THE CHIDAKASH GITA (continued)
153. A lifeless thing is soundless. It is gross. A
living thing has "Shabda-Brahma" (can produce
sound). The universe is nothing but
"consciousness". When you build a house, you
must first lay a foundation and afterwards, raise the
walls. So also, there is no effect without a cause.
154. Those who are physically blind have no knowledge of
forms. To such, light is of no use. Those who have
destroyed mental modifications, have destroyed all
desires. Such people are not subject to dreams.
155. Those who do not breathe through the nose, have no
desires of any sort. Their breath is purely internal.
They concentrate their breath in the "Brahma
Randhra" where the Ida and the Pingala meet. They
have realized the Great Self; they look upon all things
as Self. This is Swarajya (Self government). What is
Swarajya is Jeeva's true place. The light of life is
"Prana Vayu". "Prana Vayu" is the
capitol of Swarajya government. Atman is the lord of the
Swarajya government. Swarajya is one's own energy. This
energy must be kept under perfect control. What is
Swarajya is not a hill; it is not gold. Keeping under
control both desire and anger is Swarajya. A man must say
what he does and do what he says.
156. If you are afraid of water, you cannot cross a river
in a boat. If you are afraid of fire, you cannot heat
water. Fear must be banished. To accomplish anything
worth doing, one must be thoroughly fearless. Mind is the
cause of anything we do.
157. On a mango tree, all fruits do not grow at the same
time and ripen at the same time. First, we have the
tender fruit; by and by, the fruit ripens. The ripe fruit
is eatable. So also, men must be like mangoes. In every
respect, we must cultivate peace.
158. The head is the mango. In it, is the sweet ambrosia.
This ambrosia is the essence of the five senses. This
ambrosia is the supreme energy in man.
159. A house in which there is no lamp at night has no
beauty. Whatever the nature of a house, the house is
perishable. What a lamp is to a house, is Jnyana to the
body. The light is the light of Kundalini. A thing hidden
in mire, fetches no value. When it is recovered from
mire, all make use of it. If you discover a diamond in
mire, you do not throw it away.
160. A (bad) man falls into a well. We should take him
up, not allowing him to die. We must not think that a man
will always be bad. We must try to correct him.
161. If any powder falls into the eye, our attention is
turned on the eye. Similarly, if our outer attention is
directed inwards, it is called introversion, (internal
sight). Ignorance is like a casket of powder. The
possessor of a box only knows what is contained in it.
Others do not know it. The real wealth is the energy of
life. Intelligence is the box. The box is locked af ter
the wealth is stored in it. Locking the box is giving the
Manas its proper place in the head. that thing received
is the soul in man. turn your soul to God within
yourself; realize internally your own secret. The
universe is in you and you are in the universe. The inner
man is the ONE in All. He who is "there" and He
who is "here" is the ONE and the SAME.
162. The supreme light is the universal light. 0 Mind!
Abolish the idea of "otherness". Have the idea
163. When you were born, you were born with breath. When
you leave this world, you leave breath only. This body of
earth, you never made it nor can you take it along with
you. That which Shiva gave us is the same in all beings,
both mobile and immobile. All seeds have the same power
in them. The subtle in seeds is one. There is difference
in their behavior only. The delusion of the mind is not
permanent but transient. What can be seen and heard is
164. When we call a man "pariah", it is nothing
but mental delusion. A piece of cloth goes equally well
into the mouth of a "pariah" or
"brahmin". A Brahmin does not use even the
chunam touched by a pariah. He does not sit on the same
mat with a pariah. Some one acts like this; another sees
it or hears of it and he blindly imitates it.
165. Those who call another a "pariah" are
themselves pariahs. Suppose there is a bunch of
plantains; from the plantains of the same bunch, we
prepare various sorts of eatables. The plantain is a
fruit. If it is cut into slices and fried, it is no
longer called a plantain. It is called "fried
slices". so also, variously named preparations are
made from plantains (of the same bunch). In the
beginning, there was only one bunch; preparations are
manifold. The original form is one only. So also, in all
creatures, the sound of Omkar is the one only.
166. There is a station where four railroads meet. One
train goes to Calcutta; another to Bombay; a third to
Madras; (and a fourth to some other place). They all
start from one station and they reach one station only.
