Exposition of the wav to realize the soul

1. On hearing these words of KeSidhvaja that consisted of an estimate of spiritual topics and that was like nector, Khandikya spoke again, urging him.

2. О highly blessed one, О the most excellent one among the knowers of Yoga, recount details of Yoga. In this dynasty of Nimi, you alone are the person who have understood the topics in the Yogashastra.

3. О Khandikya, even as I recount, may the nature of the Yoga be heard. A sage who is established in Yoga, docs not fall off after attaining merger into the Brahman.

4. Mind alone is the cause of bondage and liberation of men. When addicted to the sensual objects, it is the cause of bondage. When it is devoid of objects, it is the cause of liberation.

5. A wise man possessing discriminative knowledge, should withdraw the mind from the sense-objects and through it for the sake of salvation meditate on the Brahman, the greatest Isvara.

6. By means of the power of the Atman he should make the mind that is prone to aberration,2 meditate on the Brahman by infusing it with the nature of Atman, even as a magnet does it to a piece of iron.

7. The special movement of the mind that depends on the efforts of self is to conjoin to the Brahman and such union with the Brahman is called Yoga.

8. This includes the holy rites with special and peculiar characteristics. He who possesses Yoga is Yogin. He is called a Mumukfu (one desirous of liberation).

9. At the outset, the Yogin who practises Yoga is called Yunjamana. He who is called Vinifpannasamddhi (ofaccomplished meditation) is one, who has attained the greatest Brahman.

10. If due to defects and obstacles his mind is not defiled, the former one attains salvation, thanks to the repeated practice in the course of many other births.

11. The latter one who is called Vinispannasamddhi (i.e. the knower of Brahman.) attains salvation in the very same birth. The Yogin attains everything ere long after burning the Karmans through the fire of Yoga.

12-14. Л Yogin shall practise five Yamas (restraints) and five Niyamas (observances): Celibacy, non-violence, truthfulness, non-stealing and non-acceptance of monetary gifts (these are the Yamas). Svddhyaya (self-study of the Vedas), Sauca (purificatory rites), Santo<;a (contentment) Tapas (penance) and concentration of the mind on the great Atman. He must keep his mind devoid of lusts. Thus the five Yamas and the five Niyamas have been recounted. If people practise these with specific desires, they yield special benefits; if people practise these without desires they yield salvation.

15. Thus the ascetic should practise the good postures, (like Bhadrasana). He must be endowed with good qualities. He must perform the Yoga with what are called Yamas and Niyamas.

16. If v\hat arc called Prdnas (vital airs) are restrained by practice, it should be known as Prandydma. It has two subdivisions: the Sabija (with seed) and the Abija (without seed).

17. When the two vital Airs — Prana and Арапа, over- power each other (are merged together), by regulating them both by proper means, that is the third (variety of breath- control, viz., Kumbhaka).

18. О lord of the enemies, its form is as gross4 as its Alambana (support) the support of the Ananla (endless one) is obtained by the Yogin as he practises.

19. The knower of the Yogas shall curb the sense organs drawn towards their objects such as sound, etc. Being devoted to and insistent on Pratydhdra (withdrawal of the mind from sense-objects), he should make the senses (withdrawn from sense objects but) merging in the mind.

20. If the sense-organs become steady, they become extremely 'submissive. If they are non-submissive, the Yogin cannot achieve Yoga.

21. After keeping the vital airs under control by means of Prdndydma and the sense-organs by means of Prafydharat the practitioner of Yoga shall make the mind stabilised in an auspicious support.

22. О highly blessed one, may it be mentioned to me, the auspicious support of the mind, by having which the mind dispels the outcome of defects entirely.

23. О wise one, the support of the mind is twofold, that too based on the form. The form may be embodied or unembodied; it may be Para (greater) or Apara (smaller).

24. There are three types of Bhavands (conceptions). The form and the universe is said to be threefold; The first is called Brahma Bhavand, the other is known as Ката-Bhavand and the third is of the nature of both Karma and Brahma.

25. One Bhavand is of the nature of Karman, the other one is of the nature of the Brahman, and the third one is of the nature of both. Thus there arc three types of BhavaBhavand (conception).

26. О wise one, Sanaka and others are always endowed with the BrahmaBhavand. while the others, Devas etc. the mobile and immobile beings — all these arc endowed with KarmaBhavand.

27. In Hiranyagarbha and others, the Bhavana is of the combined nature of the Brahman and Karman. In those invested with authority and with enlightenment, there is the Bhavabhavana.

