राग्भववन्धः
धिक्‌ संसारमितीदृक्‌ न राघव तवास्त्यन्यत्‌
aged रेतउत्सर्गः नवच्छिद्रयुता देहा
धीविक्षेप कथं तस्य न विधिर्न निषेधश्च
ध्यायतो विषयान्‌ पुंसः न शक्यते मनो जेतुं
न्‌ न शक्यते वर्णयितुं
न कर्ता नैव भोक्ता च न शीतं न चोष्णं
न कर्मणा न प्रजया धनेन 6, 94 न शौचं नापि चाचारः
न कस्यापि भवेच्छिष्यः न संभाषेत्‌ स्त्रियं कांचित्‌
न कारणं कार्यमतीव 216 न सत्रासन्र दूरस्थः
न केचन जगद्भावाः 219 न समाधानजप्याभ्यां
न क्षीणा वासना यावत्‌ न स लेभे समाधाने
नगरं न हि कर्तव्यं न सुवृत्तं न दुर्वृत्तं
न चचाल तदा राम न feed सर्वा भूतानि
न च वाक्चपलश्चैव न हि कल्याणकृत्कश्चित्‌ 293
न च वागङ्चपलः न हि वरविघाताय Hares 331
न चाङ्चपलः न ह्यजीर्णभयादाहार
न चातिस्वप्रशीलस्य नाकस्य ys ते सुकृते
न चाध्यात्माभिमानोऽपि नागरं नागरीकान्तं
न चित्तं नैव माया च नाच्छादनं चरति
न चेह नामुत्र हिताय य नातः परतर कश्चित्‌ 278
न चोत्पातनिमित्ताभ्यां नातिवादी भवेत्‌ तदत्‌
न तदस्ति न यत्राहं नातमज्ञस्यैष विषयः 218
न त्वां संकल्पयिष्यामि नात्मनो बोधरूपस्य
न दण्डं न fra न यज्ञोपवीतं नात्यश्नतस्तु योगोऽस्ति
न दण्डेन विना गच्छेत्‌ नानुतिष्ठन्ति मेत्रेय 317
न दृश्ये यतसे ब्रह्मन्‌ नानुध्यायाद्‌ TRS , 304
न देहो नेद्ियं प्राण नानुशासनवादाभ्यां 349
न देषटि संप्रवृत्तानि नान्नदोषेण मस्करी 348
न निन्दां न स्तुति कुर्यात्‌ नापदि ग्लानिमायान्ति 179
ननिद्रांनैव च स्वप्र नाभिनन्दति न देष्टि 47
न पाणिपादचपल नाभिवाञ्छाम्यसंप्राप्तं 179
 INDEX OF QUOTATIONS 375

नामादिभ्य परे भूम्नि 62 निष्तैगुण्ये पथि विचरतां 64, 317

नायं लोकोऽस्ति न पर 280 नीतासु दक्षिणासु चात्वाले 325
नायमात्मा प्रवचनेन लभ्यः 121 नीरागमेव पतति 178
नार्यो नरविहङ्कानां 164 नृणां ज्ञानैकनिष्टानां 34
नाशे Ba व्यये ae 161 नेह नानास्ति किचन 80
नास्य केन च कर्मणा लोकः 156 नेहन्ते प्रकृतादन्यत्‌ 179
नास्वादयेत्‌ सुखं तत्र 254, 257 नैष्कर्म्येण न तस्यार्थ 177
निश्शङ्कमेव त्रुट्यन्ति 77 नैवास्ति किंचित्‌ कर्तव्यं 310, 324, 364
निश्वासा इव ers 273 नोच्छ्वसेत्निशश्वसेत्रैव 201
निश्संगः प्रज्ञया भवेत्‌ 258 नोदेति नास्तमायाति 35
निशस्तुतिर्निर्नमस्कार? 353 नोपजनं स्मत्रिदं शरीरं 282
निशस्पृहऽ सर्वकामेभ्यः 225
निशस्पृहत्वं समत्वं च 230 प
निगृहीतस्य मनस 250 पञ्चमीं भूमिकामेत्य 289
निग्रहो धीक्रियाक्षाणां 186 पञ्चवर्षसहस्राणि 267
नित्यं च समचित्तत्वं 104 पतति नियमवान्‌ यमेषु 210
नित्यतृप्तः प्रशान्तात्मा 318 पतत्यसौ धुवं भिक्षु 360
नित्यमापूर्णतामन्तः पदार्थभाविनी नाम 286
नित्यशुद्धं निराभासं पदाथभिाविनी षष्टी 284
निद्राव्यपगमे तस्य पद्मिन्य इव हेमन्ते 183
निन्दागर्वमत्सरदम्भः परं तत्त्वं विजानाति 69
निन्दावमानावत्यन्तम्‌ परम ब्रह्म विज्ञाय 304
नियति न विमुञ्चन्ति परप्रयुक्तेन चिर 286
निरस्तविषयासंडुं परमात्पदप्रापतौ 219
निरस्तातिशयानन्दं परमार्थवित्न पुण्यै
निराशिषमनारम्भं परव्यसनिनी नारी
निर्हन्दो नित्यसत्त्वस्थः परस्परं विवर्धते
निर्नमस्कारमस्तुतिम्‌ पराञ्चि खानि व्यतृणत्‌
निर्ममे तमहं वन्दे परार्थेष्विव पूर्णात्मा
निर्ममो निरहंकारः परिज्ञायोपभुक्तो हि
निर्विकल्पपरानन्द परिवदतु यथेष्टं मत्समक्षं
निर्विकल्पसमाधिष्थं परिशिष्टं च सन्मात्र
निर्विकल्पसमाधिस्थः परिश्रान्ततया नित्यं
निरहेतुत्वात्मसंबोध. पलालमिव धान्यार्थी
निशाब्नवदगाव्रिद्रा 223 पश्यन्ति स्वप्रवल्लोकं
निश्चलं निश्चरचित्तं 254 पाञ्चजन्यं प्रदध्मौ च
निश्चित्तचोर8 सुभगोऽपि 119 पादुके चापि गृहणीयात्‌
25
376 INDEX OF QUOTATIONS

