* Kratu is a Vedic sacrifice; Yag#a, a sacrifice laid down in Smritis. Svadh4=offering to the manes; ‘product of the herbs’= food prepared from vegetables, or medicine.
* Cf. p. 61 supra. * P. 79 supra.
G2
p. 84
residence, the asylum, the friend, the source, and that in which it merges, the support, the receptacle, and the inexhaustible seed. I cause heat and I send forth and stop showers. I am immortality and also death ; and I,O Arguna! am that which is and that which is not *. Those who know the three (branches of) knowledge, who drink the Soma juice, whose sins are washed away, offer sacrifices and pray to me for a passage into heaven ;,and reaching the holy world of the lord of gods, they enjoy in the celestial regions the celestial pleasures of the gods. And having enjoyed that great heavenly world, they enter the mortal world when (their) merit is exhausted*. Thus those who wish for objects of desire, and resort to the ordinances of the three (Vedas), obtain (as the fruit) going and coming. To those men who worship me, meditating on me and on no one else, and who are constantly devoted, I give new gifts and preserve what is acquired by them‘. Even those, O son of Kuntt! who being devotees of other divinities worship with faith, worship me only, (but) irregularly’ For I am the enjoyer as well as the lord® of all sacrifices. But they know me not truly, therefore do they fall 7. Those who make vows * to the gods go to the gods;
Le. the seat of enjoyment; receptacle=where things are preserved for future use, say the commentators.
* The gross and the subtle elements, or causes and effects.
* Cf. Mundakopanishad, p. 279; and KA&ndogya, p. 344.
* Cf. Dhammapada, stanza 23. Ie. attainment to the Brahman and not returning from it.—R4Aménuga.
§ Because in form they worship other divinities.
* Giver of the fruit. As to enjoyer, cf. p. 67 supra.
7 J.e. return to the mortal world.
* T.e. some regulation as to mode of worship. Cf. also p. 76 supra.
CHAPTER IX, 32. 85
those who make vows to the manes go to the manes; those who worship the Bhatas go to the Bhitas; and those likewise who worship me go tome. Whoever with devotion offers me leaf, flower, fruit, water, that, presented with devotion, I accept from him whose self is pure. Whatever you do, O son of Kunti! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me'. Thus will you be released from the bonds of action, the fruits of which are agreeable or disagreeable. And with ,
Whatever you do, O son of Kunti! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me'. Thus will you be released from the bonds of action, the fruits of which are agreeable or disagreeable. And with , your self possessed of (this) devotion, (this) renunciation *, you will be released (from the bonds of action) and will come to me. I am alike to all beings; to me none is hateful, none dear. But those who worship me with devotion (dwell) in me, and I too in them. Even if a very ill-conducted man worships me, not worshipping any one else, he must certainly be deemed to be good, for he has well resolved‘. He soon becomes devout of heart, and obtains lasting tranquillity. (You may) affirm, O son of Kunti! that my devotee is never ruined. For, O son of Przth4! even those who are of sinful birth‘, women, Vaisyas, and Sddras likewise, resorting to me, attain the supreme goal. What then (need
* Cf. p. 55 supra, and other passages.
% This mode of action is at once devotion and renunciation: the first, because one cares not for fruit; the second, because it is offered to the supreme.
* ‘They dwell in me’ by their devotion to me; I dwell in them ay giver of happiness to them.
* Viz. that the supreme Being alone should be reverenced.
* Sankara takes Vaisyas &c. as examples of this; not so Sridhara. Cf. as to women and Sdras, Nrisimha-t4pint, p. 14. ‘Of sinful biunh'=of low birth (Sridhara) = birth resulting from sins (Sankara).
p. 86
be said of) holy Brahmamas and royal saints who are (my) devotees? Coming to this transient unhappy ' world, worship me. (Place your) mind on me, become my devotee, my worshipper; reverence me, and thus making me your highest goal, and devoting your self to abstraction, you will certainly come to me.
CuHaPTerR X.
Yet again, O you of mighty arms! listen to my excellent ? words, which, out of a wish for your welfare, I speak to you who are delighted (with them). Not the multitudes of gods, nor the great sages know my source; for I am in every way ?* the origin of the gods and great sages. Of (all) mortals, he who knows me to be unborn, without beginning, the great lord of the world, being free from delusion, is released from all sins. Intelligence, knowledge, freedom from delusion, forgiveness, truth, restraint of thesenses, tranquillity, pleasure, pain, birth, death, fear, and also security, harmlessness, equability, contentment, penance, (making) gifts, glory, disgrace, all these different tempers ‘ of living beings are from me alone. The seven great sages, and likewise the four ancient Manus‘, whose descendants are (all) these people in the world, were all born from my
Cf. p.'79 supra. As referring to the supreme soul. As creator, as moving agent in workings of the intellect, &c. The names are not always names of ‘tempers,’ but the corresponding ‘temper’ must be understood.
p.'79 supra. As referring to the supreme soul. As creator, as moving agent in workings of the intellect, &c. The names are not always names of ‘tempers,’ but the corresponding ‘temper’ must be understood.
* The words are also otherwise construed, ‘The four ancients (Sanaka, Sanandana, Sanftana, Sanatkumfra) and the Manus.’ According to the later mythology the Manus are fourteen.
ow 8
CHAPTER X, 16. 87
mind ', (partaking) of my powers. Whoever correctly knows these powers and emanations of mine, becomes possessed of devotion free from indecision ; ° of this (there is) no doubt. The wise, full of love ’, worship me, believing that I am the origin of all, and that all moves on through me. (Placing their) minds on me, offering (their) lives to me, instructing each other, and speaking about me, they are always contented and happy. To these, who are constantly devoted, and who worship with love, I give that knowledge by which they attain to me. And remaining in their hearts, I destroy, with the brilliant lamp of knowledge, the darkness born of ignorance in such (men) only, out of compassion for them.
