Biology The Dynamic Science 4th

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Biology The Dynamic Science 4th Edition Russell Solutions Manual

2
LIFE, CHEMISTRY, AND WATER

Chapter Outline
WHY IT MATTERS
2.1 THE ORGANIZATION OF MATTER: ELEMENTS AND ATOMS
Living organisms are composed of about 25 key elements.
Elements are composed of atoms, which combine to form molecules.
2.2 ATOMIC STRUCTURE
The atomic nucleus contains protons and neutrons.
The nuclei of some atoms are unstable and tend to break down to form simpler atoms.
The electrons of an atom occupy orbitals around the nucleus.
Orbitals occur in discrete layers around an atomic nucleus.
The number of electrons in the outermost energy level of an atom determines its chemical activity.
FOCUS ON APPLIED RESEARCH: USING RADIOISOTOPES IN MEDICINE
2.3 CHEMICAL BONDS AND CHEMICAL REACTIONS
Ionic bonds are multidirectional and vary in strength.
Covalent bonds are formed by electrons in shared orbitals.
Unequal electron sharing results in polarity.
Polar molecules tend to associate with each other and exclude nonpolar molecules.
Hydrogen bonds also involve unequal electron sharing.
Van der Waals forces are weak attractions over very short distances.
Molecules have characteristic geometries that determine their functions in the cell.
Bonds form and break in chemical reactions.
2.4 HYDROGEN BONDS AND THE PROPERTIES OF WATER
A lattice of hydrogen bonds gives water several unusual, life-sustaining properties.
The differing densities of water and ice.
The boiling point and temperature-stabilizing effects of water.
Cohesion and surface tension.
The polarity of water molecules in the hydrogen-bond lattice contributes to polar and nonpolar environments in
and around cells.
The small size and polarity of its molecules makes water a good solvent.
In the cell, chemical reactions involve solutes dissolved in aqueous solutions.
2.5 WATER IONIZATION AND ACIDS, BASES, AND BUFFERS
Substances act as acids or bases by altering the concentrations of H+ and OH- ions in water.
Buffers help keep pH under control.
THINK OUTSIDE THE BOOK
UNANSWERED QUESTIONS

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Learning Objectives
2.1 Explain the composition of matter in terms of elements and atoms.
2.1.1 Describe the elemental composition of living organisms.
2.1.2 Describe atoms, molecules, elements, and compounds.
2.2 Describe the basic structure of atoms.
2.2.1 Summarize the constitution and properties of atoms and their isotopes.
2.2.2 Illustrate the arrangement of electrons around an atomic nucleus.
2.2.3 Explain how electrons determine the chemical properties of atoms.
2.3 Compare the four major types of chemical bonds.
2.3.1 Compare ionic, covalent, and hydrogen bonds.
2.3.2 Discuss polar and nonpolar bonds and molecular associations.
2.3.3 Describe van der Waals forces.
2.3.4 Explain the role of chemical bonds in chemical reactions and determining molecular shape.
2.4 Illustrate the structure and properties of water.
2.4.1 Discuss the role of the hydrogen bond lattice in determining the properties of water.
2.4.2 Discuss how molecular polarity contributes to the properties of water.
2.5 Describe the constitution and properties of acids, bases, and buffers.
2.5.1 Compare acids and bases.
2.5.2 Describe the pH scale.
2.5.3 Discuss the role of buffers in biological systems.
.

Key Terms
element radioisotope hydrophobic solution
matter radiometric dating hydrogen bonds solvent
trace elements tracers van der Waals forces solute
atoms orbital molecular geometry concentration
molecules energy levels reactants atomic weight
formula shells products Avogadro’s number
compounds valence electrons chemical equations molecular weight
atomic nucleus chemical bonds water lattice mole (mol)
electrons cation ice lattice molarity
protons anion specific heat dissociate
atomic number covalent bonds calories reversible
neutrons electronegativity calorie acids
isotopes nonpolar covalent kilocalorie (kcal) bases
dalton bonds heat of vaporization acidity
mass number polar covalent bonds cohesion pH scale
mass polar associations surface tension acid precipitation
weight nonpolar associations bilayer buffers
radioactivity hydrophilic hydration layer

Lecture Outline
Why It Matters
A. All plants, animals, and other organisms are collections of atoms and molecules linked together by
chemical bonds.
1. Decades of research have confirmed that the same laws of chemistry and physics govern both living
and nonliving things.

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accessible website, in whole or in part.
 2. Therefore, an understanding of the relationship between the structure of chemical substances and their
behavior is the first step in learning biology.