पारमार्थिकविन्ञानं प्रबुद्धा यत्र ते विद्वान्‌

पार्थ नैवेह नामुत्र प्रबद्धोऽसलि प्रवुद्धोऽसि
पारश्वस्थबोधिता? सन्त प्रभवन्त्युग्रकर्माण
पित्रोर्दुश्स्य नास्त्यन्त प्रमाणविपर्ययविकल्प
पुंजन्म लभते माता प्रमादमोहौ तमस
पुंसां दुर्वसिनारसौ प्रमादिनो वहिश्चित्ता
पुण्यस्य फलमिच्छन्ति प्रयलशैथिल्यानन्त
पुत्रदारधनादीनां प्रयाता पांसुवद्‌ भूपाः
पुत्रदार कुटुम्बैश्च प्रवर्तते बहिः स्वार्थे
पुनः पुनस्तूपविश्य परवृत्ति च निवृत्ति च
पुनरावृत्तिरहितं प्रवृत्तिलक्षणो योग
पुनरावृत्तिरहितोलोको मे प्रत्रजन्त्यकृतोद्वाहा
पुनर्जनमकरी प्रोक्ता प्रव्रजेदिति वेदोक्ते
पुनर्जन्माङ्कुरं त्यक्त्वा प्रव्राजिनो लोकमेतं
पुमर्थमखिलं देयात्‌ प्रशान्तवृत्तिकं चित्तं
पुरस्तिरश्चोर्ध्वमधश्च प्रसक्ताः कामभोगेषु
पुरुषकथासु च गण्या प्राकृतं गुणसंभारं
पुरुषान्न परं किंचित्‌ प्राकृतेनार्थकारेण
ूर्वेभ्यस्तु प्रयलेभ्य प्राक्तनं वासनाजालं
पेशलाचारमधुरं प्राक्तनस्तदसौ यलात्‌
पौरुषेण प्रयलेन बलात्‌ प्राक्तनानि प्रयातानि
पौरुषेण प्रयलेन योजनीया प्राक्तनो विद्यते राम
पौरुषेण प्रयलेन लालयेत्‌ प्राणस्पन्दक्षये यल
प्रकारौ दवौ ततो देवः प्राणस्पन्दनिरोधाद्च
प्रकाशं च waht च 55; प्राणान्‌ प्रपीड्येह स Garay.
प्रकाशप्रवृत्तिमोहा प्राणा यथातनोऽभीष्टा
प्रकृतिवदिकृतिः कर्तव्या प्राणायामदृढाभ्यातै 190. 2
प्रकृष्टप्रकाशश्चन्द्रः प्राणायामास्त्रयः प्रोक्ताः
्रक्षीणचित्तदर्पस्य प्राप्त प्राप्तव्यमखिलं
प्रचारः स तु विज्ञेय पराप्य पुण्यकृतां लोकान्‌
प्रजहाति यदा कामान्‌ प्रारब्धकर्मवेगेन
प्रणमेत्‌ क तदामज्ञ प्राहु्ञानाय जिज्ञासोः
प्रणमेद्‌ दण्डवद्‌ भूमौ प्रेक्ष्यते तद्वदेव ज्ञेऽ
प्रतिक्षणपरिणामिनो |g प्लवा ह्येते अदृढा यज्ञरूपाः
प्रतयक्षानुमानागमाः
प्रदग्धुं नैव शक्त स्यात्‌ फ
प्रबुद्ध इव विश्रान्त फलार्थिनो धर्मयशोऽर्थः 161
 INDEX OF QUOTATIONS 377

ब्‌ भगवन्नस्थिचर्मस्नायु 130

बन्धाय विषयासक्तं भगवन्‌ भूतभव्येश 311
बन्धो हि वासनाबन्ध भवताप्येष एवार्थः 277
बभूव संप्रबुद्धाता भवत्याशु महाबाहो 109
बलवत्सु गुणाढ्येषु भवन्ति संपदं दैवीं 88
बलवानिन्धियग्रामः भविष्यत्नानुसंधत्ते 180
बहि सूत्रं त्यजेदिदान्‌ भावना विपरीता या 281
बहिरन्तश्च भूतानां भावसंविल्मकटिताम्‌ 189
बहिरस्तंगते प्राणे भावितं तीत्रसंवेगात्‌ 109
बहुभिर्न विरोद्धव्यं भिक्षाटनं जप शौचं 352
बहुशास््रकथाकन्थाः भिक्षामात्रेण यो जीवेत्‌ 346
बाधितभेदप्रतिभां भिक्षार्थमटनं यस्य 169
बाध्यबाधकतां यान्ति भिक्षोभक्षभुजश्चापि 356
बाहूपधायिनं शान्तं भिद्यते हदयग्रन्थि 18, 95
बाह्यशैचैर्न शुद्यन्ति भुञ्जीत न वटाश्वत्थः 355
बाह्याभ्यन्तरविषयानपेक्षी भूतभर्तृ च तज्ज्ञेयं 115
वबाह्याभ्यन्तरस्तम्भवृत्ति भूत्वा तत्रायतप्राणः 199
बीजनिद्रायुतः प्राज्ञ भूमिकांशानुसारेण 294
बुद्धिश्च न विचेष्टति भूमिकात्रितयं त्वेतत्‌ 287
(ब्रह्माचर्यप्रतिष्ठायां) वीर्यलाभः भूमिकत्रितयाभ्यासात्‌ 285
ब्रह्मचारी गृहस्थश्च भूमिकापञ्चकाभ्यासात्‌ 286
ब्रह्मतत्त्वं न जानाति भूमिकाषट्कचिराभ्यासात्‌ 286
ब्रह्म नास्तीति यो ब्रूयात्‌ भूयश्चान्ते विश्वमायानिवृत्ति 102
ब्रह्मनिष्ठः सुशीलश्च भूयोजन्मविनिर्मुक्तं 274
ब्रह्मन्‌ कतिपयैरेव भूयो भूयः कृतेनापि 267
ब्रह्मन्‌ विदेहमुक्तस्य भूयो yas WAN 267
बरह्मभावमिदं सूत्र भेक्षे प्रसक्तो हि यतिः 349
बरह्मविज्ञानलाभाय भोगक्षयपरिक्षीणे 294
ब्रह्मवित्त्वं तथा मुक्त्वा भोगेच्छां दूरतस्त्यक्त्वा 83
ब्रह्म वेद ब्रह्मैव भवति 95, भोगेन त्वितरे क्षपयित्वा 97
ब्रह्महा स तु विज्ञेयः भोगेभ्यो विरतिर्जाता 278
ब्रह्माकारमनोवृत्ति भोगैश्वर्यप्रसक्तानां 124
ब्रह्मोडुपेन प्रतरेत विदान्‌ भ्रान्तं पश्यति दुरु 109
ब्राह्मण्यं सकलं तस्य
बूहि येन तथैवाहं मणिमन्त्रौषधैर्वहि 281
मनः संकल्पक ध्यात्वा 205, 214
भगवदहूयापपुत्रस्य मन एव मनुष्याणां 89
378 INDEX OF QUOTATIONS

