SR 1. This Treatise on the knowledge of Spirit, is designed for those who are seeking deliverance from mortal births, who expiate their sins by rigid austerities, who are tranquil, and in whom all passions and desires are subdued.
2. Besides knowledge * there is no other means 3; it is manifestly the only instrument which loosens the bands of passion; ag fire is indispensably requisite in cooking, without knowledge beatitude cannot be obtained.
“ 8. Action * not being opposed to ignorance cannot remove it; but knowledge dispels ignorance, as the light dispels darkness.
4, When the ignorance which arises from earthly affec- tions is removed, Spirit, by its own splendour, shines forth in 1. In this tract, Knowledge, by way of eminence, signifies the per- ception of the universe as one simple being.
2. Com,—Austorities, devotion, praise, sacrifice, &o, are merely sub- “ervient to knowledge in obtaining beatitude.
_ 8. Action in general is opposed to that quiescent state in which exta- tic vision ig enjoyed, and the soul conceives itself to be one with God; it bere more particularly denotes religious rites, coremonies, and duties or whatever action is performed in order to obtain supreme felicity.
:106 ATMA BODHA, OR an undivided state, as the sun spreads its effulgence when the cloud is dispersed. 5. The soul which is covered with the rust of ignorance, being purified by the exercise of reason, knowledge itself also disappears *; as the Katak seed purifies turbid water, and afterwards disappears by combiuing with it.
6. Life islike a dream, in which various passions, &c. are experienced; during their existence they appear to be real, but when the person awakes it is discovered that they were an illusion.
7 The world seems real until Brahme ‘be comprehended, who dwells in all things undivided, as the pearl-oyster ap- pears to be silver 5.
8. All the variety of beings hang* on the true living Spirit, and are comprehended in the eternal all-pervading Being, as the different kinds of ornaments are comprehended in gold.
‘9. The Ruler of the organs of sense, the Self-existent, is, like the firmament subjected to different accidents, and from their distinctions he displays distinct existences; but when these accidents are destroyed, he remains tho One Being’.
4. Cowi.—Knowledge is then reflected in Spirit, exists in it, ‘andi is the same with it and thus Spirit shines forth as one.
5. Com.—As long as the dark shell and the triangular figures of the oyster are not perceived.
6. Lit.—Are strung on him as beads on a thread. 7. Com,—The Lord, who restrains the senses, who is diffused through all, when refected in the various beings which were formed by Mayas THE KNOWLEDGE OF SPIRIT. 107 10. In consequence of these accidents different epecies names, and characters are attributed to Spirit, as different’ tastes and colours are ascribed to water®.
11. The body is composed of the gross parts of the five elements; itis under the influence of destiny, and is the habita- tion of pleasure and of pain®.
12. The subtle?® body is not formed of these gross mate~ rials, but is united with the five spirits of life??, with Mind, Understanding, and the ten organs, andit is the instrument of sensations,: 13. That unintelligent principle which is from the begin- ning, and is indescribable, is called. the original accidents; appears to be many; but after these illusory corporeal appearances vanish the idea of many ceases, and the Divine unity is apprehended. 8. Com.—As water, which itself is insipid, imbibes a better, pungent, sweet, or sour taste, and exhibits a red, yellow, &c. colour, according to the substances with which it is combined so, in consequence of different accidents different species, names, aud characters are attributed to Spirit, though they do not naturally belong to it.
9. Com.—Three accidents for the human frame which is supposed to. include three different parts or bodies are by ignorance ascribed to God, the first of which is named Sthul or large. It is formed by dividing each of the five elements, and after soparating the finer parts, the gross parts! ave mized together.
10. Sukshama. It is also called Lingadeha, sensitive principle or body.
11. The five spirits of life are the five divisiona or operations of Maha prana; they are namad Prana, Apana, Vyana, Udana, Samana, and reside respectively in the heart, the bowels the whole body, the throat, and the navel, 108 ATMA BODHA; OR what is different from these three accidents is denominated Spirit?*. 14. Occupying the five places of life and passion, pure Spirit assumes their nature, as crystal exhibits the colours of the objects applied to it?#.: 15. After mortifying the body, which contains these five places, pure spirit is discerned by reason, as riceis separated from the husk by beating it.