Arguna said :
You are the supreme Brahman, the supreme goal, the holiest of the holy. All sages, as well as the divine sage Narada, Asita*, Devala, and Vyasa, call you the eternal being, divine, the first god, the unborn, the all-pervading. And so, too, you tell me yourself, O Kesava! I believe all this that you tell me (to be) true; for, O lord! neither the gods nor demons understand your manifestation‘. You only know your self by your self. O best of beings! creator of all things! lord of all things! god of gods! lord of the universe! be pleased to declare without
» By the mere operation of my thought. As to ancients, cf. Aitareya-4ranyaka, p. 136.
* Sankara renders the word here by perseverance in pursuit of truth.
* Anandagiri calls Asita father of Devala. See also Davids’ Baddhism, p. 185; Max Miller's Anc. Sansk. Lit., p. 463.
* Scil. in human form for the good of the gods and the destruction of demons.
88 BHUAGAVADGITA.,
exception your divine emanations, by which emanations you stand pervading all these worlds. How shall I know you, O you of mystic power! always meditating on you? And in what various entities ', O lord! should I meditate on you? Again, O Ganardana! do you yourself declare your powers and emanations ; because hearing this nectar, I (still) feel no satiety. The Deity said :
How shall I know you, O you of mystic power! always meditating on you? And in what various entities ', O lord! should I meditate on you? Again, O Ganardana! do you yourself declare your powers and emanations ; because hearing this nectar, I (still) feel no satiety. The Deity said :
Well then, O best of Kauravas! I will state to you my own divine emanations ; but (only) the chief (ones), for there is no end to the extent of my (emanations). I am the self, O Gudakesa! seated in the hearts of all beings*. I am the beginning and the middle and the end also of all beings. I am Vishzu among the Adityas*, the beaming sun among the shining (bodies) ; I am Mariéi among the Maruts ¢, and the moon among the lunar mansions®, Among the Vedas, I am the Saéma-veda*. I am Indra among the gods. And I am mind among the senses 7, I am consciousness in (living) beings. And I am Sankara* among the Rudras, the lord of wealth® among Yakshas and Rakshases. And I am fire among the Vasus, and Meru’ among the high-
’ To know you fully being impossible, what special manifestation of you should we resort to for our meditations?
* P. 129 infra. -
* ‘Aditya is used in the Veda chiefly as a general epithet for a number of solar deities” Max Miller, Hibbert Lectures, p. 264.
* The storm-gods, as Max Miller calls them.
* Cf. Sutta Nipata, p. 121.
* As being, probably, full of music.
* Cf, KAindogya, p. 121, where Sankara says, ‘ Mind is the chief of man’s inner activities.’
* Now the third member of our Trinity.
® Kubera. %° The Golden Mount.
CHAPTER X, 30. 89
topped (mountains). And know me, O Arguna! to be Brthaspati, the chief among domestic priests. I am Skanda among generals. I am the ocean among reservoirs of water'. I am Bhrzgu among the great sages. I am the single syllable (Om *) among words. Among sacrifices I am the Gapa sacrifice >; the Himd4laya among the firmly-fixed (mountains) ; the Asvattha ‘ among all trees, and Narada among divine sages ; Kitraratha among the heavenly choristers, the sage Kapila among the Siddhas*. Among horses know me to be U4éaissravas *, brought forth by (the labours for) the nectar; and Airdvata among the great elephants, and the ruler of men among men’. I am the thunderbolt among weapons, the wish-giving (cow) among cows. And I am love which generates*. Among serpents I am VAsuki. Among Na4ga® snakes I am Ananta; I am Varuaa among aquatic beings. And I am Aryaman among the manes, and Yama'’ among rulers. Among demons, too, 1am Pralhada. I am the king of death (Kala, time) among those that count". Among beasts
' Cf. Sutta Nipata, p. 121. * Vide p. 79 supra.
* Gapa is the silent meditation. MadhusQdana says it is superior owing to its not involving the slaughter of any animal, &c.
* The fig tree. It is the symbol of ‘life’ in chapter XV infra.
* Those who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. Svetasvatara-upanishad, p. 357.
* The fig tree. It is the symbol of ‘life’ in chapter XV infra.
* Those who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. Svetasvatara-upanishad, p. 357.
* This is Indra’s horse, brought out at the churning of the ocean. Airavata is Indra’s elephant. 7 Cf. Sutta Nipfta, p. 121.
* Le. not the merely carnal passion. Cf. p. 74 supra.
° N&gas are without poison, says Sridhara. Varuma is the sea-god.
* Yama is death, and Pralhada the virtuous demon for whom Vishwu became incarnate as the man-lion. As to manes, see Goldsticker’s Remains, I, 133.
™ «Counts the number of men’s sins,’ Ramanuga; Sridhara says go BIIAGAVADGITA.
I am the lord of beasts, and the son of Vinata' among birds. I am the wind among those that blow*. I am Rdma® among those that wield weapons. Among fishes I am Makara‘, and among streams the Gahnavi®. Of created things I am the beginning and the end and the middle also, O Arguna! Among sciences, I am the science of the Adhy4tma, and I am the argument of controversialists. Among letters I am the letter A*, and among the group of compounds the copulative* compound. I myself am time inexhaustible, and I the creator whose faces are in all directions. 1 am death who seizes all, and the source of what is to be. And among females, fame *, fortune, speech, memory, intellect, courage, forgiveness. Likewise among Saman hymns, I am the Brvzhat-siman*, and I the Gdyatri!® among metres. I am Margasirsha among the months, the this refers to ‘time, with its divisions into years, months,’ &c.; while a little further on it means ‘time eternal.’