28. О king, in the eyes of those who differentiate regarding that this is the Universe, that other is some thing diffe- ent, when all the particularised Karmans and knowledge are not diminished completely.

29. That knowledge is termed Brahman, the knowledge where the differences have completely vanished which is Existence alone, which is beyond the scope of words and which is self-produced.

30 That is the great form of Vishnu who is formless and unborn. The characteristics of the great Atman are contrary to the diversity of the form of the entire Universe.

31. О king, since that (i.e. the greatest form of Vishnu) cannot be meditated upon by one who practises Yoga, the gross form of Hari that could be seen by means of the eyes should be meditated upon.

32-35. All these constitute the universe, viz. — Lord Hira- nyagarbha, Vasava (i.e. Indra), Prajapati, Maruts, Vasus, Rudras, Bhaskaras (i.e. Adilyas), constellations, planets, Gandharvas, Yaksas, Daityas, Deva-Yonis (all kinds of divine and semi-divine beings), human beings, animals, mountains, oceans, rivers, trees, in fact. О king, all living beings, all those causes of the Bhiitas namely those beginning with the Pradhdna and ending with the Vifeshasy those who are sentient and non- sentient, the single-footed, the bipeds, the multi-footed, and the footless — all these are the embodied forms of Hari. Th^y arc of the nature of Bhavands of the three types.

36. All this universe, consisting of the mobile and immobile beings, is endowed with the potency of Vishnu of the form of the Supreme Brahman.

37. The greatest Shakti is said to be Vifnu Sakti; the other Shakti is called Kfetrajna and the third Shakti is called Avidyakarman.

38-39. О king, the Shakti that is called Kpetrajna is produced through Karmam. О highly intelligent one, in this worthless worldly existence, it is of the active nature. It attains

the distresses of worldly existence. The individual soul is enveloped and concealed by this Sakti. Hence it is called

40. О king, this is seen in all living beings in varying degrees. In lifeless ones, it is very little and in the immobile beings it exists a little more than that.

41. In the reptiles, it is more than in the immobile beings. It is very powerful in birds. The deer are more powerful than the birds and the beasts are superior to the deer in their strength.

42. Human beings are more powerful than beasts and men wield more power (among human beings). О king, superior to them are the Nagas, Gandharvas, Yaksas and other gods.

43-44. Indra is the most powerful among Devas and superior to him is Prajapati. Hiranyagarbha is more powerful than he. О king, all these are his forms, since they are invested with his potency as though with the Ether.

45. О highly intelligent one, the second unembodied form of the Brahman called Vishnu is termed sat by the learned men. It is worthy of being meditated upon by the Yogins.

46. О king, it is there that all these potencies are founded. These are not the real forms of Hari. It is another and very great.

47. О lord of men, he assumes the forms of all potencies (Saktis) having the activities of Devas, animals and human beings in his own sports.

48. His activities based on the Karmans (of other beings) are for helping the worlds. The activities of the incomprehensible Being are pervasive and very benevolent.

49. О king, that form of the deity, the embodiment of the Universe must be meditated upon for the purification of the soul. It is destructive of all sins.

50. Just as the fire with shooting flames in collaboration with the wind burns down heaps of dry grass and wood, so also Vishnu, abiding in the minds of Yogins destroys all sins.

51. (Defective) Hence, this potency is the first and foremost of all potencies. The devotee shall keep it in the mind. If it is duly stabilised it should be known as one with pure characteristics (?)

52. It is the auspicious support of the Atman that is present everywhere and is accompanied by the mind. It is beyond the three BhavaBhavands (emotional conceptions). О king, it is conducive to the salvation of the Yogins.

53. О tiger among men, all other supports of the mind, Devas and others with Karmans as their source of origin, are impure.

54. (Defective) One who has no desire for any of these supports shall meditate on the embodied form of the Lord. This is to be known as Dharam5 since the mind is concentrated there.

55. О ruler of men, may it be heard of what nature should Hari’s form be, for being meditated upon. There cannot be a Dhdrand (retention) without a support.

56-60. The form shall be — one with beautiful and delighted face; with the eyes large like the petals of a lotus; fine cheeks with a wide and brilliant forehead; its earrings placed equally between ears and shoulders; the neck resembling a conch shell, with the chest marked with Shrivatsa; the three folds in the skin in the curved umbilical region and the belly appearing beautiful; Vishnu may be conceived as having eight long arms or four arms, his thighs large and symmetrical, firm lotus-like hands and feet clad in pure yellow robes; bedecked in coronet, beautiful bracelets, armlets, etc. He is surrounded by a halo and is wielding the Sarnga bow, a Saftkha, a mace and a sword. He is to be meditated thus as the Brahman also.

