Katha upanishad

http://www.hinduwebsite.com/sacredscripts/hinduism/upanishads/katha.asp#adh1

FIRST VALLI.

1. Vagasravasa, desirous (of heavenly rewards), surrendered (at a sacrifice) all that he possessed. He had a son of the name of Nakiketas.
2. When the (promised) presents were being given (to the priests), faith entered into the heart of Nakiketas, who was still a boy, and he thought:
3. 'Unblessed, surely, are the worlds to which a man goes by giving (as his promised present at a sacrifice) cows which have drunk water, eaten hay, given their milk, and are barren.'
4. He (knowing that his father had promised to give up all that he possessed, and therefore his son also) said to his father: 'Dear father, to whom wilt thou give me?'
He said it a second and a third time. Then the father replied (angrily):
'I shall give thee unto Death.'
(The father, having once said so, though in haste, had to be true to his word and to sacrifice his son.)
5. The son said: 'I go as the first, at the head of many (who have still to die); I go in the midst of many (who are now dying). What will be the work of Yama (the ruler of the departed) which to-day he has to do unto Me?
6. 'Look back how it was with those who came before, look forward how it will be with those who come hereafter. A mortal ripens like corn, like corn he springs up again.'
(Nakiketas enters into the abode of Yama Vaivasvata, and there is no one to receive him. Thereupon one of the attendants of Yama is supposed to say :)
7. 'Fire enters into the houses, when a Brahmana enters as a guest . That fire is quenched by this peace-offering ;-bring water, O Vaivasvata!
8. 'A Brahmana that dwells in the house of a foolish man without receiving food to eat, destroys his hopes and expectations, his possessions, his righteousness, his sacred and his good deeds, and all his sons and cattle.'
(Yama, returning to his house after an absence of three nights, during which time Nakiketas had received no hospitality from him, says:)
9. 'O Brahmana, as thou, a venerable guest, hast dwelt in my house three nights without eating, therefore choose now three boons. Hail to thee! and welfare to me!'
10. Nakiketas said: 'O Death, as the first of the three boons I choose that Gautama, my father, be pacified, kind, and free from anger towards me; and that he may know me and greet me, when I shall have been dismissed by thee.'
11. Yama said: 'Through my favour Auddalaki Aruni, thy father, will know thee, and be again towards thee as he was before. He shall sleep peacefully through the night, and free from anger, after having seen thee freed from the mouth of death.'
12. Nakiketas said: 'In the heaven-world there is no fear; thou art not there, O Death, and no one is afraid on account of old age. Leaving behind both hunger and thirst, and out of the reach of sorrow, all rejoice in the world of heaven.'
13. 'Thou knowest, O Death, the fire-sacrifice which leads us to heaven; tell it to me, for I am full of faith. Those who live in the heaven-world reach immortality,-this I ask as my second boon.'
14. Yama said: 'I tell it thee, learn it from me, and when thou understandest that fire-sacrifice which leads to heaven, know, O Nakiketas, that it is the attainment of the endless worlds, and their firm support, hidden in darkness.'
15. Yama then told him that fire-sacrifice, the beginning of all the worldS , and what bricks are required for the altar, and how many, and how they are to be placed. And Nakiketas repeated all as it had been told to him. Then Mrityu, being pleased with him, said again:
16. The generous, being satisfied, said to him:
I give thee now another boon; that fire-sacrifice shall be named after thee, take also this many coloured chain.'
17. 'He who has three times performed this Nakiketa rite, and has been united with the three (father, mother, and teacher), and has performed the three duties (study, sacrifice, almsgiving) overcomes birth and death. When he has learnt and understood this fire, which knows (or makes us know) all that is born of Brahman, which is venerable and divine, then he obtains everlasting peace.'
18. 'He who knows the three Nakiketa fires, and knowing the three, piles up the Nakiketa sacrifice, he, having first thrown off the chains of death, rejoices in the world of heaven, beyond the reach of grief.'
19. 'This, O Nakiketas, is thy fire which leads to heaven, and which thou hast chosen as thy second boon. That fire all men will proclaim . Choose now, O Nakiketas, thy third boon.'
20. Nakiketas said: 'There is that doubt, when a man is dead,-some saying, he is; others, he is not. This I should like to know, taught by thee; this is the third of my boons.'
21. Death said: 'On this point even the gods have doubted formerly; it is not easy to understand. That subject is subtle. Choose another boon, O Nakiketas, do not press me, and let me off that boon.'
22. Nakiketas said: 'On this point even the gods have doubted indeed, and thou, Death, hast declared it to be not easy to understand, and another teacher like thee is not to be found:-surely no other boon is like unto this.'
23. Death said: 'Choose sons and grandsons who shall live a hundred years, herds of cattle, elephants, gold, and horses. Choose the wide abode of the earth, and live thyself as many harvests as thou desirest.'
24. 'If you can think of any boon equal to that, choose wealth, and long life. Be (king), Nakiketas, on the wide earth'. I make thee the enjoyer of all desires.'
25. 'Whatever desires are difficult to attain among mortals, ask for them according to thy wish;-these fair maidens with their chariots and musical instruments,-such are indeed not to be obtained by men,-be waited on by them whom I give to thee, but do not ask me about dying.'
26. Nakiketas said: 'These things last till tomorrow, O Death, for they wear out this vigour of all the senses. Even the whole of life is short. Keep thou thy horses, keep dance and song for thyself.'
2 7. 'No man can be made happy by wealth. Shall we possess wealth, when we see thee? Shall we live, as long as thou rulest? Only that boon (which I have chosen) is to be chosen by me.'
28. 'What mortal, slowly decaying here below, and knowing, after having approached them, the freedom from decay enjoyed by the immortals, would delight in a long life, after he has pondered on the pleasures which arise from beauty and love?'
29. 'No, that on which there is this doubt, O Death, tell us what there is in that great Hereafter. Nakiketas does not choose another boon but that which enters into the hidden world.'

SECOND VALLI

1. Death said: 'The good is one thing, the pleasant another; these two, having different objects, chain a man. It is well with him who clings to the good; he who chooses the pleasant, misses his end.'
2. 'The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.'
3. 'Thou, O Nakiketas, after pondering all pleasures that are or seem delightful, hast dismissed them all. Thou hast not gone into the road' that leadeth to wealth, in which many men perish.'
4. 'Wide apart and leading to different points are these two, ignorance, and what is known as wisdom. I believe Nakiketas to be one who desires knowledge, for even many pleasures did not tear thee away.'
5. 'Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round, staggering to and fro, like blind men led by the blind
6. 'The Hereafter never rises before the eyes of the careless child, deluded by the delusion of wealth. "This is the world," he thinks," there is no other; thus he falls again and again under my sway.'
7. 'He (the Self) of whom many are not even able to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher'.'
8. 'That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small.'
9. 'That doctrine is not to be obtained by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now; thou art truly a man of true resolve. May we have always an inquirer like thee!'
10. Nakiketas said: 'I know that what is called a treasure is transient, for that eternal is not obtained by things which are not eternal. Hence the Nakiketa fire(-sacrifice) has been laid by me (first); then, by means of transient things, I have obtained what is not transient (the teaching of Yama)'.'
11. Yama said: 'Though thou hadst seen the fulfilment of all desires, the foundation of the world, the endless rewards of good deeds, the shore where there is no fear, that which is magnified by praise, the wide abode, the rest, yet being wise thou hast with firm resolve dismissed it all.'
12. 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.'
13. 'A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas.'
14. Nakiketas said: 'That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that.'
15. Yama said: 'That word (or place) which all the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is OM.'
16. 'That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires, is his.'
17. 'This is the best support, this is the highest support; he who knows that support is magnified in the world of Brahma.'
18. 'The knowing (Selo is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed.'
19. 'If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.'
20. 'The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator .'
21. 'Though sitting still, he walks far; though lying down, he goes everywhere. Who, save myself, is able to know that God who rejoices and rejoices not?'
22. 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.'
23. 'That Self, cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.'
24. 'But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge.'
25. 'Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food , and death itself a condiment?'

THIRD VALLI

1. 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinakiketa sacrifice.'
2. 'May we be able to master that Nakiketa rite which is a bridge for sacrificers; also that which is the highest, imperishable Brahman for those who wish to cross over to the fearless shore.'
3. 'Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.'
4. 'The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.'
5. 'He who has no understanding and whose mind (the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.'
6. 'But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.'
7. 'He who has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births.'
8. 'But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.'
9. 'But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu.'
10. 'Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect.'
11. 'Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing this is the goal, the highest road.'
12. 'That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.'
13. 'A wise man should keep down speech and mind; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.'
14. 'Rise, awake! having obtained your boons', understand them! The sharp edge of a razor is difficult to pass over; thus the wise say the path (to the Self) is hard.'
15. 'He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.'
16. 'A wise man who has repeated or heard the ancient story of Nakiketas told by Death, is magnified in the world of Brahman.'
17. 'And he who repeats this greatest mystery in an assembly of Brahmans, or full of devotion at the time of the Sraddha sacrifice, obtains thereby infinite rewards.'