' T.e. the Garuda or eagle, who is the vehicle of Vishau in Hindu mythology.
* «Those who have the capacity of motion,’ says Raminuga.
’ The hero of the Hindu epos, Ram4yana, translated into verse by Mr. R. T. H. Griffiths.
* The dolphin. * The Ganges.
* That letter is supposed to comprehend all language. Cf. Aitareya-dranyaka, p. 346, and another text there cited by Madhava in his commentary (p. 348).
™ This is said to be the best, because all its members are co-ordinate with one another, not one depending on another.
* J.e. the deities of fame, &c.
® See, as to this, Muir, Sanskrit Texts, vol. i, p. 16. Sankara says this hymn relates to final emancipation.
% Cf. AKhGndogya-upanishad, p. 181, where Sankara says, ‘Giyatrf is the chief metre, because it is the means to a knowledye of the Brahman.’ It is the metre of the celebrated verse ‘Om Tatsavitur,’ &c.
CHAPTER X, 42. gI
i, p. 16. Sankara says this hymn relates to final emancipation.
% Cf. AKhGndogya-upanishad, p. 181, where Sankara says, ‘Giyatrf is the chief metre, because it is the means to a knowledye of the Brahman.’ It is the metre of the celebrated verse ‘Om Tatsavitur,’ &c.
CHAPTER X, 42. gI
spring among the seasons'; of cheats, I am the game of dice; I am the glory of the glorious ; I am victory, I am industry, I am the goodness of the good. I am V4sudeva among the descendants of Vrishni?, and Arguna among the Pazdavas. Among sages also, I am Vy4sa*; and among the discerning ones, I am the discerning Usanas‘*. I am the rod of those that restrain, and the policy’ of those that desire victory. I am silence respecting secrets. I am the knowledge of those that have knowledge. And, O Arguna! I am also that which is the seed of all things. There is nothing movable or immovable which can exist without me. O terror of your foes! there is no end to my divine emanations. Here I have declared the extent of (those) emanations only in part. Whatever thing (there is) of power, or glorious, or splendid, know all that to be produced from portions of my energy. Or rather, O Arguna! what have you to do, knowing all this at large? I stand supporting all this by (but) a single portion (of myself) *
? Cf. Kkandogya-upanishad, p. 126. MArgasfrsha is November- December. Madhusfdana says this is the best month, as being neither too hot nor too cold; but see Schlegel’s Bhagavadgita, ed. Lassen, p. 276.
* One of Krishwa’s ancestors.
* The compiler of the Vedas.
* The preceptor of the Daityas or demons. A work on politics is ascribed to him.
* Making peace, bribing, &c.
* Cf. Purusha-skta (Muir, Sanskrit Texts, vol. i, p. 9).
p. 92
CHAPTER XI,
Arguna said:
In consequence of the excellent and mysterious words concerning the relation of the supreme and individual soul, which you have spoken for my welfare, this delusion of mine is gone away. O you whose eyes are like lotus leaves! I have heard from you at large about the production and dissolution of things, and also about your inexhaustible greatness. O highest lord! what you have said about yourself is so. I wish, O best of beings! to see your divine form. If, O lord! you think that it is possible for me to look upon it, then, O lord of the possessors of mystic power'! show your inexhaustible form to me.
The Deity said:
In hundreds and in thousands see my forms, O son of Pr7tha! various, divine, and of various colours and shapes. See the Adityas, Vasus, Rudras, the two Asvins, and Maruts likewise. And O descendant of Bharata! see wonders, in numbers, unseen before. Within my body, O Gud@akesa! see to-day the whole universe, including (everything) movable and immovable, (all) in one, and whatever else you wish to see. But you will not be able to see me with merely this eye of yours. I give you an eye divine. (Now) see my divine power.
Sasigaya said: Having spoken thus, O king! Hari, the great
But you will not be able to see me with merely this eye of yours. I give you an eye divine. (Now) see my divine power.
Sasigaya said: Having spoken thus, O king! Hari, the great
* Madhusddana takes power to mean capacity of becoming small or great, of obtaining what is wanted, &c.; the so-called eight Bhatis.
CHAPTER XI, 17. 93
lord of the possessors of mystic power, then showed to the son of Przth4 his supreme divine form, having many mouths and eyes, having (within it) many wonderful sights, having many celestial ornaments, having many celestial weapons held erect, wearing celestial flowers and vestments, having an anointment of celestial perfumes, full of every wonder, the infinite deity with faces in all directions’. If in the heavens, the lustre of a thousand suns burst forth all at once, that would be like the lustre of that mighty one. There the son of Pasdu then observed in the body of the god of gods the whole universe (all) in one, and divided into numerous # (divisions). Then Dhanaggaya filled with amazement, and with hair standing on end, bowed his head before the god, and spoke with joined hands.
Arguna said :
O god! I see within your body the yods, as also all the groups of various beings; and the lord Brahman seated on (his) lotus seat, and all the sages and celestial snakes. I see you, who are of countless forms, possessed of many arms, stomachs, mouths, and eyes on all sides. And, O lord of the universe! O you of all forms! I do not see your end or middle or beginning. I see you bearing a coronet and a mace and a discus—a mass of glory, brilliant on all sides, difficult to look at, having on
> Cf. p. go supra. Sankara explains it as meaning ‘ pervading everything.’ The expression occurs in the Nrssimha-tépini-upanishad, p. 50, where it is said, ‘as, without organs, it sees, hears, goes, takes from all sides and pervades everything, therefore it has faces on all sides.’
