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130
THE INDIAN ANTIQUARY.
[Mar, 1876.
30. The Body, &c. &c. is known to have pure, emancipated (from all things), which is unarisen through ignorance, visible and transient divided bliss, one without a second ;-existence, as the bubble upon the water ; that, however, knowledge, endless, the Supreme Brahmawhich in this quality is free, is recognized saying " that am I." "I (am) Brahma,"-as the Pure.
36. Perfect Self-consciousness, "I am Brah31. Because I am diverse from the Body, &c. ma," removes all false appearance of ignorance, &c., I am free from birth, old age, decay, death, just as the elixir of life removes sickness. &c. &c., and being independent of the senses 37. Sitting in a secluded place, without pasI have no connexion with the (sense) things sion or desire), with senses curbed, let one set (fashioned out of the Tanmatras or elementary before him the One Spirit—the Unending-with Atoms), as sound, &c. &c.
undisturbed meditation. 32. Because I am without Manas (mind), 38. Well instructed by wisdom, denying all pain, desire, aversion, and fear, &c. &c. do visible (matter) in the Spirit-let such an one not affect me-according to the words of Re- alway set before him the One Spirit, which velation, (e. g.) “without life, without manas, resembles the pure Æther. pure," &c. &c.
39. He who knows the Supreme Truth (or 33. I am without quality (Guna*), without essence), rejects all (distinction of form, sex, activity, eternal, without will or conception, &c. &c., and unites himself with the All-perfect without stain, without change, without form; Spirit-blest, Self-existence. for ever saved-puret
40. The distinction of “Knower," "Know34. I am like the Æther, pervading all within ledge," and "Object of Knowledge" is not and without, imperishable, in all alike-abiding, known in the Supreme Spirit: (rather) it (Brahthe perfect, the independent, unspotted, im- ma) through its own self is enlightened, in conmoveable.
sequence of its own essence, which is Spirit and 35. That (Being) which appears eternal, Bliss.
Commentary. world, and not in the Supreme Spirit which is in cording to it, Avarana (concealing or covering) is the Susapti state. One may discover that by the the cause that after one has got rid of the duality "great saying" which removes all difference be- in himself, it nevertheless again emerges, and tween the "thou" and the "that."
he thus becomes at the same time a being who 30. The commentator remarks: "Strophes from knows himself to be Brahma, and a being who is 15 to 30 treat of Srdvana, the hearing of the Vedas, ignorant of it: Vilcsepa-false appearance-brings, as the first stage on the road to Salvation. The according to it, a divided (i.e. contradictory) know. five following strophes treat of Manana, the medi- ledge into the waking and dreaming condition. On tating upon what has been heard, as the second the other hand, according to others, Avarana is stage on the road."
the concealment of the true self, so that one takes 31. The commentator remarks: "These are the elementary) categories for it, and Viksepa is deductions from the Vedas, which the scholar, who the state of pleasure in sensual things. Ava has studied the Vedas, has now thoroughly to rana is more intellectual, and Vikesepa more ethithink upon."
cal. Moreover, Avarana is the anxiety which ex. 32. The commentator remarks: "According to claims, "The Spirit does not appear to me;"and the Vedas the Soul does not possess Mind or any Viksepa is the illusion which takes the individual other faculty. It is an Eternal blessed One-this living-self depending upon corporeity, for the is to be believed."
true self. Finally Avarana is the double error; 35. The commentator uses the plural of Viksepa “the truth does not exist, it is invisible," and in a narrower sense, and then in a wider sense than | Viksepa is the grief because it has died in the Avarana--two common artifices of Vedants. Ac. river."
Manas is the faculty of imagination and excitation ac-1 . "Do not say, "Attributing qualities to the being void of cording to this philosophy.
qualities is equivalent to saying a sterile mother.' • There are said to be three gunas or qualities; they are mentioned in the Kaivaljanavanita thus, viz. -
"They are excellebt white, black and red, that partakes The qualities, mentioned by the excellent Vedne to the of each, and are denominated pure essence, darkness, and end that for the sake of obtaining the emancipation of this impure nature. Bat although these gunas, which are called life the knowledge of Brahms may be brought about, are essence, filth, and gloom, na three, are equal, one among by no means qualities of Brahma, but the very substance them may preponderate." -Graul's Translation.
of Brahma." -Kaivaljana wanita, Graul's Translation.
