Introductory Econometrics A Modern

Approach 5th Edition Wooldridge

Solutions Manual
Visit to download the full and correct content document:
https://testbankdeal.com/download/introductory-econometrics-a-modern-approach-5t
h-edition-wooldridge-solutions-manual/
Introductory Econometrics A Modern Approach 5th Edition Wooldridge Solutions Manual

CHAPTER 2
TEACHING NOTES

This is the chapter where I expect students to follow most, if not all, of the algebraic derivations.
In class I like to derive at least the unbiasedness of the OLS slope coefficient, and usually I
derive the variance. At a minimum, I talk about the factors affecting the variance. To simplify
the notation, after I emphasize the assumptions in the population model, and assume random
sampling, I just condition on the values of the explanatory variables in the sample. Technically,
this is justified by random sampling because, for example, E(ui|x1,x2,…,xn) = E(ui|xi) by
independent sampling. I find that students are able to focus on the key assumption SLR.4 and
subsequently take my word about how conditioning on the independent variables in the sample is
harmless. (If you prefer, the appendix to Chapter 3 does the conditioning argument carefully.)
Because statistical inference is no more difficult in multiple regression than in simple regression,
I postpone inference until Chapter 4. (This reduces redundancy and allows you to focus on the
interpretive differences between simple and multiple regression.)

You might notice how, compared with most other texts, I use relatively few assumptions to
derive the unbiasedness of the OLS slope estimator, followed by the formula for its variance.
This is because I do not introduce redundant or unnecessary assumptions. For example, once
SLR.4 is assumed, nothing further about the relationship between u and x is needed to obtain the
unbiasedness of OLS under random sampling.

Incidentally, one of the uncomfortable facts about finite-sample analysis is that there is a
difference between an estimator that is unbiased conditional on the outcome of the covariates and
one that is unconditionally unbiased. If the distribution of the 𝑥𝑖 is such that they can all equal
the same value with positive probability – as is the case with discreteness in the distribution –
then the unconditional expectation does not really exist. Or, if it is made to exist then the
estimator is not unbiased. I do not try to explain these subtleties in an introductory course, but I
have had instructors ask me about the difference.

Visit TestBankDeal.com to get complete for all chapters

SOLUTIONS TO PROBLEMS

2.1 (i) Income, age, and family background (such as number of siblings) are just a few
possibilities. It seems that each of these could be correlated with years of education. (Income
and education are probably positively correlated; age and education may be negatively correlated
because women in more recent cohorts have, on average, more education; and number of siblings
and education are probably negatively correlated.)

(ii) Not if the factors we listed in part (i) are correlated with educ. Because we would like to
hold these factors fixed, they are part of the error term. But if u is correlated with educ then
E(u|educ) ≠ 0, and so SLR.4 fails.

2.2 In the equation y = β0 + β1x + u, add and subtract α0 from the right hand side to get y = (α0 +
β0) + β1x + (u − α0). Call the new error e = u − α0, so that E(e) = 0. The new intercept is α0 +
β0, but the slope is still β1.
n
2.3 (i) Let yi = GPAi, xi = ACTi, and n = 8. Then x = 25.875, y = 3.2125, ∑ (xi – x )(yi – y ) =
i=1
n
5.8125, and ∑ (xi – x )2 = 56.875. From equation (2.9), we obtain the slope as β̂1 =
i=1

5.8125/56.875 ≈ .1022, rounded to four places after the decimal. From (2.17), β̂ 0 = y – β̂1 x
≈ 3.2125 – (.1022)25.875 ≈ .5681. So we can write


GPA = .5681 + .1022 ACT
n = 8.

The intercept does not have a useful interpretation because ACT is not close to zero for the

population of interest. If ACT is 5 points higher, GPA increases by .1022(5) = .511.

(ii) The fitted values and residuals — rounded to four decimal places — are given along with
the observation number i and GPA in the following table:

7
 
i GPA GPA û
1 2.8 2.7143 .0857
2 3.4 3.0209 .3791
3 3.0 3.2253 –.2253
4 3.5 3.3275 .1725
5 3.6 3.5319 .0681
6 3.0 3.1231 –.1231
7 2.7 3.1231 –.4231
8 3.7 3.6341 .0659

You can verify that the residuals, as reported in the table, sum to −.0002, which is pretty close to
zero given the inherent rounding error.

 = .5681 + .1022(20) ≈ 2.61.