SECOND ADHYAYA

FOURTH VALLI.

1. Death said: 'The Self-existent pierced the openings (of the senses) so that they turn forward: therefore man looks forward, not backward into himself. Some wise man, however,with his eyes closed and wishing for immortality, saw the Self behind!
2. 'Children follow after outward pleasures, and fall into the snare of wide-spread death. Wise men only, knowing the nature of what is immortal, do not look for anything stable here among things unstable!
3. 'That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides. This is that (which thou hast asked for).'
4. 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.'
5. 'He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that!
6. 'He who (knows) him' who was born first from the brooding heat, (for he was born before the water), who, entering into the heart, abides therein, and was perceived from the elements. This is that.'
7. '(He who knows) Aditi also, who is one with all deities, who arises with Prana (breath or Hiranyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.'
8. 'There is Agni (fire), the all-seeing, hidden in the two fire-sticks, well-guarded like a child (in the womb) by the mother, day after day to be adored by men when they awake and bring oblations. This is that.'
9. 'And that whence the sun rises, and whither it goes to set, there all the Devas are contained, and no one goes beyond. This is that.'
10. 'What is here (visible in the world), the same is there (invisible in Brahman); and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.'
11. 'Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.'
12. 'The person (purusha), of the size of a thumb, stands in the middle of the Self (body?), as lord of the past and the future, and henceforward fears no more. This is that.'
13. 'That person, of the size of a thumb, is like a light without smoke, lord of the past and the future, he is the same to-day and to-morrow. This is that.'
14. 'As rain-water that has fallen on a mountain ridge runs down the rocks on all sides, thus does he, who sees a difference between qualities, run after them on all sides.'
15. 'As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows.'

FIFTH VALLI

1. 'There is a town with eleven gates belonging to the Unborn (Brahman), whose thoughts are never crooked. He who approaches it, grieves no more, and liberated (from all bonds of ignorance) becomes free. This is that.'
2. 'He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (rita), in heaven; he is born in the water, on earth, in the sacrifice (rita), on the mountains; he is the True and the Great.'
3. 'He (Brahman) it is who sends up the breath (prana), and who throws back the breath (apgma)All the Devas (senses) worship him, the adorable (or the dwarf), who sits in the centre.'
4. 'When that incorporated (Brahman), who dwells in the body, is torn away and freed from the body, what remains then? This is that!
5. 'No mortal lives by the breath that goes up and by the breath that goes down. We live by another, in whom these two repose.'
6. 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.'
7. 'Some enter the womb in order to have a body, as organic beings, others go into inorganic matter, according to their work and according to their knowledge.'
8. 'He, the highest Person, who is awake in us while we are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.'
9. 'As the one fire, after it has entered the world, though one, becomes different according to whatever it burns, thus the one Self within all things becomes different, according to whatever it enters, and exists also without.'
10. 'As the one air, after it has entered the world, though one, becomes different according to whatever it enters, thus the one Self within all things becomes different, according to whatever it enters', and exists also without.'
11. 'As the sun, the eye of the whole world, is not contaminated by the external impurities seen by the eyes, thus the one Self within all things is never contaminated by the misery of the world, being himself without.'
12. 'There is one ruler, the Self within all things, who makes the one form manifold. The wise who perceive him within their Self, to them belongs eternal happiness, not to others.'
13. 'There is one eternal thinker, thinking non-eternal thoughts, who, though one, fulfils the desires of many. The wise who perceive him within their Self, to them belongs eternal peace, not to others.'
14. 'They perceive that highest indescribable pleasure, saying, This is that. How then can I understand it? Has it its own light, or does it reflect light?'
15. 'The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.'

SIXTH VALLI

1. 'There is that ancient tree, whose roots grow upward and whose branches grow downward;-that indeed is called the Bright, that is called Brahman, that alone is called the Immortal . All worlds are contained in it, and no one goes beyond. This is that.'
2. 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.'
3. 'From terror of Brahman fire burns, from terror the sun burns, from terror Indra and Vayu, and Death, as the fifth, run away.'
4. 'If a man could not understand it before the falling asunder of his body, then he has to take body again in the worlds of creation.'
5. 'As in a mirror, so (Brahman may be seen clearly) here in this body; as in a dream, in the world of the Fathers; as in the water, he is seen about in the world of the Gandharvas; as in light and shade, in the world of Brahma.'
6. 'Having understood that the senses are distinct (from the Atman), and that their rising and setting (their waking and sleeping) belongs to them in their distinct existence (and not to the Atman), a wise man grieves no more.'
7. 'Beyond the senses is the mind, beyond the mind is the highest (created) Being, higher than that Being is the Great Self, higher than the Great, the highest Undeveloped.'
8. 'Beyond the Undeveloped is the Person, the all-pervading and entirely imperceptible. Every creature that knows him is liberated, and obtains immortality.'
9. 'His form is not to be seen, no one beholds him with the eye. He is imagined by the heart, by wisdom, by the mind. Those who know this, are immortal.'
10. 'When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state.'
11. 'This, the firm holding back of the senses, is what is called Yoga. He must be free from thoughtlessness then, for Yoga comes and goes.'
12. 'He (the Self) cannot be reached by speech, by mind, or by the eye. How can it be apprehended except by him who says: "He is?"'
13. 'By the words "He is," is he to be apprehended, and by (admitting) the reality of both (the invisible Brahman and the visible world, as coming from Brahman). When he has been apprehended by the words "He is," then his reality reveals itself.'
14. 'When all desires that dwell in his heart cease, then the mortal becomes immortal, and obtains Brahman.'
15. 'When all the ties of the heart are severed here on earth, then the mortal becomes immortal here ends the teaching.'
16. 'There are a hundred and one arteries of the heart, one of them penetrates the crown of the head. Moving upwards by it, a man (at his death) reaches the Immortal; the other arteries serve for departing in different directions.'
17. 'The Person not larger than a thumb, the inner Self, is always settled in the heart of men. Let a man draw that Self forth from his body with steadiness, as one draws the pith from a reed. Let him know that Self as the Bright, as the Immortal; yes, as the Bright, as the Immortal.'
18. Having received this knowledge taught by Death and the whole rule of Yoga (meditation), Nakiketa became free from passion and death, and obtained Brahman. Thus it will be with another also who knows thus what relates to the Self.
19. May He protect us both! May He enjoy us both! May we acquire strength together! May our knowledge become bright! May we never quarre1! Om! Peace! peace! peace! Harih, Om!

