https://estudantedavedanta.net/VivekaChudamani-of-Sri-Shankaracharya.pdf
.............
very easy to preach vedanta.
Very difficult to live it.
cannot turn mind inward due to propensity for going outward.
instead does other things like teaching students..puja, rituals...mantra pathan etc.
or karma..cleaning temple
cannot find source of I ..why? ..not done adequate shravan ..to even know the way..the right thing to do.
.only 'inward turned mind ' shall save you.
nothing else...just a long detour ..if at all.
..no other choice than Self enquiry.
all other paths simply lead you to that.
hold on to the I till the I dissolves and merges into the Self.
or complete self surrender
nothing besides these 2.
do not waste your time. this is gold
rest is brass..grass
poor man has limited options. so he can be focused.
a rich man can afford multiple options...which only means he can engage in extra ordinary stupidity.
replace poor and rich by ..the one whose prarabdha allows him to engage in extra ordinary stupidity.
..everyone thinks his path is the best.
he thinks he is saved and he tries to save others.
cat dog donkey..they all have a sense of purpose...and self esteem
dog thinks he is the most noble creature...a self martyr..protecting his galli.
treasure what you discover from your manana
dont share it with others
its no use to them or you
you are guru. grace is within you
you are grace
wake up
wake up to that grace
utthisstthati
..complaint should go..all has a purpose to serve..a rich purpose.
although apparently negative and even hurtful..or destroying..they serve a purpose in the grand scheme of things.
The little Self has all the problems...never the Higher Self.
you are the higher Self...always remember that.
Intensity = Purity
Purity = Intensity
If a moth once sees the Light, it becomes Light.
You are a Liar, A hypocrite of a moth if you say 'I love Light'.
really?
Then why have you not become that?
You want to flaunt the idea that 'you' 'love' ...something. who cares it is Light.
It's about 'you'.
Even that 'love' is secondary.
Spiritual vigour, spiritual strength ...Ramdas 12 years ice cold waters ...little self cold, cough...diseases destroyed for life...pain...accepted.
That is spiritual vigour which destroys the Little Self.
Doesn't allow even for a moment to protect or dwell on the Little self...knowing fully well it never existed.
...kiti karanta...kiti durdaivi?
...............
63. Without causing the objective universe to vanish and without knowing the truth- of (the self, how is one to achieve liberation by the mere utterance of the word Brahman?—-it would result merely in an effort of speech.
[ Without causing... vanish. —By realising one's identity with Brahman, the one without a second in Samadhi, one becomes the pure Chit (knowledge i absolute), and the duality of subject and object vanishes altogether. Short of this, ignorance which is the cause of all evil is not destroyed
64. Without killing one's enemies, and possessing oneself of the splendour of the entire surrounding region one cannot claim to be an emperor by merely saying, 'I am an emperor.'
65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and such other things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the Self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflexion, meditation and so forth, but not through perverted argumentations.
[ Nikshepah—something remaining hidden. The idea is—one must undergo the necessary practice.]
70. Then come hearing, reflection on that, and long, constant and unbroken meditation, for the Muni. After that the learned one attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life. [ Compare Bri. Upa. II. iv. 5. Hearing—of the Truth from the lips of the Guru. Meditation—the flowing of the mind in one unbroken stream towards one object. ^ Mjmi—the man of reflection.