2.1 The Organization of Matter: Elements and Atoms

A. There are 92 different elements occurring naturally on Earth, and more than 15 artificial elements have
been synthesized in the laboratory.
1. An element is a pure substance that cannot be broken down into simpler substances by ordinary
chemical or physical techniques.
2. Matter is anything that occupies space and has mass.
B. Living organisms are composed of about 25 key elements.
1. Four elements make up 96% of the weight of living organisms: carbon, hydrogen, oxygen, and
nitrogen.
2. Seven elements compose most of the remaining 4%: calcium, phosphorus, potassium, sulfur, sodium,
chlorine, and magnesium.
3. Trace elements are those that compose <0.01% of an organism.
4. The relative proportion of different elements in humans, plants, Earth’s crust, and seawater are quite
different from one another (Figure 2.1).
a. The differences in the proportions of elements in living organisms compared to those in Earth’s
crust and seawater reflect the highly ordered chemical structure of living organisms.
C. Elements are composed of atoms, which combine to form molecules.
1. Atoms are the smallest units that retain the chemical and physical properties of an element.
2. Atoms are identified by a one- or two-letter symbol (Table 2.1).
3. Atoms combine in fixed numbers and ratios to form molecules of living and nonliving molecules.
a. Oxygen is a molecule formed from the chemical combination of two oxygen atoms.
b. Carbon dioxide is a molecule of one carbon and two oxygen atoms chemically combined.
c. The name of the molecule is written in chemical shorthand as a formula using the symbols O2 and
CO2.
4. Molecules whose component atoms are different, such as carbon dioxide, are called compounds.
a. Chemical and physical properties of compounds are different from the atoms that make them up.
b. Water (H2O) is liquid, while hydrogen (H2) and oxygen (O2) are both gases.
c. Water (H2O) does not burn, while hydrogen (H2) and oxygen (O2) are quite explosive.

2.2 Atomic Structure

A. All atoms consist of the same basic structure, an atomic nucleus surrounded by one or more electrons
(Figure 2.2).
1. The electrons may occupy more than 99.99% of the space, and the nucleus makes up more than
99.99% of the total mass.
B. The atomic nucleus contains protons and neutrons.
1. All atomic nuclei contain positively charged particles called protons.
a. The number of protons in the nucleus of each kind of atom is referred to as the atomic number and
specifically identifies the atom.
b. The smallest atom is hydrogen and has a single proton in its nucleus (an atomic number of 1).
c. The heaviest naturally occurring element is uranium and has 92 protons in its nucleus (an atomic
number of 92).
d. Carbon has six protons, nitrogen has seven, and oxygen has eight; therefore, they have atomic
numbers of 6, 7, and 8 respectively (Table 2.1).
2. The nucleus of all atoms (except one) contains uncharged particles called neutrons.
a. The neutrons occur in variable numbers approximately equal to the number of protons.
b. The exception is hydrogen; its nucleus commonly contains only one proton.
c. Forms of hydrogen that contain neutrons are deuterium (one neutron with one proton in nucleus)
and tritium (two neutrons with one proton in nucleus).
3. Other atoms have common and less common forms with different numbers of nuclei.
a. Carbon’s most common form has six protons and six neutrons; the next most common (1%)
contains six protons and seven neutrons.
4. Distinct forms of the atoms of an element with the same number of protons but different numbers of
neutrons are called isotopes (Figure 2.3).
a. Various isotopes of an atom differ in mass and other physical characteristics, but all have
essentially the same chemical properties.
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things, and devoid of his desire for anything, and sits quiet in the
quiescence of his liberation; which is styled as moksha by the wise.
 CHAPTER CLXXXXV.
L E
U .
Argument:—Vasishtha’s commendation of Ráma’s
knowledge, and his further questions for his trial and Ráma’s
replies.

