The Ashtavakra Gita

Chapter 1

1Said Jaoaka How does one acquire wisdom,, how shall emancipation be attained, how is renunciation- secured, tell me this, 0 Master !

2Astavakra replied. If thou wishest for release,, do thou, my son, shun objects of sense like poison and seek like the water of life charity, straightforwardness, mercy, contentment and truth.

3k Neither earth, nor -water, nor fire, nor air, nor* ether art thou. Know to be the Atma (Self) for thy eman¬ cipation having for its nature Intelligence, to be the wit¬ ness of these.

4If thou canst repose in the Chit 1 having dissoci¬ ated thyself from the body, thou shalt this very moment be happy, in the enjoyment of peace and free from bondage.

5Thou art neither of the Brahman nor of any other caste, of no order art thou, thou art no object of sensual perception. Ever unattached, formless, the seer of all art thou, — be thou happy !

6Good and evil, pleasure and pain, are of the mind, not thine, O Lord I Neither doer nor enjoyer art thou- Yerily thou art ever free.

7The one seer of all, thou art in truth free. Thin alone is thy bondage, that thou seest another seer.

8Absolute inttlUgeuecb

9Bitten by the great black serpent of (he conceit I am the doer", do thon by drinking the antidote of faith in * I am not the doer”, be happy.

10* I am' the one pure Intelligence" do thon by this fire of faith, burn1 the dense forest of ignorance and be free * ' ' from grief and be happy.

11That in which this universe appears to exist like ■ the snake in the rope is Bliss, Supreme Bliss : that Con- aciousness art thon— -be happy.

12One who imagines himself bound is bound indeed, one who imagines himself free is free indeed. The popular -saying, * as the thought is, so is the action’, is true.

13The Self free, peace; to be of the world.

148. Learn to realize thy Self as the ever permanent Intelligence, the one without a second, having relinquished all delusion of thy being a reflection of Self as well as all Internal or external condition as appertaining to it.

15Long hast thou, my son, been bound by the noose of M I am the body." "I in Knowledge itself’ : do thou out this noose off by this sword of wisdom and be happy.

16Unattached, without action, self-illumined, an* 'blemished art thou. This is verily thy bondage that thou betakest thyself to samadbi (suppression of the mind).

17By thee is all this pervaded, in thee verily it is interwoven. Thou art the Pure Consciousness. Do thou not be little-minded.

18Self-contained, free from blemish, ever fall, ever •cool (happy) inside, art thou. Of unfathomable intelligence, unagitated, impertarable, art tboa. Do thoa have thy thought directed towards the Chit (intelligence) alone.

19Enow all that has form to be false, the formless alone to be permanent. With this instruction in reality there is no possibility of rebirth.

20dust as an image in a mirror is no other than its object, even so the Atma, the Lord in the body, is the same in and out.

21Just as the all pervading space is the same inside and outside a jar, even so is the ever eternal, ever abiding Brahm in all beings.

Chapter 2

22Says the disciple -Oh! Spotless, at peace, the Intelligent Self, transcending Prakriti, am I. Hitherto I bad been mocked by the illusion of the phenomenal.

23J ust as I alone illumine this body, even so do I illumine this universe. Therefore mine is all this universe, or nothing is mine.

24Having renounced this world together with the body, I now somehow perceive the Supreme Self through wisdom acquired by the teaching of the Master.

25Just as waves, foam and bobbles are not other than the water from which they emanate, even so is, the world which has emanated from the Atma, not other than the ■ * Atma.

26Just as cloth, when considered in its true nature, is nothing but threads, even so is the world, duly consider* «d, nothing but the Atma.

27Just m anger pervades the juice of the sugarcane, and sweet&ess pervades sugar, even so is the world imposed upon Me and I pervade the world *.

28The world appears to exist from ignorance of th» Self. "W ith the knowledge of Self it does not appear to exist. The snake appears to exist from ignorance of the rope, with the perception of the rope as such, the snake ceases to exist.

29Light is my inmost nature. No other than Light am I. When the world is illumined, it is I that illumine f it*

30Oh 1 The world ia superimposed upon me and exist* in me through ignorance, like silver in the mother of pearl, the snake in the rope and the water of the mirag* in the sunlight.

31The world which has emanated from me resolve* itself in me, as the pot in the clay, the wave in the ocean and the armlet in the sold of which it is com nosed.

32Oh Wonderful am 1 1 Reverence to My own Self which knows of no decay and which survives even the des¬ truction of the whole world, from Brahmi to a blade of grass. IS. Oh, wonderful am I ! I bow to my own Self which, though associated with a body, is One, never coming nor going anywhere but pervading all. IS. Wonderful am I, Reverence to my own Self. Non* is wiser than I, who though untouched with the body, yet carry the world in Me for ever, 14, Oh, wonderful am I ! Salutation to my own Self, to whom nothing here belongs, or yet to whom belongs all that ia within the range of speech and thought.

33i» 4, The world which fs pervaded by Ms o! the nature of blia ia aithtas bat Blla (Attend*),

345* Knowledge, knower and object of knowledge do not in truth exist* That in which from ignorance, these three appear to exist. That am I, the spotless* 16* Oh t Sorrow has its root in duality* There is no other cure for it except realisation of the unreality of the visible and that I am the One Bliss, Intelligence, and Purify* 17* Knowledge alone am I ; I have imposed limitation' upon my own Self from ignorance* Constantly reflecting upon this I have now found rest in That which !b beyond the mind.

35Release or bondage is not mine. All this ceaseless ' illusion has gone* Oh 1 the world is in me, or in truth is not in me.

36This world with the body is nothing, this I have ascertained* The Atma is Pure Intelligence itself, why should then there be any superimposition of the one upon the other ? SO. The body, heaven and hell, release, bondage and fear, all these are mere imagination. What is there for Me whose nature is Chit 1 to do ?

37Oh t fcr Me who see no duality even in the midst of * crowd, there is a forest even here, what shall I attach myself to ?

38I am not this body, nor is the body mine. I am not the Jiva (individualised self), I am the Chit . This was indeed my bondage that I was attached to embodied ex* istence. I

39Oh ! in me, the limitless ocean, on tbe rising of tbs wind of the mind, arise waves in the shape of innu* merable worlds of diverse description. . (I) Intelligeao*

40With the cessation of the wind of the mind, the boat of the anfortnnate trader, the embodied self, disap* ' pears in Me, the great fathomless Ocean. IS. In Me, the great fathomless Ocean, waves of diverse individualised selves arise, strike each other, play and dis* appear in a wonderful manner. Chaftbb 8. Test of the Disciple's Self-realization .