Varaha Upanishad notes अज्ञस्य दुःखौघमयं ज्ञस्यानन्दमयं जगत् अन्धं भुवनमन्धस्य प्रकाशं तु सुचक्षुषाम्		To an ignorant man, the world is filled with misery; while, to a wise man, it is full of bliss, To a blind man, the world is dark; while, to men of vision, it is bright. The Varaha Upanishad asserts the non-dualistic premise that Brahman and Atman are one, and those who know this fear nothing, suffer nothing, and possess fortitude. He is I, states Vishnu.[25] "Become that, Ribhu; Thou am I verily", suggests Vishnu.[25] Those high souled ones, who with the firm conviction that "I am the Brahman", are the Jivanmukta, states verse 2.43 of the text.[26] Samadhi[edit] In verses 2.75 through 2.87, the Varaha Upanishad defines the goal of Yoga and what is "Samadhi", as follows: The Oneness of the Atman and the mind is attained through Yoga, This Oneness is said to be what is Samadhi. — Varaha Upanishad, 2.75[30] The state of Samadhi, it explains, is akin to salt dissolving in water, and the quality of oneness that results.[31] http://www.swamij.com/upanishad-varaha-bhumikas.htm Varaha Upanishad, Chapter IV: On another occasion Nidagha asked Lord Ribhu to enlighten him as to the characteristics of Jivanmukti. To which Ribhu replied in the affirmative and said the following: “In the seven Bhumikas (or stages of development of wisdom) there are four kinds of Jivanmuktas. Of these the first stage is Subhechcha (good desire); the second is Vicharana (inquiry); the third is Tanumanasi (or pertaining to the thinned mind); the fourth is Sattvapatti (the attainment of Sattva); the fifth is Asamsakti (non-attachment); the sixth is the Padartha-Bhavana (analysis of objects) and the seventh is the Turya (fourth or final stage). The Bhumika which is of the form of Pranava (Om) is formed of (or is divided into) Akara – ‘A’, Ukara – ‘U’, Makara - ‘M’ and Ardha-Matra. Akara and others are of four kinds on account of the difference of Sthula (gross) Sukshma (subtle), Bija (seed or causal) and Sakshi (witness). Their Avasthas are four: waking, dreaming, dreamless sleeping and Turya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross Amsa (essence or part) of Akara is named Vishva; in the subtle essence, he is termed Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya. He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of Ukara is Vishva; in the subtle essence, he is termed Taijasa; in the Bija essence, is termed Prajna; and in the Sakshi essence, he is termed Turya. He who is in the Sushupti state in the gross essence of Makara is termed Vishva; in the subtle essence, Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya. He who is in Turya State in the gross essence of Ardha-Matra is termed Turya-Vishva. In the subtle, he is termed Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya-Turya. The Turya essence of Akara is (or embraces) the first, second and third (Bhumikas or stages of the seven). The Turya essence of Ukara embraces the fourth Bhumika. The Turya essence of Makara embraces the fifth Bhumika. The Turya essence of Ardha-Matra is the sixth stage. Beyond this, is the seventh stage. One who functions in the (first) three Bhumikas is called Mumukshu; one who functions in the fourth Bhumika is called a Brahmavit; one who functions in the fifth Bhumika is called a Brahmavidvara; one who functions in the sixth Bhumika is called a Brahmavidvariya; and one in the seventh Bhumika is called a Brahmavidvarishtha. With reference to this, there are Slokas. They are: 1. Subhechcha is said to be the first Jnana-Bhumi (or stage of wisdom); Vicharana, the second; Tanumanasi, the third; 2. Sattvapatti, the fourth; then come Asamsakti as the fifth, Padartha-Bhavana as the sixth and Turya as the seventh. 3. The desire that arise in one through sheer Vairagya (after resolving) ‘Shall I be ignorant? I will be seen by the Shastras and the wise’ (or ‘I will study the books and be with the wise’) – is termed by the wise as Subhechcha [first stage]. 4. The association with the wise and Shastras and the following of the right path preceding the practice of indifference is termed Vicharana [second stage]. 5. That stage wherein the hankering after sensual objects is thinned through the first and second stages is said to be Tanumanasi [third stage]. 6. That stage wherein having become indifferent to all sensual objects through the exercise in the (above) three stages, the purified Chitta rests on Atman which is of the nature of Sat is called Sattvapatti [fourth stage]. 7. The light (or manifestation) of Sattva-Guna that is firmly rooted (in one) without any desire for the fruits of actions through the practice in the above four stages is termed Asamsakti [fifth stage]. 8-9. That stage wherein through the practice in the (above) five stages one, having found delight in Atman, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed Padartha-Bhavana, the sixth stage. 10. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of Atman alone without the difference (of the universe) is the seventh stage called Turya. 11. The three stages beginning with Subhechcha are said to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent. 12. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage. 13. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Nidagha, be convinced that such a person has only Sattva remaining. 14. Then having ascended the fifth stage called Sushuptipada (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences. 15-16(a). Having always introvision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz., being freed from all affinities). 16(b). (Lastly) the seventh stage which is the ancient and which is called Gudhasupti is generally attained. 17. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither Sat nor Asat, neither self nor not-self. 18. Like an empty pot in the Akasa, there is void both within and without; like a filled vessel in the midst of an ocean, he is full both within and without. 19. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. 20. Having discarded (all the distinctions of) the seer, the sight and the seen with their affinities, meditate solely upon Atman which shines as the supreme Light. 21. He is said to be a Jivanmukta (emancipated person) in whom, though participating in the material concerns of the world, the universe is not seen to exist like the invisible Akasa. 22. He is said to be a Jivanmukta, the light of whose mind never sets or rises in misery or happiness and who does not seek to change what happens to him (viz., either to diminish his misery or increase his happiness). 23. He is said to be a Jivanmukta who though in his Sushupti is awake and to whom the waking state is unknown and whose wisdom is free from the affinities (of objects). 24. He is said to be a Jivanmukta whose heart is pure like Akasa, though acting (as it) in consonance to love, hatred, fear and others. 25. He is said to be a Jivanmukta who has not the conception of his being the actor and whose Buddhi is not attached to material objects, whether he performs actions or not. 26. He is said to be a Jivanmukta, of whom people are not afraid, who is not afraid of people and who has given up joy, anger and fear. 27. He is said to be a Jivanmukta, who though participating in all the illusory objects, is cool amidst them and is a full Atman, (being) as if they belonged to others. 28. O Muni, he is said to be a Jivanmukta, who having eradicated all the desires of his Chitta, is (fully) content with me who am the Atman of all. 29. He is said to be a Jivanmukta, who rests with an unshaken mind in that all pure abode which is Chinmatra and free from all the modifications of Chitta. 30. He is said to be a Jivanmukta in whose Chitta do not dawn (the distinctions of) the universe, I, he, thou and others that are visible and unreal. 31. Through the path of the Guru and Shastras, enter soon sat – the Brahman that is immutable, great, full and without objects – and be firmly seated there. 32. Shiva alone is Guru; Shiva alone is Vedas; Shiva alone is Lord; Shiva alone is I; Shiva alone is all. There is none other than Shiva. 33. The undaunted Brahmana having known Him (Shiva) should attain wisdom. One need not utter many words as they but injure the organ of speech. 34. (The Rishi) Suka is a Mukta (emancipated person). (The Rishi) Vamadeva is a Mukta. There are no others (who have attained emancipation) than through these (viz., the two paths of these two Rishis). Those brave men who follow the path of Suka in this world become Sadyo-Muktas (viz., emancipated) immediately after (the body wear away); 35. While those who always follow the path of Vamadeva (i.e., Vedanta) in this world are subject again and again to rebirths and attain Krama (gradual) emancipation, through Yoga, Sankhya and Karmas associated with Sattva (Guna). 36. Thus there are two paths laid down by the Lord of Devas (viz.,) the Suka and Vamadeva paths. The Suka path is called the bird’s path; while the Vamadeva path is called the ant’s path. 37-38. Those persons that have cognised the true nature of their Atman through the mandatory and prohibitory injunctions (of the Vedas), the inquiry into (the true meaning of) Maha-Vakyas (the sacred sentences of the Vedas), the Samadhi of Sankhya Yoga or Asamprajnata Samadhi and that have thereby purified themselves, attain the supreme seat through the Suka path. 39-40. Having, through Hatha-Yoga practice with the pain caused by Yama, postures, etc., become liable to the ever recurring obstacles caused by Anima and other (Siddhis) and having not obtained good results, one is born again in a great family and practises Yoga through his previous (Karmic) affinities. 41. Then through the practice of Yoga during many lives, he attains salvation (viz.,) the supreme seat of Vishnu through the Vamadeva path. 42. Thus there are two paths that lead to the attainment of Brahman and that are beneficent. The one confers instantaneous salvation and the other confers gradual salvation. To one that sees (all) as the one (Brahman), where is delusion? Where is sorrow? 43. Those that are under the eyes of those whose Buddhi is solely occupied with the truth (of Brahman) that is the end of all experience are released from all heinous sins. 44. All beings inhabiting heaven and earth that fall under the vision of Brahmavits are at once emancipated from the sins committed during many Crores of births.” Thus ends the fourth Chapter of Varaha Upanishad.   http://www.swamij.com/upanishad-tripura-tapini.htm Tripura tapinin Upanishad V-8: Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words. V-18: As long as illusions of words Encompass one, difference lasts; When darkness is scattered, It is unity one sees. V-21: The acute mind, after study of texts, On knowledge and wisdom intent, Must forsake all, as one who seeks grain Forsakes the husk perforce.
—Varaha Upanishad 2.22[24]

kena upanishad related and yogavashishtha notes

http://www.wisdomlib.org/hinduism/book/kena-upanishad-shankara-bhashya/d/doc145036.html

The Sruti says:

“Travelling by neither of these two paths, these small creatures are constantly returning, of whom it may he said: ‘Be horn and die.’ This is the third course.”

Another Sruti says

“The three kinds of living beings (going by neither of these two paths) reach this miserable state.”

The desire to know the Brahman springs only in the person whose mind is pure, who is free from desires and who, free from deeds done in this birth or in previous ones, becomes disgusted with the external, ephemeral medley of ends and means.
This Brahman is depicted in the Upanishad beginning with Keneshitam. etc., appearing in the form of questions and answers. Kataka says

“The self-existent has made the senses external in their activity and man therefore looks outward, not at the self within.”

Some wise man having turned his eyes inward and being desirous of immortality saw the inner self.