V ASISHTHA said:—Bravo Ráma! that you are awakened to light

and enlightened in your understanding; and the words you have
spoken, are calculated to destroy the darkness of ignorant minds, and
rejoice the hearts of wise.
2. These phenomenals that ever appear so very bright to our sight,
lose their gloss at our want of desire and disregard of them; it is the
knowledge of this truth, that is attended with our peace and tranquility,
and our liberation and inexcitability.
3. All these imaginary sights vanish from our view, at the
suppression of our imagination of them; just as the want of ventilation in
the winds, reduces them to the level of the one common, and calm still
air.
4. The enlightened man remaining unmoved as a stone, or moving
quietly in his conduct in life (i.e. who is ever unruffled in his
disposition), is verily said to have his clear liberation.
5. Look at yogis like ourselves, O Ráma, that having attained this
state of liberation, have been cleansed from all our iniquities; and are
now set at quiet rest, even in the conduct of our worldly affairs.
6. Know the great gods Brahmá, Vishnu and others, to have been
situated in this state of quiet and freedom, that they are remaining as pure
intelligences, even while discharging the offices of their godship.
7. Do you, O Ráma, attain the enlightenment of holy sages, and
remain as still as a stone like ourselves.
8. Ráma replied:—I see this world as a formless void, situated in the
infinite vacuity of Brahma; it is an uncreated and unsubstantial nihility,
and with all its visibility, it is an invisible nothing.
 9. It is as the appearance of water in the mirage, and as a whirlpool in
the ocean; its glare is as glitter <of> gold in the dust, and of sands in the
sandy shores of seas in sunshine.
10. Vasishtha said:—Ráma! if you have become so enlightened and
intelligent, then I will tell you more for the edification of your
understanding; and put some questions for your answer to them, in order
to remove my doubts regarding them.
11. Tell me, how can the world be a nullity, when it shines so very
brightly all about and above our heads; and how can all these things,
which are so resplendent to sight, and always perceptible to our senses.
12. Ráma replied:—The world was never created in the beginning,
nor was anything ever produced at any time, it is therefore as nil as the
offspring of an unprolific woman and a creation of our imagination only.
13. It is true that there is no result without its cause, or that nothing
comes from nothing, but can be the cause of the world when it is a
nullity, and a production of our error only.
14. The immutable and everlasting deity, cannot be the creator,
without changing itself to a finite form; how can therefore be there a
cause of this frail and finite form?
15. It is the unknown and nameless Brahma, that shows himself as
the cause of the world, which having proceeded from him is his very
self, nor does the word world bear any other sense at all (nor it can be
made to bear any other sense).
16. The first intelligence named as the God Brahmá, rises from and
abides for a little while, that unknown and nameless category of the
universal spirit, as the conscious soul and having a spiritual body. (This
is called the jívátmá or the living soul with a personal body of it).
17. It then comes to see on a sudden, the luminaries of the sun and
moon and the heavenly hosts, rising in the infinity of the Divine Mind,
and thinks a small moment as a long year as its reverie of a dream. (The
Morning and evening of the creation of Brahmá, occupying many a year
of mortals).
18. It then perceived the ideas of space and time, together with those
of their divisions and motions also; and the whole universe appearing to
its sight, in the vast immensity of vacuity: (of the Divine Mind).
 19. Upon the completion of the false world in this manner, its false
contriver the soi-disant Brahmá, was employed in wandering all over the
world as his creation.
20. So the living soul of every body, being deluded by its mistaken
conception of the world as a positive reality, traverses up and down and
all about it, in its repeated wanderings amidst its false utopia.
21. And though the events of life, takes place according to the wishes
of the soul; yet these are mere accidents of chance; and it is a mistake to
think them as permanent result of fixed laws.
22. Because it is as wrong to suppose the substantiality of the world,
and the permanency of the events; as to grant the birth of a child born of
a barren woman, and the feeding of it with the powder of the pulverized
air.
23. Nothing can be positively affirmed or denied, regarding the
existence of the world; except that whatever it is, it is no other than the
diffusion of the all pervasive spirit of the Eternal one.
24. The world is as clear as the transparent atmosphere, and as solid
as the density of a rock; it is as mute and still as a stone, and quite
indestructible in its nature.
25. The world is originally ideal, from the ideas of the eternal mind;
and then it is spiritual, from the pervasion of the all pervading spirit of
Virát; it is thus a mere void, appearing as a solid body to us.
26. Thus Brahma being the great vacuum and its fulness, where is
any other thing as the world in it, the whole is a dead calm as quietus,
and a void devoid of its beginning and end (i.e. a round sphere).
27. As the waves have been ever heaving and diving, in the bosom of