मनसश्चेद्धियाणां 249 मुने तथैव तिष्ठामि

मनसस्तु परा बुद्धि 233 मुने त्वया स्फुट ज्ञातं
मनसा ह्येष पश्यति 133 मुमुक्षु परमे हंसे
मनसैवेन्दरियग्रामं 227 मृदुमध्याधिमात्रत्वात्‌
मनसो निग्रहस्तद्त्‌ 234 मेरुशृङ्तटोल्लाति
मनसो निग्रहायत्तं 184 मेरूपवनकुञ्जेषु
मनसोऽभ्युदयो नाश 183 भत्रादयो गुणा कुत्र
मनुष्याणां सहस्रेषु 320 मत्रीकरुणामुदितोपेक्षाणां
मनो नामेह हन्म्येनं 182 मैक्रयादिभावनानाम्नी
मनोऽनुकूले नतु चक्षुपीडने 194 भेत्रयादिभिर्गुैर्युक्तं
मनोविलयहेतूनां 185 मोहमप्येष मनसस्तं
मन्त्रसिद्धैस्तपष्सिद्धैः 318 मोहाद्‌ गृहीत्वासदुग्राहान्‌
Ara यदि जन 160 मौनं योगासनं योग
मयि चानन्ययोगेन 104 य
मय्यर्पितमनोबुद्धिः 52 यं नयन्ति न वैषूप्यं
मलिना जनमहेतुः स्यात्‌ 110 यं न सन्तं न चासन्तं 304
महतः परमव्यक्तं 233 यं लब्ध्वा चापरं लाभं 226, 265
महता तेन शब्देन 268 यं विनिद्रा जितश्वासा 106
महत्तत्त्वं तिरस्कृत्य 238 यः प्राणपवनस्पन्द 197
महदादिजगन्माया 70 ae शरीरे्दियादिभ्यः
महदिदं समाधिसुखम्‌ 258 यः सचित्तोऽपि निश्चित्तः
महात्मन्‌ सप्रवुध्यस्व 268 य समस्तार्थजातेषु
महादेवं विजानाति 69 यः सर्वत्रानभिस्नेहः
महापुरुषो यच्चित्तं तत्सर्वदा 322 य आत्मापहतपाप्मा
मां च योऽव्यभिचारेण 56 य एवं वेदाहं ब्रह्मास्मि
मांसपाञ्चालिकायास्तु 163 यक्ष्ये दास्यामि मोदिष्ये
मांसासृकृपूयविण्मूत्र" 128 यच्छेद्वाङ्मनसी प्राज्ञः
मातरीव शमं यान्ति 307 यजन्ते नामयज्ञैस्ते
मात्रा स्वस्रा दुहित्रा वा 66 यजमानः प्रस्तरः
मानसस्य तु दण्डस्य 347 यततामपि सिद्धानां
मानसीवसिनाः पूर्वं 139 यतते च ततो भूयः
मानापमानयोस्तुल्यष्ट 55 यततो ह्यपि कौन्तेय
मामप्राप्यैव कौन्तेय 114 यति परमहसस्तु
मामात्मपरदेहेषु 114 यतीनां तान्यपात्राणि
मायया मोहिता मर्त्या 73 यतो ज्ञानमज्ञामस्यैव
मिथः कारणतां गत्वा i यतो निर्विषयस्यास्य
मुग्धश्च मुच्यते Pays 168 यतो यतो निश्चरति
 INDEX OF QUOTATIONS 99

यत्कर्मिणो न प्रवेदयन्ति 123 यद्यदाचरति श्रेष्ट

यत्पूणनिन्दैकबोधस्तत्‌ 15, 363 यद्येकोऽपि भवति स एव
यत्न क्वचन शायी स्यात्‌ 58 यद्रमन्ते नरास्तत्र
यत्न चैवात्मनालानं 226 यमान्‌ कुर्वीत सततं
यत्र त्वस्य सर्वमातेवाभूत्‌ 93 यमान्‌ पतत्यकुर्वाण
यत्न नासन्न सद्रूप 289 यमैश्च नियमैर्युक्तः
यत्र सा तनुतामेति 285 यस्तिष्ठति गतव्यग्र
यत्र सुप्ता जना नित्यं यस्तिष्ठति स तु ब्रह्मन्‌
यत्रोपरमते चित्तं 226 यस्तीर्थबुद्धि४ सलिले
यत्साक्षादपरोक्षाद्‌ ब्रह्म यस्तु वा भावितात्मापि
यत्स्वभावैकनिष्ठत्वं 286 यस्तु विज्ञानवान्‌ भवति
यथाजातरूपधरो निर्ढन्दई 13557 यस्त्यक्त्वा स्वाश्रमान्‌ वर्णान्‌
यथा दीपो निवातस्थ यस्त्वात्मरतिरेव स्यात्‌
यथा निरिन्धनो ates यस्त्वेकाग्रेचेतसि
यथा पर्वतधातूनां यस्माद्धिक्षुः .. ग्राह्यं चेत्‌
यथाप्राप्ते स्थितिर्यस्यः यस्माद्धिक्षुः . दृष्ट चेत्‌
यथायं स्वविकल्पोत्यः Teas .. स्पष्टं चेत्‌
यथावद्‌ भेदवुद्धूयेदं यस्माद्भूयो न जायते
यथा सर्पिः शरीरस्थं यस्मान्नोद्विजते लोकः
यथा सुनिपुणः सम्यक्‌ यस्मान्नोद्विजते लोकः
यथास्थितमिदं यस्य यस्मिन्‌ सर्वाणि भूतानि 67
यथा स्वप्रप्रपञ्चोऽयं afer स्थितो न asa 226, 265
यदक्षरं परं ब्रह्म यस्य देवे परा भक्तिः 296
यदतिसुभगमार्यसेवितं यस्य नाहंकृतो भावः 19
यदा तु विदितं तत्स्यात्‌ यस्य नाहंकृतो भावः 38
यदादानं पदार्थस्य यस्य निशश्वसितं वेदा
यदा न भाव्यते किचित्‌ 191 यस्य निघसिनो बोधः
यदा न लीयते चित्तं 254, 259 यस्य ANTSTATA
यदः पञ्चावतिष्ठन्ते 260 यस्य स्त्री तस्य भोगेच्छा
यदा याल्युनमनीभावं 90 यस्यात्मबुद्धिऽ कुणपे त्रिधातुके
यदा विनियतं चित्तं 225 यस्यानुभवपर्यन्ता
यदा संहरते चायं 48 यस्येदं जनम पाश्चात्यं
यदा सर्वे प्रमुच्यन्ते 33 यस्यैते नियता दण्डा
यदि दोषं वदेत्‌ तस्मै 159 यस्यैते नियता बुद्धौ
यदि दोषं वदेत्‌ ताभ्यां 159 यस्योपशान्तिमगमत्‌
यद्धस्तेन कण्डूयते पामानं 325 यात्राद्यशक्तिशक्तिभ्यां
यद्धावनं TAS 191 यामिमां पुष्पितां वाचं
380 INDEX OF QUOTATIONS