“Having examined [Page 3] the worlds reached by Karma, let the Brahmin grow disgusted (and learn to think that) nothing which is not made can be reached by Karma. In order to know that, let him, Samidh (sacrificial sticks) in hand, approach a preceptor, who is well read in the Vedas and who is centred in Brahman.”

Thus in the Atharvanopanishad. In this way, and not otherwise, a man free from desires becomes qualified to hear, contemplate and acquire knowledge of the inner self.

By the knowledge of the inner self, ignorance, which, is the seed of bondage, and the cause of Karma performed for the realisation of desires, is entirely removed.

The Srutis say:

“There is no grief or delusion to one who sees this unity.”

“He who knows the Atman overcomes grief.”

“When He. that is both high and low, is seen, the knot of the heart is cut, all doubts are resolved and all Karma is consumed.”

If it be urged that even by knowledge coupled with Karma this result is attained, we say no; for the Vajasaneyaka shows that that combination produces different results.
Beginning with “Let me have a wife,” the texts go on to say,

“by a son should this world be gained, not by any other means: [Page 4] by Karma, the abode of the manes (Pitris); and by Knowledge, the world of the deities;”

thus showing how the three worlds different from the Atman are reached. In the same place we find the following reason urged for one becoming a Sanyasin: “What shall we, to whom this world is not the Atman, do with offspring?” The meaning is this: What shall we do with offspring, Karma, and Knowledge combined with Karma, which are the means to secure the world of the mortals, the world of the manes, and the world of the Gods; and which do not help us in securing the world of the Atman? For, to us none of the three worlds, transitory and attainable by these means, is desirable. To us that world alone which is natural, unborn, undecaying, immortal, fearless and neither augmented nor diminished by Karma, and eternal, is covetable; and that being eternal cannot be secured by any other means than the removal of ignorance. Therefore, the renunciation of all desires preceded by the knowledge of the Brahman who is the inner Self should alone be practised by us. Another reason is that the knowledge of the inner Self is antagonistic to Karma and cannot therefore coexist with it. It is well known that the knowledge of the Self, the one Atman of all, which abhors all [Page 5] perception of difference, cannot possibly co-exist with Karma whose basis is the perception of the difference of agent, results, etc. As knowledge relating to the reality, the knowledge of the Brahman is independent of human efforts. Therefore, the desire of a person, who is disgusted with visible and invisible fruits achievable by external means, to know the Brahman which is connected with the inner Self, is indicated by the Sruti beginning with Keneshitam, etc. The elucidation of the Brahman in the form of a dialogue between the preceptor and the disciple is, considering the subtle nature of the theme, for the easy understanding thereof. It will also be clearly pointed out that this knowledge is not to be attained solely by logical discussion.

The Sratis say

“This state of mind cannot be obtained by logical discussion.”
“He knows who lias studied under a preceptor.”
“Such knowledge only as is acquired by studying under a preceptor does good.”

The Smriti lays down also “Learn That by prostration.”

It should be inferred that some one duly approached a preceptor centred in Brahman and finding no refuge except in bis inner Self and longing for that which is fearless, eternal, calm and unshakable, questioned the preceptor as expressed in ‘Keneshitam. etc.’

The Atharvana Upanishad says “This Atman cannot be attained by one devoid of strength.”

The strength gained by wealth, retinue, mantras, medicinal herbs, devotion and yoga cannot overcome mortality, because that is produced by things themselves mortal. The strength gained by the knowledge of the Atman can be acquired by the Atman alone and not by any other means. Because the strength produced by the knowledge of the Atman does not require any other aid, that strength alone can overcome death. And [Page 39] because one acquires by bis Atman alone the strength produced by the knowledge of the Atman, therefore he attains immortality by the knowledge of the Atman. The Atharvana Upanishad says “This Atman cannot be attained by one devoid of strength.”

It is said: “One desirous of emancipation should always renounce karma and all its aids. It is only by one that so renounces that the highest place (can he reached).

Therefore, knowledge cannot consistently with itself require karma as its concomitant help or its complement. Therefore, the distribution on the analogy of the invocation in Suktavaka is certainly unsound. Therefore, it is sound to say that the question and answer were intended only to make sure. The meaning is “what was explained is all the Upanishad, which does not require anything else for ensuring emancipation.”

Shankara's commentary continued-

http://www.wisdomlib.org/hinduism/book/kena-upanishad-shankara-bhashya/d/doc145067.html

Of the Upanishad about Brahman which has been already taught, devotion, etc., are helps to the acquisition. ‘Tapas’ means, ‘control of the body, the sensory organs and the mind.’ ‘Dama’ means ‘freedom from passions.’ ‘Karma’ is Agnihotra, etc. It has been seen that knowledge of the Brahman arises indirectly through the purification of the mind in the person, who has been refined by these.

Therefore, it is said that Truth is the resting place of knowledge. The mention again of Truth as the resting place of knowledge, notwithstanding its implied mention as ‘the leg on which knowledge stands’ along with devotion, etc., is to indicate that Truth excels others as a help to knowledge; for, the Smriti says:

“If a thousand Asvamedha sacrifices and Truth were weighed in the balance, one Truth spoken will outweigh the thousand sacrifices.”

It has been seen that knowledge of the Brahman arises indirectly through the purification of the mind in the person, who has been refined by these. Even when Brahman is [Page 57] explained, those who have not been purged of their faults, either disbelieve or misbelieve in it, as in the cases of Indra, Virochana, etc. Therefore, knowledge as inculcated arises only in him who has, by tapas, etc., performed either in this birth or in many previous ones, purified his mind. The Sruti says: “To that high-souled man whose devotion to the Lord is great and whose devotion to his preceptor is as great as that to the Lord, these secrets explained become illuminated.” The Smriti says: “Knowledge arises in men by annihilation of sinful deeds.” The word ‘iti’ is used to show that the mention of tapas, etc., is only by way of illustration; for it will show that there are other aids than those mentioned to the acquisition of knowledge, as freedom from pride, hatred of pomp, etc. ‘Pratishta’ means ‘legs.’ For, when they exist, knowledge is firmly seated just as a person goes about with his legs, the four Vedas, all the six supplements, i.e., Siksha, etc. The Vedas being the enlighteners of the knowledge of karma and the supplementary scriptures being intended for their protection are called ‘legs’ of the knowledge of Brahman

34 ||34. He who knows this thus, having shaken off all sin, lives firmly seated in the endless, blissful and highest Brahman. He lives firmly seated. (34)

The purport is that he is firmly seated in the unconditioned Brahman, i.e., does not again revert to Samsara [worldly existence].



Yogavashishta

http://www.wisdomlib.org/hinduism/book/yoga-vasistha-volume-1/d/doc118024.html

14. Things that are not real, are believed as real, and have become the cause of our pride, by hardening us in untruth, and keeping us from the light of truth.

35. It is no wonder that this (unreal world) should appear a miraculous (reality) to the wise, and seem marvelously striking in the minds of mankind; since the visions in our dreams also appear so very fascinating to every one in their state of dreaming.

37. People are still deluded in their minds in wishing to attain the state of their superiors; but they fall down still lower like beasts (goats) from the top of a hill, in wishing to lay hold on the fruits of a verdant creeper out of their reach.

38. The mind that gets delighted in a moment and becomes dejected in the next, and assumes likewise its equanimity at another, is indeed as changeful as an actor.

42. Time is a skilful player and plays many parts with ease; but he is chiefly skilled in tragedy, and often plays his tragic part in the affairs of men.

10. The chain of (repeated) births is a bond that binds fast all men by its strong knots of the senses; those striving to break loose from this bondage for their liberation, are (said to be) the best of men.

23. Life is as fickle as a drop of water pending on a mass of clouds blown away by the winds. Our enjoyments are as unsteady as the lightning that flickers in the midst of clouds. The pleasures of youth are as slippery as water. With these reflections in my mind, I have subdued them all under the province of peace and tranquility.

Rāma said:—I have no reliance on the durability of life, which is as transient as a drop of water that sticks to the point of a shaking leaf on a lofty tree; and as short as the cusp of the moon on Siva's forehead.
2. I have no credit in the durability of life, which is transient as the swelling that take place in the pouch of a frog while it croaks in the meadow. Nor have I any trust in the company of friends, which are as dangerous as the treacherous snare of hunters.

22. I will refrain from eating and drinking even of water, and from clothing myself with apparels; I will cease from all my actions of bathing and making my offerings, as also from my diet and the like.

23. I will attend to no duty, nor care about prosperity or calamity. I will be free from all desires except that of the abandonment of this body.

24. I must remain aloof from all fears and sympathies, from selfish feelings and emulation, and continue to sit quietly as a figure in painting.

