The sages said: The brahmins who have destroyed their sins say that the meritorious sacrifice of meditation [dhyānayajña] is better than japa for unattached and enlightened persons.

The sages said: Hence, O Sūta, tell us today about the sacrifice of meditation [dhyānayajña] suited for unattached noble souls in detail and with all effort.

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Sūta said: “O lord, O bull-bannered lord, the terrible poison Kālakūṭa has been neutralised by you. Hence everything has been stabilised by you.”

Sūta said: On hearing their words, lord Nīlalohita, the Ātman of the Universe, smilingly said to those sages, Sanandana and others.

Sūta said: “O excellent brahmins, of what consequence is this? I shall mention another more terrible poison. He who nullifies that poison is really efficient. Of what avail is this?

Sūta said: What is called Kālakūṭa is not at all poison when compared to worldly existence which is the real poison. Hence, with all efforts one shall try to dispel that terrible poison.

Sūta said: The mundane existence is two-fold[4] in accordance with one’s rights and duties. In regard to men of deluded minds, the mundane existence is very terrible and burdensome. O sages of good holy rites, creation is caused by ignorance due to the defects of malice and attachment.[5] It is certainly due to these, that virtue and evil befall everyone. O brahmins, even in regard to things not near at hand,[6] the scripture creates desire for them even, in the minds of good men in the world merely by hearing of it. Hence, the perceptible world and the world of Vedic tradition[7] and rituals both should be eschewed[8] with great effort. He then becomes Virakta (unattached person) altogether.

Sūta said: The mundane existence is two-fold[4] in accordance with one’s rights and duties. In regard to men of deluded minds, the mundane existence is very terrible and burdensome. O sages of good holy rites, creation is caused by ignorance due to the defects of malice and attachment.[5] It is certainly due to these, that virtue and evil befall everyone. O brahmins, even in regard to things not near at hand,[6] the scripture creates desire for them even, in the minds of good men in the world merely by hearing of it. Hence, the perceptible world and the world of Vedic tradition[7] and rituals both should be eschewed[8] with great effort. He then becomes Virakta (unattached person) altogether.

Sūta said: The mundane existence is two-fold[4] in accordance with one’s rights and duties. In regard to men of deluded minds, the mundane existence is very terrible and burdensome. O sages of good holy rites, creation is caused by ignorance due to the defects of malice and attachment.[5] It is certainly due to these, that virtue and evil befall everyone. O brahmins, even in regard to things not near at hand,[6] the scripture creates desire for them even, in the minds of good men in the world merely by hearing of it. Hence, the perceptible world and the world of Vedic tradition[7] and rituals both should be eschewed[8] with great effort. He then becomes Virakta (unattached person) altogether.

Sūta said: The mundane existence is two-fold[4] in accordance with one’s rights and duties. In regard to men of deluded minds, the mundane existence is very terrible and burdensome. O sages of good holy rites, creation is caused by ignorance due to the defects of malice and attachment.[5] It is certainly due to these, that virtue and evil befall everyone. O brahmins, even in regard to things not near at hand,[6] the scripture creates desire for them even, in the minds of good men in the world merely by hearing of it. Hence, the perceptible world and the world of Vedic tradition[7] and rituals both should be eschewed[8] with great effort. He then becomes Virakta (unattached person) altogether.

Sūta said: That portion of the Vedas which deals with rituals is called scripture, O brahmins. It is the principal essence of the Vedas. The benefit of the rites goes to the sages.[9]

Sūta said: Those who do not know these things say:—“Desire is natural[10] in everyone. The opposite is not seen. It is the Veda that makes them work (for fulfilling such desires).

Sūta said: The virtue of renunciation from worldly affairs, is intended for efficient persons.[11] Hence, it is said that worldly existence is caused by ignorance of all embodied persons.

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Sūta said: Salvation is not attained by good men through their progeny, through actions, or through wealth.[15] Liberation shall occur only through renunciation. He wanders in the world due to the absence of it (renunciation).

Sūta said: Thus due to the fault of ignorance and as a result of various Karmans, the individual soul adopts a body produced by six Kośas[16] (vestures).

Sūta said: Many miseries are to be faced by the individual in the womb, in the vaginal passage, on the earth, in boyhood, in youth, in old age and in death.

Sūta said: O brahmins, if duly pondered over, good men have to face only misery through the contact with women and similar activities. The miserable try to quell one misery only by another misery.

Sūta said: Lust is never quelled by means of enjoyment of pleasures. Just as fire blazes all the more by Havis (ghee offering) so also lust is inflamed all the more by indulging into pleasure.[17]

Sūta said: Hence, on pondering over, it will be seen that there is no happiness unto men even due to coitus. There is misery in earning wealth as also in preserving and spending it. O excellent brahmins, if we ponder over it, there is misery amongst the Piśācas, Rākṣasas, Yakṣas, Gandharvas, in the world of the moon, in the world of mercury, in the world of Prajāpati, in the world of the Brahman, in the world of Prakṛti and Puruṣa also. O sages of good holy rites, there are miseries due to destruction of possessions, due to one’s possession being excelled by another’s, etc. These cause only other miseries.

