things seen in this world are deceiving, even as the blueness of the sky is an

optical illusion. Therefore it is better to efface them in oblivion rather than

to keep their memory. 3
All visible objects have no actual existence.
------------------------------------------------The conception of this world is a mistake. Though we actually see it, it never e
xists. It appears in the
same light, O sinless saint, as the different colors in the sky. 6 The convictio
n that the objects we see
do not exist of themselves leads to the removal of their impressions from the mi
nd.
Thus perfected, supreme and eternal bliss of self-extinction springs in the mind
. 7 Otherwise, there is no peace to be
had for men like you, rolling in the depths of studies for thousands of years an
d unacquainted with true
knowledge.
------------------------------------------------Complete abandonment of desires (vasana, mental conditioning) is called the best
state of liberation
(moksha) and is the only pure step towards happiness. 9 The absence of desires l
eads to the extinction
of mental actions, Our desires uphold our living bodies and bind us tightly to o
ur bodily prison like ropes. These being
loosened, the inner soul is liberated.
------------------------------------------------An impure desire is like a mist of ignorance, the stubborn feeling
that one is the individual ego. A pure desire is like a parched seed that is inc
apable of bringing forth the germ of rebirth. It only supports the
present body.
------------------------------------------------Wise men never entertain
the fluctuations of anger or grief, or a lengthened delight from frivolous cause
s, just as the great
elements of the world do not change their states unless it were for the sake of
some new production.
------------------------------------------------He who fully comprehends a thing is said to
know it, and who so knows what is knowable is called a learned man. No earthly e
njoyment can be
delectable to such high minded men. 8 The mind that has no zest for earthly plea
sures, except the glory
of disinterested deeds, is said to be liberated even in the present life.
------------------------------------------------The mind is described as ever-fluctuating. In itself, it gives rise to everythin
g in the three worlds. It
resides in a void in the form of the heart, and the Uncreated also resides in th
e empty space of the soul
(giving the mind the power to realize the latent ideas of the soul).
10 The millions of beings who are dead, those who are dying and will die hereaft
er, are all to be
reborn here according to the different desires in their minds. 11 The external w
orld appears as a
reality, but in truth it is only a creation of our desires. It is an ideal castl
e in the air, and a magic view
spread before us. 12 It is as false as an earthquake in a fit of delirium, like
a hobgoblin shown to
terrify children, like a string of pearls in the clear sky, and like trees on a
bank appear moving to a
passenger in a boat. 13 It is an illusion like the phantom of a city in a dream,

and as untrue as the

imagination of a flower growing in the air.
It is at the point of death and afterwards that the unreality of the world best
appears. 1 4 But this
knowledge (of the unreality of the world) becomes darkened upon being reborn on
earth, when the
shadow of this world again falls on the mirror of his sentient soul. 15 Thus the
re is a struggle for
repeated births and deaths here, and a fancy for the next world after death.
------------------------------------------------Results Come from Effort, Not Fate or Chance;
Acts of the Present Life Are Stronger than Those of Previous Lives
liberation consists in their detachment from the objects of sense. Hence the
soul unattached to sensual gratification is liberated, having no idea of objects
of the senses.
Liberation, whether with or without the body,
produces unselfishness. We have lost our selfishness ever since we have come to
the knowledge of an
undivided unity.
Know, O son of Raghu, that everything in this world is obtainable by our efforts
being properly employed.
there is no other way to gain results except but by our efforts. and that nothin
g comes from what the dull and
mistaken call chance or fate.
An effort, when directed according to the counsel and conduct of the good in the
exercise of the
action of the body and mind, is attended with success. Otherwise it is as vain a
s the freak of a
madman. 12 Thus he who hopes to acquire riches and perseveres in its acquisition
surely succeeds in
gaining them, or else he stops short midway.
Know our actions to be of two kinds, namely those of former and present lives. K
now that the acts
of the present life generally supersede those of the past.
Know also that energy joined with constant practice and supported by wisdom and
some
stimulating force is able to break down Mount Meru and the demerits of acts in m
en s former lives.
19 The exertions of a man proceeding from his good efforts and countenanced by t
he law lead to his
success, or else they either go for nothing or turn to his disadvantage.
A man laid up in a state of disability is unable to twist his figure to hold a l
ittle water in the hollow
of his palm to drink. Meanwhile there is another who (by his well-directed effor
ts) gets possession of
seas, islands, mountains and cities for himself, supports all his dependents and
relations, and does not
think this earth too great for him.
The truth is, human exertions are either lawful or unlawful. The former lead to
success and the latter to dangerous consequences. 5 Fortune and effort contend w
ith each other like

two rams of unequal strength where the mightier overcomes the other. 6 Therefore
man should apply
himself diligently and employ his skill and effort in such a way that his today
may overcome his
tomorrow.
When one finds himself led astray by the demerit of his acts of a former state o
f existence, he must
attempt to subdue them by the greater energy of his present state. 11 One should
endeavor to exercise
his efforts so much that he may beat down the evils resulting from his bad fortu
ne (or predestination).
12 The evils of bad fortune are undoubtedly removed by the meritorious acts of t
he present life, just
like the bad consequence of an act of yesterday is averted by its remedy of toda
y.
Having trampled over an unfavorable fortune by one s reliance upon his continuous
effort, he must
attempt to secure to himself every good for his well-being in his present life.
14 Know that tranquility
is not to be found through the effortlessness of dull ass-like men. It is the la
wful energy of men which
is said to secure his welfare in both worlds. 15 One should make his way out of
the pit of this world
by force of his energy and diligence, just like a lion breaks out from his cage.
Good efforts are attended by good results just like bad ones
are followed by bad consequences. Chance is merely a meaningless word.
It is by means of
good conduct derived from best precepts and the company of the good that one suc
ceeds to his object.
A disposition that breaks loose of these is sure to fall to the contrary, to rui
n.
Fate is nothing but the result of our actions in
is possible to leave it at
a distance and extricate oneself by keeping good
ptures. 2
Thus fate, being nothing but a name for our past
overcome (by present acts) as a boy (is subdued)
As some bad conduct of
yesterday is corrected by proper behavior of the
so is past fate is removed by present acts.