41Says the master.— Knowing thy Atmd to be the ■i One indestructible 8elf, how art thou, a sage, a knower of the Self, still attached to the acquisitionof wealth ? t. My pupil ! affection for objects which are in their ‘ nature illusory, arises from ignorance of the Self, just as desire, for a piece of mother of pearl mistaken for silver arises from ignorance of the mother of pearl. S. Having known thyself to be that in which this world appears to exist like waves in the ocean, why dost thou run about like one who is helpless ?

42Having heard of the Self which is Pure Intelli¬ gence and Beauty itself, why art thou a slave of lust and Impurity ?

43Wonderful it is, that even in the sage who sees the Self in ali beings and all beings in the Self, there should be left the sense of * mine/9 *

44Wonderful it is, that even one abiding in supreme unity and intent upon the object of release, should be subject to desire and agitated by sensual delights.

45Knowing the nature of wisdom's great enemy,' how can the sage who sees his end approaching, cherish love for sensual objects ? HjSii ’

46Wonderful it is, that even to one who is unattached ■ to objects both of this world and of the next, who discriro* inates the eternal from the non-eternal, and who is bent upon emancipation, there should be fear from that very emancipation 1

47Feasted or spurned, the sage of controlled mind sees only his own Self and is neither pleased nor angry.

48Seeing his own body acting as if it were another’s^ how should one of great soul be disturbed by praise on censure ? m

49Seeing the world as an illusion, with all curiosity- gone, how can the man of controlled mind fear even the approach of death ?

50That great soul whose mind is without desire for even that which is beyond desire, who finds peace in. Self-realization, what is there with which he can be com* pared ?

51The man of strong mi.nd who knows the visible to be in its nature a mere nothing, sees not this to be attain* ed nor that to be avoided. 14* To one who has washed off all internal impurity* who is free from all notion of diversity, and who has. arisen above hope, enjoyment of objects coming in their natural course is neither pleasurable nor painful*

Chapter 4

52Oh I The Yogi though abiding in that which Indra and other gods long for in Taint is not elated. *

53Good and evil touch not the inner Self of him who knows That The ether (Akisa) though appearing to bo covered with smoke is in (rath an touched by it 4* The man of great soul who has known that all this is (he Self alone, who is there who can prohibit him from moving as he chooses ?

54In the world composed of the fonr kinds of creatures from Brahmi to a blade of grass, it is the knower of the Self alone who has the strength to renounce the pleasurable and the painful.

55Some one *, knows his own Self, free from duality,. as the One Lord of the World. What he knows, that ho _ * does. F or such a one there is no fear on any side. Chappie 5. The Jour kinds oj absorption into the Atma*

568ays the master. —No attachment to anything whatever is thine ; pure art thou, what dost thou wish to renounce ? Merging this aggregate 9 into the Atma do thou thus find absorption in thy own 8elf.

57The world appears in thee like babbles in the ocean Thus knowing the Self to be One, do thou thua find absorption in thy own self. 8* The world though present to the senses is in real* ity not in thee, the Pure. It appears like the snake in the rope. Do thou thus find absorption in thy own Self.

58The same in pleasure and pain, full, equal in hope * * and disappointment, equal in life and death, do thou thus absorption in thy own Self. CD Of th. body, lb. tbe Jlwanmol tees, the mind, tbe r and the vital she. Ghapteb 6. ■i i In Truth there it no emanation or absorption in the Atmi.

59Ae space unbounded aui I, like unto a jar is this world i matter-wrought. This is knowledge. There is here no attainment, no relinquishment no absorption*

60I am the great Ocean in which the world is a wave, % This is knowledge. There is here no attainment, no relin¬ quishment, no absorption. * 3* I am that mother of pearl on which this world is superimposed like silver. This is knowledge* There is here no attainment, no relinquishment, no absorption* 4.1 am either in all beings or all beings are in me* * This is knowledge. There is here no attainment, no relin* <}uishment, no absorption. Chaptsb 7. Realisation of Atma in worldly life.

61In Me, the limitless Ocean, the bark of the world tosses about, impelled by the wind of mind, but it affects ' Me not.

62In Me, the limitless Ocean, let the wave of the world rise or vanish of itself ; I suffer no increase no de* crease thereby. K

63On Me, the limitless Ocean, the world is merely -superimposed. Highly tranquil, formless am I ; thus indeed do I remain.

64The Atmi is not in the visible nor is the visible in That which is unlimited and unblemished. Thus free from attachment, free from desire and tranquil, do I abide in my own Self. S. Oh I I am Intelligence itself. The world is a juggler’* show. How can then there be any notion of adoption or relinquishment here. Chaptxk 8. The Nature of Beleate and Bondage. 1* Then i* bondage, when the mind wishes for any* thing, grieves at anything, renounces anything, takes any¬ thing, feels unhappy in anything, or angry at anything.

65Then is release, when the mind wishes not, grieves not, abandons not, grasps not, feels not happy or un¬ happy at anything. 3> Then is bondage, when the mind is attached to any condition whatever.. Then is release, when the mind is unattached to all conditions whatsoever. t. When there is no “X " there is release, where there is "l" there is bondage. Knowing this, do not take or ovoid anything in life. * Chaptxb 9. Eight vertet on Unconcemednett *.

66Things done and not done, and pairs of opposit¬ es • when are they set at rest, and for whom? Hav¬ ing known this, even here be thou, through unconcerned- sees, intent on renunciation and free from vows.

67Who, my child, is the fortunate man, in whom, by dint of gasing at the world-show, lust of life, love of enjoyment and thirst for knowledge are set at rest ?

68Kirredi. f Flearat and f>aio, gals and lota, good aod evil, heaven and hall at*

69Impermanent is all this, undermined by the threefold misery *, void of essence, full of blemish, fit to be cast away. Having realized this, one goes to peace. * • m

70What is the time, what the age when opposites 9 do not exist for man ? Taking no heed of these, doing whatever offers, one attains perfection. m

71Manifold are the doctrines of the great Sages, of Saints and Yogis as well. Having seen this and gained nnconcernedness, what man may not come to peace ?

72Having gained full realization of the Oonscioos Essence by the practice of nnconcernedness and equani¬ mity, he who is an excellent teacher becomes a saviour of the world.

73As soon as thou seest that the modifications of the elements 8 are nothing in truth but the basic ele-. ments themselves, that very instant* freed from bond¬ age, thou shalt abide in thy own nature.