(iii) When ACT = 20, GPA

n
(iv) The sum of squared residuals, ∑ uˆi2 , is about .4347 (rounded to four decimal places),
i =1
n
and the total sum of squares, ∑ (yi – y )2, is about 1.0288. So the R-squared from the regression
i=1
is

R2 = 1 – SSR/SST ≈ 1 – (.4347/1.0288) ≈ .577.

Therefore, about 57.7% of the variation in GPA is explained by ACT in this small sample of
students.


2.4 (i) When cigs = 0, predicted birth weight is 119.77 ounces. When cigs = 20, bwght = 109.49.
This is about an 8.6% drop.

(ii) Not necessarily. There are many other factors that can affect birth weight, particularly
overall health of the mother and quality of prenatal care. These could be correlated with
cigarette smoking during birth. Also, something such as caffeine consumption can affect birth
weight, and might also be correlated with cigarette smoking.

(iii) If we want a predicted bwght of 125, then cigs = (125 – 119.77)/( –.524) ≈ –10.18, or
about –10 cigarettes! This is nonsense, of course, and it shows what happens when we are trying
to predict something as complicated as birth weight with only a single explanatory variable. The
largest predicted birth weight is necessarily 119.77. Yet almost 700 of the births in the sample
had a birth weight higher than 119.77.

8
Another random document with
no related content on Scribd:
 10. But I perceive my body to be composed of flesh and bones; and
not constituting my rational self; which like the lotus flower rises amidst
the waters, without bearing any relation with that element.
11. I find the flesh of my body, to be dull and gross matter which do
not make my soul; and I find too my rational part to be not this gross
flesh at all. So do I find my bones likewise to be insensible substances,
and consequently forming no part of my sentient soul.
12. I am none of the organs of action, nor do these organs compose
myself. All organic bodies are composed of gross matter, and do not
consequently constitute the animated soul.
13. I am not the nourishment, which nourishes the body and not the
soul which makes myself; nor am I any organs of sense, which perceives
the material impressions, and have no sensibility without the intellect.
14. I am not the mind which is a passive agent, and minds whatever
is felt by it. It is called the understanding (buddhi) from its standing
under all its external and internal perceptions and conceptions (bodha),
and is the root of all worldly evils caused by its egoistic feelings.
15. Thus I am neither the mind nor understanding, nor the internal
senses nor the external organs of action. I am not the inward subtile
body, nor its outward material and self locomotive form, but am
something besides all of these which I want to know.
16. I see at last my intelligent living soul, reflecting on the
intelligibles, thence called its intelligence. But this intelligent principle
being roused (to its action of thinking) by others (the intelligibles), does
not come under the category (padártha) of the soul—átmá (which is
independent, and self-consciousness only).
17. Thus I renounce the knowable (living soul), and do not
acknowledge the intelligible intelligence as myself. It is at the end of all
the immutable and pure Intellect, which remains to be owned as myself.
18. Ah! it is wonderful at last, that I have come to know the soul after
so long a time, and find it to be myself the infinite soul, and the Supreme
Spirit which has no end.
19. As Indra and the gods reside and are resolved in Brahma, so the
spirit of God pervades through all material bodies, as the string of the
necklace, passes through the poles of all the pearls of which it is
composed. (This all pervasive soul is known as sútrátmá, one of the ten
hypostases of the Divinity).
20. The power of the soul known as intellect, is pure and unsullied in
its nature; it is devoid of the dirt of thinkable objects, and fills the infinite
space with its immense and stupendous figure. (The omniscience of God
comprehends the whole universe in itself, and pervades all through it as
the subtile air).
21. The intellect is devoid of all attributes, and pervades all
existences in its subtile form; stretches itself from the highest empyrean
of heaven to the lowest deep, and is the reservoir of all power.
22. It is replete with all beauty, and is the light that enlightens all
objects unto us; it is the connecting chain to which all the worlds are
linked together like pearls in the necklace.
23. It is formless but capable of all forms and mutations; being
connected with all matters, and conversant with all subjects at all times.
(The intellect embraces all subjects and its subjective knowledge
comprehends all objects). It has no particular name nor form, but is taken
as varied into different forms, according to the operations of the intellect.
24. It assumes fourteen forms in its cognition of so many sorts of
beings contained in the two wombs of the world; it is varied in all these
forms, in order to take cognizance of all things composing the whole
body of the natural world. (The intellect comprises the fourteen sciences
of Sanskrit literature over which it bears its command. Another gloss
means by it the fourteen worlds, which are under the cognizance and
dominion of the intellect).
25. The course of human happiness and misery, is a false
representation of the understanding; and the varieties of representations
in the mind, are mere operations of the soul and its attribute of the
Intellect. (Here the mental sciences are meant to be subordinate to the
intellectual, and that again under the psychological).
26. Thus this soul of mine is the same with the All pervading spirit;
and this understanding in me, is no other than that All knowing intellect.
It is the same mind, that represents these imaginary images in the
sensory of my mind, and causes the error of my kingship in me.
27. It is by good grace of the Intellect, that the mind is seated in the
vehicle of the body; and ranges with joy amidst the sports and diversions
of the diversified scenes of this world.
28. But this mind and this body and all diversities are nothing in
reality; they are all destroyed by the cruel hand of death, and not a
vestige of them remains behind. (But the soul and its intellect are
indestructible).
29. This world is a stage, stretched out by the mind its chief actor,
and the soul sits silent as a spectator of this scene, under the light of the
intellect.
30. Alas, I find these painful thoughts of mine for the punishment,
retribution and well being of my people, to be all for nothing; since
whatever is done for the body, perishes with the body also.
31. O, that I am awakened to truth at present, and released from the
mirage of my false views long before; I have come to see what is worth
seeing, and have found all that is worthy to be had.
32. All these visibles which are seen to be wide spread throughout
this universe, are no more than false phantoms, presented or produced by
the vibrations of the intellect; and do not last for long.
33. What is the good then of these my punishments and rewards to
my people, which produce their pain and pleasure for a short time, and
do not lead to the lasting welfare of their souls.
34. What mean these pains and pleasures to us, when they both
proceed from ourselves, and are alike in the sight of God? I had been all
along ignorant of this truth, which has fortunately now dawned upon me.
35. What shall I now do under the influence of this light; shall I now
be sorry or joyous for it; what have I now to look at and do, as to
whether I shall now remain in this place or go away from here?
36. I behold this wondrous sphere of the intellect, now shining upon
me in its full splendour; and I hail thee, O holy light! which I see blazing
before me, but of which I can predicate nothing.
37. Ah! that I am now so awakened and enlightened and come to
know the whole truth in me; I hail, therefore, myself now instinct with
infinity and Omniscience.
38. Being freed from the paintings of my mind, and cleared from the
dross of the sensible objects, and also released from the errors of this
world; I rest myself, in the lap of my tranquil soul, as in a state of sound
sleep, and in utter oblivion of all my internal and external impressions.
 CHAPTER LX.
E S .
Argument. Seclusion of Suraghu until his last moment,
and his liberation in his lifetime.