* Gods, manes, men, and so forth.
p. 94
50, where it is said, ‘as, without organs, it sees, hears, goes, takes from all sides and pervades everything, therefore it has faces on all sides.’
* Gods, manes, men, and so forth.
p. 94
all sides the effulgence of a blazing fire or sun, and indefinable. You are indestructible, the supreme one to be known. You are the highest support! of this universe. You are the inexhaustible protector of everlasting piety. I believe you to be the eternal being. I see you void of beginning, middle, end— of infinite power, of unnumbered arms, having the sun and moon for eyes, having a mouth like a blazing fire, and heating the universe with your radiance. For this space between heaven and earth and all the quarters are pervaded by you alone. Looking at this wonderful and terrible form of yours, O high-souled one! the three worlds are affrighted. For here these groups of gods are entering into you. Some being afraid are praying with joined hands, and the groups of great sages and Siddhas are saying ‘Welfare?!’ and praising you with abundant (hymns) of praise. The Rudras, and Adityas, the Vasus, the Sadhyas, the Visvas, the two Asvins, the Maruts, and the Ushmapas, and the groups of Gandharvas, Yakshas, demons, and Siddhas are all looking at you amazed. Seeing your mighty form, with many mouths and eyes, with many arms, thighs, and feet, with many stomachs, and fearful with many jaws, all people, and I likewise, are much alarmed, O you of mighty arms! Seeing you, O Vishau! touching the skies, radiant, possessed of many hues, with a gaping mouth, and with large blazing eyes, I am much alarmed in my inmost self, and feel no courage, no tranquillity. And seeing your mouths terrible by the jaws, and
? The words are the same as at p. 97 infra, where see the note. * Seeing signs of some great cataclysm, they say, ‘ May it be well with the universe,’ and then proceed to pray to you.
CHAPTER XI, 32. 95
And seeing your mouths terrible by the jaws, and
? The words are the same as at p. 97 infra, where see the note. * Seeing signs of some great cataclysm, they say, ‘ May it be well with the universe,’ and then proceed to pray to you.
CHAPTER XI, 32. 95
resembling the fire of destruction, I cannot recognise the (various) directions, I feel no comfort. Be gracious, O lord of gods! who pervadest the universe. And all these sons of Dhrztardsh/éra, together with all the bands of kings, and Bhishma and Droma, and this charioteer’s son' likewise, together with our principal warriors also, are rapidly entering your mouths, fearful and horrific? by (reason of your) jaws. And some with their heads smashed are seen (to be) stuck in the spaces between the teeth. As the many rapid currents of a river's waters run towards the sea alone, so do these heroes of the human world enter your mouths blazing all round. As butterflies, with increased velocity, enter a blazing fire to their destruction, so too do these people enter your mouths with increased velocity (only) to their destruction. Swallowing all these people, you are licking them over and over again from all sides, with your blazing mouths. Your fierce splendours, O Vishzu! filling the whole universe with (their) effulgence, are heating it. Tell me who you are in this fierce form. Salutations be to thee, O chief of the gods! Be gracious. I wish to know you, the primeval one, for I do not understand your actions.
The Deity said : I am death, the destroyer of the worlds, fully developed, and I am now active about the over-
* Ie. Karna, who was really the eldest brother of the Paxdavas, but having been immediately on birth abandoned by Kuntf, was brought up by a charioteer. Karwa was told of his true origin by Bhishma on his deathbed, and advised to join the Pandavas, but he declined.
* By reason of the ruggedness and distortion of face.
p. 96
throw of the worlds. Even without you, the warriors standing in the adverse hosts, shall all cease to be. Therefore, be up, obtain glory, and vanquishing (your) foes, enjoy a prosperous kingdom. All these have been already killed by me. Be only the instrument, O Savyasaéin!! Droza, and Bhishma, and Gayadratha, and Karma, and likewise other valiant warriors also, whom I have killed, do you kill. Be not alarmed. Do fight. And in the battle you will conquer (your) foes.
Sadigaya said :
Hearing these words of Kesava, the wearer of the coronet?, trembling, and with joined hands, bowed down; and sorely afraid, and with throat choked up, he again spoke to Krzshva after saluting him.
Arguna said :
Do fight. And in the battle you will conquer (your) foes.
Sadigaya said :
Hearing these words of Kesava, the wearer of the coronet?, trembling, and with joined hands, bowed down; and sorely afraid, and with throat choked up, he again spoke to Krzshva after saluting him.
Arguna said :
It is quite proper, O Hveshikesa! that the universe is delighted and charmed by your renown, that the demons run away affrighted in all directions, and that all the assemblages of Siddhas bow down (to you). And why, O high-souled one! should they not bow down to you (who are) greater than Brahman, and first cause? O infinite lord of gods! O you pervading the universe! you are the indestructible, that which is, that which is not, and what is beyond them*. You are the primal
' Arguna, as he could shoot with his left hand as well as the right.— Sridhara.
* Arguna, who had this coronet given him by Indra.—Madhusidana.
