01. INVITATION

THE LIGHT ETERNAL 1. INVITATION THE SAINT SPOKE

O Come, O Come, Ye Suffering Souls And I will show the way Which leads from Dark and pain to Light And peace that last for aye. Ah,pines not every bodied life For peace and happiness ? Lo, e’en one’s freely clasping pain This longing doth express. The truth that 1 will teach is taught By al1 religions pure In plain, implied or mystic sense Or open or obscure. It shall be plain to the humble heart, Who on serving Truth is bent, But not to the canting arrogant Who learn for argument.

II INTRODUCTION True joy is self-dependance full, Thus all the Masters teach, And that alone is Virtue deemed By which this goal we reach. Who makes his joy depend on wealth Or body, power or fame, Has got no self-dependance true Or happiness to claim.The worldly things are after all Unsure and fly on wings, How can that joy be held secure Which lives on outward things ? To get, retain, enjoy or lose The worldly joys and weelth Is always fraught with fears and cares And preys on peace and health. Either you part with them some day Or they you quite forsake, Ah, then, your joy, why not of them You independent make ? Your happiness within you lies, It never lies without, The brimming lake is at your feet, And you thirsty roam about ! Tear up the veil of all desires, Aon drink your nectar sweet; Desires axe grief; desires removed All sorrows ond complete. Why need one flatter foolish powers Or senseless gold acquire. If one though poor have happness Or to power do not aspire ? The stisfaction of desires Can yieid but fleeting peace, Desires but bring on fresh desires, And thus they e’er increase, You wish desires removed, this shows ’Tis not desires that please, Their satisfaction pleaseth you As the healing of disease. ’Tis better not to have disease Than have it for the joy Which comes when it is cured, and so You should desires destroy.Your body needs few simple things. And they are found with ease; It wants not dainties, humble food Its hunger can appease. ’Tis Greed that craves for luxuries Though they are vain, impure, And piling foul desires on soul Doth inward joy obscure. If loves one even luxuries, Is Nature poor in them ? Behold, yon Dawn doth far surpass The royal diadem. What Art can paint the lovely hues 01' flowers or butterflies Or plumes of birds or plants or trees Or shining clouds of skies ? Your sweetmeats do not taste so sweet As do the wholesome fruits; The melodiec of birds excel Your sweetest songs and lutes. How lovely are the fields of green. How cheerful, streams and founts, And how sublime are seas and skies, How lofty are the mounts ! Yet, how ennobling Nature is, How sacred is her role ! Unlike the carnal pleasures foul She does not soil the soul But Falsehood, Hatred, Pride and Greed Pervert the mental eye, Thus men ignoring Na ture's gifts For the hard and hollow sigh. These evils in themselves are pains And bring about distress. They suffer not the soul to have The joy of nobleness. Your getting pleasuies of the world On others oft depends, But getting and enjoying them To others’ losses tends. Thus while desire inflames in you Desires for worldly joys, It bates the means of getting these And tantalising annoys. How vile is the viper of desire, You give it milk to drink, And it recoils on you to bring The bitterest woe to think ! Some show but slight or no desire, Your wants you can subdue, You like not want-these show that want Is not your nature true. Desires are not your nature, yet Like drunk-enness so seem; So steeped you are in them that they Have hid your teal gleam. By nature you are self-contained, And naught you want or crave, But self-deceit and ignorance Makes you like mad behave Desires through matter spring; ’tis why They change your body’s state; Matter when linked with soul defiles I*s purity innate.

Ill THE UNIVERSE The Universe doth e’er consist Of Matter, Space, and Time, And Means of motion and of Rest And conscious souls sublime. They have e’ er been, and shall e’ er be, They are self-existent platn, They change from state to state, and yet Their natures pure retain.The same is the thing if water turn To ice or vapoury mould, A thing of gold while changing shape Continues yet as gold. This change and constancy combined Ts as Existence known, ’Tis all, it all pervades and all Exist by it alone. The world is nor created e’er Nor doth a Ruler need; All things exist and change and act By their own natures indeed, Each being is endless attributes. And some of these are found Belonging to that being alone While the rest are not so bound. Boundless is Space, but its that part Which the beings five contains And means here World, it of extent But countless points remains. In number, vastly infinite Are atoms of Matter kenned, And countless are the points of Time, And these can't interblend. With aid of Time all act and change And show relations of time; This proves the Time whose modal signs The stars and watches chime. The Means of Rest is one; and so Is the means of Motion aye, They pervade the World aud aid the souls And Matter to move or stay. The substances can’t interblend Though they do co-extend; But atoms ol Matter interblend And with souls impure too blend.A soul is neither Matter e’ er Nor doth from matter spring, How can a conseious life result From lifeless unconscious thing ? If Soul were flesh, a change in flesh Would have been followed e’er By a like change in qualities Of soul as well, ‘tis fair If soul result from body, then Springs it from body whole ? If, yes, them body’s slightest loss Would e’er have killed the soul. If soul accrue from every part Of body severally, One body having many souls, Would have no harmony. The power which keeps the body alive. Behold, when it is gone, The self-same body senseless lies And tends to rot anon. The bodied sprrit’s wrong belief, Its various powers obscure And matter acting on it show The tis in truth impure. Yet thoughl as apart from matter, soul Though bodied has no fault, Saline is water mixed with salt Yet water is not salt. fhe frnits that you in future get Of actions that you do, And your impureness - all/these prove That karmas are with you. Mattor are body, speech and mind. They are not your nature true, Your acts through them are your state debased And so debase yon too.Through acts of body, speech or mind A kind of matter to soul As Kaunas flows which through desire Combining wrap it whole. They are deadly and non-deadly called, Those hide, delude or bar Your powers, while feelings, body; breed And life-time through these are. Your knowledge, one, perception, one. Doth more or less obscure, One faith deludes and breeds desires perverting conduct pure. One makes your bodies, organs, fame; One, clanship high or low; I celing of pain or pleasure, one; Next life is fixed one through. Your powers of gain, enjoyment, gift And action one impedes; Thus by their functions natures eight Are known of karmic seeds. To karmas flowed in instant each Are dealt out natuies these Save life-time next which at fixed times Is bound, thus Wisdom sees. Desire’s intensity doth fix Duration and the power Of Karmas’ fructification, Which may be sweet or sour. Bad motives bear unpleasant fruits, The good, the pleasant ones, As you do sow so you shall reap, Thus law of nature runs. Mild passions strengthen pleasant fruits And the hate-ful ones abate, While opposite are the effects Which passions wild awaitSo not always are desires intense; And through the mild desires A sonl conditions for control And peace and knowledge acquires. With will then it may use those powers To stop fresh karmas’ flow And shed the karmas old, thus a soul The karmas can overthrow. Though endless souls have won and will win Their cowns of freedom fair. Yet bodied souls e’er endiess remain As space and Time do e'er. V DESIRES If pure, the souls are self-contained And rapt in self entire, But, while impuie, thiough Error they External things desires. Deluded thus they have like for those Which tend to objects dear And hate for those which obstacles To ends desired appear. When soul is cohesive through desire Then Matter to it clings; Mere contactness of Matter ne’er A change in spirit brings. The germ of all your pleasures thus And all your miseries Lies in desires, and hence you change Your fate by changing these. The wild desires your cheer dim more While the mild desires dim less, This is pleasure called, yet all desire Is bondage and distress. From times eternal, birth to birth, Fraught with desires you roam. They ever cause your deaths and births, Changing your fleshy dome.Behold, to satisfy desires You’ re born repeately, Why wonld you take to body’s means When from desire* youre’ free ? Desires are sins, for from your self Yourself they turn aside, And rousing Like Dislike accurst Your love of all misguide. Stealing your faith in self they make Your soul its joy depend, On outward things, and then to hate And strife and sorrow tend. Just as a butcher drives a goat Towards the slaughter-room So worldly longings lead a soul To bondage and to doom. Those who allow desires to rule Their reason’s power of mind They slaves becoming of desires Become of reason blind. Desires defile your knowledge too, And thus your joy alloy, I •or shows reflection that not things But their knowledge you enjoy. By natuie every soul indeed Is e’er omniscience pure, But through the cobwb of desires Is more or less obscure. If one destroy desires entire And perfect calmness gain, Then one would know and love all things And boundless joy attain. When through desires your consciousness Is like a wavering light Or a dirty mirror, you can’t see Your boundlsss knowledge bright. As is the lake disturbed by winds, As is the clouded sun, So is your all-perceiving soul By all desires undone. But grossest forms of matter nigh Through senses you can know, They, too, but gradually, dim. And often wrongly so. But when your spirit pure becomes Then you directly see All things together of all times E’ er simultanously. E’er all to know, perceive, enjoy Doth every soul aspire; How can it be at ease until It God becomes entire ? Knowledge, self~fith, Experience, Through one or more of these One is convinced that all desires Are vain and miseries. You've got more powers than lower souls Through mild desires as prize, Sink not by heaping desires with them, But be more free to rise, So many animals excel In senses, strength or skill, How are you better if you make Your joy not freer still ? Desires to soul’s enslavement lead And not to progress claimed; Does progress lie in spreading woe Or loss of calmness aimed ? E’en if all souls were perfect made In body, speech and brain, And power and pelf, they will have no peace, If pride or greed remain.lint from desires if one be freed, Then even the poorest state And direst worldly sufferings One’s perfect joy won’t bate, Desires are infinite, and each Though slaked is kindled high; To slake them you’d e’er madly roam And yet e’er thirsty die. All spend their lives in slaking desires And e'er unsated die And are born and bom to try in vain Desires to satisfy. By filling, the wonderous well of want E’er empty quite remains, lis full when one of wisdom full From filling it refrains. Both the unwise and the wise e’er strive But to remove desire, But while the former flatter it The latter remove entire. By flattering you can ne’er elude Thew anton-like Desire, But when you turn your beck on her She doth for ever retire. You but through mild desires enjoy E’en pleasures of the sense; All wealth can’t please him whose desit Are satelsssly intense. Desirelessness implies nor hate Nor narrowness of love; Nay, it supplants your selfish love By selfless love, I prove. You like some states of things awhile While other- you dislike, But when desireless, you e’er love All states of things alike.When not in all you’re even, how can You like all-knowledge e’er ? How can you have then boundless joy And full all-knowledge clear ? While with desiie, you hate some things. And hate their knowledge too; How can you have then knowledge all. For this must know all taue ? Tis selflish love which anxious mnkes. And one of peace deprives, For it begets tha fear of harm To that for which one strives. This fear is great in selfishness. In kindliness’! is small, But in complete desireless state, This fear is not at all. In number limited you can The worldly pleasures gain, Them to enjoy, your senses, powers But limited remain. But these restrictions are far less Oa selfless nobleness, And none on that delight which springs From peaceful soul’s recess. Besides the few desires you feel. Within you countless sleep To wake when comes a proper time, These, too, you calmless keep. 