V ASISHTHA continued:—Thus the lord of Hemajata, attained the

state of his perfect felicity; and it was by means of his ratiocination,
that he found his liberation in Brahma like the Son of Gádhi.
2. He was no longer employed in the discharge of his painful daily
rituals, which are attended with repeated misery to their practicers; but
remained like the unchanging sun, amidst the rotation of ever changing
days and nights.
3. He remained thence forward without any care or anxiety; and
continued as firm and unmoved, amidst the righteous and wrongful acts
of his subjects, as a rock stands in the midst of the boisterous waves,
playing about and dashing against it.
4. He was not susceptible of gladness or anger, at the conduct of
others in the discharge of their daily duties; but remained as grave as the
deep ocean, under the heaving waves of his clamourous people.
5. He subdued his mental actions and passions as a man does in his
sound sleep; and shone with an unshaken lustre, as the flame of a lamp in
the still air.
6. He was neither unkind nor ever kind to any body, nor of was he
envious or inimical to any one. He was neither too wise or unwise, nor
was he a seeker nor despiser of fortune.
7. He looked upon all with an even eye and in an equal light. He
conducted himself with unwaving steadiness, and was as cool and gentle
in his mind, as the calm ocean and the gentle moonlight.
8. Knowing all things in the world to be but workings of the mind, he
remained quiet in every state of pleasure and pain, with the soundness of
his understanding.
9. His mind was enlightened, and his entranced soul enjoyed its
anaesthesia in every state of his life; and was full in itself both when he
sat and slept, as also when he moved about or did any thing.
10. He continued for a full century to reign over his realm with his
mind unattached to state affairs; and with his unimpaired body and
intellect.
11. He at last quitted his habitation of the frail body of his own
accord; as the dew drops itself down, by being impregnated with the sun
beams.
12. His soul then fled on the wings of his intelligence, to the primary
and final cause of causes; as the current of the stream runs to the main
ocean, by breaking down its bounds of the banks on its way.
13. The intelligent soul being freed from its remorse (of leaving the
body), and released from the conditions of its transmigration, became
one with the immaculate spirit; and was then absorbed in the Supreme
One; as the air contained in a pot, mixes with the all-encompassing
firmament after the pot is broken.
 CHAPTER LXI.
M S P .
Argument. The praiseworthy deeds of good Princes.