74The world is nothing but vasana , * do thou dis¬ perse all these. The renunciation of the former 9 follows on the renunciation of the latter • . As his condition is V now, thus he remains T. adkidaitika adhibhaukika U c* from one's own self, from it gods (f. e„ karma ) and from physical nature.

75r feature and pain, beat and cold fee.

76The world as composed of the five dements.

77The aggregate of accumulated mental (and emotional) impressions, ft i, 0n of the world. ft i, of the t asanas,

78isH be Utcs in the world for working out tho remainder of hie Kama. Chaptu 10. Eight % ter tes on Quietude.

79Haring forsaken Desire, the enemy, and woeful lost of wealth, as well as duty, 1 which gives rise to both, do thou cast off attachment and be indifferent to every¬ thing,

80Know friends, lands, wealth, houses wires, and •fflueoce to be like things in a dream or a juggler’s •how, lasting but three or fire days.

81Know the world to be there where is desire. Do thou betake thyself to firm non-attachment, be free from desire and happy.

82Bondage consists only in desire, its destruction is release. Non-attachment to the risible gradually leads to the happiness following realization of Self.

83Thou art One, Intelligent, and Pure, the world is devoid of intelligence and false. Avid yd 9 itse'f is noth* ing, what thirst of knowledge can there be for thee It

84Kingdoms, sons, wires, bodies and pleasures, hare all been lost to thee, birth after birth, even though thou west attached to them.

85Enough, then, of lore of wealth, desire and even good deeds. In none of these did the mind 6nd rest in this forest of the world.

86For how many incarnations did’st thou not engage in action with body, mind and speech, all resulting in noth¬ ing but trouble ? Do thou now cease from action. I. i D harm a). The Vedanta bolds that dhurma (duty, obligation, virtue) i« u much a men tel state as any other emotion concerning life in tbs world or hereafter and that for one who seeks emancipation, oom piste supresskm of all emotion is the only course possible. The parting words of Narad* to 8 aka therefore were — M Do thou relinquish dharma virtue and adharma— vice, as well as truth and untruth. Having rerounced both truth and untruth, do thou renounce that by whioh thou hast renounced these. Renounce d barm a by supreasioo of the action of the mind, vioe by having M vicious tboaghta truth and untruth, by knowledge and knowledge by ascertainment of the supreme.” In the Absolute, virtue and vice, duty or tbs absence thereof find no place. In tbs ordinary condition of life there are however two kinds of dharma takdma and niikhimn (i. e.t done with or with¬ out motive of reward). The former leads to the sa naira, the latter prepares the way for moksha. Desire and lost of wealth arise from the former, la the final stage of f peso the latter has also to be renounced.

87M Mahnos, or Maya. Chiptbb 11. Eight verses on Wisdom.

88Existence and non-existence with their modi* * fications are all due to the nature 1 of things. Know* log thia for certain, andisturbed, and free from pain, ono finds peace easily.

89It is God * who is the Creator of all. There is # none other here. Knowing this for certain, with desire set at rest within, one find* peace and is attached to nothing whatever.

90Fast action * alone briogs affluence and misery, each in its own tarn. Knowing this, contented and with all organs of sense controlled, one desires nothing! nor * feels grieved at anything.

91Pleasure and pain, birth and death are dae to past Karma, * Knowing this for certain, as well as his inability to alter it, freed from anxiety, one is not stained even though engaged in action, *

92Care alone breeds sorrow, nothing else does. Knowing this, above care, and happy, one finds peace and is free from all attachment whatever.

93“ I am not this body, nor is this body mine. I am Intellegence itself. " One who knows this for certain, * attains to anion 4 and does not remember what he has done or not done. i

94“ From JBrahmfi down to a blade of grass, I am verily all this/' one who knows this, for certain, is free from all conflicting thoughts, pnre, at peaoe and indiffe* |, rent to what is attained and what is not attained.

95ttroMoca. t Isht&ra* I JOairm.

96With Mm** ■ ( *6 ) 8, 11 This diversified and wonderful world is verily nothing.” Knowing this, free from desire and specific co¬ gnition, one finds his rest Chapter It. Eight term on realisation of the same by the disci lie.

97First I felt disinclined to bodily exertiou, then to length of speech and finally to mental exertion* Even thus do I stand* t. Because of sound 1 being no object of affection to me ; and because of the Atma being no objeot of co¬ gnition, by the senses, my mind is free from distraction and is one-pointed. Even thus do I stand.

98The practice conducive to Samadhi is the equable¬ ness in the distraction caused by superimposition and the m rest Knowing this to be the rule, thus do I stand *.

99Having nothing to gain or to lose, having no joy or sorrow, thus, 0 Knower of Brahman, do I stand. ft. The rules of the order, the condition of those who have left their order, meditation and the relinquishment of what had been acquired, all these were so many distrac¬ tions to me, knowing this to be so, I abide in my own Self.

100The performance of action is as much due to this ignorance as the cessation thereof. Knowing this well thus do I stand* >4 7, Meditating upon that which is not an object of meditation, one only betakes himself to an action of the mind. Having relinguished this notion, I now stand v m where 1 am *. 1— Obj«CU of tbe MDMA. ' 1— Samadhi it retorted to lor removal of the wrung notion of *1 am the body or *1 am the doer' and the distraction canted tberebj. Bat when the •age hat realised that he la not the todjr nor the doer or enjoji* of action, what need fit there for him to engage in Samadhi f I — I *aa Brahman* it as much an action of tbs mind at4! am the body aad matt be mpprewed like aaj other thought.

101One who haa done this hu achieved all that had to be achieved. What need be said of one who by na tore is such *? Chapyu 18. Seven vertei on Happineti.

102That tranquility of mind which results from the- absence of all attachment whatever is difficult to attain even when there is the slightest attachment to the smallest object, such as a piece of cloth used for tying round the waist. Having therefore given up both search and relin¬ quishment, I live happy.

1031 There is trouble of the body somewhere, ' trou¬ ble of the mind somewhere, * and trouble of speech some¬ where; 4 having relinquished all these, I live happy in my own Self. %

104Nothing done by the body and the organa of sense is done by *the Atma* Haring known this troth, I do* what comes before me and am happy* a

105Inclination to action or cessation of action is for the yogi who is attached to the body. Having relin* qnished both attachment and non-attachment I am happy* 6* Sitting, going or sleeping I gain and lose nothing* Therefore standing, moving or sleeping, I live happy* 6* Sleeping I lose nothing, striving I gain nothing* Having therefore relinquished gain and loss, I am happy* ■ - _ j _j - - ■ - — ■

106Ho loog m the pure light of the Self does not shine in ite fall glory, rain is impelled to do this or tint, bound sod thsrsfore desirous of release. But when the light of the 8df shinee within him. lie rises superior to both liberation end bondage* S In fasts and penanoe* S In study.

