862. Yavasa is pasture grass.

863. Payasa is a kind of pudding prepared of rice boiled in sugared milk.

Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of

rice or barley boiled in sugared water.

864. No merit attaches to the act of feeding an illiterate person.

865. The correct reading is Vyabhajat. The Bengal reading vyabhayat would

imply a tautology, for the second line would then give the same meaning

as the first.

866. Everything else liable to be affected by primordial nature. Only the

Supreme Soul cannot be affected. Hence, Brahma is often said to be "above

Prakriti." Prakriti, here, is of course used in its largest sense.

867. The second line of verse 8, and the last clause of the first line of

verse 9, are wrongly rendered by both the vernacular translators. K.P.

Singha omits certain portions, while the Burdwan translator, as usual,

writes nonsense. The verb is nihnuvanti, meaning 'conceal': i.e., 'do not

brag of.' The verb vadishyanti is to be repeated after ahite hitam. For

hitam ahitam may be read by way of antithesis.

868. K.P. Singha mistranslates this verse.

869. The Burdwan translator misunderstands the word anavajnata. K.P.

Singha skips over it.

870. The sense is this: though really unattached, he seems to be

attached. In this there is especial merit. A man doing the duties of a

householder, without, however, being attached to wife and children and

possessions, is a very superior person. Such a one has been compared to a

lotus leaf, which, when dipped in water, is never soaked or drenched by

it. Some, seeing the difficulty of the combat, fly away. In this there is

little merit. To face all objects of desire, to enjoy them, but all the

while to remain so unattached to them as not to feel the slightest pang

if dissociated from them, is more meritorious.

871. Kalajnanena nishthitam are the words of the original. Vyasa's answer

is taken up with assigning limits to the successive periods of Creation

and Non-existence, or the durations of Brahman's wakeful and sleeping

periods.

872. Agre is explained by the commentator as srishteh prak.

873. The Krita extends in all for 4,800 years. The Treta for 3,600; the

Dwapara for 2,400; and the Kali for 1,200. These are, however, the years

of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter 1.

874. This verse occurs in Manusmriti, corresponding with 81 of Chapter 1.

The reading, however, in Manusmriti, is slightly different, for the last

clause is Manushyanpavartate. In rendering verse 23, I take this reading

and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in

both the Bengal and the Bombay texts be followed, the passage would run

thus,--"No instruction or precept of that age ran along unrighteous ways,

since that was the foremost of all ages." Nilakantha explains parah as sa

cha parah. K.P. Singha skips over the difficulty and the Burdwan

translator, as usual, gives an incorrect version.

875. The total comes up to 12,000 years. These constitute a Devayuga. At

thousand Devayugas compose a day of Brahman. Verse 28 occurs in

Manusmriti, Chapter 1.

876. The reader who has gone through the previous Sections can have no

difficulty in understanding this. The external world is nothing but Mind

transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that

which is the soul of the vyakta or that is manifest, or that which is the

vyakta, or between which and the vyakta there is no difference whatever.

Some of the Bengal texts do not conclude Section 231 with the 32nd verse

but go on and include the whole of the 232nd Section in it. This,

however, is not to be seen in the Bombay texts as also in some of the

texts of Bengal that I have seen.

877. Tejomayam is explained by the commentator as Vasanamayam or having

the principle of desire or wish within it, otherwise Creation could not

take place. Yasya is used for yatah.

878. By Mahat is meant Pure or Subtile Intelligence. The Manifest starts

into existence from Mind or has Mind for its soul. Hence, as explained in

previous Sections, Mind is called Vyaktatmakam.

879. These seven great Beings or entities are Mahat, the same speedily

transformed into Mind, and the five elemental entities of Space, etc.

880. Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the

latter's 75, 76, 77 and 78 of Chapter 1.

881. Chit or Jiva is called Purusha or resider in body, because when

overlaid with Avidya by the Supreme Soul, it is not possible for it to

exist in any other way than by being invested with a covering or case

made of primordial matter determined by the power of acts. Here, however,

it means limbs or avayavam.

882. What is stated in verse 10, 11 and 12 is this: the seven great

entities, in their gross form, are unable, if separate, to produce

anything. They, therefore, combine with one another. Thus uniting, they

first form the asrayanam of sarira i.e., the constituent parts of the

body. They, at this stage, must be known by the name of Purusha of

avayava, i.e., mere limbs. When these limbs again unite, then murtimat

shodasatmakam sartram bhavati, i.e., the full body, possessed of form and

having the six and ten attributes, comes into existence. Then the subtile

Mahat and the subtile bhutas, with the unexhausted residue of acts, enter

it. The plural form 'mahanti' is used because, as the commentator

explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e.,

the same 'mahat,' by entering each different form apparently becomes

many. Thus there are two bodies, one gross, and the other subtile called

'linga-sarira.' The residue of acts is thus explained: all creatures

enjoy or suffer the effects of their good and bad acts. If, however, the

consequences of acts, good and bad, be all exhausted, there can be no

rebirth. A residue, therefore, remains in consequence of which rebirth

becomes possible. Creation and destruction, again, are endlessly going

on. The beginning of the _first_ Creation is inconceivable. The Creation

here described is one of a series. This is further explained in the

verses that follow.

883. The six and ten parts are the five gross bhutas, and the eleven

senses of knowledge and action including mind. The great creatures are

the tan-mantras of the gross elements, i.e., their subtile forms. At

first the gross body (with the principle of growth) is formed, into it

enters the subtile body or the linga-sarira. At first (as already said)

the gross elements come together. Then the subtile ones with the residue

of acts. Then enters the Soul which is Brahma itself. The Soul enters

into the subtile form for witnessing, or surveying. All creatures are

only manifestations of that Soul due to the accident of Avidya or Maya.

Tapas means, as the commentator explains, alochana.

884. i.e., this variety of Being and this variety of relations.

885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that

depend upon the really existent, i.e., those that regard Brahma as the

sole cause competent for the production of all effects.

886. It is exceedingly difficult to understand the true meaning of these

verses. A verbal translation is not calculated to bring out the sense.

Apparently, the statement that all things are contained in the Vedas is

nonsense. In reality, however, what is intended to be said is that as the

Vedas are Speech or Words, the Creator had to utter words symbolizing his

ideas before creating anything. It is remarkable that there is a close

resemblance between the spirit of the first chapter of Genesis with what

is contained in the Srutis on the subject of Creation. Let there be

Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha

cites exactly similar words from the Srutis as those which Brahman

uttered for creating the Earth, such as, Bhuriti vyaharau as

Bhumimasrijat. Then the four modes of life with the duties of each, the

modes of worship, etc., were also indicated, hence, all acts also are in

the Vedas which represent the words of Brahma.

887. All things are Sujata or well-made by him. In Genesis it is said

that God uttered particular words and particular objects sprang into

existence, and He saw that they were good.

888. The first line contains only technical terms. Nama means Rigveda.

Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,

for the wife, who must be associated with her husband in all religious

acts. Tapah is penance; hence it stands for all kinds of observances like

chandrayana, and modes of life, vanaprastha, etc. Karma means such acts

as the saying of morning and evening prayers, etc. Yama is sacrifice like

jyotishtoma etc. Akhya means such acts as lead to good fame, like the

digging of tanks, the making of roads, etc. Aloka, meaning meditation, is

of three kinds. Lastly, comes Siddhi, meaning that emancipation which is

arrived at by one during this life. The instrumental plural kramaih

should be construed as dasabhih karmaih namadibhi sahita Vedeshu

prechate. K.P. Singha has correctly rendered the verse, omitting

reference to Siddhi. The Burdwan translator has totally misunderstood it.

889. Gahanam is explained by the commentator as duravagaham Brahma;

vedavadeshu means, according to him, the rites and observances laid down

in the Vedas. It is better, however, to take it literally, i.e., for the

words of the Vedas. Vedanteshu means 'in the Upanishads,' which come

_after_ the Vedas, Both the Vernacular translators have misunderstood

this verse.

890. This verse is, no doubt, pleonastic. The commentator interprets it

in the way I have rendered it. Yathadharmam, according to him, means

'without transgressing acts and duties consistent with virtue';

yathagamam means 'following the authority of the scriptures'; vikriyate

implies 'do from motives of advantage and gain.' The sense seems to be

that in the three other yugas, men, without absolutely abandoning virtue,

perform good acts and Vedic sacrifices and rites and scriptural vows and

observances, from motives of low gain and not as a Preparation for

Emancipation. Thus even in the Kali age, Vedic rites are not absolutely

unknown. The motive, however, from which these are undertaken is

connected with some low or sordid gain.

891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.

This is the construction, as explained by the commentator.