61. The Yogin shall identify himself with the deity, after concentrating his mind and meditate upon Vishnu, О king, until the Dhdrand becomes firmly fixed therein.

62. Whether the devotee is talking something or standing by or is engaged in some voluntary activity, the retention (Dhdrand) does not vanish from the mind. In that case he should consider that (i.e. Dhdrand) as achieved.

63. Thereafter, the sensible man shall meditate upon the Lord’s form without Saftkha, Gadd, Cakra, Sarnga (bow), etc., but it is tranquil with the rosary in the hands.

64. When this Dhdrana is more or less stabilised, one shall meditate upon the Lord’s form without such ornaments as coronet, bracelets, etc.

that single limb; and subsequently he shall become engrossed in the one (Lord) that has the limbs.

66. At the perception of that form (there shall be) one obeisance and absence of desire for other objects. О king, his meditation is fulfilled by the first six Afigas (of meditation).

67. When his perception of the form of the deity without any fanciful conception becomes the outcome of mental meditation, it is called Samddhi.

68. О king, in regard to the thing to be achieved i.e. the great Brahman, that which makes the achievement possible is Vijhana (perfect knowledge). That which is to be attained to is the Atman whose Bhavands have been dispelled.

69. It is the perfect knowledge of the K^etrajha and the sense-organs therefore. After facilitating the achievement of the task of liberation, it has its purpose achieved and it recedes.

70. Then the devotee shall achieve the emotional identity with the great Atman, he shall become non-diflerent from him. The difference is caused by the ignorance about him.

71. When Ajndna% the cause of differentiation, is utterly dispelled who will agree to this that the Atman is different from the Brahman?

72. О Khandikya, thus partly in detail and partly in brief, the Yoga has been recounted to you, since you have been asking me about it. What more can I do for you?

73. The excellent nature of the Yoga has been expounded by you. Everything has been done for me. Thanks to your instructions, the impurity in my mind has been entirely annihilated.

74. What has been called by me as ‘Mine’ is incorrect and not otherwise. Even by those who know what should be known, О king, it cannot be mentioned otherwise.

75. The feelings 4F and ‘My’ are the outcome of Avidyd so also their utterance. The truth which is inexpressible is beyond the scope of words.

76. О Kesidhvaja, go, for the attainment of further welfare. Everything has been done for me by you since the unchanging Yoga devoted to salvation lias been explained to me.

77. Thereafter, having been worshipped duly by Khandikya, king Kesidhvaja returned to his capital duly worshipped by Khandikya, О Brahmana.

78. Khan^ikya made his son the king. With his mind, dedicated to Krishna, he went to Visala for the achievement of mastery over Yoga.

79. He was endowed with the qualities of Tama, etc. He was solely engrossed in deep meditation. The king attained dissolution by merging himself into the pure Brahman called Vishnu.

80. For the sake of liberation and eager to dispel his KarmanSy he enjoyed the sensual pleasures and performed holy rites without any desire in view.

81. C) sage, by means of auspicious enjoyment of pleasures, he wiped off all sins and became free from impurities. He attained Siddhi that utterly quelled the three kinds of Тйра (misery).

82. Thus everything that you had asked me has been recounted to you. What else shall I narrate to you for dispell ing the three types of distress?

2. For 6a of the NP: dtmaBhaDam nayet Una tad brahmadhydpanarh rnanah, VP (ibid) 30a reads.. nayatyenam tad brahma dhydtum munim and changes the moaning completely. For that Brahman attracts to itself the sage who meditates upon it and who is of the same nature, as the magnet attracts the iron.

3. NP 10a reads ddfyate ndsya mdnasam instead of cdsya mdnasam in VP (ibid) 34a. But this na in the NP. makes the verse self-contradictory. Why should a yogi whose mind is not defined due to obstacles require many more births? The reading cdsya for nasya in the VP means: “Should the yogin's mind be vitiated by defects” etc.

4. For a lam bana vat stkulam of the NP 18a, VP (ibid) 42a reads alambanavatah sthulam (while the Yogi practises) his support (dlambana) is the gross form (Hirapagarbha) of the Lord.