107In repetition of snored Mantras. 7* Having repeatedly felt the instability of both pleasure an d pain in each successive birth, I have renoun- * ed both good and evil and am happy* Ghaptxb 14. F our vereee on the di triple'* condition of Met.

108He becomes verily world-exhausted whose mind has naturally become vacant of all thought, who becomes 'Conscious of external existence only through heedlessness, and who though asleen is in realitv awake »

109Where are riches, friends and those thieves known as objects of sense, where is eastra or its know* ledge, when all desire has ceased to exist in me ? I When I have realised the Witness, the Supreme Self, the Lord, and when all longing for release and bond* . age has gone, there is no anxiety for emancipation,

110The condition of one whose mind has ceased to act, but who roams about in the world like one under an Illusion, can only be known by one like himself, Chaptse 14. Twenty vereee on knowledge of the Self. 1, The man of pure intellect achieves his object by aven instruction imparted in an accidental manner, but to one of Impure intellect even repeated instruction does not prevent from going astray* S. Distaste for objects of sense is release, love of ob¬ jects of sense is bondage. This is knowledge, do thou act as thou chosest. i Saye Vuhlibthi to Kama! * bo tboa make they mind Ttotnt of all thoaght ind fa not km In the outside world to a limited extent only and be Isolde u If in deep sleep, thus thou wilt be free from all eorrow. Make thy Ceep slumber tby waking oondltl m and thy waking condition thy deep slum* ear— That which remains In the anion of the two, ie thy own Pare Mu" Mrvaaa Fra Carna Uttamrdha, Chapter SS»

111This knowledge makes the eloquent mute, the wisa unwise, the active inactive. Therefore lovers of objects of sense shun it *.

112Thou art not the body, nor is the body thine, nor art thou an actor or enjoyer. Thou art Intelligence itself* the Ever Witness, The Ever Free. Do thou roam happy* 6* Attachment and aversion are conditions of the- mind, the mind is never thine. Free from all distraction^ thou art knowledge itself, without change, do thou be happy**

113Knowing thy own self to be in all beings, and all beings in thy own self, free from all sense of A< I ” or m

114mine ” do thou be happy.

115That in which the world rises like waves in tha ocean, that verily art thou, 0 thou Supreme Intelligence* be thou free from all fever.

116Have faith, my son, have faith, do not delude- thyself here. Thou art Intelligence, thou art the Lord* thou the Self, beyond Prakriti.

117The body covered with the organs of sense Ac., comes and goes. The Atma (Self) neither comes nor goes, why dost thou grieve for it (the Atma).

118It is not that the eloquent are deprive*! of their power of speech, or the wise become fonts, ot the busy inactive by acquiring Brahma Vidya, bat that, tbeir activity which was formerly directed towards the world of *ens% is aow directed towards self - real izat i n. Had the object of the Vedante been to make men idiotic idlers, it would not have given ns teachers like Krishna, Btehma, Vyasa, Sankara. On the contrary the koo wet of Brahman, though himself released, yet comes into the world as often as is required, to fulfil the moral law. The Vedanta does not tell the sage to go about in the world be* having like a child or au idiot or like one in a dream. But it requires that a like child he sho&ld be simple and guileless in his ways, and should have no thought of the past or the future, and should value things, of the world like those in a dream. All that it does is to strike at the root of all sense of egotism, all pride of learning, possession and race, in the earlier stages, end of all sense of '• I " and " mine** in the body and its surroundings later on. The Bhegvadglta and the Yogavashishiba two of the most author ItaW ire books of Vedanta are the works of men who were as active for the good ef society as in realisation of the Self within them, as the Self of all. Ia the final stages of gjtna, action of either the mind or the body beoomes well nigh impossible. But that is not the stage of work, but of abeorptioa. ia the self, after which the body does not last but for a few days. A mis¬ apprehension of this truth has led many fate pitfalls and produced Malta sever oantem* Uted by the Saatras. 10* Lei the body last till the end of a Ealpa (cycle) or go this very day, what increase or decrease is there in thee, the very Self of intelligence ?

119Let the waves of the world, rise or fall in Thee, the limitless ocean, there is neither increase nor decrease in Thee. IS. Thou art, my son, Intelligence itself. The world is no other than thee. Therefore whose and whence is here desire or aversion. ?

120In Thee, the One free from decay, Bliss itself, the Absolute Intelligence, the Ever Pare, where is birth or action or the sense of the “I” ?

121What thou seest, there thou alone art seen. Are bangles, armlets or trinkets other than gold ? 15* u I am he,” “ I am not he”, do thou leave off this oense of separateness. Realising that all this is Atma, be thou free of all mental conditions and be happy.

122This world springs verily from thy own illusion. In truth thou alone art one. There is no’other embodied {Self (Jiva) than thee, nor one who is beyond the Sansara.

123This world is but a delusion. One who knows this, finds peace ; all longing gone, he abides in supreme oonsciouness and finds rest as if in nothing.

124In the great ocean of the visible, One alone is, was and shall be. Fcrthee there is no release, no bondage, with all desires fulfilled, be thou happy.

125Intelligence itself art thou, do not trouble thy it wind with conflicting thoughts. Do thou find rest and be bappy in thy own self, the embodiment of bliss. SO. Give up all meditation, carry nothing in thy bear! Thou art verily the Self, free from bondage, what ohall meditation do for thee ?

Chapter 16

126Thou may’st, my son, discourse upon repeatedly, or hear diverse Sastras, but there is no peace for thee but * through universal forgetfulness 1# ■

127Thou may*st enjoy objects (of the world) or engage in action or betake thyself to meditation, but, 0 sage, only when thy mind is purged of all desire, will it be attracted towards That which transcends all objects.

128A 11 exertion causes pain, but no one knows it to be so. Blessed is he who gets peace from this very lesson.

129He who feels even the motion of his eyelids to be a burden, even to such a one who is skilled in inaction, is there happiness, to no one else.

130“This has been done,” “this has not been done, ,v when the mind is free from these conflicting thoughts, it becomes indifferent to virtue, wealth, pleasure and release. ( Pharma , Artha , &arma9 Moksha),

131The ascetic avoids objects of sense, the man of the world runs after them, but he who is free from both, neither runs after them nor avoids them.