यावद्‌ ध्रियते सा दीक्षा 300 यो वेदान्तमहावाक्यः

यावद्‌ विलीनं न मन 78 यो ह वा अस्माल्लोकात्‌
यावन्न चित्तोपशमः 79 र्‌
यावन्न तत्त्वविज्ञानं रज सतत्वं तमश्चैव
यावन्न तत्त्वसंप्रात्तिः रजस्तमश्चाभिभूय
यावन्न वासनानाश रतिर्नवोदिता योसौ
यावानर्थ उदपाने रसवर्जं रसोऽप्यस्य
युक्तस्वप्रावबोधस्य रसायनं क्रियावादं
युक्ताहारविहारस्य रागद्वेषभयादीनां
युक्त्या शास्तरर्यतन्ते ये रागदवेषवियुक्तैस्तु
यूनश्च परदारादि रागादयः सन्तु कामं
ये केचन जगद्धावा रागो लिङ्मबोधस्य
येन केनचिदाच्छन्न राजादिवार्ता तेषां स्यात्‌
येन केन प्रकारेण राजानं तावदेतस्मात्‌
येन पूर्णमिवाकाशं राम निवसिनीभावं
येन सर्वमिदं प्रोतं रिपौ बन्धौ स्वदेहे च
येनाहं नामृता स्यां रूढसत्वचमत्कारा
ये प्रजामिषिरे ल
ये प्रजां नेषिरे लक्षणभूतास्तु पुन
ये रमन्ते नरास्तत्र लब्धोऽपि गर्भपातेन
येषां निमेषणोन्मेषौ लब्ध्वा न हृष्यद्धुतिमान्‌
योगभूमिकयोक्रान्त 294 लये संबोधयेचित्तं
योगश्चित्तवृत्तिनिरोध 243, 260 लीयते हि सुषुप्तौ तत्‌
योगस्तदृत्तिरोधो हि 245 लोकवासनया जन्तोः
योगिनां परमहंसानां लोकसंग्रहमेवापि
योगिनो यतचित्तस्य
योगेन योगो ज्ञातव्यः वक्त्रेणोत्पलनालेन
योजनान्न परं याति वक्ष्ये विविदिषान्यासं
यो जागर्ति सुषुप्तिस्थः 36, 176 वर्चस्के संपरित्यक्ते
योन हृष्यति न ate 53 वर्णाश्रमादयो देहे
योऽन्तर्व्योमवदत्यच्छः SM वर्तमाननिमेषं तु 180
योऽन्यथा सन्तमात्मानं 360 वषभ्योऽन्यत्र यतस्थानम्‌ 336
योऽगप्रमत्तस्तु योगेन 239 वशे हि यस्येद्धियाणि 49, 167
यो भवेत्‌ पूर्वसंन्यासी 62, 351 वश्यात्मना तु यतता 234
यो वर्णाश्रमनिरमुक्तं 69 वसिष्ठेन कृतं तावत्‌ 185
यो विजानाति dards 73 वाग्दण्डे मौनमातिष्ठेत्‌ 347
यो वेद निहितं गुहायां 95 वाग्दण्डोऽथ मनोदण्डः 346
 INDEX OF QUOTATIONS 381

वाग्दण्डोऽथ मनोदण्डई 347 विलाप्य विकृति कृत्स्नां 214

वायुर्वै गौतम तत्सूत्रं 198 विविक्तदेशसेवित्वं 104
वासनाक्षयविज्ञानमनोनाशा 75 विविक्तदेशे च सुखासनस्थः 194
वासनास्त्वं परित्यज्य 139 विविधानि च शिल्पानि So)
वासना दिविधा प्रोक्ता 110 विवेकाभ्युदयाधित्तः 272
वासनानां परित्यागे 166 विवेकिन कुतः कोपः 82
वासनावशतः प्राणस्पन्दस्तेन 190 विशत्यदेहमुक्तत्वं 40, 98
वासनाविलये चेतः 175 विशन्ति विद्या विमला 306
वासनावेगवैवश्यात्‌ 109 विशश्राम शुकस्तृष्णीं 278
वासनासंपरित्याग 186 विश्रान्तिमात्रमेवात्र 277
वासनासंपरित्यागात्‌ 191 विश्वासमिह भूतानि 307
वासनाहीनमप्येतत्‌ 110 विषया विनिवर्तन्ते 48
वासनौघेन शुद्धेन 27 विषधैर्नीयमाने तु 221
विकल्पौघे समालूने 223 वीतरागभयक्रोधः 45
विक्षिप्ते तु चेतसि 207 वीतशोकभयायास 278
विचारणा द्वितीया स्यात्‌ 284 वृत्तयः पञ्चतय्यः क्लिष्टा 261
विचारणाशुभेच्छाभ्यां 285 वृत्तिसारप्यमितरत्र 244
विचारितमलं शास्त्र 177 वेणु मधुरनिध्वानं 306
विजेतुं शक्यते नैव 185 वेत्ति यत्र न चैवायं 226
विज्ञाय सेवितश्चोरः 178 वेदवादरताः पार्थ 124
विदुषोऽप्यासुरश्चेत्‌ 153 वैराग्यकारणं तस्य 128
विदेहमुक्तावमले 274 वैराग्यपूर्वमिच्छेति 285
विदेहमुक्तावेवातौ 274 व्यवसायालिका बुद्धिः 124°
विदेहमुक्तो नोदेति 41 व्याख्यानेऽस्माभिरत्रायं 3
विद्यते न खलु कश्चिदुपायः 119 व्युत्थाननिरोधसंस्कारयोः 78, 221
विद्या दिनं प्रकाशत्वात्‌ 357 व्युल्यितश्चिन्तयामास 179
विद्याभ्यासे प्रमादो य 357 वयुत्पत्तिमनुयातस्य 236
विद्यास्थितये प्राग्ये 51 व्योमवत्‌ सर्वदा व्याप्त 70
विद्वान्‌ यज्ञोपवीती स्यात्‌ 344 व्योमसंविदि नष्टायां 223
विनष्टदिग्भ्रमस्यापि 71 श
विपर्ययो मिथ्याज्ञानं 261 शक्तयो नेह दृश्यन्ते
विपयसि तयो क्षीणे 250 शक्तो बहूदके तीव्र
विमुक्तश्च विमुच्यते 32, 74, 87 शक्नुवन्ति परित्रातु
विमूढा कर्तुमद्युक्ता 186 शतवर्षा च यो दृष्ट्वा
विरक्तिर्दिविधा प्रोक्ता शनै शनैरुपरमेत्‌
विरामप्रत्ययाभ्यास शब्दज्ञानानुपाती
विरोचनः प्रजापतिना शब्दादिविषयान्‌ पञ्च
382 INDEX OF QUOTATIONS