25. I will gradually do away with the inspiration and respiration of my breath and outward sensations; till I part with this trifle—the seat all of troubles—this the so called body.

26. I do not belong to this body, nor does it belong to me, nor is any thing else mine; I shall be null and void like the oil-less lamp, and abandon every thing with this body.

chp 2

33. "That the world is a creation of volition, and loses itself with the absence of our desires; and that it is an accursed and unsubstantial world after all, is the conclusion arrived at by all sages.

35. Janaka replied: "There is nothing more certain, O sage! than what you have known by yourself and heard from your father.36. "There is but one undivided intelligent spirit known as the universal soul and nothing besides; it becomes confined by its desires, and freed by its want of them.
37. "You have truly come to the knowledge of the knowable, whereby your great soul has desisted from its attachment to objects of enjoyment and vision.
38. "You must be a hero to have overcome your desire in the lengthening chain of attractive enjoyments from your early youth. What more do you want to hear?

6. Spiritual knowledge is easily obtainable by most men here, but a distaste to (pleasurable) objects is hard to be had (however painful it is to procure them).

7. He who fully comprehends a thing, is said to know it, and who so knows what is knowable, is called a learned man; no earthly enjoyments can be delectable to such high minded men.
8. The mind that has no zest for earthly pleasures, except the glory of disinterested deeds, is said to be liberated even in the present life.

9. As there grows no vegetable in a sterile soil, so there grows no disinclination to worldliness, until one comes to know the knowable reality (i. e. to say: neither the godly can be worldly, nor the worldly be godly).
10. Hence know this supporter of Raghu's race to have verily known the knowable, which has made him disgusted with his princely enjoyments.

9. The mind is called to be ever-fluctuating, and gives rise to (all things in) the three worlds in itself. It resides in vacuity in the form of the heart, and the increate (God) also residing in the vacuous soul (gives the mind the power to realize the latent ideas of the soul).

The unreality of the world best appears to one at the point of and after his death

14. But this knowledge of (the unreality of the world) becomes darkened upon one's being reborn on earth, when the shadow of this world falls again on the mirror of his sentient soul.

15. Thus there is a struggle for repeated births and deaths here, and a fancy for the next world after one's death.

17. The dead have no sensation of the earth and other elementary bodies, nor of the course of the world; but they fall again to these errors upon their being reborn here.

29. Happiness and misery destroy and succeed each other by turns, and are as fleeting as flashes of lightnings. Hence it is impossible to be happy for ever.

30. Those great souls who are indifferent and well judging like yourself, are known as the most honourable of men, and worthy alike both of temporal enjoyments and spiritual emancipation.

31. By reliance upon right reasoning joined with a habit of dispassionateness, men are enabled to get over the dark and dangerous torrents of this world.

32. No man of reason should allow himself to sleep (in negligence) amidst the illusions of the world, well knowing their noxious property to derange the understanding.

33. Whoso remains neglectful in his worldliness, resembles a man sleeping negligent on a grassy bed when his house is on fire.

34. What being arrived at, there is no returning from it; and what being gained, there is no cause of sorrowing; that state is undoubtedly attainable by divine knowledge only; and is a certain truth.

27. Men are their self tormenters by the false imagination of their own minds; it is reason alone that can drive away this inveterate spectre from the mind.

29. It is by means of reason and its evident influence on the deprivation of (physical) gratifications, that there rises an unshaken and exalted disinterestedness in the mind, like the cooling beams of the moon.

30. When the saint has reached his perfection by means of the elixir of judgement seated in his mind, he neither desires for more nor leaves (what he has).

31. The mind relying on that state of equanimity and perceiving the clear light (of truth within itself), has neither its fall nor elevation, but enjoys its inward expansion as that of vacuum for ever.

41. He who is blind to reason is as one born blind, and a demented man is an object of universal pity; but the man with a reasoning soul is said to be possessed of divine eye-sight, and becomes victorious in all things (he undertakes).

http://www.wisdomlib.org/hinduism/book/yoga-vasistha-volume-1/d/doc118049.html

18. Contentment, society of the virtuous, ratiocination and quietism, are the several means for crossing over the ocean of the world by mankind.

19. Contentment is reckoned as the best gain, good company the right course, reasoning the true knowledge, and quietism the highest bliss (of man).

20. These are the four surest means to break off the trammels of the world, and whoever is practiced in these, has surely passed over the erroneous waters of the terrestrial sea.

33. The mind is a wilderness of errors, in which the stream of our desires is running with full force, amidst its two banks of good and evil whereon we hold our stand.

28. The man whose mind is purified by a knowledge of the precepts of liberation, neither repines nor rejoices at the loss or gain of the objects of enjoyment.

9. Let the wise continue their inquiries until they can obtain their internal peace, and until they may arrive at the fourth stage (turya) of felicity known by the name of indestructible tranquility.

10. Whoso has gained this fourth state of tranquil felicity, he has really passed beyond the limits of the ocean of the world, whether he is alive or not, or a house-holder or an ascetic.

11. Such a man remains steady at his place like the calm sea undisturbed by the Mandara mountain, whether he has performed his duties according to the Srutis and Smritis or not.

http://www.wisdomlib.org/hinduism/book/yoga-vasistha-volume-1/d/doc118055.html

22. The intimate relation of the spectator with the spectacle is called his bondage to the same, because the looker's mind is fast bound to the object of his sight. It is the absence of the visible objects, therefore, from the mirror of the mind, which is the only means of his liberation. (So also is the removal of the objects of the other senses from the mind).

26. It is hard to avoid the sight of the phenomenal world, and to repress one's ardour for the same. But it is certain that, the visibles can not lead us to the Reality, nor the Real mislead us to unreality (i. e. the spiritual and physical knowledge are mutually repugnant to each other).

chp 3 part 4

56. Thus when the observer comes to know the unreality of the phenomena of the three worlds, as well as of his own entity, it is then that his pure soul attains to the knowledge of kaivalya or solity of divine existence.

22. It is by means of right discrimination derived from the keeping of good company and study of holy works, that our understanding is cleared of its ignorance, as dirty water is purified by Kata seeds, and as the minds of men are expurgated by the Yoga philosophy.

10. He who has seen the all surpassing Supreme Being, has his heartstrings all cut asunder, and the doubts of his mind all driven away. The sequences of his acts are washed away, (and leave no fear of his transmigration).

39. Vasishtha replied:—This false knowledge or prejudice of the reality of the world, has been long prevalent like a chronic disease (among mankind); and requires to be removed by the specific charm (mantra) of reasoning only.


http://www.wisdomlib.org/hinduism/book/brahma-sutras/d/doc62935.html

“This person, embraced by the supremely intelligent Self, knows nothing that is without or within” (Brih. 4. 3. 21),

“They who know the vital force of the vital force, the eye of the eye, the ear of the ear, the food of the food, the mind of the mind,” etc. (Brih. Mâdhy. 4. 4. 21).

ज्योतिषैकेषामसत्यन्ने ॥ १३ ॥

jyotiṣaikeṣāmasatyanne || 13 ||

jyotiā—By light; ekeṣām—of some; asati anne—food not being mentioned.
13. (In the text) of some (the Kânva recension) food not being mentioned (in the complementary passage referred to in the previous Sutra) (the number is made up) by ‘light’ (mentioned in the previous verse).

“That immortal Light of lights the gods worship as longevity” (Brih. 4. 4. 16).

In the texts of the Taittiriyâ Upanishad Brahman is definitely described as not being nonexistence.

“He who knows Brahman as nonexisting becomes himself non-existing. He who knows Brahman as existing is known by sages as existing” (Taitt. 2 . 6).

“The Self, my dear Maitreyi, should be realized —should be heard of, reflected on, and meditated upon. By the realization of the Self, my dear, through hearing, reflection, and meditation, all this is known” (Brih. 2 . 4. 5).