'Tis hard indeed to end desires, But Faith is stronger still; Pursue the right direction well With firm and fearless will. Ah, searching rest in alien things The past eternal whole You’ve spent in vain, now turn from there To your own lasting soul.Desires have been enslavihgs you For such a long long time That to be free calls forth full care, With effort you can climb. Though oft you may fall, yet lift yourself With greater will and care, They’re not your nature, know the self And thus root out the snare. VI THE DAWN 1 <1, Black and Blue and Pigeon-hue, And Yellow and Pink and White, I hese are the dyes of your desires, O you uneoloured quite. < iive up all bad desires by steps By ’bracing good desire, Then leaving even good desires, Desireless be entire. As much an act controls and bates Desires and causes peace To others and to you, so much That act with Good agrees. Your each desire doth stronger make Your fetters of desire While each attempt for freedom pure Draws near that blissful spire. The less desires become the more Comes out your peace unasked; Your nature is desireless joy Which wishes have but masked. The selfish love of worldiness- The bastard self-control; Through kindness then desires disperse And love true self-your soul. The haughty lady of Desire The paltry things can’t please, "Tis only wisdom pure divine That can her greed appease. The kindly deeds arouse the power; That in you dormant lie, And then to realise your soul You should those powers apply. None else can help you, you alone Can make or mar your fate, Therefore, wake up, and save yourself, For outside heip don.t wait. Ah, who can force another soul To like or like not aught! ’Tis you who weave your all desires, ’Tis you unwind their knot. Be freed from falsehood, sloth and fear, Be freed from blinding faith, And bravely act for others, good; Let kindness be your breath. Blind faith in preachings or public view Blind faith in gods or saints, Who likes to realise his soul Must first remove these taints. Be not beguiled by name or guise But note the qualities, This shall remove discord, and guard From many miseries. Your Reason freed from fear and greed From love of past and pride And carelessness- oh, it, obey, Oh, let it be your guide, If you know not, then you for help Approach the selfless wise, But let your Reason calm be the judge. In it your progress lies. A thing is viewed from many sides To know it fully well, So rise above short-sightedness And prejudice expel.Of countless powers and states of a thing Each has got countless Views, And to describe each there are E’er countless ways to choose. A thing can be viewed from countless views, Each is but partial true, Yet at a time one chiefly takes Such views as serve one due. Nothing is absolutely wrong, To all does truth belong, By viewing things from a wrong side, ’Tis you who are in wrong. The words but partial Truth express That, too, imperfectly, So, from the pride or too much love Of e’en the words be free. The thing is the whole Truth, the Self, Is the full Truth-full light Which knows full Truth of ali, by knowing self All things are known aright- If you would fieely have in you The shine of the sun of Truth, Be freed from crooked faud, and let Your herrt be straight aud smooth. One-sided view, perversity And Ignorance and Doubt And Indiscrimination-these As Eiror are set out. You do not know a thing, yet you, Believe that it you know. You know a thing to be true, yet you Believe it not to be so. '['his arrogance or misbelief ’Tis this which breeds great harm; Mere ignorance is not so bad; So, misbeief dis-arm.Sincerely sift a’ much as you can, For the rest have faith discreet, By practice of truth your powers increase And truth too clears complete. Truth is your nature, so it can’t Impracticable be; Though in your present state you may It hard and fearful see. Through human body you can win Your God—like eminence; Waste not this means of greatest good By lust or negligence. E'en in despair why wish for death ? Why end your life in vain ? Why not devote it to good cause Reckless of death and gain ? To kill or wound or scorn your life Is ignorance and sin, Nor grief nor sin in body lies Nor Death your wish can win. When good of soul and body clash And both you cannot save, Then body disregard, for this As means regard the brave. In every form of life, desires Ensnaring bring you wee; In human life you knowledge through Should dry or slack their flow You think on meeting such one wish For righteous state you’ll make, Who knows you may not grow e’en worse Or Death may not attack ? You dead mignt have been long ago ’Tis luck you are not so; Think Death as being near, and pass Your life in Right from now.Ali, beings infinite e’er long To eat your life, so weak, How long can you keep it intact ? Whose shelter can you seek ? Your short and hard—won human life Is hourly drying apace, When Death will catch you unawares Her step who will retrace ? When Death severe doth sever quite Your soul from body dear, Virtue and vice you take with you And leave all others here- You know that with no one did go Or shall go a woildly thing You see that all are dying, Yet, You to the transient cling. Only the sin doth true!y lead To grief, and Right to joy, All other things are showy mere And like mirage decoy. Many a thing which pleasnt looks Is a mine of boundless pain, Many a thing which painful seems Brings lasting joy in its irain. I he wise are they who shun the wrong And Right pursue sincere And oihers arc in error, though They charming may appear. Compared to Future vast immense Present is very brief; W ith fleetiug pleasures of the flesh Buy not the boundless grief. I ooks Evil sometimes prosperous And Good with woes beset, On past and future who reflect At this perplexed can’t get, As fruits of Good you love, so bear The fruits of Sin in peace; If Evil cease to bear its fruits, Good, too, its fruits may cease. Who values vice or virtue’s worth By worldly consequence And not by freedom to the soul Is not to Right propense. When from desires and carnal things You’re eager to get freed, You’re fit for Truth then, Truth is not One’s worldliness to feed. As water comes and goes in streams, As come and go the hours. So meet and pait the worldly things. But they become uot yours. The love of your relations all Through selfishness is born, One day it dries up or they part, Like the grains of a plant of com. There are the kins of soul and there Are the kins of flesh forsooth, But surely those are your true kins; For you are soul in truth. Think of the alinage of world, Think on your nature pure, Such thoughts will fortify your soul ’Gainst objects that allure. Study your actions and desires, Read self yourself to know; Your creed is simple, natural, Let your free faith you row. I teach not serving gods or saints Or books or rites indeed, Your freedom, calmness, Cheerfulness, Your nature, make your creed.Religions, customs, rites and Books And holy places, too, They're good if they be good for you, You’re not for them, ’ti > true. What manifests your qualities That path of Virtue eall; And what obscures your natures pure Is sin which means your fall What rightly serves your true desires Your knowledge, joy and peace, Is Virtue, and what obstructs Is Sin which you should cease. When you a worldly thing desire, Think, Do you it truly need, Or can it ward off death or breed Freedom and joy indeed ? They value not themselves who’re proud Of a worldly thing or state, If it be gone, they think they’re small, So it, not they, are great. This filth-bred body full of filth Prone to disease, decay, Oh, be not proud on its account Nor stoop to love this clay. A mark, a sound, so thoughtless, feigned, Yet fickle, such is fame. 1 low vast the world and times ! Know you Your every previous name ? I 'cn God knows well you can be God, Why seek you people’s praise ? I 'cn if all call you perfect pure, Will it your state, too. raise ? lie good, if Fame is good, she’ll come, If not. she worthless is, Virtue is glory in herself, Whose praise would she need or wish ? Why pride you ou that virtuous life Which can’t e’en pride control ? What virtuous meu have graced the past ! How pure in full is soul ! How oft desire for fame makes one A slave to public views, vain wants creates and wisdom dims, Thus one oneself doth lose. How oft for being known as wise One stoops to foolish acts, And for the fame o1' happiness Unhappiness contracts. O ye of wisdom calm and clear, Heed not the Public views, Look to your needs and good; for deeds, Not fame, will fix your dues. To rule these timid mortal fools This is what call you power; You thirst for dirty, trifliag things That last not e’en an hour; Your body, knowledge, family, Your wealth and friends and fame, Now fickle are the tools by which You hope the world to tame; True power consists in keeping pure One’s happiness and state ’Mid all conditions e’er, and not In ruling others’ fate. All are by their own natures ruled; Nona rules aught else, ‘tis true; ’Tis but delusion to believe That others bend to you. In seeking power o’er other men You slave of world become And lose your peace and lose your self, And make your virtues numb,� Does glory lie in winning praise From mortals so unwise, They killed good men, burnt women chaste, And raised the vile to skies ! You know your motives, thoughts and heart, So you can judge youi acts, Why care what others speak of you ? They know not all the facts. The nature of a thing, its source, its maks-up, means, effect, I low stands it In vast times and world, Its need, on these reflect. When a soul intent refelection throws Upon a thing with heed Its, countless virtues begin to shine, Thus