शरीरं यदि निन्दन्ति श्वभिरास्वाद्यते काले

शरीरनाशदर्ित्वात्‌ ष
शरीरमिदं मैथुनादेवोदभूतं षडेतानि न गृहणीयात्‌
शान्तसंसारकलनः षष्टी गादसुषु्या्यां
शान्ताशेषविशेषांश | स
शान्तिदान्त्यादिभिः सर्वै संकल्पप्रभवान्‌ कामान्‌ 227,
शान्तो दान्त उपरत संकल्पमूलः कामो चै
शान्तोदितौ तुल्यप्रत्ययौ संकल्पमेव तन्मन्ये
शास्त्रसञ्जनसंपर्क" संतुष्टः सततं योगी
शिखां यज्ञोपवीतं संतोषादनुत्तमः सुखलाभः
शिखा ज्ञानमयी यस्य संत्यक्तवासनान्मौनात्‌
शिष्याणां न तु कारुण्यात्‌ संदिग्धायामपि भृशं
शीतोष्णसुखदुश्चेषु संनिधौ विषयाणां च
शुक्तिकायां यथा तारं संन्यासहेतुर्वैराग्यं
शुचि पिशणचो विचल संन्यासिनोऽपि दृश्यन्ते
शुचीनां श्रीमतां गेहे संपश्यति यदेवैतत्‌
शुचीनां श्रीमतां गेहे संप्रज्ञातसमाधि स्यात्‌
शुभायां वासनावृद्धौ संवेदनादनन्तानि
शुभाशुभपरित्यागी संशयविपरीतः
शुभाशुभाभ्यां मागभ्यां संशान्तदुश्छमजडात्मकम्‌
शुभैः प्राप्रोति देवत्वं 147 संसारमेव निश्सारं
शुभोऽप्यसौ त्वया त्याज्य संसाराच्च समुद्धृताः
शुश्रूषालाभपूजार्थ 356 स कथं सिद्धिवाञ्छायां
शून्यं यस्य जनाकीर्णं सकषायं विजानीयात्‌
शून्यभावेन युञ्जीत 200 स गुणान्‌ समतीत्यैतान्‌
शेषे स्थिरसमासीन 140 सङ्कात्‌ संजायते काम
शोकहर्षभयक्रोध सचक्षुरचक्षुरिव सकर्णोऽकर्ण इव
शोषयामि यथा शोषं 182 सततसुलभदैन्ये |
शौचसंतोषतपःस्वाध्याय 209 सतीषु युक्तिष्वेतासु
शौचात्‌ ASSETAT 211 सती सर्वगता संवित्‌
श्मशानेषु दिगन्तेषु 163 स तु तत्पदमाप्नोति
श्रद्धावान्‌ लभते ज्ञानं 297 स तु दीर्घकालनैरन्तर्यः
श्रद्धावीर्यस्मृतिसमाधि 246 सत्तावशेष एवास्ते
शरुतानुमानप्रजञाभ्यां 248 aed सुखे संजयति
श्रुत्वा यो न शृणोतीव 169 सत्त्वपुरुषयोरत्यन्त
श्रेयोऽर्थिनो हि पुरुषाः 160 सत्त्वशुद्धिसौमनस्य
श्रोत्रियस्य चाकामहतस्य 308 सत्त्वात्मनि स्थिति शुद्ध
 INDEX OF QUOTATIONS 383

सत्त्वात्‌ संजायते ज्ञानं 135 सर्वमेवेह हि सदा 24

सत्त्वापत्तिश्चतुर्थी स्यात्‌ सर्ववृत्तिनिरोधे 207
(सत्यप्रतिष्ठायां) क्रियाफलः सर्वान्‌ कामान्‌ परित्यज्य 345
सत्यामेव तु तीव्रायां सवरिम्भपरित्यागी 53
सदासीत निस्तृष्ण सवरिम्भपरित्यागी 55
सदिचारप्रवृत्तिर्या सर्वारम्भा हि दोषेण 61
सन्तोषादनुत्तम सर्वार्थतेकाग्रतयो 208
स निश्चयेन योक्तव्यः सर्वे कामा मनोगता 361
स पराभवमाप्नोति सर्वेच्छाजालसंशान्तौ 219
सबाह्याभ्यन्तरे देहे सर्वेऽत्र सुखिनः सन्तु 144
समं सर्वेषु भूतेषु सर्वेन्दियगुणाभासं 115
समं ब्रह्म न जानन्ति सर्वे ब्रह्म वदिष्यन्ति
समः शत्रौ च मित्रे च सर्वे भद्राणि पश्यन्तु
समकालं चिराभ्यस्ता सर्वे विधिनिषेधाः स्यु
समग्राग्प्रगुणाधारं 274 सर्वेषां दोषरलानां
समतासान्त्वनेनाशु स वणनिाश्रमान्‌ सर्वान्‌
समदुश्वसुखः स्वस्थः स वा एष पुरुषोऽत्नरसः
समाधिनिर्धूतमलस्य 257 स वा एष महानज आत्मा
समाधिमथ कर्माणि सव्याहति सप्रणवां
समाधिसिद्धिरीश्वरः सशिखं वपनं कृत्वा
समाधिस्थानकस्थस्य 313 स शिखीत्युच्यते विदान्‌
समापय्य निद्रां gait? स सिद्धिसाधकर्दरवयै8
समालोकय रम्ये चेत्‌ सहस्राइकुरशाखात्ः
समाश्रयन्ति तं नित्यं सा कालसूत्रपदवी
समे शुचौ शर्करवह्नि सा चिराभ्यासयोगेन
सम्यकृप्रयुक्तात्‌ सर्वेण सा जीवन्मुक्ततोदेति
सम्यगालोचनात्‌ सत्यात्‌ 175 सा त्याज्या सर्वयलेन
स यत्ममाणं कुरूते सासिपत्रवनश्रेणी
स यथाकामो भवति सिद्धिमेकस्य पश्यन्हि
स याति नरकान्‌ घोरान्‌ 345 सुखदुश्छदशा धीरं
सरूपोऽसौ मनोनाशः 274 सुखदुश्ादिरूपित्वं 242
स्गदावेव नोत्पन्नं सुखदुश्चाद्यवष्टभ्य' 2
सर्वतः पाणिपादं तत्‌ 115 सुखमात्यन्तिकं यत्तत्‌ 226, 257
सर्वतः श्रुतिमल्लोके सुखानुशयी राग 142
सर्वत्रास्थापरित्यागात्‌ 318 सुप्तवदर्तते नित्यं 169
सर्वथा स्वहितमाचरणीयं 119 सुप्रसन्नं लये चैव 253
सर्वदारेषु देहेऽस्मिन्‌ सुवर्णे SHAN? 70
384 INDEX OF QUOTATIONS