“That Itself manifested Itself” (Taitt. 2. 7), which shows that Brahman alone created the world, out of Itself, which is possible only by undergoing modification

“These seeds, almost infinitesimal” (Chh. 6. 12. 1);
“This was indeed non-existent at the beginning” (Chh. 3. 19. 1);
“Some learned men being deluded, speak of nature, and others of time, as the cause of everything” (Svet. 6. 1).


http://www.swami-krishnananda.org/panch/panch_13.html

Vivarta-Upadana is that kind of material cause which appears as an effect without actually undergoing any change in itself, and yet appearing as something different, as, for example, a rope appearing as a snake. Here, the cause has not become the effect, but merely appears as the effect. This may happen even in the case of partless or shapeless objects, because we see that a thing like Space, which has no shape at all, appears to be blue in colour, inverted like a dome, touching the horizon, etc., and it also appears to be affected by the qualities of the earth on account of which we attribute to it clearness as well as its opposite. In a similar manner, it may be said that this world is a Vivarta (appearance) of Brahman, of the Divine Ananda, and this appearance is made possible due to a power, or Sakti, called Maya, indescribably present, as a special kind of power is seen in a magician. This power is actually not different from the substance in which it inheres, nor is it totally identical with it. We find, in ordinary life, that the burning capacity which is the power of fire cannot be said to be either identical with fire or different from it. When the effect of burning in fire is not seen actually, even when it is flaming forth, we infer that the absence of its burning power is due perhaps to the application of some Mantras, or incantations, on fire. If heat is the same as fire, fire itself ought to have ceased to exist when its heat is suppressed; nor is it possible for us to say that there is no such thing as fire apart from mere heat. The Divine Power of Brahman, called Maya, is likewise inscrutable (Anirvachaniya) and its relation to Brahman is difficult to ascertain, or understand.
Sages endowed with intuition recognise in meditation that the Divine Power, or Sakti, is hidden by its own properties, that the Supreme Power inherent in Brahman manifests itself in various ways, especially as knowledge (Jnana), action (Kriya), and will or desire (Ichha). There are those who think that there is no cause at all for the world and that it just exists by its own nature. Others think that the world has come out of nothing (Sunya), or void. Some think that the world is a conglomeration of invisible atoms which combine themselves in a peculiar way to form this world. The astronomers and the astrologers opine that it is all Time factor that is operating everywhere and there cannot be any other cause of the world than the movement of Time in various ways creating different conditions and situations. The materialists are of the opinion that matter is everything and there is no such thing as Consciousness, and even if the latter is conceded, it is only an exudation of matter. The Mimamsakas, or ritualists, think that the potency of Karma, called Adrishta, is the real cause of the world-manifestation, and nothing can exist other than Karma, as the operative cause. The Samkhyas hold that the cause of the world is Prakriti in conjunction with Purusha, and the diversity of the world is only the evolution of Prakriti. The Yoga school posits an Isvara in addition to Prakriti and the many Purushas of the Samkhya, because it is impossible to conceive of the dispensation of justice and the proper allocation of the fruits of the Karmas of Jivas if there is no such Being who is independent of Prakriti and the Purushas. The Vedanta school of dualism (Dvaita) accepts the supremacy of God above all things, making the Goal within the aspirations of the Jivas, unlike Samkhya and the Yoga, but never thinks that there is any intrinsic relation among God, the world and the souls. According to them, the relation is only extrinsic. The Visishta-Advaita school of Vedanta accepts the intrinsic relationship existing among God, the world and the souls, making the latter two integral parts of Isvara, in the manner of qualifications, or Viseshanas, of Isvara, who is the Substance. The Advaita-Vedanta does not accept any relationship at all, because it never feels that there are three things as God, world and soul. For it, the Truth is one and whatever appears in this world is only the way of the revelation of this one Truth.

Sanyas

http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=754

Renunciation is a Glorious Thing

by Swami Sivananda

Who is a real hero? He who has controlled his mind and senses, who has annihilated the Vasanas, Samskaras, cravings, who has attained Self-realisation, is a real hero of heroes. A liberated sage, a dynamic Yogi, a realised Bhagavata, is the real hero of heroes, indeed! Ordinarily, ignorant people of the world say that he who has renounced the world is a timid man who cannot earn his livelihood. This is a sad and terrible mistake. It is very difficult to renounce family, children, relations, possessions, property, wealth, One in a million only can take to renunciation. Now, take out all the leaders of the world and put them in solitude for a year in a forest. They will feel like fish out of water. They cannot remain. They will run back to the world within a week without informing their Guru. Such is their spiritual strength!

The life of a Sannyasi is the best kind of life in this world. A true Sannyasi is the true monarch of the three worlds. Even an aspirant is the Emperor of the three worlds. Lord Krishna says: Only wishing to know Yoga even, the seeker after Yoga goeth beyond the world of Brahma (VI. 44).

This world is full of difficulties and troubles. No one save a Yogi or a Jnani is free from these worldly miseries and anxieties. Go wherever you like. It is all the same.

For a passionate man, there is much pleasure in this world. He runs after money and woman. His mind is intoxicated, perverted and clouded.

For a Viveki or a man of discrimination, this world is a ball of burning fire.

Lead a life of Vairagya and renunciation. Then and then alone can you be happy.

You must show extreme contempt towards worldly objects. Treat all earthly possessions and sensuous enjoyments as dung, poison, dust and straw. Turn the mind away from them. Then only will you get Jnana.

This world is a mere Mela of two days, and this body is a mere appearance for two seconds. Even if you become the sole monarch of the whole world, you cannot enjoy real bliss and peace. by the worldly affections, by the avarice of wealth, the acquirement of women and jewels and by the attachment to external fleeting forms and beauties, the mind gets fattened, while indifference to them thins it out! (Yoga Vasishta).

The Mahabharata says: Desire is not gratified by indulgence. On the other hand it increases like fire after a pouring of ghee over it. All the wheat and maize grown in the world, all wealth, all cattle, all women even, will not be sufficient to gratify the desire of one person. Knowing this, a wise man should control his mind.

To attain to an exalted state of spirituality, you should in the first instance fully realise the glory of life in the Spirit or the Soul. Then only will you have the requisite strength to kick and spurn this world mercilessly and take to a life of meditation on the Atman and of renunciation. Constant remembrance of and meditation on the following Slokas of the Bhagavadgita will help you to a great extent in the attainment of your goal:

He whose self is unattached to external contacts, and findeth joy in the Self, having the self harmonised with the Eternal by Yoga, enjoys happiness exempt from decay (Ch. V-21).

That in which he findeth the Supreme Delight, which the purified Reason alone can grasp, beyond the senses, wherein established, he moveth not from the Reality; which, having obtained, he thinketh there is no greater gain beyond it; wherein established he is not shaken even by heavy sorrow (Ch. VI-21, 22).

The Yogi who thus, ever harmonising the Self, hath put away sin, he easily enjoyeth the infinite bliss of contact with the Eternal (Ch. VI-28).

When the dweller in the body hath crossed over these three qualities, whence all bodies have been produced, liberated from birth, death, old age and sorrow, he drinketh the nectar of Immortality (Ch. XIV-20).

Every moment you should be ready for Sannyasa. The very longing for Sannyasa shows that there is growth of spirituality. Deluded people bring various vain arguments: Mohammed was a householder. Nanak was a householder. Rama married. Krishna married. Ramakrishna Paramahamsa married. Delusion! Even if you are a Jnani, you will have terrible downfall when you come in contact with worldly persons and worldly things! Many Sannyasins have fallen. Many Yogis have fallen!

The Bhagavata says that actual fire is not so dangerous, heated iron is not so dangerous, burning charcoal is not so dangerous, as the company of worldly persons!

Worldly people always speak against Sannyasa, against renunciation and Tapas! Even a cobra is not so very dangerous as these deluded people!

Even in an advanced stage of life, people remain in their house with family, wives and children, but take fancy to say: I have got mental detachment; I am a mental Sannyasin. Ah! There is a terrible attachment in them! Sannyasa has its own glory and splendour. Sannyasa is extremely necessary. One may say: I do not need orange-coloured robes. Still Sannyasa is necessary. Sannyasa has got its own psychology. All arguments against it are false! The Mundaka Upanishad will tell you how necessary Sannyasa is. The world has not produced a greater genius than Sankara, the greatest Sannyasin! Why did Ramakrishna Paramahamsa take Sannyasa? No use of argumentation and logic; mere vanity of the intellect! Sannyasa is necessary though you may have Advaitic Realisation. Totapuri, Ramkrishna's Guru, though he had Brahmic Realisation, took Sannyasa. Why did Mandana Misra take Sannyasa? Yajnavalkya had the highest Realisation, but yet he took Sannyasa. Why? The world has not produced a greater sage than Yajnavalkya. Study his instructions to his wife, Maitreyi! Sannyasa destroys all worldliness, all evil Samskaras, and establishes you in Divine Meditation. You must come out of the house and wander about begging for alms and fix the mind eternally on the Infinite Absolute. Then only can you have the choice either to take or not to take the orange robe. Do not content yourself with saying, I have no attachment, I am a mental Sannyasin. You will weep afterwards. Study the Mundaka Upanishad. If Sannyasa is not necessary, why should there be four Ashrams? Were the makers of such rules mere fools? How can you understand the glory of Sannyasa, while remaining in the house and the office, clubs and hotels? How can you know the glory of the destruction of Maya, Realisation of God? You want to eat, drink and enjoy all day and night! You are immersed in sensual pleasures. There is no dispassion. That is why you are afraid to renounce the world. You try to justify your worldliness through foolish arguments!