Similarly is Maya. Maya is born of us and it disappears
in us. It is like butter in milk. Butter emanates from
milk and it merges in milk. The sayings of a great sage
last long. Even if there is none to hear them, they
continue to live long.
167. There was a bare plain; there a traveller's bungalow
was erected. Scarcely two days had passed, a meeting was
held there. Chunam was used to cement the stones. The
walls were all white washed. On the very day of white
washing, a meeting was held. A certain cooli was
appointed to warn the people, attending the meeting, lest
their feet and bodies be besmeared with the chunam. The
meeting was over and all the people dispersed. But the
cooli stayed behind. Afterwards, many a meeting was held
in the bungalow. There was no body in the bungalow to
tell the cooli, "You were engaged with a certain
salary a month; now take your salary up today and go
away. From tomorrow, your services are not
required." Yet the cooli continues to do his duty.
So is a Jnyani in the midst of worldly people. There are
many people in this world who behave like the people in
this bungalow. They are ignorant of the subtle. They are
ignorant of what karma is. Hence the comparison of the
world to this bungalow.
168. In a similar way, you must understand all matters.
One is standing still. Another is working. All are
imitating one another. They are ignorant of both justice
and injustice. After knowing justice, they will not stoop
to injustice. For a just man, it is very difficult to do
injustice. Such a man will never tell a lie, even though
his tongue were to be torn asunder. An unjust man wants
everything. A just man wants nothing. He is not afraid of
anyone. The whole world is in him. The minds of the
unjust people are in the world. It is the duty of every
human being to know what is justice and what is
169. Rivers and streamlets enter into the sea and there
become one. Similarly, finite things become one in the
infinite. Dualism loses itself in monism. Monism is
oneness. This realization of the oneness is the most
170. After a man has realized the "oneness", he
will no longer be born. Those who are immovably fixed in
the idea of "oneness" die only when they desire
to die. Such men are perfectly desireless. Realization of
"oneness" is the most "subtle one".
What is the "samesightedness " (the indivisible
sight) is realizing the Atman in all. This equality
consists in realizing the "one" in the
"many". This is known as introspection.
When the next world and this world are realized as one
and the same, a man has attained
"same-sightedness". This is also called the
union of Jeevatma and the Paramatma. What is Jeeva is
mental modifications (vrittis). Paramatman is the Great
Silence, who is above the three qualities. He knows not
good and evil, cold and heat.
He is qualityless, formless. He is No-Thing.
171. If you cover your body, then the more you will feel
the cold. Those who decorate their bodies, feel the
prouder. It is very difficult to banish the
"ego" from us. Whitewashing is required for the
inside of the wall more than the outside. The outer
cleaning is to show to others but the inward cleanliness
is for one's own benefit.
172. All is He, pervading everything. He is the
"One", pervading all creatures; qualityless;
the one Omkar; one, whose form is everlasting peace;
blesser of those who have faith in Him. The same being
Punishes those who ridicule His devotees. He makes the
death of His devotees easy. 0 Shiva! Do not lead me
towards hell but lead me towards You. The giver is Shiva.
173. A dead thing is without motion; it is soundless. A
living thing has the delusion of sound; it has
"consciousness". Conscious creatures have
impressions and movements. Creatures, conscious of sound,
have the delusion of sound. They have the light of Brahma
in them. Consciousness of creatures is light. Men know
the distinction between justice and injustice. Lower
animals have no distinction of such a sort. Man stands at
the head of all creation. There is nothing impossible for
man in this world.
Man is in the universe and the universe is in man. man is
the greatest of animals. Mind in man is fickle. In man,
both this world and the next, merge. ShivaLoka is the
third (divine) eye. The Shiva nerve is the Sushumna
nerve, also called the Brahma nerve.
The lord of Shiva-Loka is nothing but Shiva Shakti
(Shiva's energy). What is Maya is in Shiva. Shiva is not
in Maya. Creation and destruction are both Maya caused by
Him. In the Great Self, everything becomes latent-effect,
soul, Manas, Brahma, waking consciousness, Taraka, sleep,
extreme ignorance, and the whole of the external world.