सुषुप्तवव्मशमितभाव 176, 307 स्वप्रनिद्रायुतावाद्यौ

area तदविज्ञेयं 115 स्वप्रयलोपनीतेन
सूचनात्‌ सूत्रमित्याह् 342 स्वमनः पुरुषार्थेन
सूत्रमन्तर्गतं येषां 343 स्वयमाहतपर्णेषु
सोऽतिव्णश्रमी प्रोक्त 71,73 स्वयमेव त्वया ज्ञातं
सोऽयं परमहंसानां 319 स्वयमेव मया पूर्व
सोऽश्नुते सर्वान्‌ कामान्‌ , 308 स्वयैव सुष्ष्मया बुद्धया
सौवर्णे रजते तप्र 355 wags कुणपमिव दृश्यते
स्रियं त्यक्त्वा जगत्‌ त्यक्तं 165 स्वविषयासंप्रयोगे
स्त्रियो ही नरकाग्नीनां 164 स्वसंकल्पवशाद्‌ बद्ध
स्त्रीणामवाच्यदेशस्य 66 स्वस्थ आत्मनि तिष्ठामि
स्थान्युपनिमन्त्रणे स" 217 स्वात्मविज्ञानिनां निष्ठां
स्थावरं AEH बीजं 357 स्वाध्यायादिष्टदेवता
स्थितः किं मूढ एवासि 285
स्थितधी कि प्रभाषेत 42 हठतो युक्तितश्चापि
स्थितप्रज्ञस्य का भाषा 42 हत्वापि स इमार्लूलोकान्‌
स्थिति बध्नासि चेत्‌ तर्हि 166 हन्त चित्त महात्ताया
स्थिरसुखमासनं हयमेधसहस्राणि
स्थीयते चेत्‌ तदाक्रम्य हषमिर्षभयानमुक्त
स्थीयते सकलं त्यक्त्वा हषमिर्षभयोदेगैऽ
स्नातं तेन समस्ततीर्थसलिले हविषा कृष्णवर्त्मेव
स्नाय्वस्थिग्रन्थिशालिन्या हस्तं हस्तेन संपीड्य
स्नेहेन धनलोभेन हितं मितं मनोरम्यं
Beak पतल्यु्यै8 हितं सत्यं मितं वक्ति
BEAT सा न भव्येन हिरण्मयानि पात्राणि
स्फारब्रह्मामलाम्भोधेऽ हदयबिले कृतकुण्डले
स्मर्तव्य सततं विष्णु हृदयात्‌ संपरित्यज्य
स्मृतिभ्रंशाद्‌ बुद्धिनाशः हृदयेनास्तसर्वाश
स्वतः स्थितस्य RT aq विदेहमुक्तेश्च
स्वदेहाशुचिगन्धेन हेयादेयविभागेन
स्वपुत्रमित्रकलत्र
 INDEX

Advaita 31, 129, 234, 105, 108, 112, 113, 114, 115,
Agnihotra 302 124, 125, 135, 136, 137, 146,
Agnisoma 129 148, 167, 167, 168, 185, 195,
Ahimsa 210 225, 226, 227, 228, 228, 234,
Aitareya Aranyaka 5 243, 247, 253, 256, 257, 264,
Amrtabindu / Brahmabindu 265, 280, 292, 293, 296, 297,
Upanisad 89, 90, 194, 305 298, 310
Amrtanadda Upanisad 197, 200, 201, Bhagiratha 151, 157
206, 212, 214 Bhavisya Mahapurana 144
Annaptrna Upanisad 797 Bhiksuki 7
Ananta, (serpent-god) 193 Bhoga 236
Anarabdha 100 Bhurloka 13
Anatmaloka 4, 4 Brhadaranyaka Upanisad 4, 5, 6, 8,
Antaryami Brahmana 198 9, 10, 11, 33, 49, 93, 96, 101,
Apana 201 104, 110, 133, 152, 156, 198,
Apastamba dharma sitras 5, 6 305, 308, 311; vartika 154
Apurva 102 Brahmaloka 3
Arabdha karma 103 Brahmana(s) 9, 10, 13, 57, 59, 60,
Aranyaka 5 64, 67, 71, 74
Artha 162 Brahmasiutra 96, 98
Asamprajfiata Yoga 208 Brahmavidya 245
Asamprajfiata samadhi 227, 243 Buddhih 253
Asana 192, 193, 194, 195, 202, 209 Candrayana 247
Ascetic 3 Caturdhari tika 7
Asipatravana Hell 131 Caturmasya 301 =,
ASraddha 280 Chandogya Upanisad 5, 92, 97,
Aésrama(s) 8, 13 282, 300
Ativarnasrami(n) 68, 69, 70, 71, 73 Citta 135, 138, 142, 145, 205, 208,
Atma(n) 6 227, 258, 260
Atmaloka 4, 5, 6, Cognition 285
Attenuate-mindedness 285 Concentration 3, 209, 214, 271
Avidya 19, 41, 219, 258 Contentment 211
Avyakta 240 Continence 211
Ayurveda 149 Cudala 267
Bahidaka 2, 3 ` Daksa Smrti 60
Bhagavad Gita 19, 43, 44, 46, 47, Danda 7
48, 49, 50, 51, 52, 53, 54, 55, Dara (sacrifice) 301
56, 61, 64, 88, 89, 91, 104, Desire 228, 140,
386 JIVAN-MUKTI-VIVEKA