V ASISHTHA said:—O lotus-eyed Rághava! do you likewise act in

the manner as Suraghu, and rely yourself in the sole existence of the
Supreme one, for cleansing your iniquities, and for your getting rid of all
sorrow in this world.
2. The mind will no longer pant or sorrow, when it comes to have this
ecumenical sight in itself; as a child is no more afraid of dark, when it
gets the light of a lamp in the room.
3. The discriminating mind of Suraghu found its rest in perfect
tranquility; as a fool finds his security by laying hold of a big bundle of
straws.
4. Having this holy sight in your view, and by your preaching this
light to others, do you continue to enjoy this uniform insouciance
(Samádhi) in yourself, and shine forth as a bright gem before the world.
5. Ráma said:—Tell me O chief of sages, what is this uniform
insouciance, and set my mind at rest, which is now fluttering like the
plumes of a peacock discomposed by the winds.
6. Vasishtha replied:—Attend therefore, O Ráma! to the marvelous
story of that enlightened and sagely prince Suraghu, and how he
conducted himself by subsisting on the leaves of trees.
7. I will relate to you also the communication which went on
between two princes, both of whom were equally enlightened in their
souls, and situated in the same sort of uniform quietism.
8. There was a mighty king of the Plahvas (Persians) known by the
name of Parigha; who was a victor of his enemies, and also the support
of his realm, as the axle is the support of a carriage.
9. He was joined in true friendship with Suraghu, and was as closely
allied to him as the god of love with the vernal spring.
 10. It happened at one time, that a great drought occurred in the land
of Suraghu, and it was attended by a famine, resembling the final
desolation of the earth, brought on by the sins of men.
11. It destroyed a great number of his people, who were exhausted by
hunger and debility; as a conflagration destroys the unnumbered living
animals of the forest.
12. Seeing this great disaster of his people, Parigha was
overwhelmed in grief; and he left his capital in despair, as a traveller
leaves a city burnt down to the ground.
13. He was so sorely soul-sick at his inability to remove this
unavertible calamity of his subjects, that he went to a forest to devote
himself to devotion like Jíva the chief of devote. (Jíva is another name of
Buddha, who betook himself to the forest on seeing the woes of human
kind).
14. He entered a deep wood unseen by and unknown to his people,
and there passed his time in his disgust with the world, and afar and
away from mankind.
15. He employed himself in his austere devotion in the cavern of a
mountain, and remained sober-minded, with his subsistence upon dry
and withered leaves of trees.
16. It was by his subsisting on dry leaves for a long time, as fire
devours them always, that he obtained the surname of the leaf-eater
among the assembled devotees on that spot.
17. It was thenceforward that the good and royal sage passed under
his title of the leaf-eater among the holy sages in all parts of Jambúdvípa
(Asia).
18. Having thus conducted himself with his most rigid austerities for
many years, he attained the divine knowledge by his long practice of
self-purification, and by grace of the supreme soul.
19. He obtained his self-liberation by his avoidance of enmity and the
passions and affections of anger, pity and other feelings and desires; and
by his attainment of mental calmness and an enlightened understanding.
20. He wandered ad libitum all about the temple of the triple world
(composed of earth, heaven and the nether regions); and mixed in the
company of the siddhas and sádhyas, as the bees mix with the company
of swans about the lotus beds.
 21. His peregrination led him at one time, to visit the city of Hema-
jata, which was built with gemming stones, and shone as brightly as a
peak of the mount Meru (which is represented to be composed of gold
and resplendent stones).
22. Here he met with his old friend the king of that city, and saluted
each other with mutual fondness. They were both delivered from the
darkness of ignorance, and were perfect in their knowledge of the
knowable.
23. They accosted mutually with saying, “O! It is by virtue of our
good fortune that we come to meet one another”.
24. They embraced each other in their arms and with joyous
countenances, and then sat on the one and same seat, as when the sun
and moon are in conjunction.