the waters of the deep; and as the waves are not distinct from those
waters, so the worlds rolling in the breast of the vacuous Brahma, are no
other than the selfsame essence of Brahma himself.
28. The few that are versed in their superior or esoteric, as well as in
the inferior or exoteric knowledge; live as long as they live and then dive
at last in this Supreme, as drops of water mix into the sea.
29. The exoteric (or phenomenal) world, abides in the esoteric (or the
noumenal) Brahma; and is of the same transcendent nature as the Divine
Mind; for it is never possible for the gross, changeful and transitional
nature, to subsist in the pure, unchanged and quiet state of the deity.
 30. For who that knows the nature of dream as false, and that of
mirage as a fallacy can ever believe them as realities; so any one that
knows the visible Nature to be of the nature of Brahma, can ever take it
for dull and gross material substance. (Nature being one with its God, is
equally of a spiritual nature).
31. The enlightened sage, that has the esoteric knowledge of the
world, and reflects it in its spiritual sense; cannot be misled to view it in
its gross (material) light, as the holy man that tastes ambrosia, is never
inclined to drink the impure liquor of wine.
32. He who remains in his Nirvána meditation, by reverting his view
from the sight of the visibles, to the excogitation of his self; and
represses his mind from the thoughts of thinkables, he is verily seated in
the tranquility of Supreme spirit.
33. Vasishtha said:—If the visible creation is situated in Brahma—
their cause and origin, as the germ or sprout of a plant is seated in its
producing seed; how then can you ignore the substantiality or distinction
of either of them from their originating source the seed or God (who is
said in the sruti, as the seed of the arbor of the world,—
sansáramahirúpavíja &c.).
34. Ráma replied:—The germ does seem to be seated or situated in
the seed (as a separate or different substance); but as it is produced from
the essence of the seed, it appears to be the same substance with itself.
(Were it not so, the germ would become another plant than that of the
seed).
35. If the world as it appears to us is inherent in Brahma, then it must
be of the same essence and nature as Brahma; and these being eternal
and imperishable in Brahma, needs have the world to be so also (and not
of the seed and sprout, or the begetter and begotten).
36. We have neither seen nor ever heard, that any finite, formal or
perishable, has ever proceeded from an infinite, formless and
imperishable cause (therefore this world is not as it appears to us).
37. It is impossible for a formless thing, to remain in any form or
other whatsoever; as it is never possible for an atom, to contain a
mountain in its bosom.
38. It is the voice of an idiot only who says, that the stupendous
world with its gigantic form, abides in the formless abyss of Brahma; as
bright gems are contained in the hollow of a box or basket. (The basket
has a base to support any thing, whereas the vacuity of Brahma has no
basis at all).
39. It does not befit any body to say that, the transcendence and
tranquility of God, supports the material and moving world upon it; nor
that a corporeal body (the corpus mundi), is an imperishable thing (as the
divine spirit).
40. Our perception of the world having a form, is no proof of its
reality; because there is no truth whatever in the many curious forms,
that present themselves before us in our dreams. (This is a refutation of
the Buddhists’ reliableness in perception).
41. It is an unprecedented dream, that presents us the sight of the
world, of which we had no innate or preconceived idea in us; while our
usual dreams are commonly known, to be the reproduced
representations, of our former impressions and perceptions, and the
results of our past remembrances of things &c.
42. It is not a day dream as some would have it to be, because the
night dreams disappear in the day time; but how does a dreamer of his
own funeral at night, come to see himself alive upon his waking in the
day? (This continuous sight of the world day by day, is not comparable
to a transient dream by day or night, but a permanent one in the person of
the Great God himself).
43. Others again maintain that, no bodiless things can appear in our
dream, since we dream of certain bodies only; but this tenet has no truth
in it, since we often dream of, as well as see the apparitions of bodiless
ghosts both by day and night.
44. Therefore the world is not as false as a dream, but an impression
settled like a dream in our very conscious soul; it is the formless deity,
that manifests itself in the various forms of this world, to our
understandings.
45. As our intellect remains alone and in itself, in the forms and other
things, appearing as dreams unto us in our sleep; so doth Brahma remain
solely in himself in the form of the world we see: for God being wholly
free and apart from all, can not have any accompaniment with him.
46. There is nothing that is either coexistent or inexistent in him (that
is what can be either affirmed or denied of him); because we have no
concept or conception of him ourselves, nor do we <have> any notion or
idea we are to form of him.
47. What is this nameless thing, that we can not know in our
understanding; it is known in our consciousness (i.e. we are conscious of