892. From what has been said in the previous Sections, the reader will

have no difficulty in understanding what is meant by abhivyaktatmakam

manah. It is mind that is the essence of all that is abhivyakta or

manifest. That mind swallows up the attribute of Space. Hence it is

avyaktam, that swallows up the manaso vyaktam. This swallowing up is

Brahmah sampratisancharah or destruction of the outward universe in its

manifest vastness. The commentator gives the substance of the verse in

these words: manahkalpito virat manasi eva liyate. From the verses that

follow it would seem that the object of this section is to describe the

yogin's pratyahara and not the actual dissolution of the universe.

893. Verses 16 and 17 are exceedingly difficult. The commentator has

shown great learning in expounding them. Unfortunately, the subject is a

yoga mystery, and the explanation and illustrations of the commentator

refer to things beyond the reach of ordinary experience and intelligence.

The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse

17), are technical terms of yoga. I referred the passage to more than one

learned Pundit. My referees are of opinion that a yoga mystery is here

expounded, which yogins alone can understand. European scholars will

probably smile at the statement that there is a hidden meaning in these

words. Most readers will take the verses for nonsense. Reflection,

however, has convinced me that yoga is not nonsense. One who has not

studied the elements of Geometry or Algebra, cannot, however intelligent,

hope to understand at once a Proposition of the Principia or the theorem

of De Moivre. Failing to give the actual sense, I have contented myself

with giving a verbal translation.

894. Jatakarma is the ceremony that is performed with certain Vedic

mantras immediately after a child's birth. There are many such ceremonies

to be performed till Samavartana or return from the preceptor's home

after completion of the period of pupilage. These ceremonies are

necessarily such that they must be performed by the child's father or

somebody else whom the latter might call in.

895. In this country, no fees are charged for tuition. The pupil,

however, after completing his studies, may give his preceptor a final fee

which is determined by the choice of the preceptor himself and which

varies according to the means of the pupil leaving the preceptor's home

for his own.

896. By begetting children, one pays off one's debt to ancestors; by

studying the Vedas, one pays off one's debt to the Rishis; and by

performing sacrifices one pays off one's debt to the deities.

897. It is a deadly sin to take anything from the father-in-law or other

relatives (by marriage) of a daughter. What is got from such sources is,

to this day, spent freely. Those persons that sell their daughters in

marriage are universally reckoned as fallen.

898. The fact is, the duty of the householder obliges him to worship the

deities and the Pitris, and to become hospitable to the others named. The

Brahmana, however, has no ostensible means for discharging this duty. The

only means open to him is acceptance of gifts. In this case, acceptance,

therefore, for such ends is not productive of demerit.

899. Kritadapi is explained by the commentator as pakvannadapi.

900. The sense is that there is no gift which is too valuable for such

persons.

901. The first and the fourth verses are triplets in the Bengal texts.

902. These are, of course, religious acts.

903. In the Bengal texts verse 12 consists of one line. This, I think, is

correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is

complete by itself. The udaka in kalodaka should be taken as meaning

stream or river otherwise ahoratrajalena would be pleonastic. Again

arthakamajalena, to avoid redundancy, should be taken as implying the

springs that supply the water. Vihinsa-taruvahina is, 'having benevolence

for the trees that float on its water.' This idea is beautiful. Creatures

that are being borne away in the stream of Time may catch these trees of

benevolence for saving themselves. The Burdwan translator misunderstands

vihinsa and makes nonsense of the idea. Altogether, though highly ornate,

the metaphors are original. Of course, the idea is eminently oriental.

Eastern rhetoric being fond of spinning out metaphors and similes, which,

in the hands of Eastern poets, become highly elastic.

904. K.P. Singha misunderstands this verse. The Burdwan translator is

also inaccurate.

905. The place should be a level spot, not impure (such as a crematorium,

etc.), free from kankars, fire, and sand, etc.; solitary and free from

noise and other sources of disturbance. Acts include abstention from food

and sports and amusements, abstention from all kinds of work having only

worldly objects to accomplish, abstention also from sleep and dreams.

Affection means that for good disciples or for progress in yoga. Objects

refer to sacred fuel, water, and suppression of expectancy and anxiety,

etc. Means refer to the seat to be used, the manner of sitting, and the

attitude of the body. Destruction refers to the conquest of desire and

attachments, i.e., renunciation of all attractive things. Certainty means

the unalterable belief that what is said about yoga in the Vedas and by

preceptors is true. The nom. sing. inflection stands for the instrumental

plural. Eyes include the other senses. All these should be restrained.

Food means pure food. Suppression refers to the subjugation of our

natural inclination towards earthly objects. Mind here has reference to

the regulation of the will and its reverse, viz., irresolution. Survey

means reflection on birth, death, decrepitude, disease, sorrow, faults,

etc. In giving these meanings, I, of course, follow Nilakantha.

906. Notwithstanding Nilakantha's gloss which shows great ingenuity and

which has been apparently followed by both of them, the Vernacular

translators have misunderstood Portions of these verses which sketch out

the course of life which one desirous of attaining to Emancipation or

Brahma is to follow. Particular virtues or attributes have been

represented as particular limbs of the car. It does not appear that there

is (except in one or two instances), any especial aptitude in any of

those virtues or attributes for corresponding with One instead of with

another limb of the figurative car. Upastha is that part of the car on

which the driver sits. Varutha is the wooden fence round a car for

protecting it against the effects of collision. Shame is the feeling that

withdraws us from all wicked acts. Kuvara is the pole to which the yoke

is attached. Upaya and Apaya, which have been called the kuvara, are

'means' and destruction'--explained in verse above. Aksha is the wheel.

Yuga is the yoke. Vandhura is that part of yuga where it is attached to

the pole, i.e., its Middle, about which appears something like a

projecting knob. Nemi is the circumference of the wheel. Nabhi is the

central portion of the car upon which the rider or warrior is seated.

Pratoda is the goad with which the driver urges, the steeds. The

commentator explains that jiva-yuktah means having such a jiva as is

desirous of attaining to Emancipation or Moksha. Such elaborate figures

are favourite conceits of Oriental poets.

907. Adopting the Kantian distribution of the mental phenomena, viz., the

three great divisions of Cognitive faculties, Pleasure and Pain, and

Desire and Will, Sir William Hamilton subdivides the first (viz., the

Cognitive faculties), into the acquisitive faculty, the retentive

faculty, the reproductive faculty, the representative faculty, and reason

or judgment by which concepts are compared together. Dharana corresponds

with the exercise of the Representative faculty or the power by which the

mind is held to or kept employed upon a particular image or notion. It is

this faculty that is especially trained by yogins. Indeed, the initial

stop consists in training it to the desirable extent.

908. The seven kinds of Dharanas appertain respectively to Earth, Wind,

Space, Water, Fire, Consciousness and Understanding.

909. All these have been explained lower down.

910. The construction of both these lines is difficult to understand. The

prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc.,

vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya

(yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e.,

according to rules and ordinances. Vikrama is used in a peculiar sense,

viz., anubhavakramah, i.e., the order of conception or conceptions in

other order. Atmani pasyatah means 'of him who looks into himself,' i.e.,

who withdraws his mind from the outer world and turns it to view his own

self. Without Nilakantha's aid, such verses would be thoroughly

unintelligible.

911. Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.

912. The Understanding is called the _soul_ of the five elements and of

the consciousness of individuality because these six things rest on it or

have it for their refuge. The reader will easily understand this from

what has been said in the previous Sections.

913. It is from the Unmanifest or the Supreme Soul that the world or all

that is Manifest, springs or emanates. The Yogin, in consequence of his

superior knowledge, apprehends all that is Manifest to be but the

Unmanifest Supreme Soul.

914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and

appearance. K.P. Singha wrongly translates both these words.

915. i.e., who has neither friend nor foe. This means that he regards all

creatures with an equal eye, showing particular favour to none, and

having no dislike for any. Coldness of heart is not implied, but

impartial and equal benevolence for all. Taking praise and blame equally,

i.e., never rejoicing at praise nor grieving at blame.

916. It is said that with the practice of Yoga, during the first stages,

certain extraordinary powers come to the Yogin whether he wishes for them

or not. In a previous Section it has been said that that Yogin who

suffers himself to be led away by these extraordinary acquisitions, goes

to hell, i.e., fails to attain to Emancipation beside which heaven itself

with the status of Indra is only hell. Hence, he who transcends the

puissance that Yoga brings about becomes Emancipate.

917. Dhirah is explained as dhyanavan. Santi has reference to

Emancipation, for it is Emancipation alone that can give tranquillity or

final rest. The commentator points out that in this verse the speaker

shows a decided preference for the Sankhya philosophy.