Sūta said: Hence, on pondering over, it will be seen that there is no happiness unto men even due to coitus. There is misery in earning wealth as also in preserving and spending it. O excellent brahmins, if we ponder over it, there is misery amongst the Piśācas, Rākṣasas, Yakṣas, Gandharvas, in the world of the moon, in the world of mercury, in the world of Prajāpati, in the world of the Brahman, in the world of Prakṛti and Puruṣa also. O sages of good holy rites, there are miseries due to destruction of possessions, due to one’s possession being excelled by another’s, etc. These cause only other miseries.

Sūta said: Hence, on pondering over, it will be seen that there is no happiness unto men even due to coitus. There is misery in earning wealth as also in preserving and spending it. O excellent brahmins, if we ponder over it, there is misery amongst the Piśācas, Rākṣasas, Yakṣas, Gandharvas, in the world of the moon, in the world of mercury, in the world of Prajāpati, in the world of the Brahman, in the world of Prakṛti and Puruṣa also. O sages of good holy rites, there are miseries due to destruction of possessions, due to one’s possession being excelled by another’s, etc. These cause only other miseries.

Sūta said: One shall eschew those impure fortunes and riches. Hence, O sinless sages of good holy rites, all kinds of pleasures are really miseries to the discriminating person in whatever way you view them, viz., eightfold or sixteen-fold or of twenty-four, thirty-two, forty-eight, fifty-six, or sixty-four types.

Sūta said: One shall eschew those impure fortunes and riches. Hence, O sinless sages of good holy rites, all kinds of pleasures are really miseries to the discriminating person in whatever way you view them, viz., eightfold or sixteen-fold or of twenty-four, thirty-two, forty-eight, fifty-six, or sixty-four types.

Sūta said: One shall eschew those impure fortunes and riches. Hence, O sinless sages of good holy rites, all kinds of pleasures are really miseries to the discriminating person in whatever way you view them, viz., eightfold or sixteen-fold or of twenty-four, thirty-two, forty-eight, fifty-six, or sixty-four types.

Sūta said: The pleasures of the following types are undoubtedly miseries if pondered over properly even to those yogins who talk of Brahman:—Pārthiva (earthly), Āpya (watery) Taijasa (fiery), Vāyavya (gaseous), Vyauma (of the firmament), Mānasa (mental), Ābhimānika, (bringing pride), Bauddha[18] (intellectual), Prākṛta (pertaining to Prakṛti).

Sūta said: The pleasures of the following types are undoubtedly miseries if pondered over properly even to those yogins who talk of Brahman:—Pārthiva (earthly), Āpya (watery) Taijasa (fiery), Vāyavya (gaseous), Vyauma (of the firmament), Mānasa (mental), Ābhimānika, (bringing pride), Bauddha[18] (intellectual), Prākṛta (pertaining to Prakṛti).

Sūta said: The attributes (?) of the leaders of the Gaṇas are, on reflection, causes of misery. In all the worlds there is always misery in the beginning, in the middle and in the end. The present ones are miseries, the future ones are miseries. (?) In the lands defiled by faults, there are various kinds af miseries. (?) Those who consider ignorance as knowledge do not consider the past events. (?) Just as the medicine is used to dispel ailments and not for positive pleasure so also the food taken, in is intended for dispelling the sickness of hunger and not for any positive happiness. In the different seasons, the embodied beings undergo miseries through chillness, heat, wind rains, etc. There is no doubt about it; but the ignorant do not consider it that way. O excellent sages, even in the heaven the same thing happens through the destruction, etc. of the merit.[19]

Sūta said: The attributes (?) of the leaders of the Gaṇas are, on reflection, causes of misery. In all the worlds there is always misery in the beginning, in the middle and in the end. The present ones are miseries, the future ones are miseries. (?) In the lands defiled by faults, there are various kinds af miseries. (?) Those who consider ignorance as knowledge do not consider the past events. (?) Just as the medicine is used to dispel ailments and not for positive pleasure so also the food taken, in is intended for dispelling the sickness of hunger and not for any positive happiness. In the different seasons, the embodied beings undergo miseries through chillness, heat, wind rains, etc. There is no doubt about it; but the ignorant do not consider it that way. O excellent sages, even in the heaven the same thing happens through the destruction, etc. of the merit.[19]