16. The eternal and omnipresent Spirit does not manifest himself in every place; he is beheld in the understanding, and not in material objects as an image is reflected in a mirror, 17. Spirit is distinguished from the body, organs of sense, mind, and understanding, by the operations they perform, Spiritis that which beholds the actions of all, as a king be- holds the action of his subjects".
18. Ignorant men imagine that Spirit is the agent in the operations of the organs of sense, &c. as the moon has the appearance of motion when the clouds are passing over it.
19. The body, organs of sense, mind, and understanding, sustained by the Living Spirit, perform their several func-.
12. Com.—Indescribable, is that which cannot be affirmed to be either true or false. See Appendix. 13. Com.—The five places are those’of digestion, life, passion, consci- ousness, and happiness. Pure Spirit, by an illusory connection with these places, exhibits their nature, but itis not affected by them. We have mentioned these accidents in order to show the nature of Spirit, or essence; but it is not necessary to advert to them aftor a knowledge of the first principle has been obtained.
14 But does not engege in them.
THE KNOWLEDGE OF SPIRIT., 109.
tions, as the people conduct their affairs, by the light of the 20. The properties of body, organs of sense, and mind, are conceived to exist in the true living spirit, as the moon seems to move when it is reflected in running water.
21, Action, &c. which are the accidents of minds, are through ignorance attributed to spirit; in the same manner as from ignorance a blue colour is attributed to the sky, 22, Affection, desire, pleasure, pain, &c.-exist in the understanding?*; in profound sleep, when it ceases, they are not experienced: consequently they exist in the under- standing, and not in spirit?”.
23. As the sun is naturally resplendent, water cold, and fire warm; 80 spirit isin its own essence true, happy, eter- nal, and without pollution. 15. Com.—The body, organs of sense, mind, and understanding possess life—why, then, do you affirm that Spirit is the only living being. We answer, That body, &c. upheld by the eternal, living Spirit, perform their functions, as men perform the acts of life, by the light of the sun; but Spirit alone is life, andthe body, organs of sense, &c, are inert and motionless.
16, Hore it perhaps signifies consciousness, or tho mental faculties in — general, 17, Com, The Vaisheshikas (followers of Kanada) maintain that affection, dosire, pleasure, and pain, are properties of Spirit; but this is an errone- ous opinion.—They belong to the understanding; for they are felt in the atate of waking and dreaming, Whilst the understanding exists; but when it ceases (lit. resides into the original accidents) in profound sleep they are not felt; hence they are illusions which exist in the under. atanding, and not in Spirit.
110 ATMA BODHA, OR 24. Having through ignorance ascribed both intellect and understanding to spirit, pepple begin to say, I am, I know, &e.
25. As spirit is incapable of change, and intellect is not comprehended in understanding, the soul, being conversant with impure principles, ignorantly says, Iam, andis thus de- luded?8, 26. Conceiving that he is soul, man becomes afraid, like a person who mistakes a piece of cord fora serpent; but his fear is removed by the perception that he is not soul, but the universal spirit?®.
18. I almost despair of rendering this passage perfectly intelligible but the following appears to be its meaning:—Spirit is incapable of change or mutation, and pure intellect does not, like understanding, display active qualities; accordingly, the vital soul being acquainted with perceptions only which arise from the active principles of things, and not discerning the nature of Spirit inits original, quescent state, ~—conceives that itsclf acts and exists as a separate individual; and from this ignorance proceeds the illusion of oxternal beings. The active principles of nature are called impure, because action is supposed to be the cause of those passions and affections which defile the soul.
19, Com.—Man attributes to himself the nature of soul, and thus believ- ing in‘the existence of another being, he is filled with fear; but when he is instructed in the doctrines of the Shastras by his teacher, and beholds by the eye of reason, that he is not soul, but the indivisible, living, happy, one Spirit, his fear is removed; he is delivered from pain, and enjoys supreme bliss. —It may be proper to remark, that Atma or Spirit, primarily signifies Being, Which, according to this system, is without qualities: Jiva or Soul, is Being in a sentient state; that which feols, acts, and enjoys. Perhaps it would have been more correct to have tran- slated Atma, Being; and Jiva, Sensation. See Appendix, KNOWLEDGE OF SPIRIT. lll 27. Spirit causes the understanding, organs of sense, $c, to appear, as a lamp renders objects visible; but spirit is not made manifest by these gross natures.