174. To probe into truth, requires subtle discrimination.
This subtle discrimination is Upadhi. The subtle is
hidden in the gross. The seat of Upadhi is the heart
space. When the Kundalini is raised to the heart space in
the head, then, the breath is single. In this highest
state, one sees the universe in one's Self. Then one sees
everything in Him. All the multitudinous changes are seen
in oneself. Feeling of duality is hell; feeling of
absolute oneness is Mukti. Absolute Bhakti (love) is
Mukti. Perfect peace, never perturbed peace, is the goal
of man. This is Yogananda; Paramananda. The ocean is
bigger than all the rivers. The sea is almost boundless.
You cannot measure the water of the ocean. It is not
possible to practice Bhakti, leaving off Samsara. Being
in Samsara, we must attain Mukti by being "this
thing" and by doing "that thing". What is
desire is Samsara. Desirelessness is Mukti. Then, one
will enjoy eternal bliss, eternal wisdom bliss. Eternal
peace which is the highest bliss, is the goal of man.
When the mind is swimming in eternal bliss, it is known
as Mukti. Bhakti is the state of eternal bliss.
175. God is in bliss. In God, is bliss. That is the
nector of wisdom. In that nector, is joy. when we
approach that nector, we experience joy.
176. The goal of man is Upanayanam, i.e., "to be
lead" to immortality. Dwelling in the cave of the
heart is man' s goal. Living in the cave means
"living inside the body."
177. Meditate incessantly on the Paramatma who is in the
Jeevatma. Space is in you; it is in the head. meditate on
the heart space which is in the head.
178. Those who are born deaf have not the least idea of
sound. They have no desires. They have subtle
discrimination. Those who are always in yoga sleep, have
no difference between day and night, between sun and
moon. To the subtle discrimination, all is one. Those who
have annihilated the mind, are men. Lower animals are so
called, because they are in a lower stage of development.
Sensual life is beastly life. The upward breath is the
goal of man. The same is Gayatri, accomplished; the same
179. One who has annihilated the manas is the universal
teacher. One who has destroyed desire, root and branch,
is the teacher of all.
180. He is a real Sanyasi who has burnt desire to ashes.
He is the universal teacher. The universe is in those who
have renounced desire. Mat is Akash (space) is Sanyasa.
The same is light; the same is consciousness. The same is
divine light. The same is fire, internal, and external.
The same is the f ire of discrimination. This power of
discrimination is in the universe.
181. Fire is essentially an internal thing. Fire is the
supreme of all. The origin of all creation is fire.
First, we must realize ourselves and then, impart it to
others. This is the highest duty of man. When you feel
pain, you must realize that others have pain just like
you. When you feel hungry, you must realize that others
have hunger just like you. We must think that what is our
goal is also the goal of others. When a physician
develops a new medicine and he does not reveal it to
others till his death, the medicine is lost to the world
with him. One who does not know the ways and means to
realize God, is not a man. The most supreme knowledge is
the knowledge of God. This knowledge must be imparted to
others so that they may understand it. Those who are
hungry must be fed. Nobody asks you about God unless he
has discriminative power.
182. The first requirement is faith. The second is
devotion (Bhakti). Those who have no faith cannot have
devotion. The judge listens to what the defendents say.
Faith is just like that. When Budhi (understanding) has
attained acute discriminating power, we will experience
Vivekananda. Vivekananda is Paramananda; Satchidananda.
When existence (Sat) and knowledge (Chit) become one,
Ananda will result. This is Brahmananda; Shivananda.
183. Shiva is in you; you are in Shiva. Maya is in you.
Creation and destruction are both in Maya. Those who are
free from the bondage of the qualities (Trigunas), are
free from Maya. He who is free from the delusion that he
is the body, is nothing but bliss incarnate. That which
is free from the idea of "honor" and
"dishonor" is internal.
184. In this world, those who are indifferent to honor
and dishonor, have attained the goal. Such people only,
have attained peace.
185. In the infinite (indivisible), there is no finite
(divisible). Those who are without a guru, cannot attain
186. Consider the physical eye. A blind man may have a
light in his hand but the light is of no use to him.
Those who have eaten a belliful do not require food any
Suppose, the cooking is over; you are not satisfied by
simply smelling the food. Your hunger is appeased only if
you eat the food cooked. If you hold a piece of gold in
your hand, it is of no use. It should be melted in the
fire; its dross should be removed; then only, it shines
brilliantly. Similarly, the dross of the soul are desire
and anger; these should be destroyed.
187. What the nest is to the bird, is the body to the
soul. The body is the house of the soul. What is
"that house" and what is "this house"
is subtle discrimination. The gross body is the beggarly
house. What to say of Brahmanda! No one can describe it.
