BG-02; The Yoga of Knowledge

~ Sri_Krishna_Saras
HEREAFTER, THE SCHEME OF THE GEETA IN THE CHAPTER IS TO EXPLAIN THE TECHNIQUES OF LIVING THE VEDANTIC PHILOSOPHY, IN AND THROUGH KARMA YOGA. HENCE SAYS THE LORD:- ! Il Il sankhya rhis wisdom I presented/declared to you Il listen from the point of karma yoga equipped with the attitude of mind, you"ll be able to shackle the bonds Of karma Il O Partha ! this attitude Of mind has been presented to you from the point Of view Of Gyana yoga (wisdom concerning Sankya); now hear the same as presented from the point of view of Karma yoga. (the yoga of selfless action). Equipped with the attitude of mind, you will be able to shake off completely the shackles (bonds) Of Karma.N 0239: What is so far taught consists Of the "Sankya", meaning, "the logic Of reasoning by which the true nature Of the Absolute Rality is comprehened", which can end for you all sorrows arising from grief, attachment and the like. Krishna promises that herafter he will try to explain the technique of attaining wisdom (Buddhi), which is otherwise called Bhuddhi yoga "devotion throgh work" One who lives, as we found in the earlier verse, in perfect equanimity in all conditons, must necessarily come to live in a realm Of his own, away from the pleasure and pain of the INTELLECT, the sorrows of success and failures of the MIND , and the fears of loss and gain in the FLESH. To the degree an individual detaches himself from his own body, mind and intellect, to that degree his ego is dead, and, therefore since the "sufferer" is no longer available, there cannot be more "fruits-of-action" for him to suffer. 11 loss of efforts a Il there is no contrary a little practice Of this discipline/duty protect an obstacle, danger, a contrary, decrease; attempting, begining; a deterrmined attack; decrease, obstacle, contrary, OOP. course 16-Sri Krishna Saras
In this path (of disinterested action), there is no loss of the efforts, nor is there fear of contrary result. Even a little practice of this discipline, protects one from great danger.N—02.4.O Unfinished ritualistic acts will yield no fruits just as ploughing and sowing are not fulfilled, if the sequence Of actions as ploughing, watering, sowing, weeding, guarding, harvesting, etc. are not kept up eaxactly in that order. Similarly, some ritualistic acts, when they are not performed faithfully, following all the strict injunctions, the chances are that the very same meritorious acts might result in sins, accrued through the non-performance, or imperfect performance, Of enjoined acts. This sin is called, in the language of ritualistic literature, a 'Prtyavaya'. In the material world also, we can find corresponding instances wherein a medicine misused may bring about a calamitious end for the patient. These two are the dangers in the field Of activi ties by which we are cheated Of all our expected results. Krishna here, as a publicity agent for his own philosophy, vigorously asserts that his "Technique Of action", Karma Yoga, guarantees safety from these two main dangers. THE WISDOM CONCERNING SANKHYA AND YOGA THUS FAR DESCRIBED IS OF THE FOLLWING NATURE: S 11 I the determined intllect one pointed I the intellect of undecided qé—äTTQT:—» many branches I endless divorce Il efforts, exertion; resolve, determination; O Joy of Kuru ! In this blessed path, the determined intellect is one pointed; whereas the intellect Of the undecided (ignorant men moved by desires) is scattered in many direction and endlessly diverse N 0241 qT2i! Il •it*rsuzi-a-rfä Il Il 17-Sri Krishna Saras
who obsessed with desire I those devoted to letter Of words I who has taken heaven as a supreme goal 1 I unwise utter birth for reward for action I recommend many acts of various kinds for the attainment of pleasure & prosperity aqT —+ by such word whose minds are carried away who are attached to pleasure and worldly prosperity determined intellect steady of meditation leading to Samådi do not have/ not fixed Il Arjuna ! those, who are obsessed (haunted by desire and devoted to the letter of the Vedas (taking pleasure in the eulogising words Of Vedas), who took upon heaven as the supreme goal and argue that there is nothing beyond heaven, are unwise. -They utter these flowery speech which promise new birth as the reward Of their action and recommend many acts of various kinds for the attainment of pleasure and prosperity. By such words, whose minds are carried away, and who are deeply attached to pleasure and