25. Parigha said:—My heart rejoices to see you with full satisfaction;
and my mind receives a coolness as if it immerged in the cooling orb of
the moon.
26. Unfeigned friendship like true love, shoots forth in a hundred
branches in our separation from each other; as a tree growing by the side
of a pool, stretches its boughs all around, until it is washed away with its
roots by the current.
27. The remembrance of the confidential talks, merry sports and idle
plays of our early days awakes in me, O my good friend! those innocent
joys afresh in me.
28. I know well, O sinless friend, that the divine knowledge which I
have gained by my long and painful devotion and by the grace of God, is
already known to you from the preachings of the sapient sage Mándavya
to you.
29. But let me ask, are you not placed beyond the reach of sorrow,
and set in your rest and tranquility; and are you situated in the supreme
cause of all, and as firmly as if you were seated upon the unshaken rock
of Meru?
30. Do you ever feel that auspicious self gratifying grace in your
soul, which purifies the fountain of your mind, as the autumnal sky
clears the springs of water on earth?
31. Do you, O ruler of your people, perform all your acts, with a
complacent air and steady mind, as you were discharging your duties for
the good of mankind?
32. Do the people in your realm live in safety, to enjoy their
prosperity and competence, and are they all free from disease, danger
and anxieties of life?
33. Is this land plentiful in its harvests, and are the trees here bending
down with their fruitage; and do the people here enjoy the fruit of their
labour and the objects of their desire?
34. Is your good fame spread about in all quarters, like the clear and
cooling beams of the full moon; and does it cover the face of this land,
like a sheet of snowfall on the ground?
35. Is the space of all quarters of the sky, filled with the renown of
your virtues, as to leave no gap in it; and as the roots and stalks of lotus
bushes overspread the tank, and choke and check the course of its
waters?
36. Do the young minds and virgins of your villages, street and walk
about pleasantly over the plains and fields here abouts; and do they
loudly laud forth your heart cheering applause (or their merry songs)?
37. Does all welfare attend on you, with respect to your prosperity,
wealth and possessions and the produce of your fields; and do your
family, children and dependents fare well in this city?
38. Do you enjoy your health free from all disease and complaint;
and reap the reward of your meritorious acts done for this life and the
next (such as sacrifices made for future rewards).
39. Are you indifferent in your mind with regard to temporary
enjoyments, which appear pleasant for a moment, but prove to be our
deadly enemies at last.
40. O! it is after a very long separation, that we come to meet again;
it is my good fortune that rejoins me to you, as the spring revisits the
dales with verdure.
41. There are no such joys here, nor such woes even in this world:
which do not happen to the lot of the living in their union with, and
separation from one another.
42. We are quite altered in our circumstances, during our long
separation; and yet how we happened to meet each other in the same
unchanged state of our minds, by a wonderful accident of destiny.
 43. Suraghu replied:—Yes, sir, the course of destiny is as crooked as
that of a serpent; nor is there any man that can penetrate into the depth of
the mysterious nature of destiny.
44. There is nothing impossible to destiny, which has after the lapse
of so long a time, has reunited us in one place, from the vast distance of
the two countries asunder.
45. O great sir! we are all in good health and prosperity in this place,
and have been supremely blest by your graciousness unto us.
46. Behold us purified and cleansed of our sins, by your holy
presence among us; and the arbor of our merits has borne the fruit of our
peace and satisfaction at your sight.
47. O royal sage! we enjoy all prosperity in this our native city; and
your presence here this day, has made it shoot forth, in a hundred off-
shoots of joy and happiness.
48. O noble minded sir! your appearance and speech, have sprinkled
this place with sweet nectarine drops, joy and holiness; because the
company of the virtuous, is reckoned to equal the supreme felicity of
man.
 CHAPTER LXII.
O N Q Q .
Argument. A discussion about Active and Inactive
Devotion and Godliness.