all no mention need. Nor talk nor counting virtues serves, Oh, mould your life by Right, This helping you helps others, too, Far more than words beght. The blinding rage and maddening pride And ever-hungry greed And cowardice of fraud-these four But to perdition lead. Anger and pride and greed and fraud, These are aptly called de-sire, Your qualities they hide, and mar Your majesty intrre. Nor matter's fruits nor matter love, Hold them as Devil or cheat, And love your God—like soul alone With all your love complete. Honour the virtues, and them love As you love your body or pelf. Since Self is but its qualities, Them to love is love of SelfHonour the good who love true self, Not mere ascetichood, Honour not honour, learning, wealth, Or body, power or blood, Ah, none can save or help you e’er If fruits of sin surround you, And naught can hurt you in the least If fruits of good have crowned you, None else can reap your karrnas’ fruits, Them you alone can taste, You reap not others’ karrnas’ fiuits, To none else you are laced. Alone you are to tread the path, Alone you are your strength To rise or fall alone you are Your friend or foe at length. So, neither fear nor flatter aught, But trust in virtue’s might, Nay, seek your shelter in the Self, And let your shield be Right. No outward force can make you weak, And turn from virtue’s way, ‘Tis your own doubt and feeble will That lead your mind astray. The world may take your life and wealth, And may dishonour bring, But, it can’t swerve you from the Right If to it firm you cling. Think and decide, keep to it firm Look to yourself for might Though outward world may try to cow Your faith and will and light. True faith is not in saying ’I’ve faith’ But e’en in actions appears, For faith is the pilot of all acts, It your whole being steers.VII THE GLORY OF SELF As long as not your self you know To karrnas you are slave, Knowing your self you crush their power By steady efforts brave. What is nor you nor yours that you Believe as you or yours, This perverted conduct and belief Your nature pure obsures. 11' you but rightly know true self And cease to love false one, Then all your wants and fears will cease, And of grief you will have none. Have faith in Self, and know the Self, As you are pure so seek to be, Right Faith, Right Knowledge, Conduct Right Combined will make you free. Yourself your first and final cause, Deathless, unborn, e’er fresh, You are nor matter, speech nor mind, Nor you are e’er the flesh. All joy, all power and knowledge all Believe yourself to be, And know yourself as self-contained And be thus happy free. I he Right is what is good for Self, So know the Self aright, Were it not so, would one love Right Or care for others’ delight ? Your state impure is bodied soul, Your nature pure is God, Your nature pure is e’er with you, F.’en while impure in clod. For you it waits from eternity, Oh, go and embrace it sweet, It wants, not aught, ‘tis full itself, It wants your love complete. Where search you your Love? she does not live In flesh or name or guise, But in heart of heart, and thence all illumes And beauty beautiifies. Searching your mother’s lap of rest. You roam the world throughout, But she is always close by you, O know it, leave all doubt. It is your Father, Your Mother, Your Love, Your Friend, your Guide, your Goal, It is your Power, your Glory, your Rest, It is yourself, your whole. It is seF'-knowledge, and seli-Faith, It is the conduct Right, All virtues right are more or less It nature expedite. O e’er reflect on your pure self, Leaving all thought sof doubt, The fire of Its reflection deep Shall burn all karrnas out. And offer all your senses, mind, With fruits all actions known, Devotion, knowledge, love and life To this pure self alone. Drawing your interest from all And fixing it in It And trying like It to become, This couise is virtue lit. So fix in It your inteiest, Youi efforts to It move, And in It lose your self, and lo, Your lover are your Love.But a part of your nature shines impure Through body, senses and mind In form of life, perception, thought And other powers aligned. All powers and states that a soul can have Or has, will have, or had, E'er lie in you latent or manifest. So be contented, glad. All powers combined that bodied souls	. Can ever manifest Are but one beam of soul’s full power, ;£■' *' And mind can’t know the rest. . The Self fulfils all wants of him	; Who loves the Self alone, Who loves not Self him makes the self With grief unbounded moan. Though from It flow all states of soul And into It return, And It is eveer rhey, yet e’er It as itself discern It touches objects all of touch Though bodyless ’Tis sure, II sees all things and hears all sounds Tohugh eyeless earless pure. Though tongueless all the tastes It tastes, Though noseless, smells all smell, Though mind-less, all It knows; ah, who Its nature full can tell ? II doth enjoy the Knowledge of all And fruits of all receive, Though for It you do all, yet you Not knowing, misbelieve. 1 ured by Its glory seen in world Though ‘Tis impure and small, You, turning from the Store-the Sell, A prey to Error fall.I<‘ you can’t know and love It well, Its knowledge fit to seek, Supperess your wants, be kind to all, And be unselfish, meek. For Body—less or Bodied Gods Cherish devotion deep, And sing and think Their qualities, And to Their foot-prints keep, Will you not love his qualities Whom you admire and love ? Will you not try to follow him And to be like him move ? Thus you may recognise your self And love Its purity; For, your own Self is just like Them In essence really. As long as you not your Self to be Like a perfect God believe, With your devotion kindness all. Doth Error to you cleave. Whose Freedom is not distant they In knowing Self succeed, To lessen self-delusion needs Firm faith and patient heed. The Books and saints can’t help you much, By self the -Self you can know; By loving brooding It. your love And knowledge of it grow. By self from Self doth wisdom come. The words but rouse at best, The Real Wisdom Is but felt And ne’er can be expressed.

perfect and beautiful and pure In body and in soul, Such is the Bodied God, His state Desire and make your goal. He is all knowledge, joy and power, He is all purity; f rom hunger, thirst, disease, de ires, And passions He is free. He fears or frightens none, and none He kills or troubles e’er, Him none attacks, He’s power all, No weapon He doth wear. He’s free from pain, from birth and death, From sorrow, love and hate, I le dances not and worships none; Most glorious is His state. 1 le has no epvy, pride, surprise, No anger or deceit, No sleep, fatigue and no decay; From cares He’s free complete. He has nor consort nor a child. And none disciple makes, I le makes no war, avenges none, No offerings He takes. No animal He rides upon, No animal is He, I le is a filthess human form With no indecency. No ornament or garb He wears, He seeks no devotee, A bsorbed in self, complete in self, Asaintly form is he.Be has naught to do or seek or wish, No prophet He doth send, Desireless flows His voice divine To all all knowledge to lend. He governs none and makes no laws, He but reveals the laws, O'- thing ,, and thus of grief and joy And of effect and cause. He curses none and blesses none, He has no feavoured race, Admirng Him makes passions mild, Thus pleasant fruits embrace. He infers or thinks not, but through self E’eor all perceives and knows, He pure and perfect makes himself. Then thiough Him guidance flows. From manhood Godhead He attains, He is all virtues right, The best and highest of all souls, He is the soul’s full light. When body, speech and mind fall off From such a perefect soul, Then He is called undodied God Which is the purest goal. Him your Ideal make, Him love Your self to love and know, You can’t be perfect and pure, if your Ideal is not so. IX SELF-FAITH Admiring Pure Desireless Souls, Acquring knowledge fair, Right faith in wise and harmless saints Who naught have and prepare. Compassion, Calmness, Harmlessness, Sincere celibacy, Justice and Truth, Renunciane, Desireless Poverty. Control of body, sense and mind, With constant watchfulness, Reflection, Meekness, Guilelessness, And patience in distress. The ways of all such virtues lead, If followed wise and true, To self-enlightening Right self-love And one another, too, They all unite in Right Self— Faith. Which makes them right and Pure, Who loves true Self him by themselves They ’brace as drawn by lure. If once, though slight, you be aware Of it and love It right, Then this Seif— Faith increasing e’er At last shall free you quite. At times. Delusion’s natural fall Brings e’en untried Self-Faith, Without Right faith one cannot ut The bonds of Grief and Death. Without a firm and fitting faith And earnest love of Self Good deeds and knowledge are in vain, As is the miser’s pelf. Who knowing soul does kindly deeds Is not in pleasures lost That kindness yields but marching on Wins Freedom at all co .t. Who knows not Self can’t end desires, And win the lasting peace; Though good he may do and reap its fruits His bonds yet but increase.Ah, only they who know the Self, Go on till Truth they meet, And know the drift of Right and Wrong And end desires complete. Who knows the Self doth weigh all things, Unlike the erring shoal, Not by their worldly fruits, but by Their value to the soul. Who knows the self though he may feel The waves of pleasures and pains, Yet ever he knows that his true self Untouched by them remains. Who well have recognised themselves They acting yet not act And though enjoying, naught enjoy, With freedom they are decked. Through prior karmas yet unshed E’en if.they serve desire, Mild are their passions, and they speed To wantlessness entire. Who know and love their own true self They self-contented grow, And calmness keep in every state, Their acts for freedom flow. They fearless, meek and wise become And their desires all die, As rivers to the ocean run So virtues to them hie. Who truly love It would truly know It Who truly love It would wholly trust It It know the wise men, It love the wise men, The lovers feel It and they become It.