You are afraid to bear suffering; you always wish to be carried away by sense-cravings! How can you know the glory of Sannyasa? The deluded attachment to men and women, friends and relatives, money and gold, has to be ruthlessly burnt to ashes!

All the so-called duties of the world have to be kicked away for the sake of that glorious state of Self-realisation.

The Mahabharata proclaims that for the sake of Self-realisation the whole world should be renounced without any hesitation.

Why do you roll in this miserable Samsara? Are you not ashamed? If you have real manliness, you must break the chains of earthly bondage, the bondage of birth and death, old age and disease, hunger and thirst! That is courage, that is heroism! That is real manliness. Do not be cowards; start now; fight against worldly delusion against the mind and the senses!

The parents nowadays are irresponsible. They are deluded and think they are educating their children, allow them to rot in delusion, worldliness and passion! If there are five sons, the parents want all their sons to become barristers and judges! There is vanity at the root of all this. O man! if at least one of your sons has the glorious fortune to open his inward eye, realise the futility of life in the world, renounce all his desires and attachments and take to the wise path of Self-realisation, he has done the greatest duty to his parents; he has opened the doors of Salvation to seven generations before and seven generations after in his family; he has become a centre of worship and adoration to all his country-people! What is the use of physical service, fighting for social and political freedom, when everybody is locked up in the jail of egoistic delusion? What is the use of beating the air, thinking it is drum? Even so is all this activity and business of life in this world which is only an airy nothing in reality, but is taken to be a solid true existence by the gross-minded ones. Therefore, exert and try to realise your Self!

http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=894

Sadhana Without Vairagya Goes To Waste

When Vairagya appears in the mind, it opens the gate to Divine Wisdom. From dissatisfaction (with the sense-objects and worldly sense-enjoyments) comes aspiration. From aspiration comes abstraction. From abstraction comes the concentration of the mind. From the concentration of the mind comes meditation or contemplation. From contemplation comes Samadhi or Self-realisation. Without dissatisfaction or Vairagya, nothing is possible.

Intense Vairagya Necessary For Moksha

There must be intense (Tivra) Vairagya in the minds of the aspirants, throughout the period of their Sadhana. Mere mental adhesion will not do for success in Yoga. There must be intense longing for liberation, a high degree of Vairagya plus capacity for Sadhana (spiritual practice). Then only they will get Nirvikalpa Samadhi and Moksha. It was only Raja Janaka and Prahlada who had Tivra Vairagya (intense dispassion). This kind of Vairagya is necessary for quick realisation. It is very difficult to cross the ocean of Samsara with a dull type of Vairagya. The crocodile of sense-hankering (Trishna) for sense-enjoyments and sense-objects will catch the aspirants by the throat and, violently snatching away, will drown them half-way.

How To Develop Vairagya

Those who do not develop the painless Vairagya inherent in one's self and that with great felicity and happiness are, at best, but vermins in human shapes.

When a bee finds that its feet are stuck in the honey, it slowly licks its feet several times and then flies away with joy. Even so, extricate yourself from the mind's sticking and clinging to this body and children-honey owing to Raga and Moha through Vairagya and meditation and fly away from this cage of flesh and bone to the Source, Brahman or Absolute.

It is very difficult to wean some children. They suck the breast even when they are three or four years old. The mother applies some nim-paste to the nipples. The child is weaned quickly. Even so, you will have to get a medicine of nim-paste for the mind to get it weaned from sensual objects. Sit in a solitary room. Think of the miseries of this earthly life, its cares, worries, anxieties, hunger, thirst, sins, temptations, passion, fighting, fears, vanity, disease, death, old age, sorrow, grief, tribulation, loss, failures, disappointments, hostility, scorpion stings, mosquito bites, etc. This will serve as an efficient nim-paste to wean the mind from Samsara. You must think in the above-manner daily.

Remember constantly the pains of various kinds pertaining to this mundane existence. Moha will vanish if you repeat the following line of Chapter XIII of Gita several times daily: "Janma-mrityu-jara-vyadhi-duhkha-dosha-anudarsanam-Insight into the pain and evil of birth, old age and sickness." Always make the mind understand clearly that there is only pain in this world. Reflect often on the instability of this world. This is the first Sadhana for aspirants. They can thus develop Vairagya. The mind will be weaned from objects. Attraction for sense-objects will gradually vanish.

Renunciation Brings About Moksha

Shun the earthly objects as fire or poison or offal. Renounce all desires and cravings. This itself is Moksha (freedom).

Renunciation of desires brings about the annihilation of the mind. Annihilation of the mind brings on the destruction of Maya, because the mind alone is Maya.

Maya is enthroned in the imagination of the mind. How cunning she is! A Viveki knows her tricks well. She is awfully afraid of the man of renunciation and Atmavichara. She bows to him with folded hands.

Many have not understood what true renunciation is. Renunciation of physical objects is no renunciation at all. The real Tyaga (renunciation) consists in the renunciation of egoism (Ahankara). If you can renounce this Ahankara, you have renounced everything else in the world.

If the subtle Ahankara is given up, Dehadhyasa (identification with the body) automatically goes away.

http://www.dlshq.org/download/vairagya.htm

How to get Vairagya?

In enjoyment there is fear of disease; in social position, the fear of falling off; in wealth, the fear of (hostile) kings; in honour, the fear of humiliation; in power, the fear of foe men; in beauty, the fear of old age; in scriptural erudition, the fear of opponents; in virtue, the fear of traducers; in body, the fear of death. All the things of this world pertaining to human beings are attended with fear; renunciation alone stands for fearlessness.

¾Vairagya Sakatam of Bhartrihari.

There lurk thieves in the frame viz., lust, anger and greed to steal the jewel of thy wisdom. Therefore awake! awake!!

Song Of Jnana-Vairagya

Sunaja Sunaja Sunaja Krishna
Tu Gitawala Jnana Sunaja Krishna.
At first there is a tender emotion and warm affection,
Then it gross into glowing love, burning passion.
Through Sravana and Satsang comes admiration,
Then attraction, attachment, supreme love.
I want my dear beloved Krishna alone;
I want neither Mukti nor temporal blessings.
The world is unreal, full of miseries,
God alone is real, full of Ananda.
You are running after the unreal shadow,
You have forgotten the real substance.
You came alone (weeping), will go alone (weeping), no one will follow,
Do Bhajan, do Kirtan, this will follow,
Why do you fight in vain with your brothers? Fight with the mind and the Indriyas.
Why do you weep in vain for the death of relatives? Weep for the separation of the Lord.
The love between husband and wife is selfish love,
Brothers, sisters are united for selfish ends.
Death is ever waiting to devour you all,
That ‘tomorrow’ will never come, open your eyes now (wake up now).
Life is short, time is fleeting, (many obstacles to Japa and kirtan),
Apply yourself diligently to Yogic Sadhan.
This world is a mela for two days,
This life is a play for two seconds, (This body is a bubble for two seconds).
When one is in union with God, it is Samadhi,
The Yogi gets infinite bliss and knowledge.
Bhakti-Yoga is crossing river by boat,
Jnana-Yoga is crossing river by swimming.
A Jnani gets knowledge by self-reliance,
A Bhakta gets Darshan by self-surrender.

When there is one Vritti it is Savikalpa,

When there is Triputi-Laya, it is Nirvikalpa.

When one is in fourth Bhumika, it is Jivanmukti,

When there is no body-consciousness, it is Videhamukti.

When you are in a state of Turiya, it is Jivanmukti,

When you are in Turiyatita, it is Videhamukti.

When there is Svarupanas, it is Jivanmukti.

When there is Arupanas, it is Videhamukti.

When Jagrat appears as Svapna, it is Jivanmukti,

When Jagrat appears as Sushupti, it is Videhamukti.

How To Get Vairagya

(Remember these seven vital points)

1. Hari Om, Sensual pleasure is momentary, deceptive, illusory and imaginary.
2. A mustard of pleasure is mixed with a mountain of pain.
3. Enjoyment cannot bring about satisfaction of a desire. On the contrary it makes the mind more restless after enjoyment through intense craving (Trishnas and Vasanas).
4. Sensual pleasure is an enemy of Brahma-Jnana
5. Sensual pleasure is the cause for birth and death.
6. This body is nothing but a mass of flesh, bone, and all sorts of filth.
7. Place before the mind the fruits of Self-realization or life in the soul or Brahman or the Eternal, such as Immortality, Eternal bliss, Supreme peace and Infinite knowledge. If you remember the seven points always, the mind will be weaned from the cravings for sensual pleasures. Vairagya, Viveka and Mumukshutva (dispassion, discrimination from the real and the unreal, and keen longing for liberation from birth and death) will dawn. You should seriously look into the defects of sensual life (Dosha-Drishti) and into the unreal nature of worldly life (Mithya-Drishti).