1. О blessed one, the antidote for the three types of distress has been heard by me. Still my mind is confused. It does not attain proper stability, easily.

2. О Brahmana, how can the sinful transgression against one’s own self committed by wicked men, be tolerated by men? О bestower of honour, recount it to me.

3. On hearing what has been spoken by Narada, Sunandana, the son of Brahma, remembered the activities of Bharata. With great delight he said:

4. In this context, I shall tell you the ancient traditional story on hearing which your confused mind shall attain great stability.

5. О excellent sage, formerly, there was a king named Bharata. He was the son of Rsabha. This sub-continent is named Bharatakhamja after him.

6. After attaining the kingdom belonging to his father and grandfather in due succession, he protected it righteously. He delighted the subjects like their father.

7. He performed various kinds of sacrifices and worshipped Lord Vishnu, the embodiment of all Devas. He meditated upon him with the mind centering round him in the course of carrying out different activities.

8. He procreated sons. He was unattached to sensuous objects. The learned king left the kingdom and went to thr hermitage of Pulastya and Pulaha.

9-10a. He went to the great holy centre Salagrama frequented by people desirous of liberation. О sage, he became an ascetic and performed the propitiation of Vishnu with great devotion, rendering service(unto the Lord) with things obtained by him.

10b- 11a. О Narada, every day in the morning he plunged into the pure clear water and prayed to the Sun with devotion muttering the Supreme syllable expressive of the Brahman (i.e. От or Gayatri).

lib-13a. He then returned to the hermitage. With great purity and devotional piety, he worshipped Vasudeva the Lord of the universe with the materials of worship such as sacrificial twigs, Kusa grass, clay, etc. brought by himself. He worshipped with fruits, flowers, leaves of Tulasi and clear water.

13b-14a. On one occasion, that highly blessed king took his ablution in the River Cakra. With great purity and attention he stayed in the water performing Japa for three Muhiirtas.

14b-15a. О Brahmana, a thirsty hind who was about to be delivered of a young one, came to the bank from the forest, in order to drink water.

15b-16a. As she had almost completed drinking the water, there arose the great roaring sound of a lion which was frightful to all living beings.

16b-17a. On hearing the roaring sound of the lion, the hind leapt to the bank of the river. While she was climbing the steep side of the bank, the foetus fell down into the river.

17b-18a. Bharata caught hold of the fawn that fell off from its mother’s womb and was carried away by the forceful current and the waves of the river.

18b-19a. О leading sage, due to the misery on account of the fall of the foetus and the steep ascent, that hind fell down dead,

19b-22. On seeing the hind dead in the tragic circumstances, the royal saint took up the fawn and brought it to his hermitage. The king nurtured the young one of the hind day by day. О sage, nourished by him, it duly grew up. At first the fawn used to graze at the outskirts of the hermitage. Then it went to the forest, it went far into the forest but, afraid of tigers, it returned soon. After some time it used to go very far into the forest in the morning and return to the hermitage in the evening.

23-24a. Bharata kept it inside the hut in the hermitage during nights. His mind became highly involved with the deer-fawn that used to be near him or away from him by turns. О sage, his mind was not so much drawn towards Vishnu.

24b-25a. Remember that he had abandoned his kingdom and even sons; that he had eschewed all connections with his kinsmen. Still he had great affection (feeling of kinship) with the fawn.

25b-26. When the fawn was away from the hermitage for a long time, his mind was agitated by various doubts such as, “Has it been devoured by the wolves?” “Have tigers seized upon it?” “Has it been struck down by the lion?” When the fawn was by his side his face was bright with delight and love.

27. As his mind was attracted by the feelings of ‘my- ness, his Samddhis (trances and concentration) became disturbed often. After some time the king died.

28. At the time of passing away, he was looking at the fawn. Like a father by the son, he was looked at by the fawn with tears in its eyes.

29. О sage, since his mental fancy was of that nature, he was born as a deer — О excellent Brahmana. Since he had the faculty of remembering previous births, he became unenamoured of worldly existence.

30. He left off his mother (i.e. the mind) and went to Salagrama. He nourished himself by means of dry leaves and grass.

31. Thus he expiated for the evil action that had been the cause of his birth as a fawn. Having left off his body, he was born again as a Brahmana who had the faculty of remembering his previous births.

32. He was born in a leading, pure family of Yogins of good conduct. He was richly endowed with all knowledge. He was conversant with all principles and topics in the scriptural texts.