it), but it is in esse or non-esse, we know nothing of (this world).
48. It is an inexistence appearing as existent, as also an existence
seeming to be unexistent; all things are quite manifest in it at all times
and in all forms (but how and whence they are is quite unknown).
49. It is the development of Brahma in Brahma, as the sky is evolved
in vacuity; for nothing can be found to fill the vacuum of Brahma, except
Brahma himself (or his own essence).
50. There I, my seeing and my sight of the world, is all mere fallacy;
it is the calm and quiet extension of the Divine intellect only, that fills
the infinite vacuity of his own spirit, and naught beside.
51. As the ærial castle of our imagination, has no building nor reality
in it; so is this world but a calm and quiet vacuity, and unfailing vacant
ideality.
52. It is a boundless space full with the essence of the Supreme spirit,
it is without its beginning and end, wholly inscrutable in its nature, and
quite calm and quiet in its aspect.
53. I have known my own state also, to be without its birth and death,
and as calm and quiet, as that of the unborn and immortal Brahma
himself; and I have come to know myself (i.e. my soul) also, to be as
formless and undefinable, as the Supreme soul or spirit.
54. I have now given expression, to all that I find to be impressed in
my consciousness; just as whatever is contained in the seed, the same
comes to sprout forth out of it.
55. I know only the knowledge that I bear in my consciousness, and
nothing about the unity or duality (of the creation and creator); because
the question of unity and duality rises only from imagination (of the one
or other).
56. All these knowing and living liberated men, that have been
liberated from the burthen of life by their knowledge of truth; are sitting
silent here, and devoid of all their earthly cares, like the empty air in the
infinite vacuity.
 57. All their efforts of mixing with the busy bustle of the world, are
here at an end; and they are sitting here as quiet and silent as yon mute
and motionless picture on the wall, medalling on the bright regions in
their minds.
58. They are as still as the statues engraven in a rock, or as people
described in fancy tales, to dwell in the ærial city built by Sambara in air
(i.e. as the inhabitants dwelling in the Elysian of Plato, or in the utopia of
Sir Thomas Moore); or as the airy figures in our dream.
59. This world is verily a phantom appearing in our dream of the
creation; it is a structure without its base, and a figure intangible to our
touch. Where then is its reality? (Its tangibleness is a deception of our
sense).
60. The world appears as a positive reality to the blinded ignorant,
but it <is> found to be a negative nullity by the keen-sighted sage; who
sees it in the light of Brahma and a manifestation of himself, and as still
as the calm air, reposing in the quiet vacuity of that transcendent spirit.
61. All these existences, with their moving and unmoving beings,
and ourselves also, are mere void and vacant nullities, in the knowledge
of the discerning and philosophic mind.
62. I am void and so are you too, and the world beside but mere
blanks; the intellect is a void also, and by having all several voids in
itself, it forms the immense intellectual vacuum, which is the sole object
of our adoration (being as infinite and eternal, as well as all pervading
and containing all as the supreme spirit).
63. Being thus seated with my knowledge of the infinite vacuity of
Brahma, I take thee also, O thou best of biped beings, as indistinct from
the knowable One, who is one and same with the all comprehending
vacuum, and so make my obeisance to thee.
64. It is from the all comprehensiveness (i.e. omniscience) of the
vacuous intellect, that this world rises and sets in it by turns; it is as clear
as the transparent air, and has no other cause of it but the undulation of
the same.
65. This hypostasis of Brahma is beyond all other existences, and
above the reach of all sástras, it is by attaining to this state of
transcendentalism, that one becomes as pure and superfine as empty air.
 66. There is nothing as myself, my feet and hands, or this pot or
aught else that I bear, as any material existence; all is air and empty and
inane as air, and knowing this, let us turn ourselves to our airy intellects
only. (i.e. I think ourselves as intellectual and spiritual beings only, in
utter disregard of our bodies and earthly things).
67. You have shewn me sir, the nullity of the world and the vanity of
all worldly things; and the truth of this doctrine is evident in the light of
our spiritual knowledge, in defiance of the sophistry of our opponents.
68. The sophist that discomfits the silent sage with his sophistry, can
never expect to see the light of spiritual knowledge to gleam upon him
(spirituality is got by silent meditation and not by wrangling).
69. The Being that is beyond our perception and conception, and
without any designation or indication; can be only known in our
consciousness of him, and not by any kind of reasoning or
argumentation.
70. The Being that is without any attribute, or sight or symbol of his
nature, is purely vacuous and entirely inconceivable by us, save by
means of our spiritual light of him.
 CHAPTER CLXXXXVI.
S W -C G .
Argument:—Illustration of the efficacy of knowledge
derived from Books and Preceptors. In the story of the Wood-
cutter, and his obtaining a precious Gem.