� X THE BRAvER PATH knowing aright yout nature pure And causes that it bar, ( heck and remove them in right way And be as pure you are. Your acts, delusion and desires, They make your karmic thrall. Refine yourself and by themselves Shall fall off Karmas all. All acts can’t cease till highest state: Till then, abstaining e’er I rom needless, deeds, do needed deeds With kind and' proper care. Your state impure you misbeleive As your true Self, alack, Hv loving this false self, your love Of it you stronger make. Tis your attachment for the flesh, For what’s nor you nor yours That keeps you calmless, breeds your grief And your pure Self obcures. Your love of talse self sacrifce Before your Soul sublime, In'kindnness true, or what is best, In knowledge pure and prime. To free your self from all restraints I is powers to realise, Make this yout sovereign aim of life, Your good this doth comprise. In vain is the knowledge which not tries, For Truth and Freedom’ sbower, In vain is virtue if the heart Wirh calmness it not dower. Oh, sacrifice your all desires, And worship God your soul- With Wisdom, calmness, kindliness, And Truth and Self-control. Keep your Ideal e’er in view, And honour It aright, Follow the guiding saints, and stick To Right with all your might. If you would sanctify your life With truthful speech and deed, Abstain from gossip, jest and rage, Abstain from fear and greed. When differ action, speech and thought ‘Tis called Deceit, in fine, When you, too, differ with and hide Your self, how can you shine ? If you would free your self from lust, Concerns erotic eschew, Be simple in your life and food, And noble walks pursue. Let not your mind unstable, weak, Or cowardly appear, Let not your will be moved by winds, Of doubt, desire or fear. Flinch not from Right through fiaud or sloth Or pride or rage or greed Or love or fear or grief or death Or future good or meed. Costless, it wants but want of wants Yet richest joy it yeans, E’ en a part burns much desire, brings whole, Turns grief to freedom’s means. Many a time you are forced to bear For nothing pain untold; Why not for lasting Joy less pain You suffer glad and bold ? The labour that you spend on things Uncertain, foul and vain, If a mite of it you give to Good, You treasures endless gain. Not only in the future life But in this present, too, True Right gives peace and joy - these are With Right your nature true. Right is the nature of your soul, Created not by aught, Command of none, though by the word, It be expressed or taught. Right ends attachment for all else, Your essence it becomes; To try it and shed the karmas past No wonder it trials sums. Throngh endless times you’ve been asaailed By blows of boundless pain, Though endless times you’ve died, yet e’er You fresh and alive remain. Be clean from the filth of sensual lust, And shun all pleasures slim, With genuine kindless towards all Oh, fill your heart to brim. As mothers good their children love Since it is their delight, So you should all the beings love Desiring no requite, All birds and beasts, all men and fish, All animals that be Do crave for peace, and all are souls Just like you really. Love all the living beings well Of every place and kind, Let even insects, worms, and plants Sweet mercy in yon find. A soul when pure is barred by naught Nor aught it bars e’en slight, Knowing your nature harmless pure Seek to be harmless quite. Control your body, speech and mind, Control yonr senses’ run, Nor do nor praise nor try for sin, Nor help its being done. And careful move, and careful lay, And careful take and give, And careful speak, and carefuel eat, And careful learn and live. The senses five and life and breath And body, speech, and mind These are the vitals ten, and them To hurt be not inclined. Bad thought and negligence are sin; For they to you bring pain, Shun these and make your acts to all As harmless as you can. E’en if with kind and proper care Some one is harmed, you’re free; For only the bodies of higher saints Are harmless perfectly. Oh, to be kind to your own soul T, held compassion true; Others are harmed through their own fate, Your sins harm sunrely you. Be kind to you by casting off Delusion, greed and hate And negligence, these mar your peace And wretched make your state. Hallow your acts by knowledge Right, Love solitude austere, And eat not much, and sleep not much, And of sins repent sincere.But why despair ? you e’er have chance Though you may fall so oft; With doubled will and care arise To rise again aloft. Live only with the righteous wise If you solitude can’t keep, And speak but wholesome tiuthful sweet. But better is silence deep. Eat of such faultless lifeless food As not t'or you prepared is offered by the good unasked, And by taste remain unsnared. Control of relish, gentleness, Study and Solitude, Penance and calmness, renunciance, And contemplation good. These karmas check and wash, so these Are true Asceticism; And who lives by Faith and knowledge Right Is Saint in realism. Erieving at pain or loss of the dear Or at meeting with hated things, Love of five sins and future pleasures, Such thoughts have evil stings. What are the fruits of sin 7 How can The souls be freed from woe ? What is the world, and what is Right ? Such thoughts are good to sow. All acts of body, speech and mind To cease and merge in soul Is highest oontemplation pure, It frees the soul in whole. To shed your karmas ere due time And for calm reflections sake Practice enduring calmly pains Attachment wrong to slack. But duly weigh your health and powers, Your zeal and cheerfulness, The aim is even—mindedness, Not suffering distress. If great be not your present strength, Practice as is your strength, Your power and zeal will thus increase And will be full at length. Nor overwake nor oversleep, Nor starve noi overeat, Nor coward be nor reckless be, Follow the path discreet. Bear calmly hunger, thirst, disease. And fatigue and heat and cold, Non-gain, maltreatment, slander, pain, Bear calm with mind controlled. Make naught, own naught, and naught possess. And at being wantless aim, This blessing you with freedom frees Your love from every blame. Some Books, from body filth to wash A pot pure water to contain, Soft Brush for gentle lives, these aids You greediest may maintain who is glad with less is happir Than one who more doth need. But who is glad though having naught Is happiest indeed. To give is sweeter than to store, Better renounce than gain, To suffer pain is sweeterfar Than causing others pain. Things are renounced for they incite Desires in a feeble mind, In vain is parting with the things If one desirs still bind. Mot things but your desires for them Are bad, so end desire; I'ure are the perfect though they know By knowledge all entire. Naked are they who have desites, Though dressed in garments best; Who naught desire, possess and own Are rich and richly drest, l heir fingers are their shaving means The palms of their hands their plate, The air, their cloth and bath; the earth their bed, Their toilet, virtues great. Except one’s own desires there’s no Injustice, so they sing, No outside thing can e’er them barm, Theirs is no outside thing. Not deeming e’en their body theirs. Possessing, owning, naught They’re wholly harmless towards all In body speech and thought. I heir thought is but about tbe self. This duty sole they have, The highest virtues practice they, They’er gentle, calm and brave Desires removed, why need one care To have or have not aught ? because, he loves all states alike By him no change is sought XI THE GLORIOUS HOUSE-HOLDER’S LIFE one reaches Virtue’s top with ease When one’s desires are light, While passions heavy weigh on heart Looks fearful virtue’s height.One so much Virtue can adopt As one’s desires are small, One showing virtue more than this May a prey to flnching fall. Do noble deeds, your duties do, While a worldly life you lead, Crush bad desires by the good ones Till you are amply freed. Your love of noble life and thoughts Will shed your karmas more And keep you less attached, and thus Will near the freedom-shore. With motives good and proper care Perform such deeds sedate As doth your life or state demand, And try for purer state. ’Tis not to actions nor to speech That truly sins belong, ’Tis your desires and negligence That constitute the wrong. The Good or Evil in motive lies, So keep your motives good, Alike are not a surgeon kind And a foe when they draw blood. The good may sometimes seem to act Almost as the evil do, But their acts are marked by motives good And thoughtful care and view. One sitting still or doing good By bad impassioned thought May sow more sin than who evil does With passions not so fraught. From a near place try to meet your wants, And self-reflection train, The righteous tend, bar no one’s good, From useless acts abstain. What concentration helps and stirs, Through love af virtues due, The love for soul sublime, that Art Is deemed as fine and true. Whatever rouses your pure thoughts To that resort with glee; Spread Right, love virtuous and, all Help virtuous to be. What doubt and error cleaves, is clear, And path of truth makes plain, And is valid, true, and good for all With faith that knowledge gain. And read with care and well preserve The books that it impart, Reflect on it and teach it well, And on it^act with heart. Considering your need and state Follow for peace polite Such manners of your place and time As are not’ gainst the right. expensive rites and customs shun They greed of wealth increase bar truthful life and honesty And sab your blood and peace. Shun rites and customs wrong, unwise, Expensive, foul or vain, That not to calmness, harmlcssness, And simple life pertain. Do naught in hurry, rage or fear, Heed not the thoughtless throng, Admire the perfect souls and Right, Praise not the erring and wrong. Sin can’t be washed by sin, and so, Offer not blood or meat, Hut sacrifice your hearted brutes Of Violence, Lust, Deceit. Who elss can for your sins atone ? Why bleed the innocent ? But he can pardon whom you wrong, His pardon seek, repent. For God or holy life you need No middle-man or pass; Nor is knowledge, preaching or good life The birth-right of one class. Be as a trustee to your child For progress of its soul, And love content your spouse as a triend To help to virtue’s goal. Love one for soul but not for flesh, Sell not yourself to lust, To the sinful woeful seems the world, For not themselves they trust. The ends of wealth and pleasure just And virtue to pursue Give household to grown children fit Or means and freedom due. Since wife and children, too, have right And livelihood require, One with a family should not Donate one’s wealth entire. Bob no one’s right for helping else, To all be just and wise, What wealth is that which virtues bars ? True wealth in virtues lies. Scorn not the dirtful body of The pure or suffering one; The body can’t be pure though washad, So mark the spirit-sun. Nor brag nor others’ virtues hide, Misteach not nor confuse, Love sweetens labour, so true love, Tnto the workers infuse. Nonour and praise if wisely given Man’s greed for wealth reduce, Urge them to goodness and to work, And selflessness produce. Regard yourself for serving ali What’er your position be, HelP all in need to raise their state, So help but prudently. So thoughtless are your charities That vain desires aie fed Of yours and the doness, and get, The needy no true aid; So strange, expensive is the mode Of your devotion prim That God is hid, and gold you need To worship wantless Him ; From the Desireless one who e'er Desirelessness did teach You’re begging worldly things, what fruit Can this devotion reach ? Your creed so narrow makes you views That God becomes confined, You’re led to hate and kill the men And animals-your kind; With so much pain you mount the mounts And go on pilgrimage But your hearted brutes you conquer not And calm not greed and rage. You lead so hard asoetie life But curb not passions foul, You strive to clean the flesh and world, But keep unclean your soul. If passions you can’t kill, them soothe Sober for justic’ end, Let your chaste love-floWer bear sacrifice To the lift of all to tend. Dependents and the good and the grieved To shelter as a giove l et your household