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VI PRAPATHAKA, 30.
327
30. Om! Having settled down in a pure place let him, being pure himself, and firm in goodness, study the truth, speak the truth, think the truth, and offer sacrifice to the truth?. Henceforth he has become another; by obtaining the reward of Brahman his fetters are cut asunder, he knows no hope, no fear from others as little as from himself, he knows no desires; and having attained imperishable, infinite happiness, he stands blessed in the true Brahman, who longs for a true man? Freedom from desires is, as it were, the highest prize to be taken from the best treasure (Brahman). For a man full of all desires, being possessed of will, imagination, and belief, is a slave; but he who is the opposite, is free.
Here some say, it is the Guna; (i. e. the so-called Mahat, the principle of intellect which, according to the Sânkhyas, is the result of the Gunas or qualities), which, through the differences of nature (acquired in the former states of existence), goes into bondage to the will, and that deliverance takes place (for the Guna) when the fault of the will has been removed. (But this is not our view), because (call it guna, intellect, buddhi, manas, mind, ahankâra, egotism, it is not the mind that acts, but he sees by the mind (as his instrument), he hears by the mind; and all that we call
1 The truth or the true are explained by, (1) the book which teaches the Highest Self; (2) by Brahman, who is to be spoken about; (3) by Brahman, who is to be meditated on; (4) by Brahman, who is to be worshipped in thought.
? I have translated this according to the commentary, but I should prefer to read satyâbhilâshini.
8 The passages within brackets had to be added from the commentary in order to make the text intelligible, at least according to Râmatîrtha's views.
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