V ÁLMÍKI relates:—After the lotus-eyed Ráma, had said these

words, he fell into a trance and remained silent, with his mind
reposing in the state of supreme bliss. (The ecstatic state of rapture and
transport of the devout).
2. He felt himself supremely blest at his repose in the Supreme spirit,
and then awaking after a while from his holy trance, he wistfully asked
his sagely preceptor, saying:—
3. Ráma said:—O Venerable sir, that art the dispeller of my doubts,
as the clear autumn is the scatterer of dark clouds; that the doubt which
had so long rankled in my breast, has at last quite set at rest.
4. I find this knowledge of mine to be the best and greatest of all, and
capable of saving me from the boisterous ocean of this world; it
transcends all other doctrines, which are mere verbiology to ensnare the
heedless minds of men.
5. If all this is certainly the very Brahma, and our consciousness of
him; then O Venerable sir, he must be unspeakable and inexpressible in
words, even by the most learned and wisest of men.
6. Remaining thus in the meditation of the knowable One, and
without any desire in our minds of any earthly good; we are enabled to
attain the consciousness of our highest bliss (The Turíya state), which is
unattainable by learning and unutterable in words. (The divine state is
only known <to> one’s self, but never to be spoken or expressed).
7. How can this certain and invariable state of felicity, be obtained
from the dogmas of the sástras; which are at variance with each other,
and are employed in the enumeration of their several categories. (The
ever varying sástras cannot give us any knowledge of this invariable
felicity).
 8. We can gain no true knowledge from the tenets of the different
sástras, that are <at> best but contradictory of one another; it is therefore
in vain to expect any benefit from them, that are based upon mere
theories of our pretended leaders.
9. Tell me therefore, O Venerable sir, whether it is of any good to us,
to learn the doctrines of the sástras or attend to the teaching of our
preceptors (when our true knowledge is derived from within ourselves:
i.e. from our intuition, self-consciousness and our personal experiences).
10. Vasishtha replied:—So it is, O mighty armed Ráma, the sástras
are not the means to divine knowledge; those being profuse in wordy
torrents, and this beyond the reach of words.
11. Yet hear me to tell you, O thou best of Raghu’s race, how the
dictates of the sástras and the lectures of your preceptors, are of some
avail towards the improvement of your understanding.
12. There lived in a certain place some wood-cutters, who had been
ever unfortunate and miserable in this lives (or who were miserably poor
all their lives). They pined and faded away in their poverty, like the
withering trees in summer heat.
13. Excessive poverty made them cover themselves with patched up
rags, and they were as emaciated in their despair as the fading lotus
flowers for want of their natal water.
14. Being parched by famine, and despairing of their lives; they only
thought of the means of filling their bellies.
15. In this state of their distress and despondence, one thought
gleamed in their minds; and it was to carry the woods day by day to the
town, and to live upon the profits of their sale as fuel.
16. Thus determined they went to the forest to fell down the woods,
because any plan that is hit upon in distress, is best to be availed of, for
the preservation of life.
17. Thus they continued daily to go to the forest to fell the woods,
and fetch them to the town for sale; and to fill their bellies and support
their bodies with the sale proceeds thereof.
18. It happened that the skirts of the forest whither they went, were
full of woods with hordes of treasures, consisting of gold and precious
gems, lying hidden under the trees, and also exposed to view.
 19. It then turned out that some of the log-bearers, happened by their
good luck to espy the brilliant gems, which they took with them to their
homes from the forest.
20. Some saw the valuable sandalwood trees, and others beheld
beautiful flowers in some place; some found fruit trees somewhere, all
which they took and sold for their food and livelihood.
21. Some men of dull understanding, slighted all these goods; and
kept collecting the blocks of wood, which they bore to the way side of
the forest, and there sold at trifling prices. (Nothing is valued at home
unless it is taken to a distance).
22. Among all these wood men, who were employed in common in
collection of woods, some of them happened by their good luck, to find
some precious gems there, which set them at ease for every care.
23. Thus amongst all of these that had been toiling and moiling in the
same field of labour; now it happened to obtain their desired boon the
Philosopher’s gem. (That converts all things to gold, and is desired by all
but found by few).
24. Now they having obtained the desirable gem, which bestowed
upon them all the blessings of affluence and prosperity; they became
preeminently happy with their fortune, and remained quite content in the
very woods.
25. So the seekers and sellers of worthless wooden blocks, being
gainers of the all bounteous gem of their heart’s desire (Chintámani);
remained happily with themselves, as the gods dwelling together in
harmony in the Elysian field.
26. Thus the Kir woodmen, having obtained their best gains of what
forms the pith and gist of every good in the main, remained in quiet and
quite content in themselves, and passed their days without any fear or
grief, in the enjoyment of their everlasting equanimity and felicity.
27. This world is compared to the wilderness, and all its busy people
are as the day-labouring Kiri foresters, daily toiling and moiling in their
hard work, for their help of daily bread. Some amongst them are happy
to find the precious treasure of true knowledge, which gives them the
real bliss of life and lasting peace of mind.
 CHAPTER CLXXXXVII.
O E L .
Argument:—Study of the sástras whether for temporal
ends or ultimate bliss tends mainly to the edification of the
Mind.