Nirvikalpa state—that state of the mind in which there is no distinction between subject and object fall the mental activiti es are held in suspension,/ and the aspirant is one with his Atman.) It is a - superconscious _state, bej^ond all relatjvity, which * \ can \)Q/elt by the fortunate seeker, but cannot be j described in words.) The utmost that can be said of it is that it is inexpressible Bliss, and Pure Consciousness. Nirvana, which literally means ' blown out,' is another name for this. ]
11 . Sense-objects are more virulent in their evil effects than the poison of the cobra even. Poison kills one who takes it, but those others kill one who even looks at them through the eyes. \Looksat them eyes. —The mention of the eyes here is only typical, and implies the other sense-organs also ; contact with the external world by any organ, is intended. ]
78. He who is free from the terrible fetters of the hankering for the sense objects so very difficult to get rid of, is alone fit for liberation, and none else. even though he be versed in all the six Shastras. [ Six Shastras. —The six schools of Indian philosophy are meant. Mere book-learning without ^h^Jieart^sj^earning for emancipation will net produce any effect. ]
79. Those seekers after liberation wlicfhave got only an apparent dispassiont (Vairagya) and are trying to cross the ocean of Samsara (relative existence), the shark of hankering catches by the throat and violently snatching away drowns-them. half-way. [ Snatching away—from the pursuit of Brahma- ]nana. ]
80. He who has killed the shark known, as sense-object with the sword of mature dispassion, crosses the ocean of Sanlsa;:aj, free from all obstacles. [ Dispassion—Vairagya.
139. This veiling power {Avriti) , which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal, and one without a second,—as Rahu does the orb of the sun.
162. As long as the book-learned man does not give up his mistaken identification with the body and organs etc.-, which are unreal, there is no talk of emancipation even for him, be he ever so erudite in the Vedanta and morals.
164. The identification with the body alone is the root which produces the misery of birth etc., of people who are attached to the unreal ; therefore destroy thoii this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth. [ Compare Chhandogya Upa. VIII. xii. i.
172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man's bondage is caused by the mind and Liberation too is caused by that alone.
176. Ill the forest-tract of sense pleasures there prowls a huge tiger called the mind. Let o^ood people who have a longing for liberation never go there.
179. Man's transmigration is due to the evil of superimposition, and the bondage of superimposition is created by himself and none else.
It is this that causes the misery of birth etc. for the man of nondiscrimination who is tainted by Rajas and Tamas. [ Superimpositio7i —This is the favourite theme of the Vedanta Philosophy, to explain how the ever-free Self came to be bound at all. The whole thing is a mistaken identit}^, a self-hypnotism, it says, and the way out of it lies in de-hypnotising ourselves. ]
180. Hence sages who have fathomed its secret have designated the mind alone as Avidya or Ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind.
181. Therefore the seeker after Liberation must carefully purify the mind. When -this is purified, Liberation is as easy of access as a fruit on the palm of one's hand.
182. He who by means of one-pointed devotion for Liberation roots out the attachment for sense- objects, renounces all actions, and with faith in the Real Brahman regularly practises hearing etc., succeeds in purging the Rajasic nature of the intellect. r A U actions—that are done with selfish motives. Hearittg etc.—i. e. hearing (from the lips of the Guru), reflection and meditation, of the highest Vedantic truth—the identity of the Jiva and Brahman.
256. That which i^ untouched by the six-fold wave ; meditated upon by the Yogi's heart, but not grasped by the sense organs ; which the Buddhi cannot know; and which is unimpeachable; —that Brahman art thou, meditate on this in thy mind. [ Sixfold wave—viz. decay and death, hunger and thirst, grief and delusion, which overtake the body and mind. ]
257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion ; which Itself has no other support; which is dis-^ tinct from the gross and subtle; which has no parts; and has verily no exemplar; — that Brahman art thou, meditate on this in thy mind.
269. Realising thy own Inmost Self, the Witness of the Buddhi and its modifica-' tions, and constantly revolving on the positive thought, *I am He,' conquer this identification with the non-Self.
275. The desire for Self-realisation is obsctired by the countless desires foT things other thaii the Self. When they have been destroyed by the constant attachment for the Self,- the Atman clearly manifests Itself of Its own accord.
276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated^ there takes place the unobstructed Realisation of the Atman.
277 The Yogi's mind dies, being constantly fixed on his own (Real) Self. Thence follows the cessation of desires. Therefore do away with thy superimposition.