Sūta said: The attributes (?) of the leaders of the Gaṇas are, on reflection, causes of misery. In all the worlds there is always misery in the beginning, in the middle and in the end. The present ones are miseries, the future ones are miseries. (?) In the lands defiled by faults, there are various kinds af miseries. (?) Those who consider ignorance as knowledge do not consider the past events. (?) Just as the medicine is used to dispel ailments and not for positive pleasure so also the food taken, in is intended for dispelling the sickness of hunger and not for any positive happiness. In the different seasons, the embodied beings undergo miseries through chillness, heat, wind rains, etc. There is no doubt about it; but the ignorant do not consider it that way. O excellent sages, even in the heaven the same thing happens through the destruction, etc. of the merit.[19]

Sūta said: The attributes (?) of the leaders of the Gaṇas are, on reflection, causes of misery. In all the worlds there is always misery in the beginning, in the middle and in the end. The present ones are miseries, the future ones are miseries. (?) In the lands defiled by faults, there are various kinds af miseries. (?) Those who consider ignorance as knowledge do not consider the past events. (?) Just as the medicine is used to dispel ailments and not for positive pleasure so also the food taken, in is intended for dispelling the sickness of hunger and not for any positive happiness. In the different seasons, the embodied beings undergo miseries through chillness, heat, wind rains, etc. There is no doubt about it; but the ignorant do not consider it that way. O excellent sages, even in the heaven the same thing happens through the destruction, etc. of the merit.[19]

Sūta said: The attributes (?) of the leaders of the Gaṇas are, on reflection, causes of misery. In all the worlds there is always misery in the beginning, in the middle and in the end. The present ones are miseries, the future ones are miseries. (?) In the lands defiled by faults, there are various kinds af miseries. (?) Those who consider ignorance as knowledge do not consider the past events. (?) Just as the medicine is used to dispel ailments and not for positive pleasure so also the food taken, in is intended for dispelling the sickness of hunger and not for any positive happiness. In the different seasons, the embodied beings undergo miseries through chillness, heat, wind rains, etc. There is no doubt about it; but the ignorant do not consider it that way. O excellent sages, even in the heaven the same thing happens through the destruction, etc. of the merit.[19]

Sūta said: Just as the tree whose rootshave been cut falls down to the ground helplessly so also the living being overwhelmed by various kinds of ailments, passion, hatred, fear, etc.[20]

Sūta said: Similarly the heaven-dwellers fall down to the earth due to the destruction of the tree of merit. Even for heaven-dwellers who desire for things that cause misery and who are richly endowed with pleasures that cause misery, there is terrible misery when they fall from that heaven. There is definitely misery in the hell due to the fact that even religious students resort to it when they do not perform those rites that are laid down, O leading sages.

Sūta said: Similarly the heaven-dwellers fall down to the earth due to the destruction of the tree of merit. Even for heaven-dwellers who desire for things that cause misery and who are richly endowed with pleasures that cause misery, there is terrible misery when they fall from that heaven. There is definitely misery in the hell due to the fact that even religious students resort to it when they do not perform those rites that are laid down, O leading sages.

Sūta said: Similarly the heaven-dwellers fall down to the earth due to the destruction of the tree of merit. Even for heaven-dwellers who desire for things that cause misery and who are richly endowed with pleasures that cause misery, there is terrible misery when they fall from that heaven. There is definitely misery in the hell due to the fact that even religious students resort to it when they do not perform those rites that are laid down, O leading sages.

Sūta said: Just as the deer frightened of death and uprooted from his habitation does not obtain sleep so also the noble-souled ascetic engaged in meditation and frightened of the worldly existence does not obtain slumber.

Sūta said: Unhappiness is seen even in germs, birds, animals, deer, elephants and horses. Hence there is great happiness unto a man who renounces.

Sūta said: O sages of good holy rites, there is misery unto even those officers on duty spread over the whole kalpa who move about in aerial chariots, unto Manu and others who take pride in their respective positions.

Sūta said: Devas and Daityas undergo misery due to their desire for mutual conquest..Even kings and Rākṣasas in the three worlds undergo misery.

Sūta said: In fact the Āśramas bring about only misery or exhaustion (śrama) unto the different castes. People do not attain the Ātman through Āśramas (stages in life), Vedas, yajñas, Sāṃkhyas, (numerical knowledge), vratas (holy rites), severe penances, different kinds of charitable gifts, etc. But people with knowledge obtain it. Hence, with all efforts one shall perform the Pāśupata rite. In the holy rite of Pāśupata, the learned devotee shall perpetually lie on bhasman, besmeared with ashes.

Sūta said: In fact the Āśramas bring about only misery or exhaustion (śrama) unto the different castes. People do not attain the Ātman through Āśramas (stages in life), Vedas, yajñas, Sāṃkhyas, (numerical knowledge), vratas (holy rites), severe penances, different kinds of charitable gifts, etc. But people with knowledge obtain it. Hence, with all efforts one shall perform the Pāśupata rite. In the holy rite of Pāśupata, the learned devotee shall perpetually lie on bhasman, besmeared with ashes.