worldly prosperity, are neither have determined intellect nor fit for study meditation leading to samadhi. N 0242; N 0243; N 0244 We have to live mentally in the orthodox atmosphere Of that age to appreciate the daring with which Vyasa then had put up this criticism so strongly. The ritualistic section of the Vedas address those who are deeply attached to pleasure and power, whose descriminative power the capacity to distinguish the Real from the Unreal is stolen away from them, for they are concerned about the results and rewards Of Karma. They were involved in the ritualism as such; not concerned with the Higher, to reach which these are but the means. These Karmas, which promised the performer a POST-MORTEM heavenly existence, with supra-sensuous carnal pleasures are to be undertaken and laboriously pursued. In all these activities man's inner personality has no time or chance to get integrated and evolved, and therefore, from the spiritual stand-point, Vyasa feels that they are methods Of impotent religion. The ritualist gets involved in the means, without aspiring for the Real Goal! Thus, as an expounder of the TRANSCENDENTAL and the INFINITE, Krishna is here laughing at those who mistake the means for the end; the ritualistic portion is the means and the Vedantic portion dealing with realisation through meditation is the end. The Karma Kanda prepares the mind to a single-pointedness, when it is pursued whithout specific desires (Nishkama), and such a prepared mind alone is fit for steady contemplation over the Upanishadic declaration. The passage is concluded with the declaration that such persons, tossed about by their desires, shall never discover and experience Of tranquillity in their inner life. 18-Sri Krishna Saras
THE LORD NOW SPEAKS OF THE RESULT ACCRUING TO THOSE LUSTFUL PERSONS WHO ARE THUS WANTING IN DISCRIMAINATION. I deal with three attributes I be above three gunas free from yourself from the pair of opposites and remain in sattva —y free from acquisition & preservation established in the Self I O Arjuna ! The Vedas deal with three attributes; be you above these three attributes (gunas). Free yourself from the pairs Of opposites (pleasure and pain etc..) and ever remain in the satva (goodness); freed from all thoughts of acquisition and preservation (supply Of wants and preservation Of what has been already attained) and be established in the self (mind completely under control). N_024.5 It is very easy for a spiritual master to advise an aspirant to be '"free from the pairs-of-opposites, and remain ever pure and free from the natural appetites for acquisition, and the usual greed for prservation". But the philosophy will be practical only, when the seeker is advised as to HOW he can do so. This 'how' of it all has been indicated by the last word in the stanza: Atmavan "'be established in the Self". IF ALL THOSE ENDLESS PROFITS WHICH ARE SAID TO RESULT FROM THE VEDIC RITUALS ARE NOT TO BE SOUGHT AFTER, THEN TO WHAT END ARE THEY TO BE PERFORMED AND DEDICATED TO ISWARA? LISTEN TO WHAT FOLLOWS: every where it is flooded I what is the meaning of reservoir enlightened brahmind to that (what is) the meaning Of Vedas. To the BRAHMANA who has known the Self, all the VEDAS are of such use, as is a reservoir of water in a place where there is flood everywhere. N 0246 The Vedas, meaning here "the ritualistic portion", which promises fulfilment of the various desires, can be useful only so long as the individual is riddled with deslusory desires for sensuous satisfaction. But, to a sincere student and seeker (Brahmana) who has "come to experience the Self" (Vijanatah) these 19-Sri Krishna Saras
ritualistic portions of the Vedas become useless inasmuch as the benefits that they can give are comprehended in the perfection that he has come to live. a:4T S I I 1 1 a— your right at any time never in the fruits- let not the fruits of action be your motive let not your attachement to inaction Your right is to work only, but never to the fruits thereof. Let not the fruit Of action be your motive, nor let your attachment be to inaction N 0247 The traditional belief of Hinduism has not at all been shaken in the Geeta- theory that single-pointed, divine-dedicated karma, without desire for the fruits, shall bring about inner purification, which is a condition precedent to spiritual awakening. The Geeta only gives an exhaustive exposition of this idea to incorporate in it ALL activities in the social and personal life; while