* The commentators interpret this to mean the perceptible, the unperceived, and the higher principle. Cf. p. 84 supra, and also pp. 103, 113 infra and notes there.
p. 97
god, the ancient being, you are the highest support of this universe'. You are that which has knowledge, that which is the object of knowledge, you are the highest goal. By you is this universe pervaded, O you of infinite forms! You are the wind, Yama, fire, Varuza, the moon, you Pragdpati, and the great grandsire*. Obeisance be to thee a thousand times, and again and again obeisance to thee! In front and from behind obeisance to thee! Obeisance be to thee from all sides, O you who are all! You are of infinite power, of unmeasured glory; you pervade all, and therefore you are all! Whatever I have said contemptuously,—for instance, ‘O Krishna!’ ‘O Yadava!’ ‘O friend !’—thinking you to be (my) friend, and not knowing your greatness (as shown in) this (universal form), or through friendliness, or incautiously ; and whatever disrespect I have shown you for purposes of merriment, on (occasions of) play, sleep, dinner, or sitting (together), whether alone or in the presence (of friends),—for all that, O undegraded one! I ask pardon of you who are indefinable?. You are the father of the world — movable and immovable — you its great and venerable master; there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds? Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased,
' See p. 94 supra. Here the commentators say the words mean * that in which the universe is placed at deluge-time.’
® Profesaor Tiele mentions great-grandfather as a name for the Creator among Kaffirs (History of Religion, p. 18). Cf. p. 83 supra.
® Le. of whom it is impossible to ascertain whether he is such or such, Cf. p. 94 supra.
(8) H
p. 98
18). Cf. p. 83 supra.
® Le. of whom it is impossible to ascertain whether he is such or such, Cf. p. 94 supra.
(8) H
p. 98
O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved. I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe! I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before)?. O you of thousand arms! O you of all forms! assume that same four-handed form.
The Deity said:
O Arguna! being pleased (with you), I have by my own mystic power shown you this supreme form, full of glory, universal, infinite, primeval, and which has not been seen before by any one else but you, O you hero among the Kauravas! I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas, or of? sacrifices, nor by gifts, nor by actions, nor by fierce penances. Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine.
Savigaya said:
Having thus spoken to Arguna, V4sudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted.
' This is the ordinary form of Krishna.
* This is the original construction. One suspects that sacrifices and study of the Vedas are meant. Cf. the speech of Krishna on the next page.
CHAPTER XII, 3. 99
Arguna said: O Ganardana! seeing this mild, human form of
yours, I am now in my right mind, and have come to my normal state. The Deity said:
Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen. I cannot be seen, as you have seen me, by (means of) the Vedas, not by penance, not by gift, nor yet by sacrifice. But, O Arguna! by devotion to me exclusively, I can in this form be truly known, seen, and assimilated ! with, O terror of your foes! He who performs acts for (propitiating) me, to whom I am the highest (object), who is my devotee, who is free from attachment, and who has no enmity towards any being, he, O son of Paxdu! comes to me.
CuaptTer XII. Arguna said :
Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion ?
The Deity said:
Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted. But those, who, restraining the (whole) group of the senses, and with a mind at all times
? Literally, ‘entered into;’ it means final emancipation. See p. 128. H 2
p. 100
But those, who, restraining the (whole) group of the senses, and with a mind at all times
? Literally, ‘entered into;’ it means final emancipation. See p. 128. H 2p. 100 equable, meditate on the indescribable, indestructible, unperceived (principle) which is all-pervading, unthinkable, indifferent ', immovable, and constant, they, intent on the good of all beings, necessarily attain to me. For those whose minds are attached to the unperceived, the trouble is much greater. Because the unperceived goal* is obtained by embodied (beings) with difficulty. As to those, however, O son of Prztha! who, dedicating all their actions to me, and (holding) me as their highest . (goal), worship me, meditating on me with a devotion towards none besides me, and whose minds are fixed on me, I, without delay, come forward as their deliverer from the ocean of this world of death. Place your mind on me only; fix your understanding on me. In me you will dwell * hereafter, (there is) no doubt. But if you are unable to fix your mind steadily on me, then, O Dhanazigaya! endeavour ‘ to obtain me by the abstraction of mind (resulting) from continuous meditation®. If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will * attain perfection. If you are unable to do even this, then resort to devotion® to me, and, with selfrestraint, abandon all fruit of action. For knowledge is better than continuous meditation ; concentration”
' Passively looking on what occurs on earth; immovable= changeless; constant= eternal.
* Viz. the indestructible.
* Le. assimilated with me, as expressed before.
* Literally, ‘wish.’ * Cf. p. 78 supra.
* Performing actions, but dedicating them to me.
’ Fixing the mind with effort on the object of contemplation. Cf. Maitri-upanishad, p. 130.
CHAPTER XII, 19. 101
* Viz. the indestructible.
* Le. assimilated with me, as expressed before.
* Literally, ‘wish.’ * Cf. p. 78 supra.
* Performing actions, but dedicating them to me.
’ Fixing the mind with effort on the object of contemplation. Cf. Maitri-upanishad, p. 130.
CHAPTER XII, 19. 101
is esteemed higher than knowledge; and the abandonment of fruit of action than concentration ; from (that) abandonment, tranquillity soon (results). That devotee of mine, who hates no being, who is friendly and compassionate, who is free from egoism, and from (the idea that this or that is) mine, to whom happiness and misery are alike, who is forgiving, contented, constantly devoted, self-restrained, and firm in his determinations, and whose mind and understanding are devoted to me, he is dear to me. He through whom the world is not agitated ', and who is not agitated by the world, who is free from joy and anger and fear and agitation, he too is dear tome. That devotee of mine, who is unconcerned ?, pure, assiduous *, impartial, free from distress ‘, who abandons all actions (for fruit °), he is dear to me. He who is full of devotion to me, who feels no joy and no aversion, who does not grieve and does not desire, who abandons (both what is) agreeable and (what is) disagreeable, he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, pleasure and pain, who is free from attachments, to whom praise and blame are alike, who is taciturn *, and contented with anything whatever (that comes), who is homeless’, and of a steady mind, and full of
* No disturbance results from him to other men, or from other men to him. Cf. Sutta Nipdta, p. 56.