Truly, truly, realize that the eternal Atman is ONE in
ALL. Hari is not the knower; Shiva is the knower. What is
Hari is wandering. "Hari! Hari! I want this";
"I want that" "Give ne, give we" you
say. This is of no use. Such a man is never happy. Let
Hari merge in Hara. Burn Hari in Hara. Saying "Hari,
Hari" is nothing but mental delusion. You praise
Hara, hiding this delusion in your mind! He who has given
you eternal joy is Shiva.
Shiva is the giver of eternal Mukti (liberation) and
eternal Bhakti. What is Hari is keeping the mind in the
world. Shiva is keeping the whole universe in one's Self.
Saying "Hari, Hari" is going down. But Shiva is
the guide to the path of bliss. Mukti is obtained by the
upward course of Prana. Hari is like a horse without
188. To ride a horse safely in the midst of a crowd of
two thousand people, the rider must be efficient. Budhi
(intelligence) is above; Manas (mind) is below. Budhi is
the king; Manas is the prime minister. mind Rust be
subordinate to Budhi, The first is sound; the second is
the impression which the sound carries. The primary guru
is the Manas; the secondary preceptor is he who initiates
you. The secondary guru is the teacher. The primary guru
is that which practices. Realization is the primary guru.
You cannot have a secondary preceptor unless you have a
desire to have him. When you have the desire to possess a
thing you require a secondary guru. The secondary guru is
he who shows you the well. The primary guru is he who
drinks water from the well.
The primary preceptor banishes the darkness in you,
giving you light. Darkness is ignorance; light is
knowledge. He who shows you the path to the subtle,
leaving aside the gross, is the guru. The one guru who is
in all is the Lord of the Universe. One is not the guru
to the other. One is only a secondary guru. Guru is the
Lord of the Universe.
He is the Omkar, Brahma, Vishnu, Maheshwara, the origin
of Para-Brahma. Vishnu is the mental modifications
(Vrittis). What is Shiva is the decoration of the body.
Brahmeshwara is leaving aside of the bodyidea, like the
kernel of a dry coconut which is separated from the outer
189. All things with form is OMKAR. OMKAR is the divine
in them. What is OMKAR is the subtle "Bindu".
Omkar pervades both in and out, in the form of air. It is
impossible to describe Shiva-Shakti (energy of Shiva).
Only those who have experienced it can describe what it
is. Without experience, it is impossible to describe what
Shiva-Shakti is. Men of book knowledge cannot describe
it. But those who have the knowledge of the Atman can
190. If you see the dawn in the heart sky, it is possible
to describe it. One must experience these things in one's
Self. What is called Jnyana is in Budhi (intelligence).
Those in whom Budhi and Jnyana have become one, can
describe what this is. Those in whom intelligence and
Jnyana are separate, cannot describe what it is. What is
called "subtle discrimination" is the union of
Budhi and Jnyana. The reflection of the sun, ripples in
the water. So also, is mind. If mind is fickle, it is
enamored of Maya.
This madness (delusion) is caused by the
"gross". There is a madness caused by
"subtle discrimination"; this is divine
madness. The gross madness is the gross discrimination.
Whatever we may eat, the path of food to the stomach is
Whatever may be the contents of letters and poost cards
and various newspapers, the box in which they are posted
is the same. The tongue distinguishes between things
pungent and things sour. To the mind, there is no such
difference. Just as we cage a bird binding its legs and
then teach it to speak, so also intelligence becomes one
with the soul when it is caged in the cage of Manas.
191. The Lord of Mukti is Shiva. Shiva is the Linga in
the head. This Linga is nothing but Omkar. Enlightenment
is the most important thing. Without nerves, there is no
sound. Bhakti may be compared to the oil in a lamp.
Nerves may be red to the wick. Subtle discrimination is
the flame or the light. The nerves are the glass of the
lantern. The various air holes of the lantern are the
Brahma-Randhras. The form of discrimination is
192. If you hold nose and mouth tight, you are not able
to talk. Similarly, a thing that does not breathe, does
not emit sound. Just as water goes on diminishing in a
well in summer, so also, the power of breath goes on
diminishing in the body. When the water is moving, the
air moves along with it. You can live without food or
without drinking coffee f or f ive days. But you camot
live for f ive minutes without breathing.