in the Vedas, Karma meant only the religious and ritualistic activities. IF A MAN SHOULD NOT PERFORM WORK PROMPTED BY DESIRES FOR THEIR RESULT, HOW THEN SHOULD HE PERFORM IT? THE REPLY FOLLOWS: I be steadfast in yoga abandoning attachment success & failure Il of mind is called Yoga Il O Dhananjaya ! Be steadfast in Yoga, abandoning attachment and balanced in success and failure. Evenness of mind is called Yoga N 0248 '"Established thus in equanimity, renuncing all ego-centric-attachments, forgetting to worry over the results of success or failure in the activities, act on",-- - says, in effect Krishna to Arjuna; and he adds that the Yoga is to work thus with equipoise in all situation. IN COMPARISON WITH ACTION THUS PERFORMED WITH EVENNESS OF MIND, KRISHNA DECLARES: 20-Sri Krishna
I 31-40Q- ft-» far inferior indeed to karma yoga (with motive) seek refuge in wisdom mean & wretched are those who crave for fruits of action Il O Dhananjaya ! Action (with self motive) is far inferior to this Yoga of wisdom. Do seek refuge in wisdom (evenness of mind). Mean and wretched are those who crave for the fruits (of action) N 0249 endowed with wisdom (of equanimity) in this life -+both good & evil deeds cast off exert yourself I skill in action Il Endowed with the wisdom (Of equanimity), one casts Off in this life good and evil deeds; therefore exert yourself, for this Yoga (of equanimity). Skill in action (the practice of this) is In this definition such a misunderstanding is completely removed, and thus Karma Yoga, as indicated in the all-comprehensive meaning implied herein, indicates the art Of working with perfect mental equilibrium in all the different conditions indicated by the term "pair-of-opposites" (Dwandas). After dissecting, this stanza, we come to underatand what exactly is the Lord's intention. When Yoga, "the art of working without desire", is pursued, The Karma Yogin becomes detached from all the existing v asanas in himself both good and bad. The v asana-pressure in the individual causes restlesness within. The inner- equipment that has become peaceful and serene is called the pure Antah-Karana, which is an unavoidable prerequisite for consistent, discriminative self- application in the meditation. Thus all actions, when properly pursued, become means for the ultimate end of realising the Self through meditation, with a pure mind. wise men I O-w:-» endowed with wisdom abandoning the fruits Of action fewws from the skackles Of birth state Of beyond all evil (attain blissful state) Il 21-Sri Krishna Saras
For wise men, endowed with the wisdom of equanimity, abandoning the fruits of their action and freed from the shackles of birth, attain the state which is beyond all evil. (supreme blissful state) N 0251 when your mind cross beyond the the mire of delusion I what is to be heard & what is heard I you attain indifference Il a large heap, confused mass, contaminated, impervious; suspicious; covered with, blended with; disgust, depression Of spirit; complete indifference to worldly objects; When your intellect cross beyond the mire of delusion, then you will attain indifferent to what has been heard and what is yet to be 0252 zfä-Äqfä-cr•rr a I 11 ufä-fä-gfä-cm-> confused with what you have heard firm/ immoveable & steady in meditation will remain steady I union with god/ self realisation you'll attain Il 4A- to differ, be mutually opposed; to waver, vacillate; When your intellect, though confused by what you have heard, will remain stead-fast and firm in meditation (on God), then you shall attain union with God (self realisation) N 0253 When one's intellect comes to a steady equipoise, UNDISTURBED by any of the experiences that reach one through the five great arch-ways Of knowledge, then one is considered having attained Yoga. LINKING UP THIS STANZA WITH THE NEXT, SHANKARA SAYS: "ANXIOUS TO KNOW THE CHARACTERISTIC FEATURES OF ONE, WHOSE INTELLECT HAS COME TO AN EQUIPOISE, HE ASKS THIS QUESTION, AS SOON AS HE GETS A CHANCE TO INTERROGATE: 22 —Sri Krishna Sara S