be; and not for pride But for kindness your wealth should prove. Desire is bondage, beine free From this is freedom true; That wish is goodwhich lessening lust Has others’ good in view. Often the peace of the weak depends On outward objects too, While weak, have justly what you need Tge right in Peace (o woo. If e’on on efforts due you fail Your objects to achieve, Know this as due to karmas tough. Keep calm and do not grieve. In courage, firmness, friendship, faith. And prudence, watchfulness, And effort, sweetness, justice, and fate Lies wealth and all success. For pleasure and wealth is worldly life, Who these with right pursue Achieve these well and hinder not Their way to freedom too. Virtue is the seed of prosperity, Like a farmer wise keep seed, And justly enjoy, this others too Unduly won’t impede. Oh waste not time but labour well Whether for bread or soul; The idle and the careless win Nor soul nor mundane goal. He justly earns who none deprives Of peace and livelihood; No work which fairly serves the world As low is understood.Do mosly the good work of your; class To feed your bedy;s need, And with the rest of your power and skill On virtue’s path proceed. Help every dependent, neighbour, Kin, Aye, every bodied soul To perfect its true self, this is To all your duty whole. Help all, but do not force one’s mind Nor mar one’s freedom due, Best good is throught self-schooling oft And through conviction true. If mind not one your counsel good Then ‘tis to one’s own loss; You’re not one’s friend but serve your pride If you at this get cross. Sweet words, sweet manners, they cost naught, Yet make the world your friend; Have thought for others and their views Pass by what serves no end. E’en if you don’t agree with them, You need not angry be; Nor speak harsh, though you firmly stick To what as right you see. All men love honour — all men burn Whith fire of self- esteem; Who wisely slakes this thirst of men Receives their love’s full cream. Intention, House-work, Induestry, Defence Flows harmfulness these through; The worldly can not cease last three, Yet these with best eare do. Jealous and selfish most men are Not barring kith and kin; Be just and kind, be cautious too, And knowing the world fear sinrYou do your work, mind not the bad, They are not worth your thought, Remove your weakness, fearless be. And you’ll be barmed by naught. Where matter is honoured more than life And selfishness doth sway. Be sure that Ruin there shall rule. And Freedom shall not stay. That wealth is illth which poverty Begets or by her stands, Wheie justice, peace and progress thrive Well- ordered are those lands. Where Gambling, wine and Cruelty Exist not anywhere, Where all have means of Livelihood And health and knowledge fair. For Virtue, wealth and dleasure just Where aid is given to all And none unjustly barred, those lands The wise well-ordered call. Checking such crimes as mild means fail Keeps fear too social peace; To keep just order also helps To practise Right with ease. Love, justice, Reason, Arbiter, If men resort to these, Force in defence will needless be; Teach all these qualities. And bring up children all in these, On all men these impress Praise not the warriors, bate wants, And thus the men-kind bless. Be you a blessing to the woild, O Men, and not a blight, Set up the sway of Friendliness And Love and Peace and Right. Regard yourself as a man, rs a soul, And Truih you will discern; As long as you think yourself as else, Your heart to Truth won’t turn. Make all aware that their nature true Is not discord but peace, Not death but life, not sin but right, Not gnef but power and bliss Make all aware that they are souls, Not race or sect or clan, Behave to all as a soul to soul And as a man to man Rob none of peace for taste or sport Or curiosity, Nor even think to trouble aught Nor hurt one carelessly All animals their children love Just as you love your child; In game you cause them pain or death And you become so wild ! By giving peace you shall have peace, To the sinner sin reverts, Please not yourself with others’ wails, Feed not on others’ hurts. You can not bear your little pain, Can’t bear a straw in eyes, How can you others kill or wound ? Does it not cause surprise ? There have been many generals Who killed millions of men But when time came of their own death, They wept and writhed then. Ml love their life and happiness Just as you yours do still, Then for your pleasure, life or good, What should you hurt or kill 1To keep your body for virtue’s sake While you arc to hunger slave. Take innocent and healthy food That you of plants may have What entails much killing lives oce-sensed Or killing a higher life. Or is foul, unhealthy or passion stirs, That avoid though tasteful rife. All flesh though of the killed or dead, 1 hough hot or wet or dried. Is e’er alive with countless lives The wise have thus espied. Who is not kind to lower lives Has not for life love due, No wonder if he tend to be Unkind tomankind too The eggs, the fish, the marrow or blood. All such too know as flesh; E’en plants, if stranae or putrid, shun, Eat while they’re pure and fresh. The plants less less life reveal than the souls. Of higher grades indeed, To pain them touches not so much A layman’s mercy’s creed. By far more useful, harmless, pure Is food from plants than flesh, But hurt not uselessly e’en plants, They, too. are yeur brethern nesh All fiuits and flowers that wormful are Or are unseen or unknown, And fruits unripe, such to the kind Unedible are shown. Will wise men take such things as prove To Reason enemies Or* will they eat the vomit robbed From hives of toilsome bees ?Use water filtered and then boiled Or filtered in right course, Arrange unfiltered lives to send Back to the water’s source. from good books know the more details Of saints’ or household state, At kind, desirejess calmness, aim, Thus all good rules dictate. Nor eat, nor food prepare by night, And in all things be clean. Sow oft wise cleanliness as help, To harmlessness is seen. Appioach the people to befriend And not to stir their rage: Be sure that goodness is not judged By blood or wealth or age. You are the power that changes all To source of power and joy; Should you then e’er despair or fear ? Should aught your mind annoy ? Harm not yourself by childish grief At loss of objects loved, Nor stoop to wretched enviousness At another’s lot improved, 1 he abler and the wiser want Less things for happine-'s; flic ignorant wish much, why fret If they more wealth possess ? 1 lie healty envy not the sick For taking medicines, I he wise so riches envy not, thus inward wealth begins. Whv envy others’ worldly things, O wise and noble mind; When joy without them you can have, And you know their real kind ?With envy, sorrow, rage and greed Ah, why your self oppress ? They others may or mayn’t afflict, But sure your joy distress. Can sorrow mitigate your grief ? Does envy bring you gain ? Do rage and greed not bum yonr peace ? Does pride your gonl attain ? Uv hen children ci y o’er toys of earth Then laugh the people old, Oh, so you fret and fight for things Which sages worthless hold 1 Fools grieve for dead and fear unborn, E’en present the wise grieve not; Through care for what is lost or missed You enjoy not e’en what’s got. You are not sure how future is, It sure, still care is vain Take caution wise, but rage and fear To this do not pertain. Looking on those whose fate is worse Your sortow’s weight abate, Beholding woes of dumblike souls Yourself congratulate. How sweet is grief which karmas sheds And wakes your powers and proves How trustless are the worldly things, And your heart to self thus moves. All things have gay and gloomy sides. And wisdom is to see Each thing from such a side as doth With your aim of joy agree. All meetings partings of all things Trace to your karmas past, Hold them as freeing self from bonds, Thus cling to calmness fast. ('an hatred, fear or death cure pain ? Ah, every where is pain. With calmness stripping pain of pain Foi ever relief obtain. Oh, to the even-minded one E’en hells have heavens’ delight, While to the restless uncontrolled li’en heaven is as a plight. The calm feel joy in every thing At every place and time, While for the restless is but grief, This is the truth sublime. Why worry for your body’s life And worldly states and things? They shall be kept up while they last By that which first them brings. When that which caused and brought up them Doth fade away at last I hen them to keep lor e’en a while Is all your efforts past. Your goodness, freedom, joy and peace, All objects of your wish, Hut in you lie, then why complain If outside things you miss ? I or foreign, fickle, joyless things Lose not your joy and ease; I hen, too, you wish for peace, for peace Why madly risk your peace ? No) by the gain of worldly ends One’s greatness weigh the wise, Hut in the exercise and growth Of virtues greatness lies. I here have been men who sufferings midst And slavery despite Maintained their peace and right pursued, Although unlettered quite.Many a learned man passed life In vice and grief end care Though he had noblest company, And best conditions e’er. Show by your life that no distress. No pain, no poverty, In fact, no out side thing, is a bar To virtue, peace and glee. Be cheerful even when things seem ? To have unpleasant wings What glory if one cheerful be Mid agreeable things ? Pass not this life in mournful mood But pass it cheerfully, If you’re not cheerful in this life Tn next how can you be 'trust tn that which has sheltered you The eternal past throughout Knowing your God—like self, crotuch not, Beg not all cares cast out The worldly things may co e, not -ome Or stay or stay not they, Naught cart be added to your self Naught can be taken away. In respects four a thing is renounced, Thing, Region Time, Desire; Practise all these, but for th; last With greatest zeal aspire You should renounce as much as you can With hearted peace and ease, While all you can’t renounce, have faith, And your desires decrease. E’en though you all desires can’t end, Make this your goal at least; This lessens lightens your desires, With so much peace you’re blest,II anything you can’t renounce, At least, have faith in Right; I his faith will mould your life, and serve As light in sombre night. Vowing yourself to virtuous course Yourself with firm will dowers, Hut first weigh well all obstacles, Your firmness and your powers 'in sometimes seems your desires to serve; But your end is to end desire, l usr cease injustice, then e’en from What’re called jnn deeds retire I en seemingly, does sin e’er win Oi good e’ei gain exclude V I 'on when sin seems to win, it wins Through powei of prevrous good. Sin seems to win misusing the power Obtained through virtue past Urn raising desires and obstacles Brings greater woe at last. I'll own but so much in my life”, Bycned this “I’ll not go,” 'T oday I w.ll enjoy but these,” Your craze for wealth thus slow. ' Hut in these lands I’ll move or deal” “But so much in my life I’ll own” today 1 will enjoy but these” Thus craze for wealth slow down. Mv giving up e’en one desire You’re freed from love and hate I oi what it h;lps b us and thus ( euse