28. Spirit, which is itself life, requires no other living be- ing, but is manifested by its own animate nature; as one lamp does not require another to make it visible 2° 29. Having by the declaration, It is not, It is not 73, re- moved all the accidents which constitute the worll—the soul and the universal spirit are, by means of the celebrated words, discerned to be One??, 30. The unintelligent objects, as body, &c. are of a fleet- ‘ing, visible nature, and resemble bubbles on the surface of water; but it is required to believe that I am the unpolluted Brahme, whose nature is unlike to them?2, 20. The knowledge of the existence of inanimate matter, depends on ® porcipient being; whoreas, the knowledge of spirit, which is itself life, dleponds not on another percipient, but Spirit discerns and compre- hhonds its own existence.—Perhaps it was intended to intimate that the essence of existence consists either in a consciousness in the thing itself ‘or in its being discerned by a percipient, for it is impossible to conceive of ‘existence altogethor independent of consciousness or perception; hence, if the knowledge of an object's existence results not from its own conscit ‘ousnoss, but from the perfection of it by another, it can be said to exis- enly as long as it is perceived.
21. This alludes to the denial of the material world, and ef all indivi- ‘dual boings and faculties, passions, &c.
22. com.—The celebrated words, ‘“‘Thou art ho; this Spirit (of mine) is Brahme; I am he.”
23. It is asked, may we not possess the knowledge of Spirit without denying the existence of other objects. We roply, that without tho 112 ATMA BODHA; OR 31. I, who am different from the body, experience neither birth, growth, decay, nor death; and being devoid of organs of sense, I am independent of their object, as sound, &c?4.
32. Nothaving mind (sense) I do not feel pain, desire, envy, nor fear; instructed by the Vedas, I know that I have neither life nor mind, bat ani a clear, transparent being.
33. By Brahme were produced life, mind, the organs of sensation, and action, the ether,.air, fire, water, earth, which eompose the universe?5, 84, I am without quality or action; everlasting without volition, happy, unchangeable, without figure; eternally freo, and unpolluted. ra oe 35. Iam like ether, which’is universally diffused, and per- vades both the exterior and interior of things; I am incorrupt- ible, everlasting;I am the same in all things, pure, impassible, unpolluted, immoveable.
86. “Iam the great Brahme, who is eternal,pure, free, one, uninterryptedly happy, not two, existent, percipient, and without end?¢,” 37. The perpetual conception that I am Brabme himseif belief of the non-existence of other objects, the knowledgo of Spirit cannot be obtained.—Thus until a person perceives that this is nota serpent he cannot know that it is a pioce of cord. 24. Com.—The five following Shlokas describo our nature as discovorod by abstraction and intellectual exporience, 25. This shloke is taken from ono of the Vedas, explaina the produco tion of life, mind, &c, 26. This is cited from one of the Vedas,—Percipient signifios moroly tho aqstract nature, and not the active quality of perfection.
THE KNOWLEDGE OF SPIRIT. 113, removes: the confusion arising from ignorance, in the same manner as disease is removed by medicine.
38. He whose mind doesnot contemplate another, who re- tires to an uninhabited place, whose desires are annihilated, ind whose passions are subdued, perceives that spirit is one- and eternal.
89. A man of good understanding, does, without doubt, an-- rihilate all sensible objects in-spirit, and contemplates always one spirit, which resembles pure space.
40. He who comprehends invisible essence, having reject-- od the idea of forms and distinctions, exists in the universal,. iving, happy: being.
41. In the great Spirit, he does not observe the distinction,. of percipient, perception, and objects perceived; he beholds: ne infinite, happy existence, which is manifested by its own: nature.., 42. Thus as fire is caused by.the friction of two pieces- of wood, so by the continual contemplation of spirit, a flame of knowledge is kindled:which-burns up the stubble of igno- ance.
43.. Tho-darkness is first dispersed by the dawn of know-- ledge, and then spirit shines forth, as the-xising of the sun fol-- lows the dawn of day..
44. Spirit exists always, but in consequence-of ignorance: its existence is not perceived; but when this ignorance. ceases, Spirit is discerned; as an ornament which. had been.
hid behind a person. 45. As from indistinct vision, a post is sometimes sup-- posed to bo aman, so the nature of diva, or Soul, is attri~ 114 ATMA BODHA, OR buted to being; but when the principle is apprehended, this error disappears.