918. Vide Gita, verses 4 and 5, Chapter V.

919. Brahmanam is arsha for Brahmam.

920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti

and Nivritti, as used in this verse. By the first, the commentator

thinks, is meant that course of instruction in consequence of which error

may be dispelled and truth acquired. The usual illustration of the cord

and the snake is given. The former may be mistaken for the latter, but

when the mistake ceases, correct apprehension follows. Pravritti has been

sufficiently indicated in the text in which the words of the gloss has

been incorporated. By Nivritti is meant the doctrine of the Sunyavadins

and Lokayatikas (evidently the Buddhists) who seek annihilation or

extinction as the only true Emancipation. Both the Vernacular translators

are wrong. The Burdwan translator, as usual, citing the very words of the

gloss, misunderstands them completely.

921. The construction of the first line is 'yastu achetanah bhavam vina

swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na

kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The

commentator is of opinion that the speaker refers in this verse to the

Sunyavadins.

922. The Bombay text reads Putwatrinamishikamva.

923. Enam is singular. The commentator thinks it should be taken

distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins)

has been referred to. In verse 4, that of the Lokayatikas. In both,

Nature is spoken of as the cause, with this difference that the former

regard the universe to be only an erroneous impression of an existent

entity, while the latter regard it as a real entity flowing from and

manifesting itself under its own nature. Both doctrines, the speaker

says, are false.

924. Both the Vernacular translators skip over the word paribhava in the

second line of verse 6. The commentator correctly explains that swabhava

in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he

explains is paritah swasya itaresham bhavah. The first refers to the

Nihilists, the second to the Lokayatikas or to verses 3 and 4

respectively.

925. It is by the wisdom that all these results are achieved. Wisdom is

the application of means for the accomplishment of ends. Nature never

rears palaces or produces vehicles and the diverse other comforts that

man enjoys. He that would rely upon Nature for these would never obtain

them however long he might wait. The need for exertion, both mental and

physical, and the success which crowns that exertion furnish the best

answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.

The word tulyalakshanah is skipped over by both the Bengali translators.

926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego

or matter. The words Prajna, Jnana, and Vidya are all as used here,

equivalent. The second line of this verse is wrongly rendered by both the

Bengali translators, the Burdwan translator, as usual, not understanding

the words of the gloss he quotes.

927. It is difficult to render the word cheshta as used here. Ordinarily

it implies effort or action. It is plain, however, that here it stands

for intelligent energy, implying both mental and physical effort or

action, for its function is to distinguish or differentiate.

928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but

to birds which are called Khechare or denizens of the sky or air.

Khechara may include Pisachas, but these are also Bhuchara or denizens of

the surface of the earth.

929. The commentator explains that for ascertaining who are uttama or

foremost, the middling, or intermediate ones are first spoken of and

their distinctions mentioned in the following verses. Of course, the

foremost are foremost, and the intermediate ones can never be superior to

them. For all that, intermediate ones are observers of the duties of

caste; the foremost ones are not so, they having transcended such

distinctions; hence, tentatively, the ignorant or popular opinion is

first taken, to the effect that the observers of caste are superior to

those who do not observe Jatidharma.

930. This probably means that as the Vedas had not been reduced to

writing, their contents rested or dwelt in memories of men versed in them.

931. To understand what is birth and what is death, and to avoid birth

(and, therefore, death), are the highest fruits of knowledge of the Soul.

Those that have no knowledge of the Soul have to travel in a round of

repeated rebirths.

932. i.e., of power that comes of Yoga.

933. The word para (the locative form of which is used here) always means

that which is high or foremost. It is frequently employed to mean either

Brahma or the Soul, and as Soul is regarded to be a part of Brahma, para

has but one and the same meaning. The Burdwan translator takes it for

'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course,

savda-Brahma stands for the Vedas.

934. To look upon everything in the universe as one's own. Soul is the

highest aspiration of a righteous person. It is yoga that enables one to

attain to this highest ideal of existence. One who realises this is said

to be a true Brahmana, a really regenerate person, in fact, a god on

Earth. Adhiyajna and Adhidaivata are words that signify the Soul.

935. What the distinction is between anta and nidhan is not obvious. The

commentator is silent. K.P. Singha translates the verse correctly. The

Burdwan translator makes utter nonsense of the words in the second line.

936. Whether karma is swabhava or jnanam means (as the commentator

explains) whether it is obligatory or optional. Jnanam, of course, means

here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to

success or emancipation. If acts become necessary for leading to

knowledge, the doubt may then arise that they cease to be obligatory, for

knowledge may be supposed to be attainable otherwise than by acts. K.P.

Singha translates this verse correctly, the Burdwan translator

incorrectly, and, as usual, misunderstands the gloss completely.

937. The first line of this verse is exceedingly terse. The construction,

as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam

(jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot

help admiring Nilakantha for his patience and ingenuity.

938. Daiva is explained by the commentator as Grahah or Kalah. I think,

it is used to signify some kind of blind force whose origin is

untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently

Exertion, for the word implies course of conduct, Avivekam is

samuchchayam or a combination of all the three.

939. 'Inspired with doubt,' with reference to the declarations of the

Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of

any kind.

940. In the Treta and the other Yugas people are seen professing

attachment or devotion to one only of the Vedas and not to the others, be

it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with

this refers to the Krita age as one in which such difference of faith

were not observable. The men of that age regarded all the Vedas equally,

and, in fact, as even identical.

941. Jiva or Chit becomes puissant and succeeds in creating the universe

by means of penance. By penance one attains to Brahma, and, therefore,

universal puissance. This has been sufficiently explained in the previous

Sections.

942. This is one of the most important verses in this section, for, as

the commentator explains, this furnishes the answer to the question

proposed in the previous section, viz., 'what is that knowledge?' In the

Vedas both acts and knowledge have been spoken of. In the province of

acts, Brahma has been represented as Indra and the other gods. Brahma,

therefore, as spoken of there, is 'gahana', or hidden to (or

inconceivable by) even those that are conversant with that province or

sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been

spoken of as the means by which to attain to Brahma. The knowledge or

Vidya, therefore, which is the subject of the question, is not what is

implied by Pravritti dharma or by Nivritti as used in the previous

section.

943. The second line of this verse corresponds with the second line of

verse 87 of Chapter II of Manusmriti.

944. They are seen and not seen is an idiomatic expression for 'becoming

invisible.'

945. i.e., kine do not yield copious and sweet milk; the soil ceases to

be fertile; water ceases to be sweet; and the medicinal and edible herbs

lose their virtues of healing as also their flavour.

946. The commentator thinks that Swadharmasthah is connected with asramah

in the first line. I prefer the more obvious construction.

947. Varshati means pushnati. Angani means the observances necessary for

the practice of Yoga as also all kinds of rites and vows. The Vedas cause

these to grow, and they, in their turn, aid all students of the Vedas in

achieving their purposes.

948. Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the

Vernacular translators skip over the last word, thinking that

prabhavasthanam, is one word. The commentator notices them as separate.

In the beginning of the second line, yatra is understood, Swabhavena, is

explained by the commentator as Brahmabhavena, natu vikritena rupena. I

think the explanation is correct, and have adopted it accordingly in the

text.

949. Yatha in the first line of verse means, as the commentator explains,

yat prakarakam.

950. The commentator points out that by these four words the four modes

of life are indicated.

951. The commentator explains that this means that amongst embodied

creatures they that are ignorant take those great entities which are

really non-ego for either the ego or its Possessions.

952. The commentator explains that the object of this verse is to show

that the Yoga view of the Soul being only the enjoyer but not the actor,

is not correct. On the other hand, the Sankhya view of the Soul being

neither the enjoyer nor the actor, is true. The deities, remaining in the

several senses, act and enjoy. It is through ignorance that the Soul

ascribes to itself their enjoyments and their actions.

953. I render Bhutatma by knowledge, following the commentator who uses

the words buddhyupadhirjivah for explaining it.

954. Niyama and Visarga are explained by the commentator as 'destruction'

and 'creation.' I prefer to take them as meaning 'guiding or

restraining,' and 'employing.' Practically, the explanations are

identical.

955. What is meant by the objects of the senses residing within the

bodies of living creatures is that (as the commentator explains) their

concepts exist in 'the cavity of the heart' (probably, mind) so that when

necessary or called for, they appear (before the mind's eye). Swabhava is

explained as 'attributes' like heat and cold, etc.

956. This is a very difficult verse. I have rendered it, following

Nilakantha's gloss. In verse the speaker lays down what entities dwell in

the body. In the rest he expounds the nature of Sattwa which the

commentator takes to mean buddhi or knowledge. He begins with the

statement that Sattwasya asrayah nasti. This does not mean that the

knowledge has no refuge, for that would be absurd, but it means that the

asraya of the knowledge, i.e., that in which the knowledge dwells, viz.,

the body, does not exist, the true doctrine being that the body has no

real existence but that it exists like to its image in a dream. The body

being non-existent, what then is the real refuge of the knowledge? The

speaker answers it by saying Gunah, implying that primeval Prakriti

characterised by the three attributes is that real refuge. Then it is

said that Chetana (by which is implied the Soul here) is not the refuge

of the knowledge for the Soul is dissociated from everything and

incapable of transformation of any kind. The question is then mentally

stated,--May not the Gunas be the qualities of the knowledge (instead of

being, as said above, its refuge)? For dispelling this doubt, it is

stated that Sattwa is the product of Tejas (Desire). The Gunas are _not_

the product of Tejas. Hence the Gunas, which have a different origin

cannot be the properties of Sattwa. The Gunas exist independently of

Desire. Thus the knowledge, which has Desire for its originating cause,

rests on the Gunas or has them for its refuge. In this verse, therefore,

the nature of the body, the knowledge, and the Gunas, is expounded. The

grammatical construction of the first line is exceedingly terse.