V ASISHTHA related:—The prince Parigha then resumed his

confidential speech, expressive of the affection he formerly bore to
Suraghu and added:—
2. Parigha said:—Whatever acts of goodness are done by men of well
governed minds, in this earth of strife, they all redound to their
happiness; but the evil deeds of ungoverned minds are not so, but lead to
their misery.
3. Do you rely, sir, in that state of perfect rest which is free from
desire; and do you rest in that state of supineness—samádhi, which is
styled transcendental Coma or trance (paramopsama)?
4. Suraghu replied:—Tell me sir, what you mean by the abandonment
of all desires; and what is meant by that perfect lethargy, which they call
as transcendental coma or trance.
5. Tell me, O high minded Sir, how can that man be called
unentranced, who is enrapt in his supreme intelligence (or knowledge of
the supreme), and at the same time is attendant to his worldly concerns.
6. Men of enlightened understandings, however, they are employed
in the observance of their usual worldly affairs, are yet said to be
enraptured with their knowledge of the solity of the supreme soul.
7. But how can one be said to be beatified, whose mind is unsubdued
and whose nature is indomitable; although he may keep his position in
the posture of padmásana with his folded palms.
8. The knowledge of truth which burns away all worldly desires as
straws, is termed the true catalepsy (samádhi) of the soul; rather than the
sedentariness and taciturnity observed by secluded devotees.
9. The knowledge which is attended with continued rest and self-
content, and gives an insight into the nature of things, is called the
paragoge (paraprajná), and repose (samádhi) of the soul by the wise.
(Paragogies or palpable knowledge, is opposed to anagogies or hidden
knowledge).
10. Immobility of the mind by pride and enmity, is known by the
term samádhi or quietness to the wise; when the mind is as unmoved as
the fixed rock against the howling winds of the passions. (i.e. The mind
which is unshaken and unmoved by passions and desires).
11. The mind is also said to have its stillness samádhi, when it is
devoid of anxious thoughts and cares, and is acquainted with the natures
of its wished for objects; and yet freed from its choice of and aversion to
the objects of its liking or dislike. This is also said to be the fulness or
perfection of the mind.
12. Again the mind of the magnanimous, is said to stand in its
stillness of samádhi or quietism, ever since it is joined with its
understanding, and acts conjointly with the same.
13. But this pause of samádhi being stretched too far to a dead lock,
is liable to break down by itself; as the fibre of a lotus-stalk upon its
being drawn too long by the hand of a boy. Dead and dormant
quiescence is the opposite extreme of sensible quietism.
14. As the sun does not cease from giving his light to the other
hemisphere, after he sets from dispensing the day over this part, so doth
our intelligence continue to glow, even after it has run its course in this
life. (So there is no dead stop called the entire pause—púrna samádhi, or
utter extinction of the soul at any time).
15. As the course of a stream is never at a stop, notwithstanding the
incessant gliding of its currents; so the course of our thoughts hath no
suspension from its knowing of further truths. (The mind is ever
progressive in its acquisition of knowledge, which proves the
impossibility of its cessation).
16. As the ever continuous duration, never loses the sight of the
fleeting moments of time; so the sempiternal soul is never in abeyance,
to mark the flitting thoughts of its mind.
17. As the ever current time, never forgets to run its wonted course;
so the intelligent understanding is never remiss, to scan the nature of the
mysterious Intellect, which guides its course.
18. The thoughts of an intelligent being, run in as quick a succession;
as the continued rotation of the parts of time; and this is when the mind
wanders at random, and is not settled in the sole object of its meditation.
19. As the lifeless soul has no perception of any external object; so
the soul unconscious of itself, has no knowledge of the course of time; as
in the state of sleep, delirium and insensibility.
20. As there is no skilful man, without some skill or other in the
world; so there is no intelligent being, without the knowledge of his soul
and self-consciousness here.
21. I find myself to be enlightened and wakeful, and pure and holy at
all times; and that my mind is tranquil, and my soul at its rest on all
occasions.
22. I find nothing to intercept the sweet repose of my soul, which has
found its anchorage in my uninterrupted communion with the holy spirit.
23. Hence my mind is never without its quiescence at any time, nor is
it unquiet at any moment, its being solely resigned to spiritual
meditation.
24. I see the all pervading and everlasting soul, in every thing and in
every manner; and know not whether it be the rest or unrest on my soul,
which has found both its quiet and employment, in its perpetual
meditation of the Divine Spirit.
25. Great men of quiescent spirits, continue always in an even and
uniform tone and tenor of their minds with themselves; therefore the
difference betwixt the rest and restlessness of the soul, is a mere verbal
distinction, and bear no shade of difference and in their signification.
 CHAPTER LXIII.
T C A .
Argument. The Best means of self-contented happiness.