many troubles great. I he less uud fewer are desires The more becomes one free, ’ I is sacrifice that rouses power And trains up energy.The lesser wants will bless yourself With peace and freedom more And tempt less sin. and others help In virtue, peace and store. So live that all be thoubied least And slight be yout needs, In learning good knowldge pass your days. In righteous thoughts and deeds As many souls ;you do not harm So much your powers will shine. Your harmful acts conditions bring Your powers to confine. The highest virtue is Harm none, ‘Tis greater then truth too; What use of truth if it do harm ? An, poison, too, is true. Supposing pain were Nature’s law, Will you nat wish and try For ending pain ? Thus harmlessness As the virtue chief desery Oh, save your self from sin and thus From its result-tbe woe; And to yourself thus pity show; As kindness true this know. Oh, learning, honour, power, pelf. The fame of sanctitude, All things are easy to be won, But hard you think to be good ! If you are not good, then ot what use Your learning, power and pelf Y Sharp sword in madman’s hand does bawne To others and himself. The labour that you spend on things Uncertain, foul and vain, If a mite of it you give to good You treasures endless gain.Fasting too helps controlling mind, But weigh your strength and pecae; Moulds company too thoughts and wants, Ere sleeping, bad thought cease. Keep firm in pain, heed not the pain Or heeding else remain, Or knowing self ceose body’s love Or simply witness pain. Let not a vain or evil though Or a palid view of pain Get in your mind, O king of your mind, Thus peace within maintain. Think on your sins, repent sincere For them atonement make, With will in future them to shun, Thus bathe in Holy Lake. Into some quiet place for a time Daily at times retire And sit in a posture steady calm, Suppressing all desire. In cross-legged lotus-posture erect, In lap, right pnlm on left repose, Or standing straight with arms hung straight, And gaze on tip of nose. Withdraw from all the cares and things Forgiving calmly all, Reflect on Self or nobleness Enduring what may befall. "On Eearth engirt by the silvery sea On a peak of loftiest height On a throne I sit quite steady calm And shining as moonshine bright Lo, flames from my hearted lotus arise And all my karmas burn, My astral and outward bodies too Are burnt ahd to ashes turn. A stroag wind blows off asnes all, Then rains upon me fall And leave roe pure all-peace, all-joy, All-power and knowledge all”. Thus think with concentration deep. Imagine steadily, Such thoughts controlling thoughts increase Yaur peace and purity. Deep concentration e’en for world Wonderous results doth bear, But turned to self it bring sout full Your boundless power for e’er. A soul has Virtues infinite, But knowledge is the chief; Think many powers or any power, Or knowledge for relief. Injuriousness, falsehood, theft, And Incelibacy, Possessions,- clearness from these five Are the Vows of purity. From all the fivefold sins the strong Completely do abstain, But the weaker faithful them reduce To limits just and sane. Through deed, attempt or heip or praise With body, speech or mind.; Or through inciting books or things Their ways the vices t‘i nd. Nor make nor sell nor give nor keep The means of harm or vice And harbour not vain evil thoughts Nor evil acts advise. Praise not the bloody war or game, Praise not the bloody brave; Think not them great, no fame the wrong And wrongful ones should have. Who holds the household life as school Or step foi further rise Values it not by plesures got But by his sacrifice, He thinks himself for all and not The world for him, ‘tis true, Whom shall he think to be unfit For love or honour due ? He speaks but wholesome speech, keeps calm And e’er of good intent, He justly earns what he truely needs, With what is his content. No life that’s higher than one-sensed He doth with intention kill, Or wound, confine, o’er work or starve Or beat or .treat he ill. Careful in speech, he forges not, And gives not evil advice, Nor slanders nor misuses trust. And hates the gambling vice He helps not theft, but justly weighs, And deals but honestly, E’en in just pleasures not much rapt, He shuns adultery. He envies none nor stoops to lust, But to his needs he stores, He makers all partners in his joy Partaking in their sores. He thinks all souls iu essence Gods All spots as temples fair All acts as holy rituals And so is careful e’er. A worldly life if nobly led In just and noble deeds Is to desirlessness a step, And thus to freedom leads. A just and kindly worldly life Passed wisely in content Is better then the monkish robe With soul on sin intent.Who plays his part of worldly life By no attachment'bound Is higher than the friar famed Whose heart desires surround Ah, many men though deep attached Uninterest profess, Shuch false men do e en evil< deeds, They but in sin- progress Just as a captive works in gaol Uninterestedlly So live white slaking >your ?desires Till you are amply free. Live in the world as in ihostte house	f A noble guest Would live	| Unowning, tasting unattached	| The things the hon ’dmte give. I While passing through a jungle thick Just as the merchants guard Their precious;gems, so in this “life Your priceless virtues ward As one while toilng in the fields Sweet home doesmot’ forget So working in this world your-heart On aim of Freedom set Fear not if even Death assail Ere you perfection gain, For Virtue rightly loved by<you Shall e’er with you remain You ate reborn mid goodly states With Virtue’s light in you, It waxes brighter e’er and e’er Till you are perfect-true, Withdraw your mind from worldly things When Death lifers band unties, And turn to self, and caknly go As if to change your guise.Oh, never never you can die, Your fear of Death is vain, Whatever form of life you may take. A soul you ever remain. The seed of vice or virtue sown The tree-like growth acquires Whose fruits bring further lines of trees When watered with desires. But Right your nature being e’er. Its seed once rightly sown Doth never die. but growing e’er Roots out the vices grown, XII A LADDER I state some steps by which a soul May gradually rise Each step contains the virtues too That previous steps comprise. Firm faith in Right with nature kind, Of conduct though no vow; Then flesh and wine and wormful fruits And honey to forgo. Then the five vous of purity And other household rules To follow as one’s state permits, Increasing power that schools. And then the vow of giving up For life all sexual lust; Then mundane efforts all to cease And turn to Self with trust. Then giving up possessions all Save needed cloths and pots Then ceasing giving counsel e’en On worldly things and plots.Then quitting home eat once a day With but one cloth to wear And eat what’s not prepared for you; Then wearing loin-cloth bare. After these stages is saintly life pure, calm and clothless quite. These stages even for the weak Make easy the path of Right. The last two are for high rare saints Whose main direct concern	| Ts good of soul, and who rapt in self	| To highest virtues turn. j All	sexes, all tribes, all men, all	souls,	f Have right themselves to refine,	* One’s highest duty is good of self,	f For this all else resign. VII THE PATH OF LOVE Lost are they truly who absorbed In selfishness remain, For	others’ good who sacrifice	J Their pleasures they do gain. f So feed the starving, heal the ill,	I To the feeble shelter grant, Embrace the helpless; guide the blind, And teach the ignorant. Vain are the eyes that shed not tears The see the starving poor, Vain is the heart which for the grieved Opens not mercy’s door. If you are stiong today, ah, then Should you oppress the weak ? Through sin when you too weak become Will you not pity seek ?The joy of kindness to the poor The Selfish cannot have; The peace divine of innocenee Can’t know the sinful knave. Oh, readiness for helping e'er Such souls ar help may need, And gratefulness for help received, These to perfection lead, Should you not care for others’ grief While you your grief won't bear ? When Self-contained, you help not aught Nor aught you want or fear. You have for vain desires, and want Pretend you for the poor, ! List, what you give is yours and not What you devour or store You speech arid body have, then why ■ Of lack of means complain ? Oh, you at least can wish from heart That all may peace attain. Goodness is not amount of gifts But love and sacrifice; A rich man’s purse is not so rich As a poor man’s grain of rice. If none your efforts happy make ‘Ah, then why need you sigh ? You are not the cause of others’ good, You can but wish and try. To try and wish with all your powers Is enough for your good, ■ And as to others being helped, This to their fate allude. As you are destined one to help And one is destined so, So means then you-and one will have, For more not sorry grow. The helped, the helper’s motive true. The help, the way, the need, As these are pure impure, so too The help its fruits doth breed. To serve just needs of righteous souls Is highest help indeed. But one should caretnl help all souls That are in pain and need. Oh, lift the fallen, raise the low, And lead to right the stray, And help the trodden and the weak, And love the cast away. On them your love and sweetness pour, Your help and love they need; In them too dewells a soul like yours; Their outward form don t heed Dwarf not your love for those who are called As harmful or as foes, Testing your patience, strength and faith, They helpful ways propose. That what they do does do you harm Can you be confident ? Or can pou know that what they do Is done with bad intent ? And the desires which make them do The acts which you enrage; Are not within your heart as well The like desires ablaze ? E’en if they be with bad intent, Them pity and forgive; They know not evil and its fruit, O you who wisely live I Oh, if a stone falls from the roof And you’re hurt by that stone, Do you get angry with the stone ? So think when wronged through one. I f i Oh, think them to be ignorant, And love them heartily, * Just as one loves one’s infant child Though vexing it may be. Owing to some bad motive past Through them is brought you pain, ft you revenge, then you but sow The evil seed again. Could you have raised the curtain of past, You would have known, I trust, That you alone can be your foe And nothing is unjust How short-lived is your stay with them, How sudden it may end; Then why for trifling, passing, things You ill-will to them lend ? If one doth burn with spite and hate, Take on him pity deep, Truly he burns with evil thoughts And soundly cannot sleep. Who loves not friends and harmless things ? But no true love it shows; True love is that which e’er includes The harmful things and foes. If you would love but harmless thing, Who is hai mless quite to all V Do you yourself not guilty grow When a foe you kill or gall ?

iji I1!

(I il! I firmly hold that if none you harm, Then none will harm you e’ei; If some one harm you you before Must have for him laid snare. The causes of one’s weal and woe Within oneself are found, And outside things are but the tools, Thus know the wise profound.