R ÁMA said:—Do thou, O greatest of sages, deign to give me the best

treasures of knowledge, as the wood-cutter obtained their precious
treasures of the Philosopher’s stones, and whereby I may attain to the
full, perfect and indubitable knowledge of all things.
2. Vasishtha replied:—The woodmen that I have mentioned bear
allusion to all mankind in general and their great poverty that I have
described, refers to the extreme ignorance of men which is the cause of
all their woe (three fold miseries—tritapas of the body, mind and soul, or
of this world and the next. Gloss).
3. The great forest which is said to be the place of their residence, is
the vast wilderness of knowledge, which the human kind have to traverse
under the guidance of their preceptors and the sástras; and their labour in
felling and selling the wood for their daily food, is the hard struggle of
human kind in their life time for their simple fare and supportance.
4. The unavaricious men that are unemployed in business, and are yet
desirous of the enjoyments of life; are the persons that devote themselves
to the acquisition of learning. (Such is the literary body of students and
scholars).
5. And those people also, who pursue their callings for the provisions
of life, and are dependents <on> others for their supportance; become
successful in the acquirement of learning in their minds, by their practice
of the precepts and studious habits.
6. As the wood-cutters, who sought for the worthless wood at first,
get the very valuable gems at last; so men prosecuting their studies for a
paltry maintenance and self supportance, succeed to gain divine
knowledge at the end. (Secular knowledge often leads to the spiritual).
7. There are some sceptics who say by way of derision, what is the
good to be derived from poring upon books? but these have been found
to have turned to true believers at last. (Those who came to deride,
returned believers at the end and confessed the truth).
8. Worldly men devoted to the objects of their fruition in life, and
acquainted with the objects of mental and spiritual truths; coming
distrustfully to listen to the doctrines of the sástras, have become fully
convinced of their truths at last.
9. Men are led away to many ways by the different tenets of the
sástras, and by direction of their various desires and inclinations; but
they come to meet at last in the same path of glory, as the gemming
forest of the woodmen.
10. He who is not inclined to the injury of others, but goes on in his
own beaten course; is called the upright man, and it is his judgement
which is sought and followed by every one.
11. But men ignorant of truth, are dubious of the result of righteous
conduct, in earning their livelihood; and are doubtful also of the benefit,
which is derived from the study of the sástras. (Hence they fall to
misconduct and neglect their studies also, in order to earn their bread by
foul means).
12. But men persisting in their righteousness, gain both their
livelihood and liberation at once; as the honest woodmen obtained their
wood as well as the gems together, and in the same place.
13. Among these some succeeded to get the sandal woods, and some
to gain the precious gems, while others met with some common metals,
and a great number of them, found the wood of the forest trees only. (So
are our lots differently cast among different individuals, according to our
respective deserts).
14. Some of us gain the objects of our desire, and some acquire
riches or deeds of virtue and merit; others obtain their liberation; and
attain their proficiency in the sástras.
15. Know, O Ráma, that the sástras deal only with instructions for the
acquirement of the triple blessings of our livelihood, riches and virtue;
but they give no direction for our knowing the supreme One, who is
inexpressible in words. (Because no word nor thought can ever approach
to the unknowable One).
16. The words and their significations (which are used in the sástras),
serve only to express the intelligible objects which are signified by them,
as the seasons denote the seasonal fruits and flowers which they bear; but
the knowledge of the supreme being, is derived from one’s intuition, and
is felt in our consciousness alone.
17. Divine knowledge is said in the sástras, to transcend the
knowledge of all other things; and the transparency of the Divine person,
surpasses the brightness of all objects, as the beauty of the female body
excels the lustre of the brightest gems. (The personal grace of females,
transcends the beauty of all their decorations).
18. The transcendental knowledge of the Deity, is not to be derived
from the doctrine of the sástras, nor from the teachings of our preceptors;
it cannot be had by means of our gifts and charities; nor by divine service
and religious observances, can we ever know the unknowable One.
19. These and other acts and rites, are falsely said to be the causes of
divine knowledge, which can never be attained by them; now attend to
me, O Ráma, and I will tell you the way to your rest in the Supreme soul.
20. The study of the sástras, serves of course to purify the mind from
vulgar errors and prejudices; but <it> is the want of desire or aversion to
worldly enjoyments, that makes the mind look within itself, wherein it
sees clearly the image of God shining in it.
21. This sástra stablishes right understanding in lieu of ignorance,
and this right reasoning serves to drive away all gross errors from the
mind at once.
22. The sástra or learning serves principally to cleanse the mirror of
the mind, from its dross of errors at first, and then it purifies the person
of its possessor, by the force of its doctrines. (So the sástra has the power
of purifying both the body and mind of the learned man).
23. As the rising sun casts his image spontaneously, on the dark
bosom of the ocean; so doth the luminary of sástra or learning, shed of
its own accord the bright light of truth, in the minds of ignorant.
24. As the sun enlightens all objects, by his presence before them; so
doth the light of learning illume the dark understandings of the illiterate,
by its benign appearance therein.
25. In this manner there is an intimate relation, between the learning
derived from the sástra, and the mind of the man that is desirous of his
liberation; in as much as the sástra alone affords the knowledge of the
otherwise unknowable One to our minds.
 26. As the sight of the sun and the ocean, shows us the blue waters of
the one, turning to a bright expanse by the rays of the other; so the
instance of the sástra and its doctrines, shows the enlightenment of
human intellect by means of the other.
27. As boys in their play with pebbles, rub them against one another
in the water, and have their hands cleansed of dirt by abrasion of the
stones; so the discussion of the sástras, clears the minds of the disputants
of their errors, by refutation of discordant opinions.
28. So also do learned men, by their confutation of repugnant
doctrines, clear their minds of doubtful questions; and become perfected
in forming right principles, and ascertaining the truth from falsehood.
29. The sástras distil with sweetness of the holy texts, and infuse the
sweet balm of true knowledge into the mind; they are as profuse of
dulcitude, as the sugarcane exudes with its saccharine juice, which is so
delectable to taste.
30. As the rays of sunlight falling on the walls of houses, become
perceptible to us, by means of our visual organs; so the light of spiritual
knowledge, pierces into the souls of men, by means of our hearing the
sástras through the medium of our ears.
31. Learning acquired for the acquisition of the triple good of this
world, namely virtue, wealth and the objects of our desire; is no learning
at all without the knowledge of the sástras leading to our liberation.
Much learning both in theory and practice, is worth nothing without the
salvation of our souls.
32. That is the best learning, which gives us the knowledge of truth;
and that is true knowledge, which causes our equanimity in all states of
our being; and that is called perfect equanimity, which produces our
hypnotism in waking (i.e. whereby we may sleep in insensibility over the
waking and tumultuous world).
33. Thus are all these blessings obtained from learning of the sástras,
therefore let every one devote himself to the study of the sástras with all
diligence.
34. Hence know, O Ráma! that it is the study of the sástras, and
meditation of their recondite meanings; together with one’s attendance
on his preceptor, and audience of his lectures and counsels, as well by his
equanimity, and observance of his vows and discipline, that he can attain
his supreme bliss, in the everlasting God, who is beyond all worldly
things, and is the supreme lord God of all.
 CHAPTER CLXXXXVIII.
E U T .
Argument:—Sama-darsana or equanimity agreeing with
stoic fortitude under all the various shades of its meaning,
elaborately treated here.

