not obtain a higher degree you
(certainly) will obtain the happiness of Brahman's world (_brahmavihara_).

41. By the four dhyanas completely abandoning desire (_kama_), reflection
(_vicara_), joy (_priti_), and happiness and pain (_sukha, du@hkha_) you
will obtain as fruit the lot of a Brahman.

49. If you say "I am not the form, you thereby will understand I am
not endowed with form, I do not dwell in form, the form does not dwell in
me; and in like manner you will understand the voidness of the other four
aggregates."

50. The aggregates do not arise from desire, nor from time, nor from

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[Footnote 1: See _Madhyamikav@rtti_ (B.T.S.), p. 160.]

145

nature (_prak@rti_), not from themselves (_svabhavat_), nor from the Lord
(_is'vara_), nor yet are they without cause; know that they arise from
ignorance (_avidya_) and desire (_t@r@s@na_).

51. Know that attachment to religious ceremonies (_s'ilabrataparamars'a_),
wrong views (_mithyad@r@s@ti_) and doubt (_vicikitsa_) are the three
fetters.

53. Steadily instruct yourself (more and more) in the highest morality,
the highest wisdom and the highest thought, for the hundred and fifty one
rules (of the _pratimok@sa_) are combined perfectly in these three.

58. Because thus (as demonstrated) all this is unstable (_anitya_) without
substance (_anatma_) without help (_as'ara@na_) without protector
(_anatha_) and without abode (_asthana_) thou O Lord of men must become
discontented with this worthless (_asara_) kadali-tree of the orb.

104. If a fire were to seize your head or your dress you would extinguish
and subdue it, even then endeavour to annihilate desire, for there is no
other higher necessity than this.

105. By morality, knowledge and contemplation, attain the spotless dignity
of the quieting and the subduing nirva@na not subject to age, death or
decay, devoid of earth, water, fire, wind, sun and moon.

107. Where there is no wisdom (_prajna_) there is also no contemplation
(_dhyana_), where there is no contemplation there is also no wisdom; but
know that for him who possesses these two the sea of existence is like a
grove.

Uncompromising Idealism or the School
of Vijnanavada Buddhism.

The school of Buddhist philosophy known as the Vijnanavada
or Yogacara has often been referred to by such prominent teachers
of Hindu thought as Kumarila and S'a@nkara. It agrees to a great
extent