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THE INDIAN ANTIQUARY.
[SEPTEMBER, 1893.
In them all is visible the Pure Almighty Lord, who is revealed easily to the heart by the teaching of a spiritual guide (44). Of this nature is the supreme knowledge, which only a few by the grace of their spiritual guides obtain, and thus become for ever holy and able to understand (45).
As the young cuckoo deserteth its foster-father, the crow, and seeketh its own kin, as soon as its wings are grown, - so the soul, when it gaineth wings of intelligence (chaitanya) abandoneth things of this world and seeketh the Lord (46). An even mind (samatá) and clear discrimination (viveka) follow from abandoning mundane welfare (svár tha)24 (47), yet all men clamour for the latter, though not one desire is ever perfectly fulfilled; for, void of knowledge (jñána) their delight is in ignorance (ajñána), and their trust is in their hard and evil intellect (48). But that only is welfare (svártha) which destroyeth woe, and a spiritual guide alone can point it out (49). They desire this welfare, which is an effect (kárya), withoat doing those things which are its cause. Learn, saith Tul'si, the parable of the cotton bush, and the sugarcaneas (50).
Every one confesseth that the effect (káry a26) is a necessary consequence of the material cause (Karaw), and saith Tul'si, thou and thou alone art the agent (kára or kartri) which acteth upon this material cause (51) : for without an agent there can be no effect, and how can he attain (to his effect, i. e, salvation) without the instructions of the spiritual guide (as a material cause). The agent acteth upon the material cause, and the effect is produced, but, under the influence of delusion (möha) the agent acteth not (goeth not to the spiritual guide), and hence the effect cometh not (53). For the effect (i.e. salvation) never cometh without the action of the agent upon the material cause (e.g. faith), as surely as waves come not except from the action of the wind upon the water (54). The ultimate refuge of the agent (towards which he should act) is the Lord (55). The agent and the material cause are the two essentials.27 By them thou becomest free from impurity, and endowed with faith in the one Lord, while karma (actions) waxeth or waneth (as their effect) (56). Where there is a material cause, the action (karma) must be produced (as an effect) self-born like the sweat-born insects.28 No cne sees them produced, and yet they come (57).
From unholy actions (karma) holiness cannot come. Wash thyself clear of unholiness, and be holy (58). Show love to all creatures and thou wilt be happy (59), for when thou lovest all things, thou lovest the Lord, for He is all in all (60). Thou and the universe are made of the same elements, and in thee dwelleth thy soul (jivátman), which thou canst not know till thon hast gained perfect knowledge (61). This knowledge may come in a sudden inspiration, or from humbly sitting at the feet of a spiritual guide (62). Learn from thy guide to distinguish effects (kárya) temporal from effects eternal (63); the night is dark, let the sunrise of
24 Defined as (1) sundart vanita, (2) atar Adi sugandh, (3) sundar vasan, (4) budahan, (5) gân tán, (6) tambar, (7) uttam bhijan, (8) gajadi,
> Worldly welfare consists in fine clothes, sweet food, and the like. These are effects, and cannot be produced without weaving cotton, and pressing the sugarcane. The preparations of the cotton and of the sugarcane are therefore the material causes of these effects. So also the supreme welfare, or salvation, is an effect which neces sitates & material cause. This material cause is true knowledg
use is true knowledge, faith and the like. Here the dry cotton bush represents the dry (nfrasa) path to salvation by philosophy alone, while sugarcane represents the sweet (sarasa) path to salvation by faith in the Lord.
* I follow the reading karona-kara jo, a) tain.
# Baij'nath says, these two of the three (agent, material cause, and effect) are the essentials, because when the agent acquires belief (Sraddha, not bhakti; cf. Sindilys, 24) he approaches material causes, such as association with the holy. By the power of these his mind (manas) is directed to the Lord, and he does works (addhano) such As hearing the soriptures, hymn-singing, adoration and the like from which love (preman) arises. Thus his dualistic wisdom (dvaita-buddhé), which was foul, is destroyed, and into his pure mind monistic discrimination will enter, and with pure affection he will obtain the Lord. So also, when the Agent associates with the worldly, he looks upon mysteries after their fashion, and any purity which he originally had is destroyed, the mind becomes attached to things of the senses, and owing to sinful karma increasing, the agent gains the eighty-four hells. Therefore, saith Tul's Das, make association with the holy a material cause.
+ Lice, &c., which are classed as a separate order of beings, distinct from those which are viviparous or oviparous. They have no parenta.