Devatadhikarana 8 Jfianankusa 160

Dharana 205, 206, 213, 214, 216 Jnanatma 238
Dharma 162 Jyotistoma 247, 300
Dhyana, 213, 216 KausSitaki Brahmana Upanisad 156
Disconnexion 286 Kaca 266
Discrimination 285 Kahola 151
Egoism 232 Kahola Brahmana 9
Enlightenment 286, 287 Kaivalya Upanisad 94, 194
Garuda 235 Kaivalyam 94, 95
Garuda Purana 63, 144 Kala 39
Gaudapada 93, 234,250, 257, 259 Kalasutra Hell 131
Gayatri 200 Kama 162
Ghatika 237 Kariri 23
Guna (rajo-) 46, 135, 136, 137, 138, Karma 18, 22, 23, 208
206, 209, 275 (satva-) 46, 135, Kataka 175
136, 137, 138, 205, 211, 244, Katha Upanisad 32, 80, 82, 87, 92,
274; (tamo-) 46, 206, 223, 96, 101, 105, 121, 137, 171,
262, 46, 135, 136, 137, 138, 230, 233, 240, 260
Ney, PSE Krecha 247
Gunatita 55, 56, 57, 74, 135 Ksurikopanisad 199
Hamsa 2, 3 Kumbhaka 200, 201, 202, 203
Hathayoga 185, 186 KusSa (poa cynosuroides) 80
Hiranyagarbha 18, 42 Kuticaka 2, 3
HitopadeSa, (mitralabha) 144 Kaivalya Upanisad 7
Indifference 2 Laghu-Vakya-Vritti 137
Isa Upanisad 67, 92 Laghu-Yoga-Vasistha 42, 44, 75, 76,
Istapuita karma 147 77, 78,79, 80, 81, 83, 86, 87,
15५93 42 98, 108, 109, 110, 111, 131,
JabalaUpanisad 2, 4, 13, 14 132, 138, 139, 140, 149, 150,
Janaka 182, 271, 277, 279 163, 164,165,172,175, 176,
Japa 31 177, 178, 180,182, 183, 184,
Jivanmukta(s) 13, 32, 33, 34, 35, 185, 186, 187, 188, 189, 190,
36, 38, 39, 40, 74, 97, ५8, 99, 191,192,197,201, 202, 206,
148, 176, 218, 220, 274, 275, 218;219, 220.:221, 222 223;
283, 296, 304 224, 236, 245, 265, 266, 267,
Jivanmukti 1, 12, 32, 42, 52, 75, 84, 2608..212..213, 224. 215 201;
85, 87, 89, 92, 93, 106, 107, 278, 279, 284, 285, 286, 288,
13012156 166 140 18 289, 290, 298, 307, 312, 313
251, 222. 21531500 Laghu-Visnu-Smrti 12
292 304 11 1 Laya 254, 255
(purpose) 276, 292, 303, 307, Levitation 219
308, 311, 314 see also Liberation 3, 5, 27; (while alive) 1,
Liberation 20) 22, 32,34, 52
Jiianaikanistha 34 see also Jivanmukti
 INDEX 387

Life force 191 Nrsimha Pirvatapani Upanisad 101

Mahabharata 7, 12,17, 57, 58, 60, Occult powers 219
64, 67, 106, 129, 144, 168, Om 204
229, 296 Padmapada, Acarya 99
Mahat 240 Padmapurana 65, 128
Mahat-tattvam 238, 239, 253 Pancadasi 92, 161, 165, 166, 188,
Mahavici Hell 131 308
Mahopanisad 275 Paficagni vidya 158
Maitrayani Upanisad 130, 188, 257 Paramahamsa 4, 2,3, 6, 8, 12, 13,14
Manas 134 15, 16, 57, 65, 196, 315
Mandikya Karika 93, 185, 234, Paramahamsa Upanisad 14, 59
250, 251, 254, 257, 259 Paramarthasara 157, 103
Mantra(s) 30, 31, 76, 212 Paramatma 5
Manu Samhita 84, 210, 228, 303 Parasara 281
Manusmrti 66 Parasara Upapurana 281
Maya 41, 69, 71, 220, 228 Parasara-smrti 3
Meditation 174, 214, 215, 216 Paravara 18
Mind (controlling) 200; Parivatsara 301
(definition) 133; Patanjali (Yoga Sutra) 42, 78, 143,
(different states) 207; 147, 174, 192, 202, 204, 217,
(dissolution) 245; 246, 249, 261, 263
(its form)191 Pradhana 270
Mindlessness 192 Prahlada 271
Moksa 3, 5, 162 Praisa7, 142
Monk (qualities) 230 Prajfia 41, 43, 250, 251, 259
Mortification 211 Prakrti 232, 273
Mount Meru 279 Prana(s) 196, 198, 199, 201, 202,
Muhurta 237 204, 282
Muktikopanisad 61, 122, 128, 214, Pranava 200, 204
243 Pranayama 191, 195, 199, 200, 202,
Mundaka Upanisad 7, 18, 59, 95, 203, 204, 205, 206, 209
105, 121, 123, 280, 284, 311 Prarabdha 91, 100, 103, 178, 179
Muni 10 Prarabdha karma 21, 22, 23, 36, 46,
Naiskarmyasiddhi 54, 83, 147, 153, 49, 66, 97, 98, 99, 102, 108
154, 159 Pratyahara 209, 212, 213
Narada Pancaratra 64 Pravahana 158
Narada Parivrajaka Upanisad 6, Pravargya 300
16, 17, 65, 66, 128, 161, 168, Pravrajya 9
169, 170, 230, 304 Pulkasi 132
Narayana Upanisad 301, 302 Puraka 200, 201, 203
Nidagha 281 Purnamasa 301
Nirodha samadhi 220, 226, 242, 245 Purusa 233, 243, 244, 270
Nirvikalpa Samadhi 218 Rg-Veda-Samhita 76
Niyama 209, 210 Rajayoga 30
388 JIVAN-MUKTI-VIVEKA

