are not worthy of heaven. That is it. Although a grove

is said to be before them, they cling to a low shrub.

Now, there are some who are continually hilarious, continually abroad, continually begging, continually living upon

handicraft.

And moreover, there are others who are town-beggars, who

perform the sacrifice for the unworthy, who are disciples of

[those who serve by calling], and who, though [serving by calling], know the Scriptures (sastra).

And moreover, there are others, who are rogues, who wear

their hair in a twisted knot, who are dancers, mercenaries,

religious mendicants, actors, renegades in the royal service, and

the like.

And moreover, there are others who say ‘For a price we

allay [the evil influences] of Yakshas (sprites), Rakshasas

(ogres), Bhutas (ghosts), spirit-bands, goblins, serpents, vampires, and the like.’

And moreover, there are others who falsely wear the red

robe, ear-rings, and skulls.

And moreover, there are others who love to be a stumbling-

block among believers in the Vedas by the stratagem of

deceptive arguments in a circle, and false and illogical examples.

With these one should not associate. Verily, these creatures

are evidently robbers, unfit for heaven. For thus has it been

said: —

By the jugglery of a doctrine that denies the Soul,

By false comparisons and proofs

Disturbed, the world does not discern

What is the difference between knowledge and ignorance.

Warning against ignorance and perverted doctrine

9 Verily, [Satan spread] this ignorance (avidya) [to mislead mankind].

By this [ignorance] men declare that the inauspicious is

auspicious, and that the auspicious is inauspicious. They say

that there should be attention to law (dharma) which is destructive of the Veda and of other Scriptures (sastra). Hence,

one should not attend to this [teaching]. It is false. It is

like a barren woman. Mere pleasure is the fruit thereof, as

also of one who deviates from the proper course. It should

not be entered upon. For thus has it been said: —

Widely opposite and asunder are these two:

Ignorance (avidya), and what is known as ‘knowledge.’

I think Naciketas desirous of obtaining knowledge!

Many desires rend thee not.

Knowledge and non-knowledge —

He who this pair conjointly (saha) knows,

With non-knowledge passing over death,

With knowledge wins the immortal.

Those abiding in the midst of ignorance,

Self-wise, thinking themselves learned,

Hard smitten, go around deluded,

Like blind men led by one who is himself blind.

Warning against devilish, false, non-Vedic doctrine

10 Verily, the gods [angels] and the devils (Asuras), being desirous of the Self (Atman), came into the presence of Brahma [GOD’s servant]. They [greeted] him and said: ‘Sir, we are desirous of the Self (Atman). So, do you tell us.’

Then, meditating long, he thought to himself: ‘Verily, these

devils are desirous of a Self (Atman) different [from the true

one].’ Therefore a very different doctrine was told to them.

Upon that fools here live their life with intense attachment,

destroying the saving raft and praising what is false. They see

the false as if it were true, as in jugglery.

Hence, what is set forth in the Vedas [that agrees with GOD’s revelation] — that is true! Upon

what is told in the Vedas — upon that wise men live their life.

Therefore a Brahman (brahmana) [scholar] should not study what is

non-Vedic. This should be the purpose.

The bright Brahma [GOD’s light] in the heart, stirred

into all-pervading manifestation by meditation on ‘Om’

11 Assuredly, the nature of the ether within the space [of the heart] is the same as the supreme bright-power. This has been manifested in threefold wise: in fire, in the sun, and in the breath of life.

Verily, the nature of the ether within the space [of the heart]

is the same as the syllable Om.

With this [syllable], indeed, that [bright power] is raised up

from the depths, goes upwards, and is breathed forth. Verily,

therein is a perpetual support for meditation upon Brahma [GOD].

In the stirring up, that [bright power] has its place in the

heat that casts forth light. In the stirring up, that is like [the

action] of smoke; it rises up into a great tree in the sky, issuing

forth into one branch after another.

That is like the casting forth of salt into water, like the heat

in melted butter, like the range [of the thought] of a meditator

[i. e. all-pervading].

On this point they quote: ‘Now, wherefore is it said to be

like lightning? Because in the very moment of going forth

it lights up the whole body.’

Therefore, one should [glorify GOD] with Om [for] that unlimited

bright power.

The utterance of the various sounds of the alphabet,

produced by breath started from the mind

4 The mind stirs up the body’s fire.

The fire then sets in motion wind;

The wind then, moving through the chest,

Produces pleasurable sound.

5 As stirred in heart by means of fire of friction,

Less is it than the least; in throat, is doubled;

And know that on the tongue-tip it is trebled;

Come forth, it is the alphabet! — They say thus.

The true seer of the All beyond all evil

6 The seer [fears] not death,

Nor sickness, nor any distress.

The seer sees only the All [of GOD’s creation],

Obtains the All entirely [by GOD’s grace].

The larger self found in the superconscious;

but a purposeful duality in the Self

7 He who sees with the eye, and he who moves in dreams,

He who is deep asleep, and he who is beyond the deep

sleeper —

These are a person’s four distinct conditions.

Of these the fourth (turya) is greater [than the rest].

8 In the three a quarter [of man’s awareness] moves;

A three-quarter, in the last.

For the sake of [being tested in] the true and the false,

[Man’s soul] has a dual nature!

— Yea, [man’s soul] has a dual nature!