Sūta said: In fact the Āśramas bring about only misery or exhaustion (śrama) unto the different castes. People do not attain the Ātman through Āśramas (stages in life), Vedas, yajñas, Sāṃkhyas, (numerical knowledge), vratas (holy rites), severe penances, different kinds of charitable gifts, etc. But people with knowledge obtain it. Hence, with all efforts one shall perform the Pāśupata rite. In the holy rite of Pāśupata, the learned devotee shall perpetually lie on bhasman, besmeared with ashes.

Sūta said: The learned devotee, richly endowed with the knowledge of the five objects and having great attention towards the principle of Śiva shall adopt the yoga that causes salvation and destroys fate and karman and shall become intelligent and endowed with the yoga of five objects.[21] Thereby he attains the end of misery. The devotees understand the knowable by means of Parā Vidyā[22] and not by Aparā Vidyā.[23]

Sūta said: The learned devotee, richly endowed with the knowledge of the five objects and having great attention towards the principle of Śiva shall adopt the yoga that causes salvation and destroys fate and karman and shall become intelligent and endowed with the yoga of five objects.[21] Thereby he attains the end of misery. The devotees understand the knowable by means of Parā Vidyā[22] and not by Aparā Vidyā.[23]

Sūta said: Two Vidyās (topics of knowledge) are to be known: Parā and Aparā, O excellent brahmins, Aparā consists of Ṛg, Yajur, Sāma, and Atharva Vedas. Śikṣā, Kalpa, grammar, semantics, prosody and astrology also constitute Aparā Vidyā.

Sūta said: Two Vidyās (topics of knowledge) are to be known: Parā and Aparā, O excellent brahmins, Aparā consists of Ṛg, Yajur, Sāma, and Atharva Vedas. Śikṣā, Kalpa, grammar, semantics, prosody and astrology also constitute Aparā Vidyā.

Sūta said: Two Vidyās (topics of knowledge) are to be known: Parā and Aparā, O excellent brahmins, Aparā consists of Ṛg, Yajur, Sāma, and Atharva Vedas. Śikṣā, Kalpa, grammar, semantics, prosody and astrology also constitute Aparā Vidyā.

Sūta said: Two Vidyās (topics of knowledge) are to be known: Parā and Aparā, O excellent brahmins, Aparā consists of Ṛg, Yajur, Sāma, and Atharva Vedas. Śikṣā, Kalpa, grammar, semantics, prosody and astrology also constitute Aparā Vidyā.

Sūta said: It has no touch, no form, no taste, no smell, no change, no support. It is perpetual, omnipresent and all-powerful. It it great and massive. O brahmins, it is unborn and identical with cit (consciousness); it is devoid of Prāṇas (vital airs); it has no mind; it is non-emollient and it is devoid of blood. It is incomprehensible; it is neither stout nor long; it is not excessively clear; it is not short; it is impassable; it is bliss; it is unswerving; not open; without a second; infinite; not perceivable, and not covered; Parā is identical with the Ātman[24] and not otherwise.

Sūta said: It has no touch, no form, no taste, no smell, no change, no support. It is perpetual, omnipresent and all-powerful. It it great and massive. O brahmins, it is unborn and identical with cit (consciousness); it is devoid of Prāṇas (vital airs); it has no mind; it is non-emollient and it is devoid of blood. It is incomprehensible; it is neither stout nor long; it is not excessively clear; it is not short; it is impassable; it is bliss; it is unswerving; not open; without a second; infinite; not perceivable, and not covered; Parā is identical with the Ātman[24] and not otherwise.

Sūta said: It has no touch, no form, no taste, no smell, no change, no support. It is perpetual, omnipresent and all-powerful. It it great and massive. O brahmins, it is unborn and identical with cit (consciousness); it is devoid of Prāṇas (vital airs); it has no mind; it is non-emollient and it is devoid of blood. It is incomprehensible; it is neither stout nor long; it is not excessively clear; it is not short; it is impassable; it is bliss; it is unswerving; not open; without a second; infinite; not perceivable, and not covered; Parā is identical with the Ātman[24] and not otherwise.

Sūta said: It has no touch, no form, no taste, no smell, no change, no support. It is perpetual, omnipresent and all-powerful. It it great and massive. O brahmins, it is unborn and identical with cit (consciousness); it is devoid of Prāṇas (vital airs); it has no mind; it is non-emollient and it is devoid of blood. It is incomprehensible; it is neither stout nor long; it is not excessively clear; it is not short; it is impassable; it is bliss; it is unswerving; not open; without a second; infinite; not perceivable, and not covered; Parā is identical with the Ātman[24] and not otherwise.

Sūta said: But these Parā and Aparā are not the real, I alone am identical with the universe; the universe is in me alone.

Sūta said: Everything originates from me, stays within me and gets dissolved in me; there is nothing different from me. This shall be realised mentally, verbally and physically. The devotee shall with concentration see everything: the ‘sat’ (the existent) and the ‘asat’ (the non-existent), in the Ātman. One seeing everything in the Atman does not allow the mind to stray to other objects.