Tis not the things but your desires That always bring you pain; You can’t be wronged if your dislike And pride and greed are slain. By some one's doing aught to you You can’t be harmed, 'tis sure, By your delusion that you are harmed You are harmed and made impure. Behold in essence every soul Is pure and harmless tiue, ‘Tis Error makes one act or look As causing harm to you. Who likes not just and good to be ? Who hates not sin indeed ? Error of self and circumstance To evil one mislead. If you think your self as mortal thing, Fear rage and want must be, When your know yourself immortal safe, Sin, rief and anger flee. If gold be found alloyed with dross Would you not love the gold ? If soul with matter sinful seems, The soul why should you scold ? With eye of wisdom pierce the flesh, And see the spirit clear In every living thing, thus end Yout harred, lust, and fear The being once was loved by you Whom you are hating so, And he of whom you are now fond Was treated once as foe. At every spot you have been born, Each thing you have scorned and loved, Each pain and pleasure you have felt Ah endless times, ‘tis proved.� Nature will deal with them in time The Evil who embrace, By bearing rage, revenge to them Need you yourself debase ? ’Tis honest love which changing heart May make the wicked good, But Force can t breed the lasting good, So serve to all love’s food. E’en brutes you change through love, then why You doubt for man its fruits 7 Man being man, if better not Is seldom worse than brutes. Forgive and love for your peace and joy Though it others may not mend. Love burns all hatred, envy, fear So all desire> must end. who with forgiveness face the fell, Bless both themselves and the fell, They provoke not more the fell, and save Themselves from Evil’s hell. Oh always Evil breeds, And Good to Good doth lead; The flames of Evil to put down You vitrue’s waters need. Killing can’t wipe off wickedness, Sin not in body lies; A wicked killed is worse reborn; For he in passion dies, The whole are fairer than the maimed, The living than the dead; Is life not richer than all wealth ? Ah, frightening brings but dread. How fragile life is, how beset With countless perils grave; Not they who kill but they who save Or better life are brave.� Virtue herself is strong supreme, For her take not to sin; ’Tis vice, not Virtue, which succeeds If one through violence win. Sin can’t do good, and Right can’t harm; If Right e’er harmful seem, Either the harm is not from Right Or you wrongly harm it deem. Therefore, do always good to all By all the means you have got, And kindly act and kindly speak And think but kindly thought. Think not to others you do good By acts of kindliness, In fact you benefit yourself By growing selfish less. In truth none doth another help Or on another depend, All reap but their own karmas’ fruits Which all relations lend. The worldly fiuits of virtuous deeds The wise nor wish nor like, For they are not true joy but traps And at self dependence strike. Unwished and by the way result The pleasant fruits from Right, As husk with corn, but the true end Is to be pure Delight Many are good from fame or fear, Traditiom, following blind, Or greed or fraud, but goodness good is in free faith enshrined. Who does good deeds for worldly ends Is doing no good deed; His goodness doth but evil veil And doth but bondage breed. You follow but >;(>ur» nature, true > jf „ In following whit’s .right; What pride ? Whafc hought of act or gain. ?, You act as the sun gives, light* . Right is the means and; also the End, Oh, Right is. means to Right; The soul is Right, your nature is Right, Let Right become delight. When from desires and carnal.things, ,< You’re eager to get freed, You’re fit fornTruth then, Truth is. not One’s worldliness to feed* XIV EOUANIMITY The outward things can’t always be According to your will,	7	. But your own self you can so mare That firm your peace be. still,. You make, sustain and end your worid, Of feeling; Want, Desire, ., And Notions of how to you, stands	,,, The Universe entire. From Like Dislike of knowledge of things Doth pleasure or pain accrue; ,, You make Like Dislike,and so, Your pain or pleasure too. ’Tis your own painful evil thoughst That stand for your distress; . Since thought is your own making, why not Yourself, with good thought bless ? What often pleases one the same One sometimes painful finds, What makes one glad may sadden,else, Thus feelings change, with mindsA thing nor pain nor pleasure gives, ’Tis mind which feels it so; Oh, he who well subdues his mind Is always free from woe. He is truly brave who nor exults When placed in pleasant state Nor is depressed when woes befall But loves all states sedate Since valour ties in bearing pain, How brave must be that sage Who holds all pain so light that naught Moves him to grief or rage ! The thing i your body touch, not you; You but as witness deal; Through Error and Attachment wrong You pain and pleasure feel. Your worldly fates and body’s states Not to you appertain. Does one in staining walls of a room The space enclosed too stain ? As gliding pass through sky the clouds, At things are seen in glass, So huring not nor becoming yours All through your knowledge pass. Knowing that naueht can touch you e*er And you are wantless whole. Knowing that you but know all things, Be calm and conscious sole Who rightly knows that all to him But this relation bear That they are known and them he knows Is even-minded c-er. Who knows this truth though knowing things Conquers all hate and love; And naught attached to aught he soars Ail pains and pleasures above. Such one is free from hopes and fears; And calm in every state, His self-bom peace can’t be disturbed By storms of changing fate. No gain, non-gain, no heat or cold, Can change his peace e’en slight; Sedate in failure and success, He wins the pure Delight No prison-bars can ever mar His freedom born of peace; His cheer all wealth would not increase Nor poverty decrease. Alike to him are swords and wreaths, Alike are Age and youth. Gallows and throne, disgrace and fame Can’t change his peace in truth Alike to him are friends and foes, His love embraces all, Yea, for his love the Universe Doth seem to be too small. Such one though reaping fruits of past No bondage fresh draws on; His Karmas past too melt away As hordes of night at dawn XV UNATTACHMENT Through Karmas you desire and act. You think you do all these, And take an interest in them, Your bondage this decrees. Without attachment and desire Your acts can bind you ne’er, Just as another person’s acts Can never make your snare.

Tis Interest which as if writes On soul impre-sions all Of every act with ink of desire Which nature-deleted fall. Nor aught you do nor aught is yours You all but calmly know; So putting all on knowledge pure Let not your bondage grow. You make nor body, speech nor mind, Nor any outward thing, Of matter matter forges them, You but as a medium swing. Your all relations wijh all things ‘Tis Karmas make and mar; Your silf-delusion and desires They too through Karmas are Your knowledge and perception got Through mind’s or senses’ door You owe to Karmas lessening They too are not you pure. Some wonderous powers or cognisance Of matter through the soul Which sometimes some display, that too Is lessened Karmas’ dole All-knowledee with perception Ad You purely do this act, So from all else attachment aii And interest subtract. XVI SELF-CONTENTMENT Woe-bred, woe-fed, the works of the world But to woe with fleetness wheel; How oft are the warbles of birds mere wails And your laughters your cares conceal:The yell of many a dying soul A lipling river bears; The smiles of flowers and the dance of fields But usher in their tears. Nor works of nature nor of men Nor heavens nor earthly pelf Can give that happiness which comes From self enjoying self. With real good another soul No one can ever bless, Your kindness often leaves the world At last in more distress. There are so many suffering souls, That to all you can’t do good; Your kindly gifts to one are stained, With many others’ blood And to do good how can you claim When you not fully know The causes and effects of things And of happiness and woe 7 To slake your want however slight Must some one’s peace benight, The perfect self-contained alone Are always harmless quite. Who is content with his own self And outside wanders not Does ever equal good to all By not disturbing aught And this desireless roul attains The perfect Bliss and Might, And by example teaches all The way to pure Delight. So knowing this at last remove All bad and good desire And meditate on your own self, And be rapt in It entire.Whenever you turn to outside thiags You get anxiety, So be yourself your sustenance. Yourself your shelter be. The root or every power or want Of every weal or woe. Is e’er in fact within yourself, So you to root should go. The external things are but a means Your knowledge to arouse Through your attention, but in truth In you doth knowledge house. By knowing through mind and senses thing You all can’t know e’er whole, By calm attention on Pure Self, Be e’er omniscient Soul. Since you are knowledge and through love Tis you knowledge your enjoy Your joy is within and not without, And thus your doubt destroy The outward things can ne’er be yours, Their form they ever change, And oft from one another they Are different and strange. By seeking to enjoy their state® You naught enjoy, in fact; Love and enjoy, to the whole. Your knowledge pure intact. Though of the transient, finite, vain. So sweet may sewn the ties, Yet rise to Infinte, for there Your joy and safety lies All Beuty dwells in your own self, You vest with beauty all, Yet from the beautiful you beg, How piteous is your fall ? Tis your own hate or love which An object foul or fair, Pleasant or painful, vest then all With joy and beauty e’er. O cast aside the mask of Hate, And free your love complete, \nd lo, all thing are lovely made, And shine with joy replete. Behold, you love and hate not things, But of them your knowledge go^You but yourself can love and hate, In loving or hating augh t. When not yourself-when hot Delight, And Knowledge all-you love, How can you these attain, how can You rise all waht above ? You’ve right all to enjoy and know But be as ruling kings, Leave shyness, niggardniess of desires, Why beg through foreign things ? Through notions false of Evil and Good, And Pleasure and pain, the soul Feels poor and seeks to clothe themselves From without, and thus is foul Your self-delusion,motives bad Lust, negligence, desire, These are the only things to keep And frame your bondage dire. All actions too must cease at last, they are not of soul in fact, Though they can’t bind Without1 desire, Yet Karmas they' attract. The kindly hearts remove these all, For these the spirit bind, And what is harmful to the soul, Is Well as Sin defined. The Right is nature of your soul, So self-respect doth mean To follow Right and to abstain From what is wrong unclean Ignoring your own Self, the store, Of Joy unending, fiee, Outside to stray in search of joy