132So long as desire, the offspring of ignorance is alive, so long there is attachment and aversion, the seed and the sprout of the tree of the Sansara.

133Action breeds attachment. Cessation from action leads to aversion. The man of wisdom free from both these opposites, is like a child above both. 1— Tbe last word of the Brahman Vldya Is SUenee* * This Atma is silence" (Santoyam Atma). It is in silence that yon realise that before which even the sovereignty of the three worlds appears like a blade of grass. All instruction, all knowledge, whether of this or the world to oome, Is la the realm of the finite and the phenomenal. All that Is possible in the lealW. <of the absolute to negation of the finite. The vest to siienoe.

134It is only one of • (truly) liberal mind who has so attachment nor aversion towards virtue, wealth, pleasure # release (the four objects of life on earth).

135One attached to the world longs for renunciation to get rid of his trouble. But one without attachment is free from sorrow, aud is not unhappy even by living in the world. w

136One who even in the state of release is as much conscious of it as he is of his body, is neither a Sage nor a T ogi, but is verily destined to be unhappy.

137Let Mahadeva or Yiehnu or Brahma himself be thy preceptor, but there is no peace for tbee, without univers* al forgetfulness. Curii 17. Ttoenty vtrtrn on the condition of the knotoer of Self.

138He has verily gained the fruit of knowledge, and the fruit of the practice of Yoga, who self.contained, with senses purified, ever remains in seclusion.

139The knower of truth never feels unhappy in this world, because he by his own Self pervades the whole of the universe.

140These objects of the senses never afford delight to one who fi nde satisfaction in his own Self. The leaves of the Him tree afford no satisfaction to the elephant who loves to feed upon the leaves of the Salaki tree.

141One who does not cherish affection for things known, nor runs after those unknown, is a rarity.

142Tbs man of pleasure as well as the aspirant ot release are both found in the world. But the great soul- ■ who doss not ears for either, is ran in the world. V ” /

143He who feels no anxiety for the cessation of earthly life nor any aversion towards its continuance, bat taken what comes to him in the coarse of things, is happy.

144Having attained bis object with the knowledge of Self, with his mind absorbed in it, he lives happy, whether seeing, hearing, touching, smelling or eating.

145To the person for whom this ocean of world W become dried ap, action of the mind becomes objectless, 4- net:on of the body fruitless and action of the sense* automatic l.

146Oh, wonderful is the condition of the truly liberated soul who is neither awake nor asleep, neither winking nor not winking.

147At peace everywhere, with a pare heart, free? from all desire, he the freed soul shines everywhere

148i. Seeing, hearing, touching, smelling, eating, tak¬ ing, speaking and moving, the sage is free from both at¬ tachment aad aversion, The man of great sonl is vsrily free.

149The man of liberated sonl neither blamea nor praiaes, is neither ha ppy nor grieved, neither takea nor gives. Hs is evsr free from attachment.

150At sight of a woman fall of love or on the ap¬ proach of death, the man of great soul is ever uomoYed. He ia verily free.

151Pleasure and pain, man and woman, affluence- , and poverty make no difference to the sage, who sees unity everywhere _ _ 1—*** Let this be so." * Hey 1 have or be this*' This thought is tbs worlds (Samara) and the absence thereof through universal forgetfulness the • place of peace. This Is the fin&le of the Vedanta. Therefore the mind of tho knower of Self, even if it aots, does not in reality act. He discharges the functions of the body and senses without being moved by them. He Is so to speak oblivous to the world around him. Whit to others is day, Is night to him. Hs is freed of both attachment and aversion.

152Tor one to whom the world has ceased to exist, ■ neither is there ceasing of injury, nor forgiveness, neither pride nor dejection, neither wonder nor perturbation of spirit.

153The released soul neither shans objects of sense, nor hankers after them, with a mind ever unattached, he takes what comes.

154One whose mind has ceased to act knows neither suppression of the mind nor action thereof, neither its ran* sing after the pleasurable, nor avoiding the painful. He a* bides in unity.

155Free from all sense of “ I ” or "mine'1 and realis* Ing that all is nothing, with all desires at rest, though do* ing he is not doing. 80- He whose mind has become merged in the self (Atma) is free from specific cognition, dream and dullness, fie attains to a condition which is indescribable. Chaptxb 18. Hundred verses on Peace.

156Reverence to That upon the rising of the know* ledge of which this illusory world becomes a dream, to That whose nature is verily bliss itself, Which is ever serene, em effulgent.

157One attains to worldly enjoyment through diverse objects. But without universal relinquishment he does not , become happy.

158To one whose mind is being scorched by the heat Of the sun of things to be done, where is peace except in - its being watered by the showers of the ambrosia of con* ~4en tenant? *

159The phenomenal is nothing bnt a state of conscious¬ ness. In reality it has no existence. The entities which experience existence and non-existence never cease to be. 1

160Not far off, nor limited, ever present is the Atm a free from all distraction, all sorrow, all change, and all blemish« t ■

161Those whose delusion has gone through self-reali¬ sation attain to freedom from sorrow by mere removal of their delusion and shine through dearness of vision. #

162All this is merely an action of the mind. The Atma is ever free, everlasting; knowing this, will the sage engage in action like a child? i

163Knowing that his own self is Brahman, and exis- . tence and non-existence are due to snperimposition alone, what should one who is free from desire, know, say or do ?

16441 This is I " “This is not 1" such notions do not trouble the Yogi who knowing that all is Self, has become, silent.

165For the Yogi who has found peace there is no distraction, no concentration, no excess of knowledgei no¬ ignorance, no pleasure, no pain.

166To the Yogi whose mind has ceased to act, rul- • ing a kingdom or going about as a beggar, gain or loss, living in society or in solitude, makes no difference. l The world is bat a reflex of the mind, end the only difference be*

167ween the world of dream and the world of the Woking condition, it that in the one the mind aets in what it hat created in Itself ; in the other upon what it has projected ont of itself. The notion of the X, is on the other hand also coexistent with the mind. With the disappearance of the I, the world ceases to exist and what is left is not nothing or vacuity bat pnre consciousness which only thoee who realise it hnow to be the only reality. Therefore the entity whioh experiences both existence and non* existence is not the mind bnt the Self Atma which never ceases to be. la other words— that which ooancoU two states of oonsoionsness is the Atma or Brahman. It. Where ia virtue, where pleasure, where wealth, where knowledge, where the eenee of this bw been done, «hi« not, for the Yogi who is free from ell sense of daslilj 1 ?

168For the Yogi who is released even in this life, who takes things as they come, there is nothing whatever to do, no yearning for anything whatever.