Il I established in samädhi (perfect tranquility Of mind) god realised soul what is the mark/ description one who has steady wisdom what/how he speaks I f$l- 31Tfäa-» how does he sit I he walks? Il Arjuna said: O Keshava ! What is the mark Of God realised soul (sage of steady wisdom) who is stable in mind and established in samadhi (perfect tranquility Of mind) ? -How does one Of steady wisdom speak? How does he sit? How does he walk? N 0254 In this stanza and the following section, "Man-of-Steady-Wisdom" (Sthitha- Prajna), means one who has, through direct realisation, come to experience and live his Godly Self. THE LORD NOW PAINTS OUT THOSE CHARACTERISTIC ATTITUDES IN A REALISED SAINT, WHICH, SINCE ATTAINABLE BY ALL THROUGH RIGHT EFFORT, CONSTITUTE THE MEANS AS SUCH: qp-i I all the desires of the mind casts Off 1 in the Self through (the joy Of) self — satisfied I one with the steady wisdom Il Shree Bhagavan said: Partha! When a man completely casts off, all the desires Of the mind and is satisfied in the self through (the joy Of ) self, then he is said to be one with steady wisdom. N 0255 : Il Il unperturbed in sorrows I thirst for pleasure altogether disappeared free from attachment, fear and anger sage of steady wisdom is called Il He whose mind remain unperturbed in Sorrows, whose thirst for pleasure has altogether disappeared (not at all interested in pleasaure), and who is free attachment, fear and anger is called a sage of steady wisdom. N 0256 23-Sri Krishna Saras
unattached obtaining good & evil accordingly I -afi-a«fä- a- neither rejoices not hates wisdom is stable Il He who is unattached to everthing (not very close) and on obtaining good and evil, neither rejoices nor hates, his wisdom is stable N 0257 In his question, Arjuna had enquired of Krishna, how a Perfect Master could speak. This stanza may be considered as an answer to it. Since the Perfect man-of Wisdom neither feels any aversion to the sorrows nor rejoices in the joys of life, he neither compliment anything in the world, nor does he condemn anything. To him everything is wonderful. He sees things AS THEY ARE, uncoloured by his menal moods. Such a Perfect One is beyond all the known principle Of behaviourism Of Weatern psychology :qTSZi : 1 ei:- like tortoise & limbs this Yogi, senses from the sense objects from every where withdraws I his wisdom is steady Il When like a tortoise which withdraws its limbs from all directions, he who withdraws his senses from the sense-objects, then his wisdom is NOW, EVEN THE SENSES OF A MAN WHO IS ILL, AND CONSEQUENTLY NOT ABLE TO PARTAKE OF THE SENSUOUS OBJECTS, ARE SEEMINGLY UNDER CONTROL, BUT THE TASTE FOR THEM DOES NOT THEREBY CEASE TO EXIST. HOW DOES EVEN THE TASTE FOR SENSE-OBJECTS FINALLY END? LISTEN: who does not enjoy them with the senses (abstinent) of the man sense objects turn away persistent/ residual taste/ leaving the longing I on seeing the Supreme also (longing taste) turn away / disappears Il Sense objects cease for him, who does not enjoy them with his senses; but the taste for them persists. This relish also disappears, in the case of a man of steady wisdom when he sees the supreme 24-Sri Krishna Saras
Similarly, the ego, existing now through the waking, dream and deep-sleep states, has gathered to itself a heap of impressions, all purely sensuous. But these cannot be effective when the same ego, transcending these three planes, comes to experience the plane Of God-consciousness. HE, WHO WOULD ACQUIRE STEADINESS OF RIGHT KNOWLEDGE (Prajna) SHOULD FIRST BRING HIS SENSES UNDER CONTROL. FOR, IF NOT CONTROLLED, THEY WILL DO HARM. SO, THE LORD SAYS: I turbulent senses I Of wise man even on striving I mind is forcibly carried away O Kauntheya (son Of Kunthi) ! Indeed, the turbulant senses, even Of a wise man, who is practising self control, forcibly carry away his mind N 0260 having restrained them all I striving man q: sit steadfast on Me I QF•q— whose senses are mastered his wisdom is steady Il Having restrained them all, the striving man should sit stead-fast, intent(focussing) on Me; For he whose senses are mastered (well under control), his wisdom is steadyN 0261 The concealed suggestion in the stanza, now becomes quite obvious; no one, who, with excessive force conrtrols his Indriyas, by sheer strength of will and sense Of abstinence, has any chance Of flowering into a bull-blown spiritual beauty. He who has all his sense-organs, Of their own accord, lying tamely surrendered at his feet, who has come to re-discover the Infinite Perfection in himself, is called a man-of-Perfectiom. Neither has he ruined his instrument-of- cognition, nor has he closed down the arches-of-knowledge in him. A Perfect One is he, whose sway over the animal in him. NOW THE LORD PROCEEDS TO POINT OUT THE SOURCE OF ALL EVIL IN THE CASE OF THE UNSUCCESSFUL: 25—Sri Krishna Sara S