Sūta said: Everything originates from me, stays within me and gets dissolved in me; there is nothing different from me. This shall be realised mentally, verbally and physically. The devotee shall with concentration see everything: the ‘sat’ (the existent) and the ‘asat’ (the non-existent), in the Ātman. One seeing everything in the Atman does not allow the mind to stray to other objects.

Sūta said: On lowering the vision, one shall see the Atman stationed in Vitasti above the umbilicus in the heart, the abode of the universe.

Sūta said: In the middle of this heart is stationed the lotus[25] with dharma for its bulbous root and knowledge for its splendid stalk. The eight accomplishments are its eight petals; vairāgya (detachment) is its white pericarp; the quarters are its pores filled with the vital airs.

Sūta said: In the middle of this heart is stationed the lotus[25] with dharma for its bulbous root and knowledge for its splendid stalk. The eight accomplishments are its eight petals; vairāgya (detachment) is its white pericarp; the quarters are its pores filled with the vital airs.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Sūta said: It sees mostly and in due order on being united with Prāṇa, etc. O leading sages, each of the veins (Nāḍīs) carries the ten Prāṇas (vital airs). Altogether there are seventy-two thousand Nāḍīs. The Jagrat (waking stage) is stationed in the eyes, the Svapna (dream stage) in the neck; the suṣupta (sleeping stage) in the heart and turīya (the fourth above the three) in the head. The presiding deity in the jāgrat state is brahmā; in Svapna Viṣṇu; Īśvara in Suṣupta and in Turīya Maheśvara. Others say as follows:—when the person is in full possession of his senses and organs it is -called Jāgrat; when only the four organs, mind, intellect, ego and citta function, it is Svapna. O sages of good holy rites, when the organs and senses are merged into the Ātman it is Suṣupta. The fourth (Turīya) is different from the organs and senses. The greatest Śiva who is beyond the fourth is the prime cause.

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The four states Jāgrat (wakefulness), Svapna (dream), Suṣupti (slumber) and Turīya (the fourth) have been mentioned. I shall now describe the Ādhibhautika, Ādhyātmika and Ādhidaivika terms, O leading brahmins. It should be known by the learned that all these are I myself. O great sages, the Ādhyātmika (organic) is said to be fourteen in all, viz., the sense organs (five), the organs of action (five) and the mind, intellect, ego, and will (four).

Sūta said: The following are fourteen Nāḍīs (tubular vessels), viz.—Rājñī, Sudarśanā, Jitā, Saumyā, Moghā, Rudrā, Mṛtā, (Amṛtā), Satyā, Madhyamā, Nāḍīrā, Śiśukā, Asurā, Kṛttikā and Bhāsvatī.

Sūta said: The following are fourteen Nāḍīs (tubular vessels), viz.—Rājñī, Sudarśanā, Jitā, Saumyā, Moghā, Rudrā, Mṛtā, (Amṛtā), Satyā, Madhyamā, Nāḍīrā, Śiśukā, Asurā, Kṛttikā and Bhāsvatī.

Sūta said: There are fourteen carrying winds[26] stationed in the middle of Nāḍīs:—They are Prāṇa, Vyāna, Apāna, Udāna, Samāna, Vairambha, the important Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, Anila and Nāga.

Sūta said: There are fourteen carrying winds[26] stationed in the middle of Nāḍīs:—They are Prāṇa, Vyāna, Apāna, Udāna, Samāna, Vairambha, the important Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, Anila and Nāga.

Sūta said: There are fourteen carrying winds[26] stationed in the middle of Nāḍīs:—They are Prāṇa, Vyāna, Apāna, Udāna, Samāna, Vairambha, the important Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, Anila and Nāga.

Sūta said: There are fourteen carrying winds[26] stationed in the middle of Nāḍīs:—They are Prāṇa, Vyāna, Apāna, Udāna, Samāna, Vairambha, the important Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, Anila and Nāga.

Sūta said: There are fourteen carrying winds[26] stationed in the middle of Nāḍīs:—They are Prāṇa, Vyāna, Apāna, Udāna, Samāna, Vairambha, the important Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, Anila and Nāga.

Sūta said: There are fourteen carrying winds[26] stationed in the middle of Nāḍīs:—They are Prāṇa, Vyāna, Apāna, Udāna, Samāna, Vairambha, the important Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, Anila and Nāga.

Sūta said: The omniscient Being is only one. There is only one lord of all. He is the overlord of all. He is the immanent soul of great lustre.

Sūta said: On being worshipped, the eternal lord grants happiness. O excellent brahmins, if one does not worship him one does not attain happiness.[27]

Sūta said: He is being worshipped by the Vedas and other scriptures. But this omniscient lord does not go unto them for succour.