193. The highest of all powers is the power of Maya. A
dead body and so also a stone, are unable to talk.
Likewise, if air does not act, fire cannot burn; i.e., if
breathing is not regular, the fire of digestion will be
impaired. When the digestive fire does not act properly,
the phlem in the lungs, becomes hard. Fat increases in
the body. The food that is eaten, remains in the stomach
undigested. If there is any obstruction in the pump,
water will not flow out properly. Similarly, if the
breathing becomes difficult, fever, thickening of the
mucus, are caused. By this, all diseases are caused.
194. Everything comes out from within; not from without.
One becomes bad by oneself; one becomes good by oneself.
Similarly, there should be Omkar breathing within. Then,
there is purity. 'When evil merges in the good, that evil
is transformed into good; the thing in your own hand has
no smell; it has no price. A thing that is got from
others, has smell; it has price. A Raja yogi Mahatma is
Nityananda, all pervasive Omkar, all pervasive Pranava.
He who is the Sri Guru is Nityananda. In the beginning,
before perfect peace is attained, the power of Maya
(delusion) in us will be greatly manifested. Wherever you
turn your eyes, you see serpents. In the beginning, when
you sit for practice, the heaviness of a mountain is
experienced. At times, you feel as if you leave of f the
ground; you feel as if you are sitting in the sea; you
feel as if hot water is poured on you. At another time,
you feel as if you are sitting in a grand upper story.
Sometime you feel like a needle. At another time, you
feel like a leaf. Sometime you do not feel whether you
are walking or sitting or talking. At another time all
feeling comes to a stand still. Sometime, the body
becomes quite motionless, like a coconut tree. At another
time, human beings appear like actors in a dramatic
performance. At one time you see black faces. In perfect
peace, one indivisible whiteness is visible. Light is in
darkness; darkness is in light. The whole universe is in
darkness. In the universe, is light. At one time, all
this appears like a bioscopic performance; at another
time, like Sat Chit Ananda. At one time, questions arise:
"Why have men come into this world?
Whither are they going?" They do not know what their
main duty is. Coming down is not permanent. Going up and
up, is permanent. To those who have gone step by step to
the upper story and look around, what is heard, what
appears, what is done, all is like a net, that cannot be
cut through. All penetrating Omkar is the all penetrating
Pranava. Birds are like airplanes. Men are like beasts.
Beasts are like men. Dogs are like Jnyanis. If you feed a
dog, it will never forget you till its death. It will
have constant love for the master, who has fed it but
once. Men have no subtle discrimination. They think not
whence they have come and whither they are bound. A man
of perfectly ripe understanding should be like a dog.
195. If you go to see a king, you have not the boldness
to tell him to his face what his defects are. But behind
his back, you criticize him. So also, people (worldly)
are not bold enough to criticize a Jnyani to his face. If
you gaze at the brilliance of the sun and come into the
house, you see nothing for a while. Similarly, if you
emerge from a dark place into a light place, you camot
know whence you emerged.
196. Suppose a man awakes from a sleep out of fear, and
sits up, then he is so confused that he has no clear
knowledge of anything. so also, Jnyanis who are always in
"Yoga-Nidra" (yoga sleep) do not know anything
about the external world. If you have an umbrella, your
head does not become wet by rain water. Those who take
meals daily, have hunger. Those who are entirely merged
in cold water do not feel cold. A perfect man is never
excited to anger. A fried seed cannot sprout. Like gold,
well burnished, your mind should be always pure.
197. A high class cobra has internal Pranayama. A cobra
is very attentive to the sweet music, arising from a
musical instrument called "Nagaswara". A Jnyani
loves ALL as a cow loves its own calf. This is what is
called "same-sightedness". There is no house
which is without doors; there is no cooking without
vessels. A dog feeds on food, cooked either in earthen
vessels or in gold vessels. Birds think of today's
necessities; never tomorrow's. A seed, kept in a closed
box, never sprouts. Such a seed, never yields fruits. If
it is sowed in earth (and watered), it will sprout and
yield fruits. Hence, we must practice and get experience.
It is you yourself who is responsible either for
happiness or misery.
198. Anybody can handle a lamp without distinction of
caste and creed. So also, the sun gives the same light to
all. Sun is visible to all alike. Fire is visible to all
alike. Supreme Budhi (intelligence) and Jnyan (knowledge)
are the one to those who have developed in them the power
of the internal eye.