957. Such men behold Brahma in all things. Abhijanah is explained by the

commentator as sishyakuladih. This seems to be the true meaning of the

word here.

958. In rendering this word tatam (where it occurs in the Gita), it has

been shown that to take it as equivalent to 'spread' is incorrect. In

such connections, it is evident that it means 'pervaded.'

959. If I have understood the gloss aright, this is what the first line

of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions

inculcated in the Vedas. The word atma in the second clause means simply

oneself or a person or individual. The sense then is this. The Vedas

teach that all is one's soul. The extent to which one succeeds in

realising this is the measure of one's attainment of Brahma. If one can

realise it fully, one attains to Brahma fully. If partially, one's

attainment of Brahma also is partial.

960. The track of such a person, it is said, is as invisible as the

skies. The commentator explains that the very gods become stupefied in

respect of the object which such a man seeks, the object, of course,

being Brahma.

961. That, of course, in which Time is cooked, is Brahma.

962. By this the speaker says that Brahma is not to be found in any

particular spot however holy.

963. Because Brahma is infinite.

964. 'Niyatah' is explained by the commentator as achanchalah, and vasi

as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence

gatimati.

965. The sense is that the Soul residing within the body is identical

with the Supreme Soul, and men of wisdom only know it.

966. The construction is Hansoktancha yat aksharam tat (eva) kutastham

aksharam, meaning that there is no difference between Jivatman and

Paramatman. Both are identical.

967. Sattwena is explained as 'by intelligence or the knowledge.'

968. The construction, as explained by the commentator, is Brahma

tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The

last word means sarah.

969. Both the Vernacular translators have skipped over this line. The

meaning is this: Brahma opened his eyes for becoming many, as the Srutis

declare, and thereupon he became many. This, as the commentator explains,

Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became

the Soul of all things mobile and immobile.

970. The commentator explains that Brahmanah padam means prakritim. He

thinks, therefore, that the last clause of the second line means 'should

seek to subdue prakriti which is the layasthanam of mahattattwa.' I

prefer the obvious sense of the words.

971. Parimitam Kalam is explained by the commentator as equivalent to six

months as the srutis declare.

972. These two verses set forth the Yoga ideal. By the practice of Yoga

all these are capable of being acquired or attained. But then the Yogin

who suffers himself to be led away by those valuable possessions is said

to fall in hell, for the enjoyment of this kind is nothing but hell

compared to the high object for which Yogins should strive. Pramoha,

Brahma, and Avarta, are technical terms. Equality with the wind means

speed of motion, power to disappear at will, and capacity to move through

the skies.

973. A chaitya is a sacred or a large tree which stands firm on its roots

and about which all round a platform of earth is raised. Vrikshagra means

'in the front of a tree,' probably implying 'under the shade of its

spreading branches.'

974. The commentator explains that he should imitate the wind by becoming

asangah, i.e., unattached to all things. Aniketah means without a house

or fixed abode.

975. It is difficult to understand what is meant by

Savda-Brahmativartate. I follow the commentator. 'Brahma as represented

by sound, is, of course, Pranavah or Om, the mystic monosyllable standing

for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative,

regards it as implying,--'such a man transcends all Vedic rites.' This is

precisely the meaning attached to it by the commentator where it occurs

in verse 7 of section 236 ante.

976. The inferior order here referred to is, of course, the Sudra order.

The commentator points out that whereas only the three superior orders

are regarded to be eligible for the study of Sankhya and for inculcation

of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that

as regards the Yoga path, _all_ are eligible to betake themselves to it.

977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the

mind on the understanding. Ajaram is immutable or unchanging, or that in

which there is no change for the worse (or for the better). By subtility

is indicated the incapacity of being apprehended, and by mahattaram is

meant infinity.

978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be

the true meaning, otherwise avekshya would be pleonastic, abhutagatim is

bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is

sastraprasiddham.

979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are

not laid down for those that have knowledge.

980. Subhashita is explained by the commentator as ayam tu paramo dharma

yat yogena atmadarsanam.

981. Na vartate does not mean annihilated but, as the commentator

explains, aham asmi iti na jana atmanam.

982. Manasena karmana is explained by the commentator as sankalpena.

983. The meaning is this: the man of acts is like the new-born moon,

i.e., subject to growth and decay.

984. This has been explained in a previous section.

985. The soul resides in the body without partaking of any of the

attributes of the body. It is, therefore, likened to a drop of water on a

lotus leaf, which, though on the leaf, is not yet attached to it, in so

much that it may go off without at all soaking or drenching any part of

the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam,

as explained by the commentator.

986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva

for their essence.' The particular attribute of Jiva here referred to is

the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul

comes from the Supreme Soul. Thus the chain of existence is traced to the

Supreme Soul. In verse 20 again it is said that the body, which by itself

is inanimate, when it exists with the Soul, is an accident of Jiva as

uninvested with attributes.

987. I follow Nilakantha substantially in his interpretation of this

verse. Two kinds of creation are here referred to as those of which Vyasa

has spoken in the previous Sections. The first is Ksharat prabhriti yah

sargah, meaning that creation which consists of the four and twenty

entities commencing with Kshara or Prakriti. The other creation,

consisting of the senses with their objects, represents buddhaiswarya or

the puissance of the buddhi, these being all buddhikalpitah. This second

creation is also atisargah which means, according to the commentator,

utkrishtah and which is also pradhanah or foremost, the reason being

bandhakatwam or its power to bind all individuals. I take atisargah to

mean 'derivative creation,' the second kind of creation being derived

from or based upon the other, or (as I have put it in the text)

transcends or overlies the other.

988. It is explained in previous sections how the course of righteousness

is regulated by the character of the particular Yuga that sets in.

989. Vyasa has already explained the character of the two apparently

hostile declarations. The meaning of Suka's question, therefore, is that

if two declarations are only apparently hostile,--if, as explained in the

Gita, they are identical,--how is that identity to be clearly

ascertained? The fact is, Suka wishes his sire to explain the topic more

clearly.

990. The course of conduct of human beings,' i.e., the distinctions

between right and wrong. Vimuktatma is taken by the commentator to imply

tyaktadehah. The second line may also mean 'having cast off (by Yoga) the

consciousness of body, I shall behold my own Soul.'

991. I do not follow the commentator in his interpretation of this line.

992. 'When the huts become smokeless,' i.e., when the cooking and the

eating of the inmates are over. 'When the sound of the husking rod is

hushed,' i.e., when the pestle for cleaning rice no longer works, and

consequently when the inmates are not likely to be able to give much to

the mendicant.

993. There is an apparent conflict between the two declarations. If both

are authoritative, they cannot be regarded to be scriptural declarations

in consequence of their conflict; if one is so and the other not so, the

scriptural character of the latter at least is lost. The scriptures

cannot but be certain and free from fault. How then (the question

proceeds) is the scriptural character of both to be maintained?

994. The Burdwan translator makes a ridiculous blunder in rendering

Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.'

Jaghanya implies, here as elsewhere, subsequence in point of time.

995. Both the Vernacular translators have misunderstood the last part of

the second line. It does not mean that the disciple should approach the

preceptor when summoned, implying that he should be prompt to answer the

summons, but that he should not disturb his Preceptor by clamouring for

lessons or instruction. He should go to his preceptor for taking lessons

only when his preceptor summons him for it.

996. Meaning, he should cast submissive or humble glances instead of

staring boldly or rudely.

997. Learning was never sold in this country in ancient times. The final

fee is not a return for the services of the preceptor but a token of

gratitude from the pupil. Its value depended upon the ability of the

disciple, though there are stories in the scriptures of disciples coming

to grief on account of their persistent forwardness in pressing the

acceptance of this fee. Vide the story of Galava in the Udyoga Parva.

998. The fourth kind of conduct, called kapoti is also called unchha. It

consists of collecting such seeds of grain as have fallen down from the

ears and as have been abandoned by the reapers.

999. Thus the second is more meritorious than the first, the third than

the second, and the fourth than the third. The fourth or last, therefore,

is the first in point of merit.

1000. It is said that the householder who cooks must give a share of the

cooked food to a Brahmacharin or Yati or any one who comes as a guest. If

he does not do it but eats the whole of what has been cooked, he is

regarded as eating what belongs to a Brahmana. This, of course, is a high

sin.