Sūta said: This visible universe is his Anna[28] (food). He does not become the Anna himself (unto anyone else). Nowhere does one devour Anna guarded by one’s own self.

Sūta said: I am the food taken in by the living beings everywhere. I am the knot of the living beings and I bring about all great things. I am five-fold Ātman divided into several parts.

Sūta said: I am the soul of the living beings identical with Anna. What is taken in is called Anna. I am the soul of the sense-organs identical with Prāṇa (vital breaths). I am the soul of mental conceptions identical with the mind.

Sūta said: As Soma I am Kālātman (the soul of Time), identical with Vijñāna (perfect knowledge). As Maheśa Parameśvara I become identical with Ānanda (Bliss).[29]

Sūta said: Thus I am the entire universe and everything is stationed in me. I am independent but everything is dependent on me. This can be understood on pondering over the real form of various things.

Sūta said: Even the state of being one (i.e. ekatva) is not present there[30] as a distinct attribute. Then, how can there be Dvaita (duality)? So also there is no mortal being. Whence can there be an immortal born of the unborn?

Sūta said: The Ātman is neither Antaḥprajña (having intellectual awareness within) nor Bahiḥprajña (having the intellectual awareness without) nor is He in both ways (Ubhayataḥprajña). He is not Prajñānaghana (solid in perfect knowledge) nor Prājña (wise being) nor Ajñānapūrvaka (having ignorance).

Sūta said: Brahman is not one that is known nor one to be known. In fact it is Nirvāṇa (extinction, Kaivalya, Niḥśreyasa. Anāmaya (devoid of ailments), Amṛta (immortal), Akṣara imperishable, Brahman, Parama Ātman, Parātpara (greater than the greatest), Nirvikalpa (devoid of doubtful alternatives), Nirābhāsa (devoid of fallacious appearances), Jñāna (knowledge); all these are synonyms (for perfect knowledge).

Sūta said: Brahman is not one that is known nor one to be known. In fact it is Nirvāṇa (extinction, Kaivalya, Niḥśreyasa. Anāmaya (devoid of ailments), Amṛta (immortal), Akṣara imperishable, Brahman, Parama Ātman, Parātpara (greater than the greatest), Nirvikalpa (devoid of doubtful alternatives), Nirābhāsa (devoid of fallacious appearances), Jñāna (knowledge); all these are synonyms (for perfect knowledge).

Sūta said: When it is pleased and concentrated in a single form it is known as Jñāna (Perfect knowledge). Everything else is Ajñāna (Ignorance). No doubt need be entertained in this regard.

Sūta said: Perfect clear knowledge certainly originates from contact with the preceptor. It is uncontaminated by lust, hatred, falsehood, anger, passion, covetousness and the like. It should be known as the bestower of salvation. Since the man has the impurity of ignorance he is contaminated. Salvation takes place only when, impurity is dispelled and not otherwise, even if one takes a crore of births. Without perfect knowledge[31] neither merit nor demerit is destroyed. Hence, O most excellent ones among the knowers of the Brahman, practise knowledge alone as the means of liberation. It is only by practice of perfect knowledge that the intellect of men becomes free from impurities.

Sūta said: Perfect clear knowledge certainly originates from contact with the preceptor. It is uncontaminated by lust, hatred, falsehood, anger, passion, covetousness and the like. It should be known as the bestower of salvation. Since the man has the impurity of ignorance he is contaminated. Salvation takes place only when, impurity is dispelled and not otherwise, even if one takes a crore of births. Without perfect knowledge[31] neither merit nor demerit is destroyed. Hence, O most excellent ones among the knowers of the Brahman, practise knowledge alone as the means of liberation. It is only by practice of perfect knowledge that the intellect of men becomes free from impurities.

Sūta said: Perfect clear knowledge certainly originates from contact with the preceptor. It is uncontaminated by lust, hatred, falsehood, anger, passion, covetousness and the like. It should be known as the bestower of salvation. Since the man has the impurity of ignorance he is contaminated. Salvation takes place only when, impurity is dispelled and not otherwise, even if one takes a crore of births. Without perfect knowledge[31] neither merit nor demerit is destroyed. Hence, O most excellent ones among the knowers of the Brahman, practise knowledge alone as the means of liberation. It is only by practice of perfect knowledge that the intellect of men becomes free from impurities.

Sūta said: Perfect clear knowledge certainly originates from contact with the preceptor. It is uncontaminated by lust, hatred, falsehood, anger, passion, covetousness and the like. It should be known as the bestower of salvation. Since the man has the impurity of ignorance he is contaminated. Salvation takes place only when, impurity is dispelled and not otherwise, even if one takes a crore of births. Without perfect knowledge[31] neither merit nor demerit is destroyed. Hence, O most excellent ones among the knowers of the Brahman, practise knowledge alone as the means of liberation. It is only by practice of perfect knowledge that the intellect of men becomes free from impurities.

