26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the
ever-pure Brahman, is what is called Samadhana or self-settledness.
27. Mumukshuta or yearning for Freedom is the desire to free oneself, by realising one’s true nature, from all bondages from that of
egoism to that of the body – bondages superimposed by Ignorance.
28. Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by
means of Vairagya (renunciation), Shama (calmness), and so on.
29. In his case, verily, whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really)
their meaning and bear fruit.
30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere
appearances, like water in a desert.
31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is
designated as devotion.
32. Others maintain that the inquiry into the truth of one’s own self is devotion. The inquirer about the truth of the Atman who is
possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from
bondage.
33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself
into Brahman; who is calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a
friend of all good people who prostrate themselves before him.
34. Worshipping that Guru with devotion, and approaching him, when he is pleased with prostration, humility and service, (he)
should ask him what he has got to know:
35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee; save me, fallen as I am into this sea of birth
and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme.
36. Save me from death, afflicted as I am by the unquenchable fire of this world-forest, and shaken violently by the winds of an
untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter.
37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed
this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever.
38. It is the very nature of the magnanimous to move of their own accord towards removing others’ troubles. Here, for instance, is the
moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun.
39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree,
issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly
afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thy eye lights, accepting them as
thine own.
40. How to cross this ocean of phenomenal existence, what is to be my fate, and which of the means should I adopt – as to these I
know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence.
41. As he speaks thus, tormented by the afflictions of the world – which is like a forest on fire – and seeking his protection, the saint
eyes him with a glance softened with pity and spontaneously bids him give up all fear.
42. To him who has sought his protection, thirsting for Liberation, who duly obeys the injunctions of the Scriptures, who is of a
serene mind, and endowed with calmness – (to such a one) the sage proceeds to inculcate the truth out of sheer grace.
43. Fear not, O learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by
which sages have gone beyond it, I shall inculcate to thee.
44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsara
and attain the supreme bliss.
45. Reasoning on the meaning of the Vedanta leads to efficient knowledge, which is immediately followed by the total annihilation of
the misery born of relative existence.