1001. The commentator supposes that these relatives and kinsmen are named

because of the great likelihood there is of disputes arising with them on

account of shares of inheritance.

1002. The sense is this: these various persons, if duly reverenced by the

householder, are able to send the latter to the places indicated or make

him comfortable in those places.

1003. Vide verses 2 and 3 of this Section. Of the four courses, the first

or Kusaladhanya, is left out here. The three others, of course, are the

Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the

Kapoti. The Burdwan translator makes a blunder in enumerating the three

kinds of domesticity here referred to.

1004. The Burdwan version of this verse is incorrect.

1005. The cow is a sacred animal and there is merit in feeding and

properly tending a cow. Forest recluses kept kine for merit as also for

homa or sacrifice with the ghee obtained from them. The story of

Vasishtha's cow is well-known.

1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu

sacrifice and Soma sacrifice.

1007. The Burdwan translator misunderstands the words abhravakasah. It is

a well-known word occurring in almost every lexicon. Wilson explains it

correctly.

1008. i.e., They do not use a regular husking or cleaning apparatus for

cleaning the grain they use as food.

1009. So that very small portion of the grain comes out for drink or

mixes with the water.

1010. i.e., who had no fixed residence and who never sought with any

effort for the necessaries of life. The Burdwan translator takes both

yathavasah and akritacramah for two independent names of Rishis instead

of taking them as adjectives of Sudivatandi.

1011. i.e., whose wishes were immediately crowned with success, in

respect of both blessings and curses, etc.

1012. Niranandah is explained as krichcchrachandrayanadiparatwat.

1013. Anakstrah is explained by the commentator as 'different from stars

and planets but still freed from darkness' and, therefore, effulgent or

luminous. Anadhrishyah is fearless.

1014. Atmayaji is explained as one who performs his own sraddha or

obsequial rites. The Sandhi in the next word is arsha; atmakrida is one

who does not take pleasure in wife or children but whose source of

pleasure is his own self: Similarly, atmasraya is one who without

depending upon kings or others takes refuge in himself.

1015. Such sacrifice, for example, as those called Brahma-yajna, etc.

1016. Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the

usual sacrifices consisting of tangible offerings unto the deities, and

performed with the aid of Vedic mantras. The ablative implies cause.

Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first

line, therefore, is when through performance of ordinary sacrifices and

rites, the mind becomes pure and the sacrificer is enabled to practise

yoga. Unto the three fires he should duly sacrifice on his own self,

means, of course, that without any longer adoring his fires by visible

rites and actual recitation of mantras, he should, for the sake of

emancipation, worship in his own self or seek the extinction of mind and

knowledge in Yoga.

1017. To this day every orthodox Brahmana or Kshatriya or Vaisya never

eats without offering at the outset five small mouthfuls unto the five

vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.

1018. Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan

translator makes a blunder by supposing it to mean parivyapta. The

Sannyasa mode of life, as well-known, can never be entered without a

previous shave. K.P. Singha gives the correct version.

1019. It is difficult to render the word abhaya into English. 'To give

abhaya to all creatures' is to pledge oneself to a life of total

harmlessness, or to practise universal compassion or benevolence.

Abstention from every kind of injury is the great duty of the fourth mode

of life.

1020. The duties included in yama (as explained by the commentator) are

universal benevolence, truthfulness, faith, Brahmacharya, and freedom

from attachment. Those that are included in niyama are purity (of body

and mind), contentment, study of the Vedas, meditation on the Supreme,

etc. Swasastra sutra means the sutras of his own sastras--i.e., the

duties laid down in respect of that Sannyasa which he has adopted; the

chief of which is enquiry after the Soul or Self: Bhutimanta implies

Vedic recitation and the sacred thread. He who has taken to Sannyasa

should display energy in these, i.e., persistently enquire after the Soul

and throw away all caste-marks, and other indications. 'The desirable

end' is of course, gradual Emancipation of that obtained at once.

Following the commentator, K.P. Singha gives the correct version. The

Burdwan version, containing the very words of the gloss, is based upon a

complete misconception of their meaning.

1021. The commentator correctly explains that by the first line of this

verse, Vyasa answers his son's question. The two modes referred to are

the first and the second, and not the second and the third as K.P. Singha

in his vernacular version wrongly states. Having answered the question,

the speaker (in the second line) proceeds to indicate the simple or

straight path for reaching the highest object of men's endeavour, viz.,

Paramartham or Brahma.

1022. Bhava-samahitah is explained as chitta-samadhanavan.

1023. The skull is to be used as a drinking vessel. Kuchela, which I

render 'rags', is supposed by the commentator to signify reddish or brown

cloth which has, from age, lost its colour.

1024. Elephants, when hurled into a well, become utterly helpless and

unable to come out. That person, therefore, into whom words enter like

elephants into a well, is he who answers not the evil speeches of others.

What is said here is that only a person of such forbearance should betake

himself to mendicancy or Sannyasa.

1025. I have given a closely literal version of this verse. The

commentator explains that first line refers to the person who deems

himself to be everything and everything to be himself. The second line

refers to the same individual who, by Yoga, can withdraw his senses and

the mind and consequently make the most populous place appear as totally

solitary or unoccupied. This is the Yoga process called Pratyahara and is

described in section 233 ante. The Burdwan translator gives an incorrect

version. K.P. Singha follows the commentator.

1026. Suhitya, whence sauhitya, means no satiety but the full measure of

gratification from eating. The speaker wishes to lay down that a

mendicant or renouncer should never take food to the full measure of

gratification. He should eat without completely appeasing his hunger.

1027. I follow the commentator in his exposition of kaunjara which he

derives as kun (earth or the body which is made of earth) jaravati iti

kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits

of Yoga include or absorb the fruits of every other act. The rank and

status of Indra himself is absorbed within what is attained to by Yoga.

There is no kind of felicity that is not engulfed in the felicity of

Emancipation, which Yoga alone can confer.

1028. The commentator thinks that by the 'one duty of abstention from

injury' is implied the fourth mode of life or Sannyasa. What is said,

therefore, is that the observance of the single duty of harmlessness

includes that of every other duty; or, what amounts to the same thing,

the fourth mode of life is singly capable of giving merit which all the

others may give together.

1029. Haryartham means 'for the sake of Hari.' i.e., one who takes away

merit, implying a disciple or attendant. Some texts read Ratyrtham,

meaning 'for the happiness (of others).'

1030. Because all acts are fraught with injury to others. Whether 'acts'

betaken in its general sense or in the particular sense of 'religious

acts,' their character is such.

1031. Both the vernacular translators have completely misunderstood the

second line of this Verse. The commentator correctly explains that

Tikshnam tanum means the religion of injury, i.e., the religion of

sacrifices and acts. 'So' for 'sa' is arsha; as also anantyam for

anantyam which, of course, implies moksham or Emancipation. The

commentator correctly supplies yatah after apnoti and shows that

prajabhyah is equivalent to prajanam. The last clause of the second line,

therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam)

abhayam. The dative, not ablative as the vernacular translators take it,

is not bad grammar, although the genitive is more agreeable with usage.

1032. A tentative version is offered here, following the actual words

used in the original.

1033. All these expressions apply to the Supreme Soul. Immeasurable in

the firmament implies that the Supreme Being is vaster than the

firmament. 'Made of gold' means, as the commentator explains, Chit having

knowledge only for its attribute.' 'Born of the egg,' i.e., belonging to

the universe. 'Within the egg' means 'capable of being apprehended in the

heart.' 'Equipped with many feathers,' i.e., having many limbs each of

which is presided over by a particular deity. The two wings are absence

of attachment or complete dissociation from everything, and joy and

gladness and aptitude for enjoyment. 'Rendered effulgent by many rays of

light,' i.e., transformed into a living and active agent by means of

eyes, cars, etc.

1034. The sense is that he who understands the wheel of Time is a person

worthy of universal regard. The excellent joints of that wheel are the

parva days, viz., those sacred lunations on which religious rites are

performed.

1035. I give a little version of verse 33, following the commentator as

regards the meaning of samprasadam. The sense, however, of the verse is

this: Brahma, in the previous sections, has often been spoken of as

Sushupti or the unconsciousness of dreamless slumber. The universe flows

from Brahma. Unconsciousness, therefore, is the cause or origin or body

of the universe. That unconsciousness, therefore, pervades all things,

viz., gross and subtile. Jiva, finding a place within that

unconsciousness existing in the form of gross and subtile, gratifies the

deities, prana and the senses. These, thus gratified by jiva, at last

gratify the open mouth of the original unconsciousness that waits to

receive or swallow them. All these verses are based upon the figurative

ideas that find expression in the Upanishads.

1036. Smriti is memory. One whose smriti is lost means one whose

conceptions of right and wrong are confounded. Atmanah sampradanena is

'by the surrender of oneself' to one's own passions or Kamadibhyah as the

commentator explains.