33-34. That excellent sage perceived his own Atman beyond Prakrit. О great sage, thanks to the knowledge of Atman that he had acquired, that highly intelligent one saw Devas and others, nay, all living beings, without any difference. He was invested with the sacred thread, but he did not repeat the Vedic text as uttered by his preceptor.

35. He did not observe holy rites. He did not learn scriptural texts. When he was addressed many times, he made some stupid irrational statement.

36. Even that speech lacked in qualities of cultural refinement. It was often uttered in vulgar rustic language. О sage, accursed in body, he was always clad in dirty clothes.

37-40. Saliva oozed from the interstices of his teeth. He was always harassed by citizens. He used to remember the words of Hiranyagarbha (or Brahma) as follows: “Excess of respect affects the prosperity of Yoga. A Yogin dishonoured by the people achieves Yogic power. Hence, a Yogin should perform holy rites of good men without defiling them. He should so perform them that the people should begin to disrespect him and avoid associating with him.” The highly intelligent one thus thought of the words of Hiranyagarbha, and showed himself to the public as one with sluggish features and of unsound mind. He regularly ate cakes made of Kulmasa grain, vegetables and fruits from the forests.

41-42a. He ate whatever he got and whenever it happened. When his father passed away, he was compelled to work in the fields by his brothers, nephews and other kinsmen.

42b-43a. All his limbs became stout, though he was fed on rotten food. He became a sluggish worker. With food for his wages, he helped the whole world.

43b-44a. (On seeing) him so unrefined but having the features and activities of a Brahmana, a charioteer of the Sauvlra 1 king considered him worthy of being taken as an unpaid labourer.

44b-45a. О Brahmana, that king was seated in a palanquin. He was thinking of going to the excellent hermitage of sage Kapila on the banks of Iksumatx river.1

45b-46. He wanted to ask the great sage Kapila who was well learned in the topic of virtues leading to salvation, as follows — “What is it that is conducive to the welfare of men in this world which is mostly full of miseries.” On being urged by the words of the charioteer, he carried his palanquin.

1. Variously identified with Eder (N. Gujarat), Upper Sindh, Multan (Alberuni)N.L.De. accepts the last — De, p. 183.

47. О Brahmana, he, the sole receptacle of all knowledge, was taken as an unpaid labourer. He was one among other men who too were unpaid labourers.

48. Endowed with the faculty of remembering events of past lives, he bore the palanquin as he was desirous of wiping off his sins. He, the most excellent one among the intelligent men, slowly walked ahead gazing at the yoke of the palanquin.

49-50a. The other bearers walked quickly. On observing the irregular movement of the palanquin, the king said — “О palanquin-bearers! What is this? Go ahead at even step.” 50b-51. Again the movement of the palanquin was irregular. The king laughed and asked them, “what is this? You are moving otherwise!” When the king (mildly rebuked) them many times, the palanquin-bearers said — “This fellow does not thus move quickly.”

52. “Are you tired? You have borne the palanquin only for a short distance. Arc you not used to strenuous work? Aren’t you seen a bulky fellow?”

53. “I am not stout. Your palanquin has not been borne by me. I am not tired. I have no fatigue or trouble. О lord of the earth, the bearer is another one.”

54. “You are actually seen to be stout. The palanquin is still above you. Fatigue in carrying a load occurs to embodied beings (as they have to exert and carry the load).

55. “O king, tell me what you have directly perceived. The qualifications of strong or weak may be added afterwards.

56. This is a false statement — “The palanquin is borne by you. The palanquin is still above you.” All this is false, О Sir, listen to my words now.

57. The two feet are on the ground. The shanks rest on the pair of feet. The thighs are on the pair of shanks. The belly has the support of the pair of thighs and hips.

58. The chest, the arms and the shoulders rest on the belly. This palanquin is supported by the shoulders. How can it be said that I am the support?

59. The body designated as ‘you’ is stationed within the palanquin. ‘‘You are there. I am here”. This is also a wrongly put statement.

60. О king, you, I, and the others are to be borne by the elements; the whole class of living beings (and the elements) are fallen in the current of the 6unas.

61. О Lord of the earth, these — sattva and other Gunas are subject to the control of K'armans. The Karman accumulated due to ignorance is present in all creatures

62. The Atman is pure, imperishable and quiescent. It is devoid of Gunas. It is beyond Prakrti. The Atman alone abides in all creatures but he has no increase (fatness) or decrease (slimness).