* Indifferent to worldly objects.
» Ready to do work as it arises.
* Not feeling afflicted by other people’s doing an injury to him.
* ‘For fruit’ must be understood here.
* Ie. governs his tongue properly. Cf. Sutta Nipdta, p. g5, and Dhammapada, stanza 96.
* Cf. Satta Nipdta, pp. 94, 101, 122; Apastamba, Dharma-siira,p. 102 devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me.
Cuapter XIII. The Deity said:
devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me.
Cuapter XIII. The Deity said:
This body, O son of Kuntt!! is called Kshetra!, and the learned call him who knows it the Kshetragia*. And know me also, O descendant of Bharata! to be the Kshetrag#a in all Kshetras. The knowledge of Kshetra and Kshetragfa is deemed by me (to be real) knowledge. Now hear from me in brief what that Kshetra (is), what (it is) like, what changes (it undergoes), and whence (it comes), and what is he*, and what his powers, (all which) is sung in various ways by sages in numerous hymns ¢, distinctly, and in well-settled texts full of argument, giving indications or full instruction about the Brahman. The great elements’, egoism, the understanding, the unperceived also, the ten senses, and the one, and the five objects of sense, desire, p. 86 (p. 152 in this series); and Dhammapada, stanzas 40-91 (where the identical word is used).
' T retain the original for want of a good equivalent.
* Cf. Svetisvataropanishad, p. 368, and Maitrf, pp. 25-72.
> T.e. the Kshetragyia.
* Hymns=scil. from the Vedas about ordinary or special actions and so forth. Argument=e. g. in texts like ‘How can entity come from non-entity ?’ ‘Who could breathe, if &c.?’
* Cf. Aitareya-dranyaka, p. 97. The subtle elements, earth, fire, &c., are meant. The unperceived=nature; the one=mind; courage==that by which the drooping body and senses are supported ; egoism=self-consciousness—the feeling ‘this is L.’
CHAPTER XIII, 13. 103
aversion, pleasure, pain, body, consciousness, courage, thus in brief has been declared the Kshetra with changes'. Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity *, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism; perception of the misery and evil of birth, death *, old age, and disease; absence of attachment, absence of selfidentifying regard for son, wife‘, home, and so forth ; and constant equability on the approach of (both what is) agreeable and (what is) disagreeable ; unswerving devotion to me, without meditation on any one else; resorting to clean places, distaste for assemblages of men®, constancy in knowledge of the relation of the individual self to the supreme, perception of the object * of knowledge of the truth, this is called knowledge ; that is ignorance which is opposed to this. I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent’. It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it
* See the last page. Changes=development.
It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it
* See the last page. Changes=development.
* Internal as well as external; as to devotion to a preceptor, cf. Apastamba, p. 11 (p. 23 in this series); Taittirlya-upanishad, p. 38; Svetirvatara, p. 117; and Sutta Nipata, p. 87; as to egoism, see Pp. 53 supra.
* Cf. Sutta Nipata, pp. 18-95.
* Cf Sutta Nip&ta, p. 12. * Cf. Sutta Nipata, p. 1.
* Viz. removal of ignorance and acquisition of happiness.
* Words indicate a class, a quality, an action, or a relation, says Sankara. None of these can be predicated of the Brahman; so you cannot apply either of these words to it. Cf. pp. 84,96 supra, also Svet4svatara, p. 346.
p. 104
stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses’, unattached, it supports all, is devoid of qualities, and the enjoyer? of qualities. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety ; it stands afar and near*. Not different in (different) things‘, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies) ; it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all®. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me. Know nature and spirit both (to be) without beginning, and know all developments and qualities * (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and
' Cf. Svetésvatara, p. 331. He has no ears, but has the quality of hearing, and so forth; unattached=really out of relation to everything, though seeming to be connected with other things through delusion.
* Le. he perceives them.
* fsopanishad, p. 12; Mundaka, p. 313.
* Everything being really one. Cf. inter alia, p. 124 infra. The various manifestations of the Brahman are really one in essence, though apparently different, like foam and water.
* Cf. p. 88.
* Developments= body, senses, &c. Qualities = pleasure, pain, &c.; altogether the expression means the body and feelings and so forth.
CHAPTER XIII, 26. 105
The various manifestations of the Brahman are really one in essence, though apparently different, like foam and water.
* Cf. p. 88.
* Developments= body, senses, &c. Qualities = pleasure, pain, &c.; altogether the expression means the body and feelings and so forth.
CHAPTER XIII, 26. 105
pains'. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. The supreme spirit in this body is called supervisor, adviser °, supporter, enjoyer, the great lord, and the, supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living‘. Some by concentration see the self in the self by the self; others by the Sankhya-yoga ; and others still by the Karma-yoga *; others yet, not knowing this, practise concentration, after hearing from others*. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetrag#a, O chief of the descendants of Bharata! He sees (truly),
Stidhara says that ‘is said to be’ means by Kapila and others. For the notion that activity is not a function of the soul, see inter alia. p. 55 supra. Enjoyment, however, is, according to this passage, the function of the soul, not of nature. See also Maitrt-upahishad, pp. 107, 108.
* Scil. concerning the operations of the body and senses. Cf. Nrvsisha-tapinf, p. 224. He is adviser because, though he does not interfere, he sees and therefore may be said to sanction the operations alluded to. Supporter, i.e. of body &c. in their workings.
* Le. though he may have trangressed rules.