169Where is delusion, where the world, where any thought thereof, where release from it, for the man of great sonl who has foood his rest in the goal of all desire (Brahman).

170One who sees the world may deny its existence. But what does one who has no desire, do. Seeing he does not see.

171He who sees the Supreme Brahman (as separate ■ from himself) may meditate upon “ I am Brahman." . But what can the Sage who has transcended thooght, meditate upon when be sees no duality ?

172He who has eeen distraction in the Self may en¬ gage in controlling it. The man of the great soul is not distracted. Having nothing to accomplish what is there for him to do ?

173The sage thongh acting like the ordinary man of the world, is yet free from its anxieties. He sees for * himself neither concentration of the mind nor its distrao* t two, nor attachment to any thing.

174The man of wisdom who is free from all sense of existence and non-existence, who ia self satisfied and is free from all desires, does nothing even though he may be acting in the sight of the world. a Dwaada tonally equal to "ralatiTity,’* a* oppoead to "malty” er

175For the man of firm intellect there ia no anx¬ iety either for action or inaction, he does what comes to him, and is oner happy. ■

176Above all attachment and thought of action, +■ free and with all his fetters broken, he moves impelled by the activity of bis past karma, like a dry leaf impelled by the wind.

177For one who has found his way out of the 8an- eara, there is no joy, no sorrow; ever cool and calm, ho lives as if he were without a body.

178For one who finds his happiness in his own self, whose mind is calm and pure, there is no desire for renunci¬ ation nor any expectation whatever.

179For one who is self-controlled, whose mind does not act, whose actions are impelled only by past Karma, there is neither honor nor dishonor, even though he may I he acting like an ordinary person.

180He who knows thatit is the body which is act* ing, not he the pure 8elf, such a one, even though acting, does not in reality act.

181Without saying that he is doing this, the man of released soul does his part in life and is yet not like a child* He moves in the world happy and looks attractive and , blessed with good fortune.

182Wearied of diverse thoughts, the sage has found ■t his peace. He does not desire, nor perceives, nor sees nor.

183hears anything.

184The man of great soul is neither an aspirant Of ■ * * of release nor longs for Samadhi, because for him there is no distraction, knowing that all is illusion, he abides in his own Self like Brahman himself.

185He who haa the aenae of the w I” in him, ia net* lag even though he doea not net. But for the aage who is free from all aenae of the w I" there ia no action, even in action. < *

186The mind of the emancipate is unruffled ; it ia neither pleased nor does it aet9 free from desire and doubt, the mind of the sage shines. SL The mind which does not hanker either towards rest or motionf engages in action and works as if without a motive* 88* One of weak intellect becomes puasled on hear* lag truth expounded as it ia, or takea to meditation in order to know the meaning of the Sastraa. It ia only someone, who though not a child, acta like one 1. S3. Concentration and anbjngation of the mind are the constant refuge of the foolish. The wise do not see anything which is to be done, they rest in their own self like those in sleep. ■

187The fool does not attain to peace either by action or inaction, the sage finds hia rest by mere ascertainment of troth.

188Because they do not know the Atma which ia pure intelligence, the object of supreme love, the perfect, above the Sansara and unblemished, therefore the people engage in diverse practices. >

189The fool does not attain to emancipation even by constant practice. The blessed one attains io freedom,', from action by mere knowledge (realisation).

190Brahnio u described In the Vedanta does pottle the ordinary Bind; which can not reconcile itself to statements like these. — “He to beyond the knower as well as the onknower. He beyond speech and thought. He Is knower to those who dot know him and onknower to those who know him. He guides the senses and to yet abore them.** But the philosopher knows that to ha the only way to describe that which to left after negation up the

191The fool doea not attain to Brahman because he wishes to become it. Bat the eage is the very Self of ■ Brahman without wishing for it. ■-

192Fools since they have no firm foundation 1 and are only anxious to attain Brahman or Mukti only bind themselves faster to the world. The wise however cut off the root of this world, the source of all misery *.

193The fool does not attain to peace because he strives to attain it. But the Sage having ascertained ■ 1 truth has his mind always at peace. X

194How can vision of 8elf he for him who clings to the visible ? The wise see it not. (the phenomenal); they see their own immortal Self.

195How can Samadhi be for the fool who atrivea after the breaking of bonds ?. For the sage who finds hie happiness in his own Self, the mind is always suppressed without effort.

196One believes the visible to be in fact existing. An other says that it does not, really exist, while a third says that it is both real and unreal But it is only some who knows its true nature and is thus free from distraotion. *

197Men of crooked understandings meditate upon the Atma the ever pure and one without a second, but per* ceive it not through delusion, and therefore find no peso* all their lives.

198The intellect of the aspirant for release cannot remain without a support. But the intellect of one who has been released requires no support, and is ever freo from desire.

199la a Out or the Scripture*. (I) On tiring boa the world reuse rt* itself to one who ptaoUMS It, not to th* kaoweref the Sett.' who mm nothing bat the Soil every where. t 45* Fools od seeing those tigers known as objects of oense rushing towards them, get frightened and forthwith take refuge in the cave of suppression of the mind and go into meditation, or concentration, not so the wise who heed them not. 46. seeing -of renunciation either fly away or like parasites rich person, serve hi

200The man whose mind is directed towards the Atma and whose doubts have been removed, does not drive for means of obtaining release. Seeing, hearing, to* aching, smelling, eating, he is happy.

201By simply hearing of the thing in itself (Brah¬ man), one of pure intellect becomes free from disrtaction. He sees nought to be done or to be avoided nor betakes himself to inaction.

202Whatever comes to him, whether pleasant or un* pleasant, that he does straight. His actions are like those •of a child. *

203Through freedom one attains to happiness, through freedom to the Supreme, through freedom to peace -and through freedom to the supreme abode.

204As soon as one knows that the Atma is ever free from both action and enjoyment of the fruit thereof, all ■actions of the mind become attenuated. 6t. The condition of the wise shines even in its natural freedom, not so the artificial peace of mind of the fool with desire lurking in the heart.

205The wise whose minds are ever free, sometimes •enjoy objects of sense, at other times retire into caves of mountains. Ever liberated their intellects are not bound to anything. 54* No desire of any description ever larks in the heart of the Sage on seeing and honoring a man of learn* jng, a god, a woman, a king or an object of affection. 65* The Togi never oses in the least his equanimity of temper even thoagh ridiculed by his own servants, sons, wives, daughter's sons or relations.

206Though pleased he is not pleased, though displeas* od, he is not displeased* His wonderful condition is known only to one like himself.