Sūta said: Hence, one shall always practise perfect knowledge having that as the foundation and the ultimate goal. O leading brahmins, a yogin who is satiated with knowledge alone and who has eschewed all contacts with worldly objects has no further duty. If he has, he is no longer a knower of reality. Neither in this world nor in the other has he any duty,[32] since he is a liberated soul. Hence, the knower of Brahman is the knower of the reality of perfect knowledge and perpetually engaged in the practice of perfect knowledge. He eschews the practice of all duties. He obtains perfect knowledge alone. O excellent brahmins, if one who takes pride in his position in varṇāśrama (as Brāhmin, kṣatriya, etc.) takes pleasure in other things (other than Brahman) certainly he is deluded and ignorant, even though he might have discarded anger. Ignorance is the cause of worldly existence and adoption of physical bodies means worldly existence.

Sūta said: Hence, one shall always practise perfect knowledge having that as the foundation and the ultimate goal. O leading brahmins, a yogin who is satiated with knowledge alone and who has eschewed all contacts with worldly objects has no further duty. If he has, he is no longer a knower of reality. Neither in this world nor in the other has he any duty,[32] since he is a liberated soul. Hence, the knower of Brahman is the knower of the reality of perfect knowledge and perpetually engaged in the practice of perfect knowledge. He eschews the practice of all duties. He obtains perfect knowledge alone. O excellent brahmins, if one who takes pride in his position in varṇāśrama (as Brāhmin, kṣatriya, etc.) takes pleasure in other things (other than Brahman) certainly he is deluded and ignorant, even though he might have discarded anger. Ignorance is the cause of worldly existence and adoption of physical bodies means worldly existence.

Sūta said: Hence, one shall always practise perfect knowledge having that as the foundation and the ultimate goal. O leading brahmins, a yogin who is satiated with knowledge alone and who has eschewed all contacts with worldly objects has no further duty. If he has, he is no longer a knower of reality. Neither in this world nor in the other has he any duty,[32] since he is a liberated soul. Hence, the knower of Brahman is the knower of the reality of perfect knowledge and perpetually engaged in the practice of perfect knowledge. He eschews the practice of all duties. He obtains perfect knowledge alone. O excellent brahmins, if one who takes pride in his position in varṇāśrama (as Brāhmin, kṣatriya, etc.) takes pleasure in other things (other than Brahman) certainly he is deluded and ignorant, even though he might have discarded anger. Ignorance is the cause of worldly existence and adoption of physical bodies means worldly existence.

Sūta said: Hence, one shall always practise perfect knowledge having that as the foundation and the ultimate goal. O leading brahmins, a yogin who is satiated with knowledge alone and who has eschewed all contacts with worldly objects has no further duty. If he has, he is no longer a knower of reality. Neither in this world nor in the other has he any duty,[32] since he is a liberated soul. Hence, the knower of Brahman is the knower of the reality of perfect knowledge and perpetually engaged in the practice of perfect knowledge. He eschews the practice of all duties. He obtains perfect knowledge alone. O excellent brahmins, if one who takes pride in his position in varṇāśrama (as Brāhmin, kṣatriya, etc.) takes pleasure in other things (other than Brahman) certainly he is deluded and ignorant, even though he might have discarded anger. Ignorance is the cause of worldly existence and adoption of physical bodies means worldly existence.

Sūta said: Hence, one shall always practise perfect knowledge having that as the foundation and the ultimate goal. O leading brahmins, a yogin who is satiated with knowledge alone and who has eschewed all contacts with worldly objects has no further duty. If he has, he is no longer a knower of reality. Neither in this world nor in the other has he any duty,[32] since he is a liberated soul. Hence, the knower of Brahman is the knower of the reality of perfect knowledge and perpetually engaged in the practice of perfect knowledge. He eschews the practice of all duties. He obtains perfect knowledge alone. O excellent brahmins, if one who takes pride in his position in varṇāśrama (as Brāhmin, kṣatriya, etc.) takes pleasure in other things (other than Brahman) certainly he is deluded and ignorant, even though he might have discarded anger. Ignorance is the cause of worldly existence and adoption of physical bodies means worldly existence.

Sūta said: Similarly, Jñāna (perfect knowledge) is the cause of salvation. The liberated man abides in his own Atman. O leading brahmins, there is no doubt about this that wrath etc., occur only when there is ignorance. Wrath, delight, covetousness, delusion, arrogance, virtue and evil, all these, O excellent brahmins, cause adoption of physical bodies.

Sūta said: Similarly, Jñāna (perfect knowledge) is the cause of salvation. The liberated man abides in his own Atman. O leading brahmins, there is no doubt about this that wrath etc., occur only when there is ignorance. Wrath, delight, covetousness, delusion, arrogance, virtue and evil, all these, O excellent brahmins, cause adoption of physical bodies.