* Concentration = fixing of the mind exclusively on the soul, the senses being quiescent. ‘See the self,’ i.e. the soul; ‘in the self,’ ie. within themselves; ‘by the self,’ ie. by the mind. Sankhyayoga=belief that qualities are distinct from the self, which is only & passive spectator of their operations. Cf. Svetdsvatara, p. 109. Karma-yoga=dedication of actions to the supreme. Cf. as to this the gloss on Sankara’s Bhashya on Vedénta-sfitra IV, 2, 21.
* Cf. Satta Nipata, p. 49.
p. 106
Cf. Svetdsvatara, p. 109. Karma-yoga=dedication of actions to the supreme. Cf. as to this the gloss on Sankara’s Bhashya on Vedénta-sfitra IV, 2, 21.
* Cf. Satta Nipata, p. 49.
p. 106
who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike, does not destroy himself! by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one*, and (all as) emanating from that, then he becomes (one with) the Brahman. This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kuntt! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted. As the sun singly lights up all this world, so the Kshetrag#a, O descendant of Bharata! lights up the whole Kshetra. Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetraga#a, and the destruction of the nature of all entities *, go to the supreme.
CHAPTER XIV. The Deity said:
Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having
’ Not to have true knowledge is equivalent to self-destruction. Cf. tsopanishad, pp. 9, 15, 16.
* Le. absorbed at the time of the deluge in nature, one of the energies of the supreme ; ‘emanating,’ i.e. at the time of creation.
3 Nature, which is the material cause from which all entities are produced; the destruction of it results from true knowledge of the soul. See the third note on p. 107 infra.
CHAPTER xiv, 8. 107
learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted’ at the destruction (of the universe). The great Brahman? is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kuntt! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities? born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge‘. Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kuntt! binds down the embodied (self) with the
' Le. ‘are not destroyed,’ Madhusfidana ; ‘do not fall,’ Sankara ; ‘are not born,’ Sifdhara, and apparently RamAnuga.
* Le. the ‘nature’ spoken of before.
That, O son of Kuntt! binds down the embodied (self) with the
' Le. ‘are not destroyed,’ Madhusfidana ; ‘do not fall,’ Sankara ; ‘are not born,’ Sifdhara, and apparently RamAnuga.
* Le. the ‘nature’ spoken of before.
* These constitute nature. We must understand nature, with Professor BhAndarkar, as the hypothetical cause of the soul’s feeling itself limited and conditioned. If nature is understood, as it usually is, to mean matter, its being made up of the qualities is inexplicable. Interpreted idealistically, as suggested by Professor Bhandarkar, the destruction of it spoken of at the close of the last chapter also becomes intelligible. By means of knowledge of the soul, the unreality of these manifestations is understood and nature is destroyed.
* Pleasure and knowledge appertain to the mind, not the self, hence they are described as constituting bonds, when erroneously connected with the self, Sankara and Sridhara. They constitute ‘bonds,’ because the self when brought into contact with them, strives to obtain them, Raminuga.
p. 108
bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness ', indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion *. When in this body at all portals® light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity ‘, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. Want of light, want of activity®, heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest *. Encountering death during (the preva-
1 Carelessness about duty, owing ‘to being intent on something else. Cf. Sutta Nipata, pp. 51-91; Dhammapada, stanza a1 ; Ka/hopanishad, p. 152.
* The effects of each quality assert themselves, when the other two are held in check. * Ie. the senses of perception.
* Activity=always doing something or another; performance, &c.=rearing large mansions, &c.; want of tranquillity = perpetual agitation of mind, ‘this I will do now, then that, and next the other;’ desire=to obtain everything that one comes across.
* T.e. doing absolutely nothing.
* The highest manifestations of Brahman, viz. the Hirasyagarbha, &c., say Srfdbara and Madhusfdana, Nilakas/ha also suggests that ‘those who know the highest’ means gods.
CHAPTER XIV, 21. 109
* T.e. doing absolutely nothing.
* The highest manifestations of Brahman, viz. the Hirasyagarbha, &c., say Srfdbara and Madhusfdana, Nilakas/ha also suggests that ‘those who know the highest’ means gods.
CHAPTER XIV, 21. 109
lence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. The fruit of meritorious action is said to be good, untainted ; while the fruit of passion is misery ; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice ?, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up?; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities‘, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced °, attains immortality, being freed from birth and death and old age and misery.
Arguna said : What are the characteristics, O lord! of one who has transcended these three qualities ? What is his conduct, and how does, he transcend these three qualities *?
1 Lower creation, such as birds, beasts, &c.
* Cf. Sutta Nipata, p. 15.
* Te. are born as gods, &c.; ‘middle,’ as men, &c.; ‘down,’ as brutes, &c.
* Le. what has been called Kshetrag#a before, the supervising principle within one.
* Bodies are developments of the qualities, say the commentators, which is not incompatible with the explanation of qualities given above. As to transcending qualities, cf. p. 48 supra.
* Cf. as to what follows what is said in chapter II about ‘one whose mind is steady.’
ae
p. 110
The Deity said:
He is said to have transcended the qualities, O son of Péadu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease’; who sitting like one unconcerned is never perturbed by the qualities ?; who remains steady and moves § not, (thinking) merely that the qualities* exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike ; to whom what is agreeable and what is disagreeable are alike; who has discernment ; to whom censure and praise of himself are alike; who is alike in honour and dishonour ; who is alike towards the sides of friends and foes; and who abandons all action*. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman. ForlIam the embodiment of the Brahman’, of indefeasible immortality, of eternal piety, and of unbroken happiness.
1 I.e. who does not feel troubled, for instance, thinking now I am actuated by a motive of passion or darkness, and so forth.
ForlIam the embodiment of the Brahman’, of indefeasible immortality, of eternal piety, and of unbroken happiness.