Is termed Adultery, To hold yourself what you are not. Is Error and untruth; And Theft is to desire to own What is not yours forsooth, To wish for what you do not want • Is Greed or Like implied; And to regard yourself as great By what’s not yours is pride. To hold as harmful what’s not so Is Hatred, Rage or Fear; To think as loss what is not loss As Sorrow doth appear. To act against your nature true Is aptly Fraud defind, , Thus to a wrong belief of self Are all the ills assigned What turns from Self is; Eyil called, What to h is Good, ,s ,	. What merges in the self is pure, The sages thust conclude. You are free so much as you are like Your perfect nature pure^ As much as you are not 1 ke It So much your bonds doth lure. Thus what is nature true of soul Is known as Righteusness, And deviation of a soul From Self is Sinfulness.A more dependance is implied By bad'desires intense Than the mied ones, which show that these A lesser sin incense. The love of the mistaken self, To lessen and amend A soul is led to noble life And out its love to extend. When thus is tasted noble joy And mied desires are grown, One may be moved to know true self And love It e’er alone. So love your soul and know your soul, As you are so be right' These are the oil and wick and light To cause your spiiit’s light. Your love of the false self doth cease When you the true Self love; Die in the False to live in the True, By the True the False remove So long as slightest wish remains For any outward thins, The soul can ne’er be realised And Falsehood full doth cling E’en wish for freedom, joy, and peace Leave off for Freedom, Peace, And resting in your nature pure All thought and attachment cease. Hellish becomes through passions one. Subhuman, through deceit, ' ' The gentle win the human form Through rich contentment sweet. Through kindness and asceticism A soul to heaven ascends, But he attains the endless Bliss Who all the wishes ends.All Heavens and Earth, all bpdied soul?., Death and Dependance chain, ‘Tis only the pure Des reless nun That from them'freedom attain. Worship of holy Gods and saints, And prayeis sung o them, And learning deep in wisdom all. These bring not Freedom-Gem. Control of senses,, bearing pains, Kindness and truthrul speech, Silence and solitude well-kept, By these too you Bliss can’t reach. They are good if they withdraw your heart From outward objects sly, So that you inward turning It To know yourself may try. That you are soul, naught else, that you But know and nothing need Bnt so much knowledge is enough, The rest is this to feed Evil and Good beat fruits m time Through gates of outward thing?, But the calm Right pure gives peace at once And from the self it springs The strong in body, faith and-will The Self can realise, But inaccessible It e’er To the weak and timid lies XVII SELF-MEDITATION From objects, senses and desires, Detach your mind secure, And calmly concentrating it Reflect your nature ,pute.Oh this conscious sweet sublime 1, Can it be this filthy flesh ? Fears and sorrows-are they real, Which so much myself enmesh ? Am I blood or bone or marrow Flesh or aught that body makes 1 Can 1 ne’er in pain be cheerful ? Thus my faith in body breaks. When not mine is e’en this body, $ Which deserts at death my self, ; How can mine be clan or kindred, Fickle fame or power or pelf ? Pain and pleasure, love and hatred, Birth and death, these, are no! mine, Matter, I am in no manner, But am knowledge pure divine i’ve not taste and naght can touch me. , I've nor colour, sound nor smell, Of them all though I am knowledge ; Yet they do not in me dwell I’m nor darkness, light nor shadow.,:, I’m nor child nor young nor old. . I’m nor earth nor air nor water, I am neither heat nor cold Fm nor solid, gas nor liquid, Nor compound nor thin nor dense, Rough nor smooth,, nor light nor heavy, I’m nor hard nor soft nor tense. 1 can ne’r be gored or cut, Or hurt or dried or wet or drowned, I can’t ha'e fatigue or ailment, And I can’t be burnt or bound I’m nor breath nor sense nor passion, Nor desire nor m:nd nor thought, I’m nor helper nor the helped one, I nor want nor seek for aught. When me naught does harm or profit Then what need I hate or love ? When I in myself am perfect, For what need 1 wish or move ? I’m nor virtuous nor sinful, I am neither fair nor foul, High nor low, nor rich nor poor, I’m 1 am but a perfect Soul. I am neither deed nor doer, Nor can aught be done to me, Matter’s nature does all actions, And I’m in my nature free. Nothing gives me pain or pleasure, Nothing can be ever mine, l am knowledge of all objects, Can it hurt me or confine ? I, m nor human nor sub-human, I am nor of heaven nor hell, I’m not sex nor name nor nothing, Nor devout nor infidel. Master, servant, teacher, learner, I have standings none like these, Fancy’s children, these resemble, Bubbles of the dream’t-of seas, Naught 1 take and naught I give up, And I have no gain or loss, Mine are not dishonour, honour, Thoub’es, trials and the cross I’m the subtilest and greatest, But myself I know and see, Senses, speech and and mail can't reach m All ate known by knowing me. Peace and Joy I’m pure and Free I’m, And I’m of the wise the goal, I’m All-knowledge all-perception, I am God-the perfect Soul”. Thus know and feel your nature true, And merge in it with peace And be so one with it that thought Of it and you may cease. Behold, wb;*t boundless sea of peace, What store of spotless glory, You feel within excelling far, The worldly grandeur gory 'Tis but a ray of spirit’s power, fhat more or less is seen In mighty kings and lords of heavens, And holy saints serene And when your mind detract from self Then fix it back amain, Or turn at least to noble thoughts Till you ate fit again- Pure mid decoys and troubles all Unmoved by pain and blow, Thus practise contemplating self, And your peace shall daily grow. Such freedom in one moment comes, Through self-reflection deer, As ages of asceticism And suffering cannot reap XVIII SUCCESS If perfectly and truly well A man be merited in self, He would be free from all desires For ever and in whole. Then soon his latent knowledge all, And power and pure Delight Would come out manifest, in short, He would be Godhead right.If He still thiough past non- deadly Karmas In body grace this Earth, Will not all woiIdly glory rush, To serves His harmless worth ? His body beauteous filthless grows, Though body and its suite, Are with Him still and act He is free And unconcerned complete His body shadowless and fine, Doth shine unclad and bright, Nor thirst nor hunger e’er He feels; For He is Life and Might No sleep, fatigue, disease, decay Can overtake Him e’er, He has crossed the sea of Births and Deaths, And broke the snares of Care. No fear or sorrow stains, His Joy, From all surprise He is free, Direct through self ncessantly He all doth know and see His face is seen in Quarters four Nor close nor wink His eyes He moves in sky, His preaching hall Devoted Heaven supplies. Nothing to him is lost or hid, Nothing to him is strange; The walls of space and time they can’t Limit His knowledge’s range. All space, all beings' all the states, All that are far and near, Are in His knowledge clearly seen, As if in a mirror clear. The present, future, and the past, The whole Eternity, The heavens and hells, the Earth and stars, All in him seem to be. The great and small, the fair and foul. The happy and forlorn, The good and bad all as in Him live, And die and are reborn -But himself He knows an3 sees and thus He all doth kn w and see; He seems to be jhe Universe, Yet e’er Himself is He. Since He is pure and the world impure And varied and dismayed. This shows that He is not the world soi doth the world pervade. Kefieetion on him melts away The evil Karmas’ paste; He is death of death, the life of life, And love of the lovers chaste. He doth an example bodily Of your Pure self affoid; He’s the Ignorance-dispelling Sun, The l ight, the Bodied Loid. He is the pure and perfect state Of all the qualities That you aspire for or admire; He ail ideals agrees And through the body of such One Knowledge may flow in Voice Like rains from the desirelevs clouds, Which lucky lands rejoice The heavenly, men, and other minds, In their tongues His Voice thev hear; The lords of heavens e'er wor>hip Him, The Saints His Soul leveie But little of His knowledge all In voice becomes expressed, But little of what’s so expressed The words can manifest.Nor Hunger, Thirst nor Night invades The place where He may bide, E’en brutes their passions vile calm down, And near not sorrow, pride. And gently breathes the fragrant breeze, All seasons there compound, And from epidemie, famine, war, Are free the lands around. But from all the external things He e’er aloof remains He is not touched by them, and naught His non-possession stains, Desirelessness, omniscience, joy, And self-contentment high, In such, and not in outward pomp, His glory true doth he Who follow well His Word win Peace, Who follow not get thralled, Though naught He gives or: rules, yet He As doing it is called He leaches none and naught He learns. And >et He teaches all; He to no race or creed belongs All praises to Him call By naught is He molested e’er. And naught He doth molest; Master of all, yet ruling none, He’s the Highest and the Best Above all Evil and all Good, Above all sex He lies, All things, alt states as natural. His knowledge’s eye espies. He loves His soul alone, and hence He is the selfish one; He’s selfless since He injures naught And aught requires from none. Absorbed in knowledge all, He is The active consciousness, By His omniscience one may Him As Ubiquitous express. He loves Himself, and loves yet all, For He is knowledge free; All are in Him, and He’s in all, But in Himself is He A thing is stated to exist, Because it is so known, Hi being knowledge, as through Him Are all existent shown Lost in the self but the self He knows, In self ali joy f;els He, So in one sense the wot Id may be said For him as naught to be. He is but in self absorbed, He loves His self alone, So also as devotee of Self The self-same God is known. And thus His natures infinite By different minds are praised In fashions infinite, but the wise By these are never mazed The circling ages dawn and set. The empires rise and fall, The world doth change, but e’er He’s pure, Though caimlv seeing all Pleasure and pain can’t touch His state, And naught can Him profane. His joy is flowing from His self, This joy can never wane. In keeping always pure and full His joy and knowledge’s light And His all other qualities, In this consists His might. This man is Happiness herself, He is self- dependence pure, No want or wish can taint His Bliss, His bliss is e'er secure. Such soul is never debased again, But when in nature’s way The lingering Karmas shed, fall off The bodies too for aye. Thus freed from foreign things, the soul Its very nature attains, And rising to the top of the world For ever so remains. Tis Power, ‘Tis Peace, ‘Tis Life and Truth, ‘Tis Joy and Knowledge whole, Sans mind, sans speech, sans bodies all, And sans what is not-soul.