207The world is merely an idea of things to be done. But the wise see it not. They are unattached to form, they are without form and are ever free from disturbance and trouble1.

208The fool even though not doing anything is * distracted and uneasy. The sage even though doing what is to be done is ever at ease. 59* Complacently he sits, complacently he* sleeps, happy he goes about and comes, happy he speaks, happy he eats, even in the world, ever the man of serene mind* 60* He who does not feel troubled when acting like Other men on account of the strength of his knowledge of Self, who remains unagitated like a deep lake, who has no sorrow, even he is happy.

209To the fool cessation from action becomes action, to the Sage action yields the same fruit as cessation from action.

210It is the fool who only shows distaste for objects of the world, like house, wife, children, body Ac*, (without trying to learn the root of the disease) but for one who has lost all sense of I, in the body, where is attachment or non* attachment ?

211The Idea of duty is coexistent with the reality of the pbnoa world* when the nature of the phenomenal Is known there Is no longer anj idea of dntjr.

212TIm mind of ths fool Is always directed to the entertainment of one thought or the suppression of an* other *. Bat the vision of the wise, though apparently directed towards the world, is not really so directed, he having destroyed all sense of egoism.

213For that pure Muni who moves about like a child unattached to all conditions and who is free from desire, there is no defilement, even though he may be busy in the affairs of the world.

214He is verily the blessed koower of the self, who retains his equanimity of mind under all conditions, whether seeing, hearing, touching, smelling, eating. Hie mind is ever free from desire.

215Where is the world, where delusion, where the object to be attained, where the means of its attainment, for the sage who like the limitless Akasa is free from all action of the mind ? *

216He who is merged in that which is limitless is ever foil, even be conquers objects of sense.

217What need is there of saying much, the man of great soul who has known the truth, is unattached to both release as well as enjoyment and is always ditto- dined to everything. i

218This world of relativity consisting of Mahat (In¬ tellect) * and the rest, is nothing but a modification of name. What is left for- the sage who has relinquished it and whose knowledge is ever pure, to do ? (I) in, existence or non-exsistenoe.

219This refers to the principles composing the universe. These ere Frakriti (the nnmenifesud-oo edition of metier), the mahat (its first mani- tasterton as aniveraal InteUegeooe,) the Akankarvu (Bgo-ism), panchtaa malms, (five causal elements), the H organs of sensation and aotton and the mtefi and the five dementi together with thair combinations.

220All this is a mere illusion, a mere nothing.- One who knows thia for certain, whose light is that, whicln is beyond all ken, which is ever pore, finds peace as if Ifc- were natural to him.

221For one who is of the nature of pure conscious* ness, and is not conscious of the visible, where is obli* gation to perform action, where its abandonment, whero*- non*attachment, where even serenity itself ?

222For one who sees himself as the Infinite and does not see the Prakriti (nature), where is bondage,- where release, where pleasure, where pain?

223In the world which is coexistent with the in— * tellect and is superimposed upon the Atma by the action* of the Maya, the Sage who is free' from all sense of I, or** -mine, and who is above desire, alone shines. sees his Atma to be free front destruction and pain, where is knowledge, where the world,, where this body and where I or mine ?

224The moment the man of weak intellect gives up- his practice of concentration of the mind &<%, he begins to • have diverse thoughts and desires in it.

225The fool does not give up bis folly even after- hearing that which is truth itself. Though suppressing* mental aotion by force, he is internally attached to objects - of sense.

226He whose (past) Karma has been destroyed by¬ knowledge, even though he may be acting in the sight off men, does not get time to do or speak of anything what- * over *.

227BoitotM is bs in Us own SsU.

228Por the man of wisdom who is free from fault, ■who is ever fearless, where is darkness, where light, what to renounce, what to gain ?

2299. Where is fortitude, where wisdom, where even fearlessness itself, for the Yogi of indescribable nature -who transcends nature itself.

230There is no heaven, no hell, not even release in life, (Jiwan mukti). What need is there to say much, in the view of the Yogi there is here nothing whatever ?

231The sage does not hanker after gain, nor grieves -at non-attainment of what was wished for, his mind is •calm and filled with ambrosia. Bi The man who is free from desire does not praise •one who is serene, nor blames him who is addicted to •evil ways, the same in pleasure and pain, always satisfied, he does not see anything for him to do.

232The sage feels no aversion for the world nor is anxious to see his own self; free from joy and sorrow, he „ S f is neither alive nor dead1* 84* The sage shines frte from attachment to sons mod spouses, from desire for objects of the worldi as well ns from care for his own body.

233For the sage who takes what comes to him, there is always happiness ; free he moves about in the world, sleeping where the snn sets upon his head.

234Let the body come or go, the sage grieves for it net. He has forgotten everything of the world, having found his rest in his own self. (!) Bit condition it indescribable, The happiness of oas whott mind has boon purified through Samadhi, who hat found bit rtfagt is hit own Self It not s Mhjtet of dttoripttoa hut of internal realisation.

235The sage who has nothing to look forward, who roams abont happy, who is free from pairs of opposites, whose doubts have all been removed, and who is unattach> ■ ed to any condition whatever, alone moves about happy* *

236The sage whose sense of “ mine " has gone, who is unmoved at the sight of a piece of clay, or stone or gold, the fetters of whose heart have been rent asunder,, whose rajas and tamos (passion and delusion) have been washed off, shines.

237What is there to compare with one who has no attachment to any thing, who has no thought in the heart, and whoee mind is quite free and is completely peaceful ?

238Knowing he does not know, seeing he does noi see, speaking he does not speak, who can be such a one except one who is free from all (Vasnas) desires ?

239fie he a king or a beggar, he who is free from desire alone reigns supreme, even he whose inclination towards the good and the bad has been completely sub* jugated.

240Where is freedom, where confinement, where the ascertainment of truth, for the Yogi who has become the embodiment of unimpeachable sincerity and who has achiev* ed his object ?

241What language can describe and to whom, can it describe that which he who has found his satisfaction in his own self, who is free from all desire, whose trouble baa disappeared, feels inside himself ?

242The sage though in sound slumber does not sleep, though dreaming he does not dream, though awake he la really not awake. He is happy in evsry condition.

243The man of knowledge (hough thinking, is In troth not thinking, though cognising through his organs •of sense he is without organs of sense, though having an in- -Collect he is not having it, and though possessed of egoism, -is not in reality so possessed.

244He is neither happy, nor miserable, neither attached, nor free from attachment, neither an aspirant for release, nor in fact released, neither this thing nor that -thing.