former existences. Therefore it

company and studying moral scri
actions, it is as easily
by an adult youth.
present day,

Like two rams, our fate and efforts

are fighting one another. Victory is always on the side of the stronger.
the more diligent are the most successful.
24 Therefore, in order to cross the ocean of this world, we ought to rely upon o
ur efforts and the
clarity of our understanding from the help of scriptures and association with th
e wise.
Actions of the past and present lives are the two fruit trees growing in the gar
den of humanity.
Whichever is cultivated the best thrives and bears most fruit. 26 He who is unab
le to overcome his
false fate by his best efforts is no better than an ignorant beast that has no p

ower over its pain or

pleasure. 27 He who thinks of
s also a slave to
destiny and is no better than
d in acts of goodness,
breaks off from the errors of
vainly imagine
themselves to be led about by
sary duties, are to be
shunned

going to heaven or hell by the will of the Maker i

a beast. 28 The man of a noble mind who is employe
the world like a lion from its cage. 2 9 Those who
some supernatural power, and so slight their neces

The wise describe courage as devoted diligence in acts leading to one s object.
An act accompanied by exertion accomplishes one s object, and
the company of the wise and the study of good books serve to raise a man by brig
htening his
understanding.
The acts of our former lives constitute what we call our fate (daivam) or destin
y and they return to
us from the region of the gods for our good in both worlds
One
benefits himself always by his activity in both worlds, as the good acts of toda
y gives a grace to those
of yesterday. 38 Therefore, whoever applies himself with diligence to his acts,
reaps their fruit
Having obtained a body free from disease and a mind free from trouble, one shoul
d try to know the
knowable
This is the long and short
of all the scriptures (shastras), that diligence preserves our minds from all ev
ils by employing them
to whatever is good and right. 13 To apply with diligence to whatever is excelle
nt, not low or mean
and not liable to loss or decay, is the lesson
Activity gives us success and this is what elevates the
intelligent.
Men of acute understandings raise themselves to elevation by their association w
ith the virtuous,
study of good works, and active employment in duties tending to their own good.
28 The boundless joy
arising from equanimity is said to constitute one s supreme good.
Now, O lord of Raghu s race, employ your efforts to the exertion of your manly act
ivities in such a
way that you may live unafraid of being bitten by the snake-like people in this
tree of the world (crush
the malice of your enemies).
Give yourself to your best efforts.
But because the human mind is like a child, it must not be forced. 33 The traini
ng of a child is like that
of the mind. It is done slowly by gentleness and not by force or hurry.

at present your desires are lying dormant in your mind. They require some practi
ce to be employed only
to the doing of good. 37 If you will not exert yourself now to improve your dorm
ant desires by constant
practice, you can never expect to be happy. 38 When doubtful, incline towards wh
at is good, and as
you thrive on this you shall have no evil to fear. Whatever one practices, with
time he will become perfect,
When you have good will inside, you must accomplish your purpose by
means of your activity and your subjection of the organs of your body. 41 So lon
g as your mind is
imperfect and unacquainted with the state of divine truth, you must attend to yo
ur teacher, books and
reasoning and act according to their directions.
transmute your mind from its worldly cares, and compose yourself in calmness in
order to inquire after
truth.
They are
esteemed as the best of men who, after judicious consideration of worldly troubl
es, apply themselves
to detachment. 27 It must be by one s repeated and judicious examination of inner
and outer illusions
that he should calmly withdraw himself from them.

It is by performance yajna observance of prescribed rules that the demerits of f

ormer
births are expunged.
that
men of great understanding have passed over the un-fordable ocean of the world b
y means of the raft
of their knowledge and reason.
Without the remedy of right reason, the unceasing excitement of the senses
and the fears and miseries of the world will continually disturb the mind.
But the troubles of
this world cannot afflict a wise man who knows the knowable and discerns all thi
ngs; just as it is
impossible for the flame of fire to burn wood drenched by rain.
It is said there are four guards who keep watch at the gate of liberation (moksh
a), namely: peace
(equanimity, self-control), discrimination (spirit of inquiry), contentment, and
company of the good
You must know that the sure remedy against ignorance is the study of
divine knowledge with a clear understanding.
the world affects and infects the ignorant at all times,
unless one will take the pains to dispel his darkness. 7 0 Greed accompanied by
ignorance moves
within the heart in a serpentine course,The true light of things dawns only in t
he minds of the wise, just as the gentle moon
appears only in a clear and cloudless sky.

Be still, keep your mind fixed in yourself, and attend to knowledge. Be free of
pride and passions
and incline yourself to pure truth
The journey of this world is delightful to one who, after the removal of his err
ors and dispersion of
the cloud of his ignorance, has come to the knowledge of truth. 21 When serenity
of the mind and calm
repose of the heart are secured, all the senses are subjected to peace and every
thing is viewed in an
equal light, and this knowledge of the truth gives delight to our journey in thi
s world.

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