303. As long as there is a trace of poisoning left in the body, how can one h'ojfc for recovery? Similar is the effect of Egoism on the Yogi's Liberation.
304. Through the complete cessation ol Egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realises that Reality as 'I am This.'
328. Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man invariably comes to ruin, but is never seen to rise up ag^ain.
337 . There is no Liberation for one who has attachment for the body etc., and the liberated man has no identification with the body etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are of contradictory nature.
339. To realise oneself as the Self of the whole universe is the means of getting rid of bondage.
There is nothing higher than the identity of oneself with the whole universe.
One realises this state by excluding the objective world through steadfastness in the eternal Atman.
340. How is the exclusion of the objective world possible for one who has an identification with the body, whose mind is attached to the perception of external objects, and who performs various acts for that end?
This exclusion of sense objects from the mind should be carefully practised by the sages who have renounced all kinds of duties and actions and objects, who are passionately devoted to the eternal Atman, and who wish to possess an undying bliss.
[ Duties—belonging to various stations in life. Aeiions—i.e. selfish actions. O^yVr/j—sense-objects.
344. To the Sanyasi who has gone through the act of hearing, the Sruti passage, ''Calm, self-controlled'^ etc., prescribes Samadhi, for his realisation of the universe as his own self.
Hearing—ihe truth from the lips of the Guru, after the prescribed manner. "'Calm, self-cmitrolled'^ £=fr. —The reference is to Brihadaranyaka Upa. IV. iv. 23. ]
342. Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi.
Desires are verily the effect of innumerable births. [ .Xifvikalpa Samadhi—the highest kind of Samadhi in which all relative ideas are transcendeci and the Atman is realised as It is. The term has been already explained. ]
343.^ The Projecting Power, throtigh the aid of strong Veiling Power, connects a man with the syren of the egoistic idea and distracts him through the attributes of that. The Veiling and Projecting Powers of Prakiiti or Maya have been aheady dealt wills, xMtributes of that—such ideas as that 'I am the doer ' and so fortli. ]
344. It is extremely difficult to conquer the Projecting Power iinless the Veiling Power is perfectly rooted out. And covering over the Atman naturally vanishes when the subject is perfectly distinguished from the objects, like milk from water. But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to unreal sense objects.
345. Perfect cliscriniinatioii brought on by direct realisation distinguishes the true nature of the subject from that of the object, and breaks the bond of dehision created by IMaya ; and there is no more transmigration for one who had been freed from this.
346. The knowledoe of the identity of Brnhman and Jiva entirely consumes the inipenelrable forest of Avidya or Nescience. For one who has realised their state of Oneness, is there any seed left for future transmigration ?
347. The veil that hides Truth vanishes only when the Reality is fully realised. (Thence folio v.'s) the destriiction of false kno\vled2:e and the cessation of nriserv broiU{ht about bv the distraction caused by that.
348. These three are observed in the case of a rope when its real nature is fully known. Therefore the wise man should know the real nature of things for the breaking of his bonds.
349-50. Like iron manifesting as sparks through contact with fire the Buddhi manifests itself as knower and kncv.'n through the inherence of Brahman. As this secondary manifestation—the effects of Buddhi are observed to be unreal in the case of delusion, dream and imagination, similarly the modifications of Prakriti, from Egoism down to tlie body and all senseobjects are also unreal. Their unreality is verily due to their being subject to change everv moment. But the Atman never changes.
351. The Paramatman is ever of the nature of eternal, indivisible knowledge one withoiit a second, the Witness of Buddhi and the rest, distinct from the real and unreal, the implied meaning of the term and idea 'I,' the embodiment of inward, eternal bliss.
352. The wise man, d'scriniinating thus the real and the unreal, ascertaining the Truth through his eye of illumination, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions and directlv attains Peace.
353 When the Atman—che One without a second—is realised by means of the Nirvikalpa Samadhi, then the heart's knot —viz., ignorance—is totally destroyed.