245He is undistracted in distractions, unmeditating when meditating, never dull even though appearing to be dull, not learned even though appearing to be learned.

246One who is released abides in his own nature and what comes to him; he is free from what has to be done or has been done; he is unagitated under every condition, and being free from desire, does not remember what he has or has not done.

247Worshipped he does not feel delighted, spurned at he does not feel angry, he is not agitated at the thought of death, nor welcomes the prospect of a long life.

248The who has mind has found peace, not run towards society nor towards the forest happy everywhere and under every condition *. lives Chajpthb 19. sp Eight verses on the disci pie9 s red in his Atma I# Says the disciple I have now extracted from inner e of my heart the thorn of conflicting thoughts with the tongs of knowledge of » crowded dty Is at toaelv

249For mo who abide in my own glory, whore U virtue, whore pleasure, where greatness, where discern* ment, where nnity or diversity?

250Where is the past, where future, where present, where space, where eternity itself for me who am abide in ' my own glory ? « 4. Where is self or not self, where good or evil, where eare or the absence thereof, for me who abide in my own glory? P

251Where is dream,- where is sound slumber, where the waking condition, where is the fourth state which is beyond these, and where is fear, for me who abide in my fr own glory ?

252Where is far or near, inside or outside, gross or subtle, for me who abide in my own glory ? m

253Where is death or life, the world or its worldli ness, where merging of the visible or the concentration of thought for me who abide in my own glory ?

254Enough therefore of all stories about the three objects of life virtue, pleasure and profit, enough of all stories of Toga or wisdom, for me who have found root in my own self. . * ■P Chapzbb 20. i Fourteen verses on the condition of one who is emancipate sd in life. I

255Where are the elements or “ the body, where the organs of sense or the mind, where void or fulness^ or absence of desire in me who am free from blemish? + P

256Where is the Bastra or knowledge of self, or even the mind free from thought of objects, or contentment or absence of desire, for me who have lost all. sense of duality?'' m I 1-

257When is knowledge or ignorance, when is I or rnino, when (his or that, where release or bondage or eon* ■ dition (or me the 8opnme Intelligence ?

258When is Prarabdha Karma,1 or in Jiwan* mnkti ■ or Videhkatvelya * lor me the unconditioned- I

259When is the actor or the enjoyer, where absence of action or the rising of thought of action, where is the- risible result of knowledge, in me who am ever free from all conditions whatever ?

260When is the world, or one who is desimns of re¬ lease, when is the Yogi or the man of wisdom or one bound, or released, for me who abide in my own natnn and am without a second ?

261When is cmation or dissolution, when is the object to be attained or the means for its attainment, when one who strives for it or his success, for me who abide its my own natnn free from all duality ?

262When is the cogniser, the instrument of cogni¬ tion, the object of cognition or the conception of such object, when is something or want of something, in me who am ever pun ?

263When is distraction or concentration, know¬ ledge or dullness, pleasure or pain, in me who am ever without action ?

264When is this business of the world, when that i condition of spiritual knowledge, when happiness or mise¬ ry, in me who am always above thought ? ^

265When is illusion, when the world, when affec¬ tion or the absence thereof, when the embodied self or that which is known as Brahman, in me the ever pun ?

266Where is activity or inaction, release or bondage * for me who am always unchangeable, ever undivided, ever abiding in my own self ?

267Where is instruction, or the tfastra, disciple or teacher or any object of search, for me, the ever blissful, +■ ever free from alt limitations ■ i \ 1 4. Where is that which is or which is not, where is one or two. What need is there of saying much, there-is • * / nothing which takes its rise in rae 1 ?

Chapter 21

268There are 1 6 Slokas of instruction, 26 showing the * realization by the disciple of his own Atma and fourteen, the manner in which the Guru questions his pupil’s reali¬ zation of self. •2. There arc four Slokas shewing the bliss of realize* ■s A _ tion, four conveying the Gurus' instruction, four allowing the manner in which the Atma is known by the Wise, and five wherein the disciple re-echoes his knowledge of re¬ lease and bondage.

269Eight treat of non* attachment, eight deal with attainment of peace and eight treat of the subject of know- l ledge, seven deal with Yatha Sukha (happiness*, and four with bliss. / 4, There are 20 Slokas in the instruction about tenth, ten in that of knowledge, 20 relate to the nature of truth and 100 to contentment or quietude.

270This is the final stage of Gjrana on self •realization. Where the kitower of Brahman has become Brahman itself — abore thought; free from specific cognition. To him all is Chidokaaa (Intelligence unbounded). Be . is the verr Self of knowledge. For him the very Self of intelligence there i* no otbel; to see, no other to apeak of. 5- There are 8 Slokas about rest in the Atma, 14 '■ about Jiwan mukti and six show the numbers of verses in the book, after that is a summary of the chapters of the work and summary of the whole. P

271There are SI sections and 308 verses in the book. The last 303 does not count. The three are the five, (ele¬ ments) the two are the embodied and the supreme Self, and the aero is tbs Akasa or other. Om Tat Sat. ERRATA. F»g« Li lit note

272note knowcr note For minda bid Read mind bid* Know to be Know thyself to be. I I to be the V3 this ignorance and the ignorance. avow Vedante alike ot of now Vedanta, like a. of. nnknowcr— known, unknown (both lin«i.) Be beyond— He ie beyond, negation op— negation of censal causal \\ Rai Bahadur LALA BAIJ NATH, B. A , Fellow of the Allahabad University, Judge, Smalt Cause Court, Allahabad. JUtavakra Gita i — Translated in English with notes end in¬ troduction. 54 ’pages, 8 annas. Yoga Vashishtha Maha Raraayana.— S.nskrit text with Hindi translation. Two Volames, Super Rojst Oetaro of 900 pages each. Price Rs. IS. Hlnduism*Anolsnt and Modorn (English) —(Second edition in the press). England and India (Urdu) —(3rd edition iu the press). India— Past and Parsant (Urdu)* — beinar • historical retros¬ pect of its social, political, economic and religious condition from the earliest to the present times, as gathered from recognised sources, with brief biographies of the makers of each period. 416 pages 8ro. 1 Re. Dharam sara In Hindi varsa—conuitfing lesion* on Dii,- rsm, Gjrsni, Vsir.gys, Indian progress. Troth, Doty 87 psges Iro, 4 annas. Dharam Vlohara (Hindi)—* historical retropectof Hinduism from the earliest to the present times, with notes and comments m the Urea and thoughts of its beat exponents, 146 pages 8ro*

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