1037. Chittam is explained by the commentator as the gross understanding,

and Sattwa as the subtile understanding. The understanding that is

concerned with the images brought by the mind or the senses is called

gross; while that which is concerned with ideas about Brahma is called

subtile. Kalanjara is explained by the commentator either as standing for

the mountain of that name, i.e., irremovable as the mountain so called;

or, as one who destroys the effect of Time, i.e., one who subdues Time

instead of being subdued by that universal conqueror.

1038. The purification here referred to consists in transcending the

consciousness of duality. Righteousness should be avoided because of its

incapacity to lead to Emancipation which is much higher than heaven.

Atmani sthitwa means living in one's real or true nature, i.e., merging

everything into the Soul. This is attained when the consciousness of

duality is transcended.

1039. Atmanam in the first line is the Jiva-soul, and atmani is the

Supreme Soul. In the second line also, the same distinction is observed

between the two words.

1040. Brahmanas, who having completed the study of the Vedas have betaken

themselves to the domestic mode of life, are so called. Here, probably,

the reference is to persons having faith in the Vedas and of pure conduct.

1041. Adhyatma is topic bearing on the Soul. Here it signifies the seven

and twenty usual topics of philosophical discourse, viz., the five organs

of action, the five organs of knowledge, the mind and three others called

Chitta, etc., the five vital breaths, the five elementary substances,

Desire. Acts, and Avidya.

1042. The second clause of the second line is explained by the

commentator as yasmin kamani nimitte sati yat anupasyati.

1043. The grammatical construction is Gunebhyah paramagatah gunan na

ativartante. The meaning is this: Mind, Understanding, and Nature (or

individual disposition of man or animal or vegetable, etc) are all due to

their own previous states. Nature in particular being the result of the

desires of a past state of existence. Such being their origin, they too

are due to the five entities named. As regards their functions, it is

said that having reached to that which is Gunebhyah parama, i.e.,

Srotradikaryam swarupam, they do not transcend the gunas themselves; or

in other words having become endued with the faculty or power of seizing

particular attributes (such as scent, form, etc)., they actually seize or

apprehend them.

1044. In other words, the senses and the mind are nothing but the

understanding displayed in a particular shape or form. The principal

function of the mind is to cherish and discard impressions. The

understanding is nischayatmika or engaged in arriving at certainty of

conclusions.

1045. Everything above the soles of the feet and below the crown of the

head, is, of course, the whole body or self or the person. Asmin kritye

is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the

commentator correctly explains the meaning.

1046. Neniyate is as the commentator explains, an instance of

karmakartari prayogah. Hence, the meaning is that both the attributes of

form etc., and the senses with mind which apprehend those attributes, are

the understanding itself, so that when the understanding is not, these

also are not. The object of this verse is to establish the identity of

the understanding with the senses, the mind, and the attribute with the

senses and the mind apprehend. Both the vernacular versions are

inaccurate.

1047. The three attributes of Rajas, Tamas, and Sattwa do not spring

from any different thing but from their own counterparts existing in a

previous state of existence or life. They arise from their respective

states as they existed with the Chitta or understanding in a previous

life. Hence Chitta, and the objects of the senses and the senses also

arising from it, are all affected by these three Gunas.

1048. The last word in the first line is not prabodhita but aprabodhita.

1049. In the original, the word atman is used in various senses.

Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,

sometimes for essence or the principal portion of anything, sometimes for

one's own self, and sometimes even for the person or body. It is not

difficult to distinguish in which sense the word is used in what place.

1050. Vela is tide or current. The Understanding, although it exists with

the three states of Sattwa, Rajas, and Tamas, can yet transcend them by

Yoga. The ordinary and extraordinary states of the understanding are

spoken of in this verse.

1051. The Bengal texts make this a verse of one line. In the Bombay text,

verse 9 is made a triplet, so that this line is included in it. Medhyani

is explained as medha, rupadi jnanam, tatra tani.

1052. If I have understood this verse correctly, the theory of perception

laid down is a sort of idealism which has not, perhaps, its counterpart

in European metaphysics. The senses are first said to be only

modifications of the understanding. The mind also is only a modification

of the same. A particular sense, say the eye, becomes subservient to the

understanding at a particular moment. As soon as this happens, the

understanding, though in reality it is only the eye, becomes united with

the eye, and entering the mind raises an image there, the consequence of

which is that that image is said to be seen. External world there is, of

course, as independent of mind and understanding. That which is called a

tree is only an idea or image created in the mind by the understanding

with the aid of the sense of vision.

1053. The speaker here combats the theory that the qualities of Sattwa,

Rajas, and Tamas inhere to the objects themselves of the senses. His own

view is that they inhere to the Mind, the Understanding, and

Consciousness. The qualities may be seen to exist with objects, but in

reality they follow objects in consequence of their permanent connection

with the mind, the understanding, and consciousness which have agency in

the production of objects. The commentator cites the instance of a wife's

beautiful and symmetrical limbs. These excite pleasure in the husband,

envy in a co-wife, and desire (mixed with pain at its not being

gratified) in a weak-hearted gazer. All the while the limbs remain

unchanged. Then again, the husband is not always pleased with them, nor

is the co-wife always filled with envy at their sight, nor is the gazer

always agitated. Like the spokes of a wheel which are attached to the

circumference and which move with circumference, the qualities of Sattwa,

etc., attached to the mind, understanding and consciousness, move along

with them, i.e., follow those objects in the production of which the

mind, etc., are causes.

1054. This version of verse is offered tentatively. I give the substance

without following the exact order of the original. Compare this verse

with 42 of section 194 ante.

1055. As soon as the darkness of the understanding is dispelled and true

knowledge succeeds, the Soul becomes visible.

1056. i.e., who adopts the Sannyasa or the last mode of life after having

duly gone through the preceding modes.

1057. Gunan in the first line means Vishayan, in the second line it means

Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding

creates objects has been explained in previous sections.

1058. Na nivartante is explained by the commentator as na ghatadivat

nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying

that according to this theory niranvayanasa eva gunanam, or, in other

words, that the Gunas are not so destroyed by knowledge that they do not

return.

1059. According to the speaker then, there is not much practical

difference between the two opinions here adverted to, and one's course of

conduct will not be much affected by either of the theories that one may,

after reflection, adopt.

1060. Janmasamartham is explained as certain to be acquired by virtue of

birth or of the practice of the duties laid down for one's own order.

Parayanam is moksha-prapakam.

1061. The Bengal reading buddhah is preferable to the Bombay reading

Suddhah which would be pleonastic in view of what follows in the second

line.

1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment

such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam

kritakritam is as the commentator explains, sokasokarupam or aropitam and

anaropitam.

1063. Many of the verses of this and the previous section correspond with

those of section 194 ante. Many verbal changes, however, are noticeable.

In consequences of those changes, the meaning sometimes becomes lightly

and sometimes materially different.

1064. Gocharaebhyah, literally, pastures, is used here to signify all

external and internal objects upon which the senses and the mind are

employed. Their proper home or abode is said to be Brahma.

1065. The absence of anything like precision in the language employed in

such verses frequently causes confusion. The word atma as used in the

first line is very indefinite. The commentator thinks it implies

achetanabuddhi, i.e., the perishable understanding. I prefer, however, to

take it as employed in the sense of Chit as modified by birth. It comes,

I think, to the same thing in the end. The 'inner Soul' is, perhaps, the

Soul or Chit as unmodified by birth and attributes.

1066. Abhavapratipattyartham is explained by the commentator as 'for the

attainment of the unborn or the soul.'

1067. The commentator explains the first line thus: yatha sarvani matani

tatha etani vachansi me. He takes the words: yatha tatha kathitani maya

as implying that 'I have treated of the topic yathatathyena.'

1068. The commentator explains that tasya tasya has reference to

gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.

1069. i.e., one that only knows the Vedas and has observed the vow of

Brahmacharya is not a superior Brahmana. To become so requires something

more.

1070. I follow the commentator closely in rendering this verse. Sarvavit

is taken in the sense of Brahmavit. Akamah is one contented with

knowledge of Self. Such a man, the Srutis declare, never dies or

perishes. The two negatives in the last clause nullify each other. The

Burdwan translator, with the gloss before him, for he cites copiously

from it, misunderstands the negatives. K.P. Singha is correct.

1071. Avidhanat is explained as dayanaishkainyayorananusaranat.

1072. Kamakantah is explained as kamaih kantah, i.e., manoharah.

1073. Heaven is Brahma invested with attributes. Tranquillity of soul is

Brahma uninvested with attributes. Upanishat is explained as rahasyam.

This renders 'recondite object'. The sense of the verse is that each of

the things mentioned is useless without that which comes next; and as

tranquillity or Brahma uninvested with attributes is the ultimate end,

the Vedas and truth, etc., are valuable only because they lead to

tranquillity.