354. Such imaginations as 'Thou,' 'I' or ' This' take place through the defects of Buddhi. But when the Paramatman, the Absolute, one without a second, manifests Itself in vSamadhi, all such imaginations are dissolved for him, through the realisation of the Truth of Atman.
355. The Sannyasins, cahn, self-controiled, perfectly retiring; from the senseworld, forbearing, and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe . Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully in Brahman, free from action and oscillation of the mind.
356. Those alone are free from the bondage of transmigration who, attainmg Samadhi, have merged the objective world, the sense-organs, the mind, nay, his very ego, in the Atman, the Knowledge Abso-
lute, —and none else, who but dabble in second-hand talks. \_dabble talks. —Reading them from books etc.]
357. Following the diversity of the supervening conditions (Upadhis) a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own self, the Immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis . [When the rose is before the crystal, it also looks red, but when it is removed, the crystal again is transparent. ]
358. The man who is attached to the Real becomes the Real, through his onepointed devotion. Just as the cockroach thinking intently on the bhrainara is transformed into a bhra,nara.
359. Just as the cockroach, giving up the attachment foraU other actions, thinks intently on the bhraniara and becomes transformed into that worm, exactly in the same manner the Yogin meditating on tne Truth of the Paramatman, attains to It, through his one-pointed devotion to That.
360. The Truth of the Paramatman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind.
It is only accessible to the noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.
361. As gold purified by thorough heating on the fire gives up its impurities and attains its own histre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and reaches the Reality of Brahman.
362. When the mind, purified" thus by constant practice, is merged in Brahman, then the Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.
363. By this Samadhi are destroyed all desires which are like knots, all (selfish) work is at an end, and inside and out there takes place everywhere and always lihe manifestation of one's real nature, withoat any effort.
364. Reflection should be considered a '•^"hundred times superior to hearing, and • meditation a hundred thousand times supcrior to reflect-ou even, but the Nirvikalpa Samadhi is simply infinite in its results.
365. By the Nirvikalpa Samadhi the Truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.
366. Hence witii yatir mind calm ant^^ the senses controlled alm^ays drown the/ mind, in the Paramatman who is within^, and through the realisation of your identity, with Brahman destroy the darknes-s created-^ by. Nesciencie which is without beginning'^
367. The first steps to Yoga are control' ot speech, non-receiving of gifts, entertaining no hope, freedom from activity,, and always living in a retired place,
368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind, egoism is destroyed, and this again, gives the Yogin an unbroken, realisation of the Bliss of Brahman.
Therefore, the man of reflection should airways strive only to 'Control the mind.
369. Restrain speech in the Manas, and restrain Manas in the Buddhi; this again; restrain in the Witness of Buddhi, andj merging that also in the Infinite Absohite Self, attain to snpreme Peace.- [Speech—This includes all the sense-organs as weli Witness—i. c. the Jivatman or individual aspect of the Self. In this Sloka which reproduces in part Katha* Upa. L iii, 13, one is asked to ascend higher and higher, restraining successively the sense-activities, and mental activities, from the gross to the fine, tiif at last one is lost in Samadhi. ]
370. The body, Pranas, organs, Manas^ j Buddhi and the rest, with wl^ichsoever of these Upadhis the mind is associated, the Yogin is transformed, a& it were , into that,
371. When this is stopped,, the man of reflection is found to be easily detached.
from everything and gets the experience of everlasting Bliss,
372. It IS the niau oi d spass on (Vai^afrygun) aipiie who :s tit ioy Ms ijilein^l as well cs e?:lernai reuinio^iaiion, ipr tli^ dispass onale man, out of the desne tp be free, relnqu shes both lulernal an^ external attachment.
373. It is only the dispassionate man -vyho, being thoroughly grounded iq Brahman, can give up the external at! achinent for the sense-objects and the internal attachment for egovsm etc.