dwelling on sense objects man I on those develop attachment I from the attachment springs up desire I from the desire ensues anger Il The man dwelling on sense objects develops attachments for them; from attachment springs up desire; and from desire (unfulfilled) ensues anger.- 0262-+N 0262: N 0263 : Il 11 from anger comes infatuation/delusion I FHFa- from delusion confusion of memory I from the confusion of memory loss of reasoning I from the loss of reasoning he completely ruins Il From the anger comes delusion (infatuation); from delusion confusion of memory; from confusion of memory loss of reason; and from loss of reason one goes to complete ruin.N 0262; N 0263 THE CONTEMPLATION OF SENSE-OBJECTS HAS BEEN DESCRIBED AS THE SOURCE OF ALL EVILS. NOW THE MEANS OF DELIVERANCE (MOKSHA) IS DESCRIBED AS FOLLOWS: Il Il the self controlled/ disciplined one by the self controlled one, but (while) I enjoying the sense objects through Senses free from likes & dislikes pacicity of mind/' peace Il to be done/ performed; con trolled by / overpowered; But the self controlled man , while enjoying the various sense objects through his senses, but disciplened and free from likes and dislikes, attains placidity (calm appearance) Of mind N 0264 11 Il 26-Sri Krishna
on placidity, his all sorrows destruction happens I indeed tranquil minded man's intellect AR-an-fäeä-» quickly well established Il With the attainment of such a placidity (calmness, peace) of mind, all his sorrows are destroyed; for the intellect Of the tranquil minded man, soon becomes firmly established N 0265 In order to bring out clearly the meaning implied in the phrase 'destruction of sorrows', we will have to understand it as the "elimination of vasana". Earlier, in the introduction, we have said that vasana granulations, giving a thick coating to the subjective mind, are the cause for its delusion which which creates all sorrows for the imperfect, while the Perfect transcends the vasanas through the Buddhi yoga explained earlier. It is very-well known that all the v asanas existing in an individual who is facing the life constantly, cannot be fully eradicated by him. The secret Of doing so has been explained here by the Lord. Keeping the mind exposed to an atmoshphere of tranqullity (Prasada), consciously brought about through intelligent life of self- control, is the secret whereby all the vasanas can get eliminated who has no control over his mind & sense the reasoning power/logic no belief/meditation the unbelieving man has no peace 1 what is the happiness who has no peace? Il He who has not controlled his mind and senses, can have no reasoning power nor to such a person have belief (in God (meditation). The unbelieving man (unmeditated) can have no peace and how can there be happiness for one lacking in peace Of mind? N 0266 ft wandering sesnses follows I his discrimination carries away Il like a boat in the water by the wind Il For the mind, which follows in the wake Of Of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters N 0267 27-Sri Krishna Saras
I f*-qttarfä-» restrained I his wisdom is steady Il O Mighty-armed ! Therefore, he whose senses are completely restrained from the sense-objects, his wisdom is steady HAVING EXPLAINED THE PROPOSITION ENUNCIATED EARLIER, THE LORD CONCLUDES BY RE-AFFIRMING HIS STATEMENT all being qr- which is night I in theat Yogi keeps awake I in which beings are awake 7T q«a: is night for the seer Il I being awake I That which is night to all beings (in the state Of Divine Knowledge and Supreme Bliss), the God-realized Yogi keeps awake; and that (in ever-changing transient worldly happiness) in which all beings keep awake, is night to the seer N 0269 In order to bring home to Arjuna the idea that the world, as experienced by an individual through the goggles of the mind-intellect-body, is different from what is perceived through the open windows Of spirituality, this stanza is given. Here, two point-of-view Of the ignorant and Of the wise are contrasted. The ignorant person never perceives the world as it is; he always throws his own mental on to the objects and understands the imperfections in his mind to be a part and parcel Of objects perceived. The world, viewed through a coloured glass —pane, must 100k coloured. When this colouring medium is removed, their world appears AS IT IS. This Consciousness in us is totally capable of recognising the world only through the media of the body, mind, and intellect. Naturally, we see the world imperfect, not because the world is so, but because of the ugliness of the media through which we prceive it. A Master-mind is he who, rooted in his Wisdom, opens up the windows-of-his-perception and looks at the world through the eye-of- Wisdom. Here, we are told that the ego-centric, finite, mortal is asleep to the World-of- Perception enjoyed and lived by the Man-of-Steady-Wisdom; and that Perfect One cannot see and feel the thrills and sobs which the ego experiences in its selfish life Of finie-experience. 28-Sri Krishna Saras