P ARIGHA said:—Prince, I find you to be truly wise and enlightened

in your beatitude; and dost shine as the fullmoon with your inward
coolness.
2. I see in you the fulness of sweet delight, and the shadow of
prosperity resting upon you; and you appear as graceful as the water lily,
with your pleasing and cooling countenance.
3. The clearness, extent, the fullness and depth of your
understanding, give you the appearance of the deep, clear and extensive
ocean, when it ceases to be perturbed by the loud winds and waves.
4. The pure and full delight of your inward soul, which is free from
the cloud of egotism, gives it the grace of the clear expanse of the
autumnal sky.
5. I see you composed in your mind in all places, and find you
contented at all times; you are moreover devoid of passions, and all these
combine to add to you an unutterable grace.
6. You have got over the bounds, of knowing whatever is good and
evil in this world; and your great understanding, has made you
acquainted with every thing in its entirety.
7. Your mind is cheered with the knowledge of all existence and non-
existence, and your body is freed from the evil of repeated birth and
death—the common lot of all beings.
8. You have gleaned the truth from whatever is untrue, and are as
satiate with your true knowledge, as the gods were satisfied with
drinking the water of immortality which they churned out of the brackish
water of the ocean.
9. Suraghu replied: There is nothing in this world, O royal sage!
which we may choose as inestimable to us; for all that shines and glitters
here, are nothing in reality and have no intrinsic value.
 10. In this manner there being nothing desirable here to us, there is
nothing disgusting to us neither; because the want of a thing intimates
the want of its contrary also.
11. The idea of the meanness of the most part of worldly things, and
that of the greatness of others on particular occasions, are both weakened
and obliterated from my mind. (i.e. The best thing that is of service at
some time, and the very best thing that is useless at others, are all
indifferent to the wise).
12. It is time and place that give importance to the object, and lower
the best ones in our estimation; therefore it behooves the intelligent,
neither to be lavish in the praise or dispraise of one or the other.
13. It is according to our estimation of another, that we praise or
dispraise the same; and we esteem whatever is desirable to us; but they
are the most intelligent, that give their preference to what is the best, and
of the greatest good is to us.
14. But the world abounding in its woods and seas, and mountains
and living animals, presents us nothing that is to be desired for our
lasting and substantial good.
15. What is there that we should desire, when there is nothing worth
desiring in this world; save bodies composed of flesh and bones, and
wood and stones, all of which are worthless and frail.
16. As we cease to desire, so we get rid of our fawning and hatred
also; as the setting of the sun is attended with the loss of both light and
heat.
17. It is useless verbiage to expatiate on the subject; it is enough to
know this truth for our happiness here, i.e. to have our desires under
subjection, and an evenness of our minds under all conditions, attended
with inward placidity and universal regard for all.
 CHAPTER LXIV.
S S -K .
Argument. The way to guard the mind from faults, and
deliver the soul from misery.