1074. Both the Vernacular translators have rendered this verse wrongly.

In the first place, ichcchasi is equivalent to ichccheta. Santoshat is

for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained

as sankalpa or samsaya. The grammatical order is sokamanasoh santapya

kledanam. The commentator adds santapamiti namulantam, i.e., formed by

the suffix namul.

1075. Samagrah is literally 'full or complete,' implying that such a man

becomes jnana-triptah. Only five attributes are mentioned in this verse

but santosha mentioned in verse 13 should be taken to make up six.

1076. Both the vernacular translators have rendered this verse

incorrectly. In the first place shadbhih has reference to the six things

mentioned in verse 11 and 12 above. These six again should be

satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas.

Unless freed from those two, even the six, of themselves, will not lead

to knowledge of the Soul. Tribhih has reference to Sravana, manana, and

nididhyasana. Ihastham is 'residing within the body.' Pretya implies

transcending consciousness of body or jivati eva dehe

dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple

words, is this: transcending all consciousness of body they that succeed

in knowing the Soul which resides within the body become emancipated. The

first line of the verse simply points out how the Soul may be known.

1077. Anweti is explained as vardhate.

1078. The reading I adopt is saviseshani, and not aviseshani although the

latter is not incorrect. In treatises on yoga, viseshah imply the gross

elements and the eleven senses including the mind. Aviseshah imply the

five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat

and Avyakta or Prakriti. If aviseshani be taken, the reference to the

subtile elements would imply that the grosser once have already been

transcended.

1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the

very puissance that the destruction of the gunas is said to bring about.

1080. Karyyatam is Prakriti which alone is active, Purusha being

inactive. Paramam karanam is, of course, Brahma uninvested with

attributes.

1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The

speaker, having first discussed the subject elaborately, intends to speak

of it in brief in this Section.

1082. Panchasu is explained by the commentator as Panchatmakeshu. Hence,

he properly points out that bhava and abhava and kala are included by the

speaker within bhutas or primary elements. Bhava implies the four

entities called karma, samanya, visesha and samavaya. By abhava is meant

a negative state with respect to attributes not possessed by a thing. We

cannot think of a thing without thinking of it as uninvested with certain

attributes whatever other attributes it may possess.

1083. Enlarged, the constructions of the original becomes thus:

'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'

1084. Uttarah imply the three entities known by the names of Avidya

(Ignorance), Kama (desire), and Karma (acts). This part of the verse is

skipped over by the vernacular translators.

1085. i.e., the soul when invested with Avidya and desire becomes a

living creature and engages in acts. It is through consequences then that

are derived from acts that the infinite Soul (or Chit) becomes Jivatman.

1086. This is a very difficult verse and no wonder that both the

vernacular versions are defective. K.P. Singha gives the substance,

skipping over many of the words. The Burdwan translator, though citing

largely from the gloss, misunderstands both verse and gloss completely.

The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih

anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate.

Sarvam here refers to pranijatam or the entire assemblage of living

creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is

taken by the commentator as equivalent to bhavanabhih. I prefer to take

it in the sense of entity. He who looks upon these as akalusham, i.e., as

unstained Chit (that is, he who has a knowledge of the Soul), becomes

freed from samoham karma, i.e., succeeds in becoming nishkamah in

consequence of his acquaintance with atmatattwa.

1087. 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in

the scriptures' are the practices connected with Yoga. Saririnam, the

commentator takes, implies the Soul as invested with a subtile body; of

course, Saririn as distinguished from Sariram generally means the Soul or

the owner of the Sariram without reference to the body. Hence, the word

cannot be taken as referring to the Soul as uninvested with the

lingasarira.

1088. I follow the commentator in his exposition of this verse. Sahitah

is nividah; drisyamanah is explained as 'though unseen by the eye is yet

realised through instruction and by the aid of reason.'

1089. Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is

sattwapradhanalingam. The sense, in simple words, seems to be that the

Yogin beholds within his own body and those of others the Souls or Chits

residing there as invested in subtile forms.

1090. Both atmachintitam and karmajam rajas are governed by Jahatam. The

first means all that is: 'kalpitah in self' i.e., the creations of the

understanding or the mind, implying, of course, the objects of the senses

or the external world. The second means kamadi vyasanam, i.e., the

calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who

is freed from identity with Pradhana or the Universal cause; hence, the

puissance that Yoga brings about. Such Yogins have their subtile forms

under complete control under all conditions and at all times. They can

enter at will into other forms. Sattwatma is linga-dehah.

1091. Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah

is explained by the commentator as in reality terminable, though the

words always etc., have been used. The plain meaning of the verse is that

Yogins, in their linga body, rove everywhere, not excluding the most

blissful regions in heaven itself.

1092. The meaning is this: like Yogins, ordinary men even have the

linga-sariram. In dreams, the gross body is inactive. Only the subtile

body acts and feels. The Burdwan translator misunderstands this verse

completely.

1093. Atikramanti is understood at the end of the verse. Vajropamani is

explained by the commentator as 'so undying that they are not destroyed

at even the universal destruction; hence, of course, the karana bodies.'

The karana bodies are the potentialities, existing in the tanmatra of the

elemental substances, of forming diverse kinds of linga bodies in

consequence of the acts of Jiva in previous periods of existence.

1094. Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau

samam has reference to 'yogam.' What the speaker wishes to say in

this verse is that dhyana is not laid down for Sannyasins alone but it is

laid down for all others as well.

1095. Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The

particle anu always interpreted as 'following' the scriptures or some

special branch of knowledge that treats of the subject spoken of.

1096. The correct reading is ayasaih meaning 'made of iron,' and not

'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of

iron here are either the diverse longings cherished by worldly men, or,

perhaps, the bodies with which men are invested.

1097. The dual genitive duhkhayoh is used because worldly sukha also is

regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It

is an instance of hetau sanach.

1098. Yena is explained as Stryadina hetuna. 'Sah' is Stryadih.

Samrohati is Vardhayati. 'Tam' is Vardhakam.

1099. 'Uddhriyate' is literally 'tears up.' The use of the word 'asina'

suggests also 'cutting.' The root of the tree, of course, is Avidya or

Ignorance.

1100. K.P. Singha wrongly translates the first line. The Burdwan

translator quotes the gloss without understanding it. The first half of

the first line, literally rendered, is 'the senses are the

mind-citizens,' meaning, as the commentator rightly explains, that they

are citizens under the lead of the mind. 'Tadartham' means 'for the sake

of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya

pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The

meaning, in brief, is this: the body is a city. The understanding is its

mistress. The mind is her principal servitor. The senses are the citizens

under the lead of the mind. In order to cherish the senses the mind

engages in acts productive of visible and invisible fruits i.e.,

sacrifices and gifts, and the acquisition of houses and gardens, etc.

Those acts are liable to two faults, viz., Rajas and Tamas. The senses

(both in this life and the succeeding ones) depend upon the fruits

(happiness or misery) of those acts.

1101. The meaning is this: the senses, the mind, the understanding, etc.,

are all due to acts. These, therefore, are said to rest upon acts and

draw their sustenance therefrom.

1102. I expand the first line of 14 for giving the meaning clearly.

1103. The sense is that the understanding, being stained or afflicted,

the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is

'placed like an image upon a mirror.'

1104. Because the son had not yet obtained the light of full knowledge.

1105. It is curious to note how carelessly this verse is rendered in the

Burdwan version. In the Bengal texts there is a misprint, viz., tatha for

rasah. The Burdwan translator does not notice it, but gives just eight

qualities instead of ten. Capacity to be congealed is to be inferred from

cha. K.P. Singha is correct.

1106. The Rishis, it is evident, regarded an entity not as an unknown

substance in which certain known properties inhered, but as the sum total

of those properties themselves. So far as the human mind is concerned,

there is no warrant for the proposition that matter is an unknown

substance in which extension, and divisibility etc., inhere; on the other

hand, matter, as it appears to us, is only extension, divisibility, etc.,

existing in a combined state.

1107. The elements are five in number. Their properties number fifty. The

five especial properties of the understanding should be added to those

five and fifty. The total, therefore, of the properties of the

understanding comes up to sixty.

1108. This is a difficult verse. Anagatam is agama-viruddham. The

grammatical construction, as explained by the commentator, is this: tat

(tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat

chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam)

bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava.

Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an

instance of the ablative with 'lyap' understood). What Bhishma wishes

Yudhishthira to do is not so much to attend to the various theories about

the origin of the universe but to carefully attend to the method of

attaining to Brahma. To be of tranquil heart, of course, implies the

possession of a nirvrittika buddhi.

1109. i.e., they could be slain by only their equals who were engaged

with them, meaning that all those warriors were very superior men. They

could not possibly be slain by others than those with whom they fought.