Ramayana 118 Sprha 46

Rbhu 281 Sraddha 247
Recaka 200, 201, 202, 203, 205 Sreyomarga 241
Renouncer 2 (renunciation) 1, 4, 7, Sri Jabaladargana Upanisad 310
8. 9.10 1, 1511 Srimad Bhagavata 58, 63, 129, 160,
Rsis 31 283, 291
Rtambhara [21023 248 Sthalapadma 223
Sacrifice (effect) 212 Sthitaprajfia 42, 44, 48, 51, 74, 148,
Samadhi 45, 49, 50, 52, 60, 174, © 154, 155
180, 206, 207, 208, 209, 212, 213, Suka 277, 279, 282
216, 217, 221, 227, 246, Superconsciousness (external) 246;
249, 254, 256, 312, 313, 314, 316 (internal) 249
Samkhya Karika 224 Stita-Samhita 68, 69, 70, 71, 72, 73,
Samprajfiata Samadhi 45, 215, 216, 129, 132, 298, 299
217, 220, 221, 227, 241, 245 Sutratman 198
Samprajnata Yoga 208 Svetaketu 158
Samsara 17, 72, 182 Svetasvatara Upanisad 92, 93, 96,
Samvatsara 301 103, 194, 195, 196, 196, 199,
Samyama 316 200, 297
Sandhya 15 Taijasa 251
Sankaracarya 5, 33, 62, 215 Taittiriya Aranyaka 94
Sannyasa 1, 2, 3, 5, 7, 8, 9, 11,12, Taittiriya Brahmana 120, 80
16, 17, 66, 149; Taittiriya Samhita 129
(vidvat) 8, 13, 14, 20, 38, 57, Taittiriya Upanisad 95, 126, 145,
84, 85, 106, 107, 109, 156, 295, 308, 309, 310
237, 303, 304, 315, 316; Tarkika (School) 133, 238
(vividisa) 3, 5, 7, 11, 12, 20, Tittibha bird 234
62, 107, 169, 303, 304 Tranquillity 230, 278, 279, 282,
Sarira-Brahmana 10 284, 288
Sarirakabhasya 8 Tridanda 7
Sarvanubhavayogi 214, 242 Tridandin(s) 3, 13
Satyaloka 302 Turiya 250, 251
Saubhagyalaksmi Upanisad 239 Uddalaka 218, 221, 272
Self 4, 198, 206, 211, 212, 213, 214, Udvegah 46
215, 219 220. 225, 2260 224 Upadesa Sahasri 18,62,153,215,216
232, 239, 240, 241, 242, 243, Upasad 300
244, 245, 247, 253, 266, 270, Upasama Prakarana 75
279, 284, 286, 287, 305, 308, Upastambhakas 137
309, 310 Usasta 151
Siddha Gita 151 Uttaragita 310
Sikhidhvaja 267 Vacaknavi 8
Siras 200 Vairagyam (aparam) 270;
Solar plexus 203 (param) 270;
Soma 300 (varieties) 268
 INDEX 389

Vajasaneyin(s), 133, 197 234, 235, 237, 238, 239, 243,

Vakyavrtti 97 245, 247, 260, 264, 265, 284,
Valmiki 185 286, 292, 293, 294, 295;
Varaha Upanisad 63, 155, 158 (for beginner) 235;
Varna(s) 71, 72 (its superiority) 247;
Varttikakara 242 (method) 234;
Vasana(s) 26, 37, 79, 81, 83, 84, 86, (other practices) 206;
109, 110, 111, 115, 117, 118, (physical) 30;
150 (practice) 32
Vasistha 188, 190, 197, 235, 265, Yoga Sutra(s) 78, 192, 202, 203,
266, 268, 273, 283, 284, 292, 204, 205, 208, 209, 210, 211,
294, 306, 311, 312 12 21 21121 221
Vasistha Ramayana 122 243, 244, 246, 246, 249, 260,
Vasistha Smrti 168, 304 261, 261, 262, 263, 264, 269,
Videhamukta 34, 40, 98 270, 271, 316, 348
Videhamukti I,42, 87, 93, 96, 97, Yogasastra(s) 243
98, 101, 102, 103, 106, 272, Yogasutra Bhasya 207, 208, 239
273, 274 Yogi(s) 15, 67, 147, 148, 159, 161,
Virat 42 167, 185, 196, 206, 209, 210,
Visnupurana 122, 128, 136, 281 211, 217, 224, 230, 234, 235,
Visva 251 239, 247, 249, 254, 255, 264,
Visvamitra 276 271, 272, 286, 288, 289, 290,
ViSvarupacarya 147 291, 293, 294, 295, 296, 297,
Vitahavya 268 298, 299, 300, 301, 302, 303,
Vivekah 46, 84 304, 305, 306, 307, 310
Vrtti 260, 263; (classifications) 261 Yonih (Self) 188
Vyahrti 200
Vyasa 277
Vyoman 35
Vyutthana 221
Yoga Vasistha Ramayana 24, 25, 26,
0 0 1.2 34
36, 38, 39, 41, 151, 166,173,
177, 178, 189, 190, 218, 219,
220, 221, 224, 236, 245, 277,
278, 279, 284, 285, 286, 287,
288, 289, 294, 295, 306
Yajfiavalkya 151, 156
Yajnavalkya Upanisad 62, 162, 163
Yama 209, 210, 216
Yatidharamasamgraha 59, 66, 144,
360
Yoga 43, 84, 86, 87, 147, 148, 186,
19415 202 201 2255226,
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Ay
 How does a jivanmukta, a liberated soul, act? How
does he move? How does he live?
The seers of the Upanishads declare that a
jivanmukta is free from desires. But can an ordinary
person understand such a person—his life, his behavi
Can a person who is dreaming understand the experience
of one who is awake?
A jivanmukta is no longer tormented by fear: ‘For
what is there to fear? It is from a second entity that fear
comes.’
A jivanmukta is free from the illusion of
individuality and therefore from the experience of pain.
‘He who knows the Atman overcomes grief.’
A jivanmukta is free from the binding effects of past
actions. ‘All works cease to bear fruit.’
A liberated soul is not given to inactivity, which is a
characteristic of one steeped in tamas. He sees action in
inaction and inaction in action.
An illumined soul has attained the blessed state of
being free from doubt. ‘All doubts are resolved.’
A jivanmukta is no longer concerned about bondage
or liberation, for in reality these do not belong to the
nan, the ever-free Self.