Sūta said: There is distress and pain only when there is body. Hence, the learned shall eschew Avidyā (ignorance, illusion). Only if the yogin eschews Avidyā by means of Vidyā do anger, virtue, evil etc. perish, O brahmins. If they perish the (Ātman) is not united further with the physical body. He is liberated from mundance existence. He is devoid of the three types of miseries.[33] Thus, O leading brahmins, the meditator cannot meditate without perfect knowledge.

Sūta said: There is distress and pain only when there is body. Hence, the learned shall eschew Avidyā (ignorance, illusion). Only if the yogin eschews Avidyā by means of Vidyā do anger, virtue, evil etc. perish, O brahmins. If they perish the (Ātman) is not united further with the physical body. He is liberated from mundance existence. He is devoid of the three types of miseries.[33] Thus, O leading brahmins, the meditator cannot meditate without perfect knowledge.

Sūta said: There is distress and pain only when there is body. Hence, the learned shall eschew Avidyā (ignorance, illusion). Only if the yogin eschews Avidyā by means of Vidyā do anger, virtue, evil etc. perish, O brahmins. If they perish the (Ātman) is not united further with the physical body. He is liberated from mundance existence. He is devoid of the three types of miseries.[33] Thus, O leading brahmins, the meditator cannot meditate without perfect knowledge.

Sūta said: Perfect knowledge is obtained by personal contact with the preceptor and not through words in fact. After realising the Caturvyūha[34] thus and after deep thinking, one shall practise meditation.

Sūta said: Like fire that burns the dry fuel quickly, the fire of knowledge burns sins whether inborn or extraneous or originating from bones and speech (i.e. physically and verbally).

Sūta said: There is nothing greater than perfect knowledge for the destruction of all sins. One shall always practise perfect knowledge after eschewing all attachment to worldly objects.

Sūta said: There is no doubt that all the sins of a Jñānin shall perish. Even if he indulges in dalliance he is not affected by sins.

Sūta said: As is knowledge so is meditation. Hence, one should practise meditation.[35] At the outset meditation is laid down as Saviṣaya (having an object) and then Nirviṣaya (having no object). The leading yogin shall practise meditation in six ways[36] as follows:—for the duration of two, four, six, ten, twelve and sixteen units of time in order. Certainly he shall be liberated.

Sūta said: As is knowledge so is meditation. Hence, one should practise meditation.[35] At the outset meditation is laid down as Saviṣaya (having an object) and then Nirviṣaya (having no object). The leading yogin shall practise meditation in six ways[36] as follows:—for the duration of two, four, six, ten, twelve and sixteen units of time in order. Certainly he shall be liberated.

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Sūta said: These principles including the first entity Jiva, Prakṛti, sattva, rajas, tamas, intellect, the ego, the subtle elements, the sense-organs, the elements beginning with ether are not real[41]. Because he stands steady pervading the universe he is called Sthāṇu.

Sūta said: These principles including the first entity Jiva, Prakṛti, sattva, rajas, tamas, intellect, the ego, the subtle elements, the sense-organs, the elements beginning with ether are not real[41]. Because he stands steady pervading the universe he is called Sthāṇu.

Sūta said: It is at the behest of Bhava that the frightened sun rises,[42] the wind blows and purifies, the moon shines, the fire blazes, waters flow, the earth holds aloft and the firmament gives room. Hence, O brahmins, one shall think about all these. O excellent brahmins, all these arc presided over by him alone. One shall remember Bhava, thinking that he is identical with all forms in the universe.

Sūta said: It is at the behest of Bhava that the frightened sun rises,[42] the wind blows and purifies, the moon shines, the fire blazes, waters flow, the earth holds aloft and the firmament gives room. Hence, O brahmins, one shall think about all these. O excellent brahmins, all these arc presided over by him alone. One shall remember Bhava, thinking that he is identical with all forms in the universe.

Sūta said: It is at the behest of Bhava that the frightened sun rises,[42] the wind blows and purifies, the moon shines, the fire blazes, waters flow, the earth holds aloft and the firmament gives room. Hence, O brahmins, one shall think about all these. O excellent brahmins, all these arc presided over by him alone. One shall remember Bhava, thinking that he is identical with all forms in the universe.

Sūta said: To those who are scorched by the poison of mundane existence, the only antidote is the nectar-like perfect knowledge and meditation. O excellent brahmins, no other solution has been laid down anywhere.

Sūta said: Perfect knowledge originates directly from Dharma (virtue). Vairāgya (detachment) originates from knowledge; from Vairāgya arises the supreme knowledge that illuminates the true meanings of objects.

Sūta said: O excellent brahmins, he who is endowed with knowledge and detachment attains Yogic Siddhi. One who abides by sattva guṇa attains liberation through yogic Siddhi and not otherwise.

Sūta said: It is surprising that his unchanging region is covered by the words tamas and Avidyā. O brahmins, one should adopt Sattvaśakti (the power of Sattvaguṇa) and worship Śiva.

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