V ASISHTHA continued:—Hear me Ráma, to tell you again for the

perfection of your understanding (after what I have said already in
praise of the virtue of equanimity); because the repetition of a lesson,
serves to impress it the more in the memory of inattentive persons.
2. Ráma! I have told you before about the existence of the world,
after I had related to you in length regarding its creation or production;
whereby you have come to know, that both the appearance and
subsistence of the world (i.e. its coming to and being in existence), are
mere fallacies of our understanding.
3. I have next explained to you also, in the Upasama-Prakarana or my
lecture on Insouciance, of the necessity of observing and maintaining a
total indifference in regard to the whole creation (which is here repeated
as leading to our nirvána or lukewarmness in this our living state).
4. In my discourse on indifference, I have described to you the
different stages of nonchalance; the attainment of the highest pitch of
which, will conduce ultimately to your obtaining the blissfulness of the
nirvána numbness, which is treated of in this book on anæsthesia. (From
the stage of Upasama or allaying of all excitements to that of upasánti or
absence of excitability, there are some intermediate states spoken of
before).
5. You shall have here to hear (or learn) from me, regarding the
manner in which the learned are to conduct themselves in this
phenomenal world, after they have learnt and obtained, whatever there is
to be known and obtainable herein (i.e. after their attainment of divine
knowledge and wisdom).
6. A man having received his birth in this world, should habituate
himself from his boyhood, to view the phenomenals as they are of
themselves, and without any concern with himself; in order to have his
security and happiness apart from all others. (i.e. Constrain yourself to
yourself, and without any concern of yours with any).
7. Regard all in the one and same light with yourself, and observe a
universal benevolence towards all beings, and then placing your reliance
in your own equanimity, conduct yourself safely and securely every
where.
8. Know the plan of your even-mindedness, to be productive of the
fruits of purest and most delicious taste; and bearing the blossoms of
unbounded prosperity, and the flowers of our unfading good fortune.
9. Meekness of disposition, yields the fruit of universal benevolence,
and makes the prosperity of the whole world wait at its service. (Blessed
are the meek; for they shall enjoy all the blessing &c.).
10. Neither the possession of a kingdom on earth, nor the enjoyment
of the best beauties herein; can yield that undecaying and essential
happiness, which is derived from the equanimity of the meek.
11. The utmost limit of a cool disposition, and the entire want of all
anxious cares, are the two antidotes that set at naught the fervour and
vapours of sorrow from the human mind.
12. It is very rare to meet a person, amidst the spheres of all these
worlds; who is fraught with the ambrosia of cool insouciance, who is
friendly to his enemies and whose enemies are his friends, and who
looks on all alike as he does to himself.
13. The mind of the enlightened man, shines as brightly as the
luminous moon; and dazzles with drops of ambrosial dews; the sages all
lived to drink the cooling draught of immortality, as you learn from the
lives of the royal sage Janaka and others of immortal fame.
14. The man practising his demureness, has his faults described as
his qualities, his sorrows seem as his pleasure (i.e. he rejoices in his
misery); and his death is eternal life unto him.
15. Sámyam or stoicism is ever accompanied, with a good grace,
good lot and placidness; all of which are constant attendants on the stoic
sage, as faithful wives fondly cling to the sides of their beloved
husbands.
16. Equanimity is the perpetual prosperity of the soul, and not the
transitory hilarity of the mind; therefore there is no treasure (i.e. spiritual
bliss) whatsoever, which is a stranger to the meekness of spirit.
 17. He that is honest in all his dealings, and steady in his own
professions; and liberal in his minds (i.e. taking no heed of the faults of
others); are men as valuable as richest gems, and are deemed and desired
by all as gods upon earth. (Because men with godly virtues, are deemed
and deified as gods).
18. The even minded man, that is righteous and upright in all his
doings and dealings, who is magnanimous in his soul and benevolent in
his mind; such a man is neither burnt by fire, nor ever soiled or sullied by
water (i.e. nothing can alter the even tenor of his mind and the
smoothness of his conduct).
19. Who can foil that man that does what is right, and observes
things in their true light; who is not susceptible of joy or grief (but goes
on in the even course of his life).
20. The righteous and unflinching man, is relied upon and esteemed
by all his friends and enemies also; he is honoured by his king and
master, and loved by all wisemen with whom he has any dealing.
21. The wise and even sighted men are of indifferent minds, and do
not try to flee from evil, nor rejoice to receive any good; they are content
with whatever comes to pass upon them, as aught of good or bad, they
care for naught.
22. These meek minded men are unmindful of any good or desirable
thing, which they may happen either to lose or leave from them; because
they have to resort to the happy state of their equanimity (Samatá or stoic
sameness); of which no calamity or chance can deprive them.
23. Men enjoying the felicity of equanimity, laugh to scorn at the
tribulations of the world; and live uninjured under all the varying
circumstances of life; they are venerated by the gods also, for the
invariable samatá or sameness of their minds, (as those of the gods
themselves).
24. If the (unfavorable) course of events, ever happened to ruffle the
countenance of the forbearing man; yet the inward equanimity of his
mind, serves to shed the ambrosial beams, of a placid moon light within
himself.
25. Whatever the even minded man acts or does for himself, and
whatsoever he says in opprobrium of the misdeeds of others; are all