374. Know, O wise one, dlspasslon and
Realisation to be like the two wings of a
bird in the case of a man. Unless both
/ire there, none can, with the help cficither one, reach the creeper of Libera*
tion that grows on the top of an edifice,
as it were.
[]NTukii has been compared to a creeper growing
on i\u'. mp f»f a lufiy ImiMini^. a tentple for instance, as ii is iiiacce!
378. Fixino^ the mind finaly on the
Ideal, Brahman, and restraining the external oro-ans in their respective centres;
with the body held steady, and taking no
thoii<rht for its main^-enance; attainin|»:
the identity wHh Brahman; and heinj?
one with It, always drink joyfully of the
Bliss of Brahman in thy own Self, wiHi-
• ont a break. What is the nse of other
things which are entirely hollow ?
379. Giving: np the thonght of the non Self which is evil and productive of misery, think of the Self, the Bliss absolute,which' conduces to Liberation.
380. Here shines eternally the Atman, tile Self-efftilgent Witness of everyt&ing'i, which has the Buddhi for Its seat. Makr lug this Atmaa which is distinct from the unreat> tke Ideal, meditate on It as thy own Self,,, excluding all other thought.
381. Reflecting on this Atman continuously aad without any foie:gn thought intervening, one must distinctly realise It to be one's own real Self.
3S2. Strengthening one's identification with This, and giving that up with egoism and the rest^ one must live without any concern for them, as if they were trifling": things, like a cracked jar or the like
383. Fixing the purified mind in th& Self,. the Witness, the Knowledge Absolute, and slowly making it still, one mugt. then realise one's own Infinite SeH^.
384. One tliould behold the^ Atman,the Indivisible and Infinite, free from all Upadhis (s'lpervenlng conditions) of the body, organs, Pranas, Manas and egoism etc. which are creatiens of one'^s own> ignorance,—'like the infinite sky
385. The sky divested of the hundreds of Upadhis such as a jar, a pitcher^ a receptacle for grains, a needle, and so forth, is one, and not diverse; exactly in a similar way, the pure Brahman, when divcsled of egoism etc., is verily One.
386. The Upadhis from Brahnid down to a clump of grass are all simply unreal. Therefore one should realise one*s owrii Infinite Self as ever identified with his being.
387. That in which somethino^ is imagined to e-'c'st throtio^h delusion, is, when rightly d'scriminated, that thing itself, and not d'stinct from it. When the delusion is sfone, the reality about the snake falsely perceived, becomes the rope. vSimilarly the universe is in reality the Atman.
388. The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva ; the Self is all this universe. Nothing -exists except the Self.
389. The Self is within, and the vSelf is without; the Self is before and the Self is behind; the Self is on ihe south and the Self is on the north ; the Self likewise is above as well as below. [ An echo of ^Iiindak;i 11. ii. 11.]
390. As the wave, the foam, the whirlpool and bubble etc. are all in essence but water, similarly the Chit (Knowledge Absohite) is all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure. \_From the body egoism. —See Sloka 384. ^
395. (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and realising Brahman, the embodiment of eternal Bliss, whose gloriesthe scriptures proclaim, as thy own Self „ live as Brahman. [ Destroy &'c. —Bot
396. So long as man has any regard for this corpse-like body, he is impure, and suffers from enemies as well as from birth death and disease; but when he thinks of himself as pure, as the essence of the Good^ and immovable, he assuredly becomes free from them; the Sruti also says this.
^97. By the elimination of all apparentf existences superimposed on the Sonl, the supreme Brahman—Infinite, the One without a second, and beyond action remains as Itself.
..
407,. ThiS' apparent universe has itsroot in the mind, and' never persists after the mind is annihilated'. Therefore dissolve the mind by concentrating it in the Supreme Selfj. which is thy inmost Hssence
408. The wise one realises in his heart, through Samadhi, the Infinite Brahman which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity,—which is like the limitless sky, indivisible and absolute.