V ASISHTHA resumed:—After Suraghu and Parigha had ended their

discussion on the errors of this world, they honoured one another
with due respect, and retired gladly to their respective duties of the day.
2. Now Ráma, as you have heard the whole of this instructive
dialogue between them, do you try to profit thereby by a mature
consideration of the same.
3. It is by reasoning with the learned, that the wits are sharpened with
intelligence; and the egotism of men melts down in their minds, like the
raining of a thick black cloud in the sky.
4. It spreads a clear and calm composure over the mind, as the revisit
of cloudless Autumn does, over the spacious firmament to the delight of
mankind, and by its diffusion of bounteous plenty on earth.
5. After the region of the intellect, is cleared of its darkness, the light
of the supreme soul which is the object of meditation and our sole
refuge, becomes visible in it.
6. The man that is always spiritual and insighted within himself, who
is always delighted with his intellectual investigations, has his mind
always free from sorrow and regret.
7. Though the spiritual man is engaged in worldly affairs, and is
subject to passions and affections; yet he is unstained by them in his
heart, as the lotus bud is unsullied by the water under which it is sub-
merged.
8. The silent sage that is all-knowing, holy, and calm and quiet in
himself, is never disturbed by his ungoverned mind; but remains as firm
as the dauntless lion, against the rage of the unruly elephant.
9. The heart of the wise man is never affected by the mean pleasures
of the world; but it stands as the lofty arbor of paradise, above the
encircling bushes of thorny brambles and poisonous plants.
 10. As the religious recluse who is disgusted with the world, has no
care for his life, nor fear of death; so the man whose mind is fraught with
full knowledge, is never elated nor depressed by his good or bad fortune.
11. The man that knows the erroneousness of the mind and the
panorama of the world in the soul, is never soiled by the stain of sin, as
the clear sky is nowhere daubed by any dirt or dust.
12. It is the knowledge of one’s ignorance, that is the best safe guard
against his falling into greater ignorance, and it is the only remedy for his
malady of ignorance, as the light of the lamp is the only remedial of
nocturnal gloom.
13. The knowledge of our ignorance is the best healer of ignorance,
as the knowledge of one’s dreaming removes his trust in the objects of
his dream. (A dream known as a dream to the dreamer, can not lead him
to delusion).
14. A wise man engaged in business, with his mind disengaged from
it, and fixed on one object, is not obstructed by it in his view of spiritual
light; as the eye-sight of fishes, is not hindered by the surrounding water.
15. As the light of intellectual day, appears over the horizon of the
mind, the darkness of the night of ignorance is put to flight; and then the
mind enjoys its supreme bliss of knowledge, as in the full blaze of day.
16. After the sleep of ignorance is over, the mind is awakened by its
intelligence, to the bright beams of the rising sun of knowledge; and then
the mind is ever awake to reason, which no dulness can overpower.
17. A man is said to live so long, as he sees the moon of his soul, and
the moon beams of his intellect, shining in the sphere of his mind; and he
is said to have lived only for those few days, that he has discharged his
duties with joy.
18. A man passing over the pool of his ignorance, and betaking
himself to the contemplation of his soul; enjoys a coolness within him, as
the cooling moon enjoys by the cold nectarious juice contained in her
orb.
19. There are our true friends, and those are the best sástras; and
those days are well spent, which have passed with them (the sástras), in
discourse on dispassionateness, and when we felt the rise of the intellect
within us.
 20. How lamentable is their case, who are born to perish like ferns in
their native forests; and who are immerged in their sinfulness, by their
neglect to look into their souls.
21. Our lives are interwoven with a hundred threads of hopes and
fears, and we are as greedy as bulls of their fodder of straws. We are at
last over taken by old age and decrepitude, and are carried away with
sorrow and sighs.
22. The dullheaded are made to bear, like heavy laden bullocks, great
loads of distress on their backs in their native soil.
23. They are bitten and disturbed by the gnats of their passions, and
are made to plough the ground under the halter of their avarice; they are
shut in the cribs of their masters, and are bound by the bonds of their
kindred.
24. Thus we are harassed in the supportance of our wives and
children, and weakened by age and infirmity, and like beasts of burden
we have to wade in dirt and mire, and to be dragged to long journeys,
and be broken under heavy loads, without halting a while under the toil
and fatigue.
25. Bending under our heavy loads, we are tired with our long
journeys across the deserts, where we are burnt under the burning
sunbeams, without having a cool shade, to shelter our heads for a while.
26. We are big bodied like bulls with poor souls in us; we are
oppressed at every limb, and labour under our destiny by being tied as
the ringing bell, about the necks of bullocks; and the scourge of our sins
lashing us on both sides.
27. We toil like bulls labouring under the poles of the carts which
they draw along; and traverse through dreary deserts, without laying
down our bodies to rest for a moment.
28. We are always prone to and plunged in our own evils, and move
on like heavy laden bullocks with trolling and groaning all the way long.
29. Ráma! try your best to redeem by all means, this bullock of your
living soul, from the pool of this world; and take the best measures, to
restore it to its form of pristine purity.
30. The animal soul that is released from the ocean of this world, and
becomes purified in its mind by the light of truth, is no more liable to roll
in the mud, like some beasts after they are cleansed.
 31. It is in the society of highminded men, that the living soul
receives the instruction, for its salvation in this ocean of the world; just
as a passenger easily gets a boat from the ferry-man to go across a river.
32. That country is a desert where there are not learned and good
people, resembling the verdant trees of the land. The wise must not dwell
in the land, where the trees yield neither fruits nor afford cooling shades.
33. Good men are as the flowering Champa trees of the land; their
cooling words resemble the shady leaves of the tree, and their gentle
smiles its blooming flowers. Let men therefore resort to the umbrage of
such champaka bowers.
34. For want of such men, the world is a desert, burning under the
darkening heat of ignorance, where no wise man should allow himself to
rest in peace and quiet.
35. It is the self that is the true friend to one’s self, therefore support
thyself upon thy self only; nor obscure the brightness of thy soul, under
thy darkness of the bodily pride, to bury thy life in the slough of
ignorance.
36. Let the learned ponder in themselves, “what is this body and how
came it to existence, what is its origin and to what is it reduced?” Thus
let the wise consider with diligence, the miseries to which this body is
subject.
37. Neither riches nor friends, nor learning nor relatives, serve to
redeem the drowning soul. It must be one’s own mind to buy its own
redemption, by resigning itself to its source and cause.
38. The mind is the constant companion and true friend to the soul;
and therefore it is by consultation with the mind, that one should seek to
redeem himself.
39. It is by a constant habit of dispassionateness and self deliberation,
that one can ford the ocean of this world, riding on the raft of true
knowledge (or the knowledge of truth).
40. It is pitiable to see the inward torments of the evil minded, that
neglect to release their souls from all worldly vexations.
41. Release the elephant of your living soul—jíva, from the fetters of
its egoism, its bonds of avarice and the ebriety of its mind; and deliver it
from the muddy pit of its birth place, and retire to your solitude.