63. О king, when there is neither increase nor decrease, it was childish ignorance (that prompted you to say I am stout). On what basis was it uttered by you?

64-66. (Defective) This palanquin rests equally on the ground pair of feet, shanks, thighs, hips, belly and other things as well as on the shoulders. When the burden is equal, О king, the palanquin is not borne by you or the other creatures alone. A great burden originating from mountains, trees or houses nay, from the whole earth has to be borne by you and by me. As the Purusa has distinctness (separate existence) from the sense organs which are the products of Prakrti what heavy load is to be borne by me, О King. О King the Purusa is separated from the sense organs produced from Prakrti [?]

67. The material that constitutes this palanpuin is a conglomeration of all elements, grown large equally in regard to you, me or the entire world.

68. After saying this the Brahmanawho was bearing the palanquin became silent. Thereupon the king hurriedly got down to the ground and touched his feet.

69. О Brahmin, be pleased with ine. Leave off the palanquin. May it be revealed to me who you are, in the guise of a low and degraded man.

70. I am eager to serve you. О learned one, may everything be mentioned by you, viz — who you are, whose son you are and what the reason for coming here is f

71-73. May it be heard, О king. It cannot he explained who I am. Everywhere the action of arrival is prompted by some utility [enjoyment of pleasures]. The enjoyment of pleasures and the experience of miseries is accomplished through the body, etc. A creature attains the body, etc. in order to experience the outcome of Dharma and Adharma, О king, everywhere, in the case of every creature the reason is Dharma or Adharma. Hence, how is it that the reason is being asked?

74. There is no doubt in this that Dharma or Adharma is the cause of all effects. The transmigration from one body to another is for experiencing pleasure or pain.

75. As to your statement that it cannot be said who am I in regard to the Atman I wish to slate as follows.

76. О brahmin, How is it that it is not possible to say “I am he who exists. О twice-born, the word Aham (I) refers to the Atman and not to the body.

77. The word Aham refers to the body and not to the Atman. The mistaken identity of the Atman with the non-Atman may be due to the secondary sense of the word (or the effect of hearing).

78-79. It is the tongue, teeth, lips and palate, О king that say Aham [IJ. All of them must be meant by A ham [I] since all of them have been the cause of utterance. For what purpose does the tongue say of its own accord the word ‘Г. Nor it is cogent to say aham means ‘I am the tongue, I am the speech’. Is the utterance ’‘I am” made through proper cause? Still it is not correct to say that I am the speech [?]

80. О king, the physical body characterised by the head, hands, etc. is separate from the Purusa. Hence, where shall I fix the term Aham?

81. If there be any other person than I, О excellent king, I am not the body even if others wish to speak of it.

82. When, only one Purusa is present in all bodies it. is futile to say, “Who are you? ‘Who am V, etc.

83. “You are the king.” “This is the palanquin.” “We are the bearers going ahead.” “This is your world”. О king, it is not the reality to say thus.

84. A log of wood is obtained from a tree. From that this palanquin is fashioned out — this palanquin occupied by you. О king, is it termed as a tree or a log of wood?

85. The people do not say, “The great king is seated on the tree” when you are riding in the palanquin nor do they say that you are sitting on a log of wood.

86. The palanquin and the mass of log-each has its name and situation. О excellent king, may the palanquin that gives you delight be pondered over by you.

87. Similarly, the separate nature of the umbrella from the ribs may be considered. Wherefrom is the umbrella born?” This argument is applicable both to you and to me.

88. Man, woman, cow, goat, horse, elephant, bird, tree etc — it should be known that these are the terms given to bodies in the world, the bodies caused by Karmans.

89. The Being (Purusha) is neither a deva nor a man, nor an animal nor a tree. О king, these are different shapes of physical bodies originating from Karmans.

90. О king, the object that is called a king in the world or the object that is called ‘king’s soldier’ or any other object is not true. It is sheer imagination.

91. What is that object which perishes after sometime? О king, what is the object that is evolved after transformation?

92. You are the king for the whole world, son to your father, enemy to your enemy, husband to your queen, father to your son. О king what shall I say? Who are you?

93. Who are you? This head? Or, does the head belong to you? Who are you? this belly? Or does the belly belong to you? О lord of the earth, arc you the foot, etc? Don’t they belong to you?

94. You are separated from all limbs, О king, ponder carefully on the topic ‘Who am I?’

95. When the real situation is this, how can what should be evolved out of separate foot etc. be conceived as ‘By me’ ‘J’ etc, О king [?]

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