199. Those who have no subtle discrimination are not
worth the name "men". A man is not an animal.
The gross is the body idea. The subtle is the thought of
Atman. Jeevatma is the gross. Paramatma is the subtle.
Without the gross, the subtle cannot be realized. Without
a foundation, a house cannot be erected. Thought power
(power of discrimination) is what is called Shiva Shakti.
The union of Jeevatma and Paramatma is called "Shiva
Shakti". When this power is intensified, man becomes
"superman". A superman is a happy man; he is a
Brahmin, knower of Brahma. Vedantic conduct or behavior
is "true character formation".
200. He who is desireless is an "Acharya"
(teacher). Desireless man is the Sanyasi. He is an
Avadhoota in this world, who has abandoned desire.
Avadhoot is a man of the first class; he is the most
supreme of men. There is no state higher than that of
Avadhoot. Avadhoot is he who is above all. He to whom
this world and the next have become one is an Avadhoot.
Consciousness sky; real sky; emancipation from bondage;
the bliss of self government; the bliss of Brahma; real
bliss; yoga bliss; fulfillment of human birth; lordship
of Mukti; power to teach emperors; these are the
"possessions" of an Avadhoota.
201. He who meditates on God and who is desireless, is
the saviour of the world. He who meditates on God is the
"Muni" (sage). He is Shiva and Shiva is he. All
that is visible is Shiva.
202. One who has not realized the truth is a beggar. One
who has not destroyed delusion, one who has not left off
the downward (worldly) path, is a beggar.
203. Those who are indifferent to honor and dishonor,
enjoy bliss, true bliss which is the same as Brahmananda,
i.e., at-one-ment with the God-head. If we concentrate
our intellectual powers for five minutes, we feel that
bliss. Those who have not realized the primoridal cause,
have not realized the goal of life. Like flies falling
into the flame of a burning lamp, those who have not
realized the truth, are caught, in the "net of
The flies repeatedly see the lamp. They repeatedly hover
round the lamp and at last they fall into it and die.
204. Those who do not practice Pranayama (control of
breath) have no yoga. It is impossible to draw water from
a well without a rope. Those who are not free from
bondage have no peace. No one can live without drinking
water. Those who have annihilated the mind, are
desireless. Babies are Raja-yogis till the sixth month.
After the brain is developed, the same baby is
Hatha-yogi. The mind in such babies is very fickle.
Because the discriminating power is less in them, babies
camot distinguish between a lump of sugar and a lump of
earth. Hence, such babies regard earth and sugar as the
same. The fruit is always at the top of the tree.
Similarly, the fruit in man is upwards. If you plant a
coconut in the earth, coconuts are eventually seen at the
top of the coconut tree. For every tree, the fruit is at
205. The umbrella does not hold the man; all is held by
the mind. when the mental moods are destroyed, all
differences disappear. Such a man has no desire. He is a
Sanyasi. He is a yogi. A man who has Manas wants
everything. A man who has no Manas, has everything in
himself. Just as in a steamer, there is all sorts of
commodities, so also, a man who has conquered the mind,
has the whole world in himself.
206. When a boat is sailing, everything around appears to
move. So also, when mind is disappearing, everything
appears to whirl round. What is experienced in sleep is
not experienced in the waking state. What is experienced
in the waking state is not experienced in sleep. If you
place a vessel, without water, over f ire, no sound is
produced. In order to produce sound, water is necessary.
So also, those who have no subtle discrimination, will
not be benefitted. If you are bitten by a cobra in sleep,
you will not die. In sleep, mind is quiescent. When there
is Manas, there is everything. What is called
"creation" is a mental affection. When there is
thorough "introspection", there is no creation.
207. In the beginning of practice, the neophyte should
diminish sleep. when practicing moderation in diet, one
should not bathe in cold water. If you bathe once in four
or five hours in cold water, the blood circulation in the
body will not be regular. An actor in a theatre, first
acts behind the curtain, then he comes out. In the
beginning, there must be secrecy; afterwards, it is not
necessary. If you pour water in a vessel which is already
full, that water flows out. So also, when perfect peace
is attained, it becomes known to all. Such a man has no
desire. This peace is the supreme. Perfect peace weans
union with the God-head.
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