1 I.e. who does not feel troubled, for instance, thinking now I am actuated by a motive of passion or darkness, and so forth.
* So as to lose all discrimination.
* Te. from his determination to pursue truth, by worldly pleasures or pains.
‘ Cf. p. 55 supra.
* Intent on the self only.
* For the whole passage, cf. p. ro1 supra.
’ Nilakan¢ha interprets this to mean ‘the ultimate object of the Vedas.’ I here means Krishna. Sridhara suggests this parallel, as light embodied is the sun, so is the Brahman embodied identical with Vasudeva,
CHAPTER XV, 5. Il
Cuarter XV.
The Deity said:
They say the inexhaustible Asvattha? has (its) roots above, (its) branches below; the A‘4andas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seat*. The sun
3 Cf. Kashopanishad, p. 70, and Sutta Nip&ta, p. 76.
* Asvattha stands here for the course of worldly life. Its roots are above, viz. the supreme being; its boughs are Hiranyagarbha and others of the higher beings. The Vedas are its leaves, preserving it as leaves preserve trees (another interpretation is that they are the causes of the fruit which the tree bears, i.e. salvation, &c.) Upwards and downwards, from the highest to the lowest of created things. Enlarged=the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various
p. 112
Enlarged=the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for variousp. 112 does not light it, nor the moon, nor fire’, That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth?, Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats’. And presiding over the senses of hearing and seeing, and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities‘; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs’. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire’.
enjoyments. Its form not thus known here, i.e. to those who live and move in this world, thus viz. as above described. The man who knows the tree thus is said to know the Vedas, because knowledge of itis knowledge of the substance of the Vedas, which is, that the course of worldly life springs from the supreme, is kept up by Vedic rites, and destroyed by knowledge of the supreme. As to freedom from pride, cf. Sutta Nip4ta, p. 4.
' Cf. Kashopanishad, p. 142; Musdaka, p. 304; Nrisimhatapinf, p. 106; Svetdsvatara, p. 110.
* Five senses and the mind issue from nature, in which they are absorbed during sleep or at a dissolution of the world. Cf. Sutta Nipata, p. 44.
* Cf. Kaushitaki-upanishad, pp. 86, 87.
* Perceiving objects of sense, or feeling pleasure, pain, &c.
* *Selfs’=bodies, Ramanuga and Sridhara; ‘understandings,’ Sankara. In the next sentence ‘self’ means mind.
* Cf. Maitrf-upanishad, p. 142. This sentence continues what has been stated at the top of the page. The intervening
CHAPTER XV, 18. 113
* *Selfs’=bodies, Ramanuga and Sridhara; ‘understandings,’ Sankara. In the next sentence ‘self’ means mind.
* Cf. Maitrf-upanishad, p. 142. This sentence continues what has been stated at the top of the page. The intervening
CHAPTER XV, 18. 113
Entering the earth', I by my power support all things; and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food* And I am placed in the heart of all*; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas‘; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible * The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible °, therefore portion explains how souls do come back in some cases. As a general rule, ‘all going ends in returning.’ But the soul is an exception in some cases, as the ‘going’ to the Brahman is going to the fountain-head. Then the question arises, How does the severance come off at all? And that is what the lines up to this
1 *Entering in the form of the goddess earth,’ say Anandagiri and Madhusfdana. Support, i.e. by keeping the earth from falling or crumbling away. The moon is said to nourish herbs by communicating to them some of her ‘juice.’ The moon, it may be noted, is called ‘watery star’ by Shakespeare. As to her relation to the vegetable kingdom, see Matsya-purdza XXIII, stanza 10 seq.
* Te. what is drunk, what is licked, what is powdered with the teeth, and what is eaten without such powdering.
* Cf. p. 104 supra.
* See Introduction, p. 18.
* CE SvetAsvatara, p. 294.
* The two are the whole collection of things as they appear and their material cause. The supreme being is a third principle.
(8) Ip. 114 am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way', O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment.
CHAPTER ‘XVI,
He who, undeluded, thus knows me the best of beings, worships me every way', O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment.
CHAPTER ‘XVI,
Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts?, self-restraint®, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth *, freedom from anger, renunciation ’, tranquillity, freedom from the habit of backbiting ‘, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity’, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac * endowments. Godlike endowments are deemed to be (means) for
1 Cf. p. 129 infra. Here Sankara paraphrases it by ‘thinking me to be the soul of everything.’
* Cf. Sutta Nip&ta, p. 49. * See next chapter.
“ Sutta Nip4ta, pp. 15, 101.
* Ostentatiousness= making a show of piety; pride=scil. of wealth and learning ; vanity=esteeming oneself too highly; harshness= mercilessness.
* Cf. KAindogya-upanishad, p. 585, and Max Miller's Hibbert Lectures, p. 322.
CHAPTER XVI, 12. Trs
final emancipation, demoniac for bondage'. Grieve not, O descendant of Bharata! you are born to godlike endowments. (There are) two classes of created beings in this world, the godlike and the demoniac ; the godlike (class) has been described at length ; now hear from me, O son of Pritha! about the demoniac. Demoniac persons know not action or inaction *, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth *, devoid of fixed principle *, and devoid of a ruler, produced by union (of male and female) caused by lust *, and nothing else. Holding this view, (these) enemies of the world, of ruined ° selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions? through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death’, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish
* Scil. to birth and death in this world.
* What should be done for the attainment of real good, and what should not be done as productive of mischief. See too p. 125.
* Le. contains nothing that is entitled to belief, as the Vedas, &c.
* No principle based on virtue and vice in the government of the world.