THE LORD PROCEEDS TO TEACH BY AN ILLUSTRATION THAT A WISE DEVOTEE ALONE, WHO HAS ABANDONED DESIRES AND WHOSE WISDOM IS STEADY, CAN ATTAIN MOKSHA, AND NOT HE WHO, WITHOUT RENOUNCING, CHERISHING DESIRES filled on all sides remain undisturbed auq:- g-fäfia-> how like water enters I like -wise all desires to whom enters (seer) q:- he attains peace I does not desire seeker Il As the waters (of different rivers) enter the ocean, which though full on all sides remain undisturbed (peaceful), likewise he, whom all enjoyment (desires) enter themselves, he attains peace (undisturbed). He does not become desire seeking person N 0270 Herein, the Geeta is only repeateing what the Upanishadic Rishis never get tired of emphasising in the Scriptures of India. The "'desirer of desires" can never come to perfect peace (Shanti). Only he who has, in his spirit of detachment, gained a complete control over his mind, so that the sense-objects Of the outer world cannot create in him an infinite number Of yearnings Of desires, is the Man-of-peace-and- Joy. The Object in the outer world cannot themselves tease a man by their existence, or by their non-existence. The outer world can borrow its capacity to ill-treat man only when he expopses himself unguarded, and get wounded and crushed by his own attachments to wrong valuation Of the sense-objects. In this stanza Bhagavan is only giving a more elborate and complete commentary upon the opening line Of this section where He started the description of a Man-of-Steady-Wisdom. There He explained that, '*When a man completely casts off all the desires in his mind, then he is said to be one of Steady-Knowledge. BECAUSE IT IS SO, THEREFORE: éTTf*i 29-Sri Krishna Saras
q:- He who qqiQ- gives up all desires I free from longing moves without I-ness & 'my'ness I attains peace Il He who gives up all desires and moves free from longing, without egoism (I- ness) and thirst for enjoyment (my-ness), attain 0271 The stanza, in its sum-total suggestions, advises us that all our sufferings in the world are caused by our own ego-centric misconception and the consequent arrogance characterised by our ever-multiplying demands for wealth and our endless desires. Samnya means sacrifice, and to live in a spirit of sacrifice after renouncing completely one's ego and its desires is true Samnyasa, wherein an individual comes to live in constant awareness Of his fuller and ampler Divinity. Hinduism considers him alone to be a Sanyasin who has learnt the art Of living in his life in constant inspiration, which is gained through an intelligent renunciation of his ego-centric misconceptions" Shankara beautifully explains this point of view in his commentary on the stanza. "THAT MAN OF RENUNCIATION, WHO, ENTIRELY ABANDOINING ALL DESIRES, GOES THROUGH LIFE CONTENDED WITH THE BARE NECESSITIES OF LIFE, WHO REGARDS NOT AS HIS, EVEN THOSE THINGS WHICH ARE NEEDED FOR MERE BODILY EXISTENCE, SUCH A MAN-OF-STEADY-KNOWLEDGE, WHO KNOWS BRAHMAN, ATTAINS PEACE (NIRVANA) , THE END OF ALL HE MISERY OF MUNDANE EXISTENCE (SAMSARA). IN SHORT, HE BECOMES BRAHMAN. THIS DEVOTION TO KNOWLEDGE IS EXTOLLED AS FOLLOWS: 11 qTå I qqT— this is the state Of god-realised soul I having reached the state, he overcomes delusion I even at the end of his life established in this attains Brahman (Brahmic bliss) Il O son Of Pritha ! This is the state Of God realised soul (Brahmic state); having reached this state, he overcomes delusion. And established in this state, even at the end of his life, he attains oneness with Brahman (Brahmic bliss).-N 0272 To renounce all desires is to destroy completely the last vestures of one's ego. Renunciation of ego is not a state of dull, meaningless emptiness. Where the delusory ego has ended, the State Of Full-Knowledge, or Selfhood, has dawned. TO realise the Self in one's bosoms is to realise at once, the Self which is All-pervading and Eternal (Brahman). When the ego has ended, the Consciousness is not known by 30-Sri Krishna Saras

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