Read this once daily as soon as you get up from the bed.


There is no hope of immortality by means of riches. Such indeed is the emphatic and irrefutable declaration of the Upanishads. "Na karmana na prajayana dhanena tyagenaike amritatvamanasuh. Neither by rituals, nor by progeny, nor by riches but by renunciation alone one can attain immortality."


Hear again the forcible utterances of the same Chhandogya Upanishad:

"Yo vai Bhuma tat sukham na alpe sukham asti, bhumaiva sukham bhuma tveva vijijnasitavyah.

The infinite (the Great) is bliss. There is no bliss in what is small (finite). The Infinite alone is Bliss. But one should wish to understand the Infinite."

"Renunciation (Tyaga) certainly is to be preferred."

Mere outward giving up of thing is nothing. It is not real renunciation.

Real Tyaga or Sannyasa is absolute renunciation of all Vasanas and destruction of the heart knot (ignorance), the Chit-jada-Granthi.

Only a thirsty man drinks water. Only a hungry man eats food. Even so, a man who is spiritually hungry and thirsty will only drink the Nectar of Immortality.

Stages in Vairagya

There are four stages in Vairagya:
(1) Yatamana:- This is an attempt not to allow the mind to run into sensual grooves;
(2) Vyatireka :-In this stage some objects are attracting you and you are endeavouring to cut off the attachment and attraction. Slowly Vairagya develops for these objects also. Then the Vairagya matures. When some objects tempt and delude you, you should ruthlessly avoid them. You will have to develop Vairagya for these tempting objects and it must also mature. In this stage you are conscious of your degree of Vairagya towards different objects;
(3) Ekendriya:-The senses stand still and subdued, but the mind has either Raga or Dvesha for objects. Mind is, in other words, the only sense that functions independently;
(4) Vasirara :-In this highest stage of Vairagya, the objects no longer tempt you. They cause no attraction. The senses are perfectly quiet. The mind also is free from likes and dislikes (Raga and Dvesha). Then you get supremacy or independence. Now you are conscious of your supremacy. Without Vairagya no spiritual progress is possible.
Vairagya is of three kinds viz., dull (Manda), intense (Tivra) and very intense (Tivratara). Dull Vairagya cannot help you much in the attainment of your goal.
Vairagya is the opposite of Raga, or desire. It is dispassion or non-attachment. It is indifference to sensual objects herein and hereafter. Vairagya thins out the fatty sensual mind. It turns the mind inward (Antarmukh Vritti). This is the most important qualification for an aspirant. It is the one and the only means to enter into Nirvikalpa Samadhi.
Vairagya that is born of discrimination is lasting and steady. If you seriously think of the various kinds of pain in this Samsara such as birth, death, worries, depression, suffering, disease, loss, hostility, disappointment, fear, etc., if you understand intelligently the defects of sensual life (Dosha Drishti), and the transitory and perishable nature of all objects of the world, Vairagya will immediately dawn.


Aspirants generally complain to me "Swamiji Maharaj, we are meditating for the last 12 years. But we do not know the reason why we have not made any substantial spiritual progress." This is due to lack of intense Vairagya only. The mind will be ever thinking of objects even during meditation. Intense Vairagya only can help the aspirant in attaining Self-Realization.

"Tarparampurushakyateh gunavaitrisnyam: Para-Vairagya or supreme non-attachment is that state wherein even the attachment to the qualities (Sattva, Rajas and Tamas) drops, owing to the knowledge of the Purusha." (Patanjali's Yoga Sutras : 1-16).

In ordinary Vairagya there is a trace of Vasanas and desires. But in Para-Vairagya all Vasanas, Samskaras and desires are fried in toto. In Para-Vairagya there will be no desire at all. Perfect desirelessness is Para-Vairagya. In the Bhagavad Gita you will find: "Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme." (11-59).

Note how Vairagya arises in the mind. The transitory, evanescent and perishable nature of all things creates a sort of disgust in all minds and in proportion to the depth and subtlety of nature, this reaction from the world works more or less powerfully in the mind of every individual. An irresistible feeling arises in our mind viz., that the finite can never satisfy the Infinite within us, that the changing and perishable cannot satisfy the change-less and deathless nature that is ours.

It is only when the mind, being divested of all its desires is indifferent to pleasure and pain and is not attracted by any object that it will be rendered pure, free from the grip of the great delusion like a bird freed from the cage and roaming about freely in the Akasa.


As soon as Vairagya arises in the mind, it opens the gate of Divine Wisdom. No true and lasting satisfaction comes from the enjoyment of worldly pleasures. Yet, people rush headlong towards objects, even when they know full well that the objects they are trying to seize are unreal and that the world in which they live is fraught with miseries of all sorts. This is Maya. When the mind rests in Atma then the only Nitya-Tripti, or eternal satisfaction comes. Because the Atman is Paripurna (All-Full). All desires are gratified by realization of Atma or Self.
Sometimes the mind gets disgusted with one kind of Sadhana. It wants some other kind of Sadhana. It rebels against monotony. The aspirant should know how to coax the mind on such occasions and to extract work from it by a little relaxation of mind. The cessation of Sadhana is a grave blunder. Spiritual practices should never be given up under any circumstances. Evil thoughts will be waiting to enter the gates of the mental factory. If the student of Yoga stops his Sadhana, his mind will become the devil's workshop. Do not expect anything. Be sincere and regular in your daily meditation, routine and Tapas. Do not deviate from the path you have chosen. The fruit will come by itself. Your efforts will be surely crowned with roaring success. It takes a long time to purify the mind and get one-pointedness. Be cool and patient my child.


This Jnanagni or fire of wisdom will consume all fruits of actions in toto.

Remember the sayings of the Gita

Meditation on the following Slokas of the Bhagavad-Gita will induce true Vairagya: "The delights that are contact-born are, verily, wombs of pain, for they have a beginning and an ending, O Kaunteya, not in them would rejoice the wise." ( Ch. V-22 ). "Indifference to the objects of the senses, and also absence of egoism, insight into the pain and evil of birth and death, old age and sickness." ( Ch. XIII-8 ). "That which from the union of the senses with their objects is at first as nectar, but in the end is like venom." ( Ch. XVIII-38 ). "Having obtained this transient, joyless world, worship Me."

On the Whole, Life is Sorrow

Lord Buddha says: "On the whole, life is sorrow." You will find an echo of this statement in Patanjali's Yoga Sutras

"Sarvam duhkham vivekinah-All indeed, is pain to a person of discrimination."

This is not the philosophy of the pessimists. This is wonderful optimism, as it induces deep Vairagya, weans the mind from sensual pleasures and directs it towards God, the Atman, to realize eternal and infinite Bliss.

"Mamsa-lubdho yatha matsyo lohasamkum na pasyati, Sukha-lubdhastatha debi yama-bandham na pasyati."

Just as a fish in its desire to eat flesh does not see the hook that lies beneath, so also man in his passionate desire to get sensual pleasure does not see the noose of death.


In the Bhagavad Gita you will find "Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control, dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, unattachment, absence of self-identification with son, wife, or home, and constant balance of mind in wished-for and unwished-for events, unflinching devotion to Me by Yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men, constancy in the wisdom of the Self, understanding of the object of essential wisdom; that is declared to be the Wisdom; all against it is ignorance (Ch. XIII-8-12).

remembrance, and meditation on the following verses of the Bhagavad-Gita will help you not a little in the attainment of your goal.
"He, whose self is unattached to external contacts, and finds joy in the Self, having the self harmonised with the Eternal by Yoga, enjoys happiness exempt from decay." (Ch. V-21)
"That in which he finds the supreme delight which the Reason can grasp beyond the senses, wherein established, he moves not from the Reality; which, having obtained, he thinks there is no greater gain beyond it; wherein established, he is not shaken even by heavy sorrow." (Ch. VI-21, 22).
"The Yogi who thus, ever harmonizing the self, has put away sin, he easily enjoys the infinite bliss of contact with the Eternal." (Ch. VI-28).
"I shall declare that which ought to be known, that which being known immortality is enjoyed; the beginningless supreme Eternal, is called neither being nor non-being." (Ch. VIII-12)
"When the dweller in the body has crossed over these three qualities, whence all bodies have been produced, liberated from birth, death, old age and sorrow, he drinks the nectar of immortality." (Ch. XIV-20).

Worldly life is always attended with fear, whereas renunciation alone makes man absolutely fearless.