411. With the mind restrained in Samadhi, behold in thy Self the Atman, of infinite glory,—cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation of thy birth as a human being.' [ Consummation &c.—\. e. Moksha, which is only possible in a human birth. ]
419. The result of dispassion is Realisation, that of Realisation is withdrawal from sense-pleasures, which leads to the experience of the Bliss of Self, whence follows Peace.
422. The result of Knowledge should be the turning away from unreal things, and attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result da the knowers of Brahman obtain? {^ One who knows does not—The m
424. When sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of selfwithdrawal is reached when the mindfunctions that have been merged no pi ore appear.
427. That kind of mental function which cognises only the identity of Brahman and Self, purified of all adjuncts, which is free from duality, and concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called the man of steady illumination.
428. He whose illumination is steady, who has constant bliss, who has almost forgot the phenomenal universe, is accepted as a man liberated in this very life.
432. Not dwelling on the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.
441. The Sannyasin in whom senseobjects directed by others are engulfed like flowing rivers in the sea, and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.
455. The man who has awakened from sleep never has any idea of ^I' or 'mine* with regard to his dream-body and the dream-objects that ministered to that body, but lives quite awake, as his own Self
456. He has no desire to substantiate the unreal objects, nor is seen to maintain that dream-world. If he still clings to those nnrcal objects, he is emphatically declared to be not yet free from sleep.
457. Similarly he who is absorbed in Brahman lives identified with the eternal Atman, and beholds nothing else. As one has a memory of the objects seen in a dream, so the man of realisation has a memory of the everyday actions such as eating and so forth.
473. Through Samadhi in which the mind has been perfectly stilled, visualise the Truth of the Self with the eye of clear Realisation. If the meaning of the (scriptural) words heard from the Guru is perfectly and indubitably discerned, then it can lead to no more doubt.
478. The verdict of all discussions on Vedanta is that the Jiva and the whole universe are nothing but Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Srutis themselves are authority (for the statement that Brahman is One without a second.
481. My mind has vanished, and all its activities have melted, by realising the identitv of the Brahman and the self; I do not know either this or not- this; nor what or how much the boundless Bliss (of Samadhi) is!
483'.. Where is the universe gone^ by v/hont removed, and whers^ is' it mei^ed? It was xust now seen by me, and has it ceased to exist?—It is parsing* strange!
484. In the ocean ©f Brahman filled with the nectar of Absolute BIi&&,. what is to> be shtmaaed and what ajccepted, what is^ other (than^ oneself)< and what different? [ What shunned &^c. —There is nothing besidesthe One Atman^ and the aspirant is identified with That. ]
485. I do not see, or hear, or know anything in this. I exist as the Self, the Eternal Bliss—distinct from everything else.
491. I am indeed different from the seer, listener, speaker, and enjoyer; I am the Atnian—eternal, without any break, beyond activity, limitless, unattached, and infinite Knowledge.
492. I am neither this nor that, but the Illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior, and infinite.
504. If heat or cold, good or evil happens to touch the shadow of a man's body, it affects not in the least the man himself, who is distinct from the shadow.
523, From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with the Real Brahman.
527 . To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness.
537. A child plays with his toys forgetting hunger and bodily pains; exactly so the man of realisation takes pleasure in the Reality, without ideas of ' I' or 'mine,' and is happy.
540. Established in the ethereal plane of Knowledge Absolute, he wanders in the world, sometimes like a mad man, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quarters, or sometimes wearing clothes, or perhaps skins at other times.
541. The sage, living alone, enjoys sense-objects, being the very embodiment of desirelessness, —always satisfied with his own Self, and himself present as the All.
558,. For, the giving up of the body i& ?iot L-iberatio-u, nor that of the staff and water-bcwly. but Liberation consists in the; destruction of the heart's knot, which is Nescience.
564, As darkness which is distinct (from sunshine) vanishes in the sun's radiance, so the whole objective universe is merged in Brahman.
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