46. When knowledge arises from the perception of the first principle, it dispels that ignorance which says, I am, this is mine; a6 uncertainty respecting the road is removed by the rising of the sun.
47. The Yogi, whose intellect is perfect, beholds all things dwelling in himself, and thus by the eye of know- ledge, he perceives that every thing is Spirit. 48. He knows that all this frame of things is Spirit, and that besides Spirit there is nothing; as the various kinds of goblets, &c. are earth; and thus he perceives that he him- self is all things 27..
49. The emancipated soul is that illuminated person who throws off his former accidents and qualities, and becomes ene with the true, living, happy Being; in like manner as the chrysalis becomes a bee..
50. The Yogi having crossed the sea of passion, and slain the evil spirits Love, Hatred, &c., is joined to tranquil- lity and rejoices in Spirit.
51. Having renounced that pleasure which arises from external perishable objects, and enjoying spiritual delight,. he is serene as the taper under a cover, and rejoices in his. own essence.
27. Com.—All sensible objects are beheld to exist in Spirit, without any distinction ‘‘ they differ merely in dosignation, accident, and name as earthen utensils receive different names, though they be only different forms of earth.” Vedas.
THE KNOWLEDGE QF SPIRIT. 1135 52. The Muni, during his residence in the body, is not affected by its properties; as the firmament is not affected by which floats in it: knowing all things, he remains uncon- cerned®, and moves free as the wind *°. 53. When the accidents®? are destroyed, the Muni, and all beings enter into the all pervading Essonce, as water mixes with water, ether with ether, fire with fire, &.
54. He is Brahme, after possessing whom, thereis no- thing to be possessed; after enjoying whose happiness, there is no happiness to be desired; and after attaining the know- ledge of whom, there is no knowledge to be attained.
55. Heis Brahme, whom having seen, no other object is beheld; after becoming’whom, no birth is experienced; after the perception of whom, there is nothing to be perceived.
56. He is Brahme, who is diffused through all; in the middle space, in what is above and what is beneath, the true, the living, the happy, without duality, indivisible, eternal, and one 57. Again;he is Brahme who is described in the Ve~ danta as the being who is distinct from what he pervades, who is incorruptible, unceasingly happy, and one.
58. Upheld by a portion of happiness of the eternally happy Being, Brahme and the other gods may by inference be called happy beings. around him.
29. His movements are not impeded or arrested by passion, affection, 30. Tho Sthula and Sukshma bodies..
116 ATMA BODIA, OR 59. All things ave united to him, all acts depend on him; therefore Brahme is diffused through all, as the butter is diffused through milk..
60.: He is denominated Brahme who is without magni- tude, unextended, uncreated, uncorruptible, without figuro, qualities, or character.
61. Heis Brahme by whom all things are illuminated, ‘ whose light causes the sun and all luminous bodies tu shine, but who is not made manifest by their light®*,; 62. He himself pervades his own eternal essence, and contemplates the whole world appearing Brahme, as fire pervades an ignited ball of iron, and also displays itself ex- ternally.
68. Brahme is dissimilar to the world, and besides Brahme there is nothing; whatever scems to exist besides him is an illusion, like the appearance of water in the desert of Maru.
64. Whatever is seen, whatever is heard, nothing exists besides Brahme, and by the knowledge of the principle, Brahme is beheld as the true, living, happy being, without duality.
65. The eye of knowledge beholds the true, living, happy, all-pervading being; but the eye of ignorance does not behold him; as a blind man does not see the light. 66. The soul being enlightened by hearing: Meditation, &c. and burning with the fire of knowledge, is delivered 31. “Tu his presonce the sun shines not, neither the moon nor the atars; the lightening itself is not. scen: what thon is fire”? Veda.
THE KNOWLEDGE OF SPIRIT. 117 from all its impurities, and shines in its own splendour, as gold which is purified in the fire.
67. When the sun of spiritual knowledge arises in the sky of the heart, it dispels the darkness, it pervades all, comprehends all, and illumines all.
68. He whohas made the pilgrimage of his own Spirit, a pilgrimage in which there is no concern respecting situa- tion, place, or time, which is everywhere; in. which neither cold nor heat are experienced, which bestows perpetual happi- ness, and freedom from sorrow; he is without action, knows all things, pervades all things, and obtains cternal beatitude,