1110. In the case of gods and Rishis, thinking and summoning are the same.

1111. The commentator explains that the accusatives in the first line of

verse 5 governed by hareyam in the previous verse.

1112. A Padmaka consists of ten digits, i.e., a thousand millions or a

billion according to the French method of calculation.

1113. To lead a life in the woods with the deer and after the manner of

the deer confers great merit. Vide the story of Yayati's daughter Madhavi

in the Udyoga Parvam ante.

1114. The commentator explains that this means that Death would attain to

the status of all-pervading Brahma. Even this is the boon that the

Self-born grants her for protecting her against iniquity and allaying her

fears.

1115. i.e., being freed from wrath and aversion.

1116. Vasishtha's work commences with the query--What is dharmah? The

first answer is 'anything consistent with the Srutis and the Smritis.'

Then comes Sishtacharah or the conduct of those called Sishta or the good.

1117. However casuists may argue and moralists pretend, a lie like that

of Sir Henry Lee for saving his prince from the hands of Cromwell (vide

Woodstock), or like that of the goldsmith's son, even when he was dying,

for saving the prince Chevalier from the hands of his would-be captors,

is excusable in the estimation of many and even meritorious according to

some. The world again is agreed that if an adulterer be called into the

witness box, perjury would be a venal offence compared with the meanness

of betraying the honour of a confiding woman. Hence, the exclusion of

such a witness (according to almost every system of law) in trials for

adultery. The Rishis wrote for men and not angels. The conduct referred

to is that of the good and pious.

1118. In explaining verse 7, the commentator uses the words that I have

enclosed within parenthesis. According to him, verse 9 hath reference to

the robbed thief while he goes to the king for invoking justice.

1119. There is another reason why one should not give way to intoxication

of might and should not set at naught the eternal injunction against

taking what belongs to another. K.P. Singha incorrectly translates this

line.

1120. Implying that such a man is always alive to his own faults. He

never thinks that others are guilty of an offence which he, in a moment

of temptation, may have committed.

1121. K.P. Singha wrongly translates this line.

1122. The construction is not at all difficult; yet both the vernacular

translators have misunderstood it, the Burdwan version being thoroughly

unintelligible. This is only another form of the well-known saying--'do

to others as you would that they should do to you.'

1123. The Burdwan translator gives an incorrect version of the second

line: yad is equivalent to yadi: anyasya stands for anyam. The genitive

inflection is used for the accusative. Tatah stands for tasmin implying

aupapatye vishaye. Kuryat is driggochari-kuryat.

1124. The surplus should not be coveted for its own sake but for such use.

1125. The second line is incorrectly rendered by K.P. Singha.

1126. Priyabhyupagatam is priyena praptam and not hinsaya.

1127. I am not sure that I have understood the original correctly.

Nilakantha says that the sense intended to be conveyed is that

Yudhishthira finds fault with Bhishma's previous course on the

indications of righteousness.

1128. The argument, as explained by the commentator is this: Bhishma has

said that righteousness and its reverse arise from one's acts producing

happiness or misery to others, and that they both affect one's future

life in respect to the happiness and misery enjoyed or endured therein.

But living creatures, says Yudhishthira, are seen to take their births,

exist, and die, of their own nature. Nature, therefore, seems to be the

efficient cause of birth, existence, and death, and not the declarations

in the Srutis, consistent though those declarations be with

considerations of felicity or the reverse. The study of the Vedas,

therefore, cannot alone lead to a knowledge of righteousness and its

reverse.

1129. Distress may be of infinite variety. Derogation also from duty may,

therefore, be of infinite variety. It is impossible to note these

derogations (justifiable in view of the degree of distress felt) in any

code of morals, however comprehensive.

1130. The commentator cites the example of Sudras listening to forbidden

scriptures in expectation of merit. They commit sin by such acts. Then

again high Brahmanas like Agastya, by cursing the denizens of the Dandaka

forest, achieved great merit. In persons universally called ordinary or

even low, indications are observable of good behaviour, and in those

acknowledged to be good and respectable, acts may be noticed that are not

good. That therefore, which is called the conduct of the good is

extremely unascertainable.

1131. The commentator cites the instance of the stoppage of the

Horse-sacrifice in consequence of the interference of Indra with

Janamejaya while the latter was bent upon celebrating one for the

acquisition of merit.

1132. The vapoury edifices and forms seen in the distant sky are called

Gandharva-nagara from the peculiar belief that they are cities or towns

inhabited by the Gandharvas, a class of beings superior to men. They

appear to the view only to disappear very soon. What the speaker wishes

to say is that sacrifices and religious acts at first appear romantic and

delightful in consequence of the fruits they hold forth, viz., heaven and

felicity. But when they are examined by the light of philosophy, they

disappear or shrink into nothingness, for as acts, they are transitory

and their consequences too are of the same character.

1133. The object of this verse is to show that it is extremely difficult

to ascertain who the good are whose conduct should be taken as the

standard of righteousness.

1134. The commentator cites the instance of Drona and others of that

class. These men must be regarded as Mahajanas and Sadhus, but how can

their conduct be regarded as righteous? What Yudhishthira means to say is

that the standards of righteousness or that by which a good man may be

known, is difficult of ascertainment.

1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by

the commentator. The first won pre-eminence by his mastery over weapons.

The second lost his character as a Brahmana by the profession of arms.

The third lost nothing although he punished Viswamitra's insolence by

using even carnal weapons.

1136. What Yudhishthira says here is that righteousness or virtue or duty

does not depend upon the Srutis or the Smritis, nor upon considerations

of happiness or misery. On the other hand, righteousness is arbitrary in

respect of its standard, that being called righteous which was called so

by the learned of ancient times. As regards happiness or misery, its

cause is eternal nature.

1137. 'In this connection,' i.e., the subject of the true cause to which

is to be ascribed the dispensation of happiness or its reverse.

1138. His gross body was within the water. Nevertheless, by Yoga power,

he was able to rove over the world in his subtile body and beheld

everything he wished to see.

1139. Criya is explained by the commentator as implying the possession of

Vedic lore.

1140. This was a new vow that Jajali began to observe, the vow, viz., of

travelling over the entire earth, sleeping there where evening overtook

him.

1141. A Beniya's shop is a miscellaneous depot. It contains chiefly

spices and drugs, but there is no article for domestic use that may not

be found in such a shop.

1142. Bhandajivanah is one who lays out capital and lives upon its

profits.

1143. Charin is sancharanam for food.

1144. In some of the Bengal texts, verse consists of 3 lines. The 3rd

line, however, is omitted in the Bombay edition.

1145. The commentator observes that in the second line the speaker

explains what morality with its mysteries is.

1146. Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind

of medicinal wood also is indicated by it, which is brought from Malwa

and Southern India. To this day, it enters into the composition of many

drugs used by Hindu Physicians. Tunga is either the filaments of the

lotus, or the tree called Punnaga which is identified with the

Calophyllum inophyllum of the Linnean genera. The Bombay reading

parichcchinnaih for parachcchinnaih does not seem to be correct.

1147. In the Bengal editions, verse consists of one line. In the Bombay

text, it is included with the 10th verse which is made a triplet. The

meaning is that weighing creatures I regard all of them as equal. In my

scales a Brahmana does not weigh heavier than a Chandala, or an elephant

heavier than a dog or cat.

1148. The sense is this: there is variety in this world. It is, however,

like the variety of aspects which the sky shows. It is the same Godhead

that manifests itself in diverse forms even as it is the same sky that

puts forth various aspects in consequence of the appearance and

disappearance of clouds.

1149. Devairapihita-dwarah means persons whose doors (senses) have been

closed by the deities, i.e., men with senses that are defective or lost.

1150. That state is Brahma, and there is no fear of return from it.

Hence, it is called abhayam padam.

1151. The commentator explains that the mention of putra-pautrinam

indicates that kulachara or family practices (if not very cruel) are

authoritative.

1152. The correct reading seems to be vimuchyate.--The sense is this:

there is an eternal course of righteousness as laid down in the Vedas.

That which is called the conduct of the good may sometimes be stained by

some errors. Fools, led by this, give up righteousness itself. On the

other hand, wise men, avoiding those errors, take what is good and are

saved. An old saying is cited by the commentator to the effect that when

all is threatened, a wise man gives up half for saving the remainder. A

fool, however, gives up the whole when only half is threatened with

destruction.

1153. The word iha in verse is the only indication of the speaker's

desire to allude to the union of relatives in this world.

1154. K.P. Singha quietly omits the second half of the second line. The

Burdwan translator, as usual, blunders in rendering it. The fact is,

krosatah is not an adjective of vrikat, but stands for the roaring Vadava

fire. The commentator distinctly mentions drishtante Vadavagnih.

1155. Both the Vernacular translators have misunderstood this verse.

1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham

hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity,

viz., that which has a termination. The patavah are of course, the truly

wise, i.e., those that seek felicity that is unending. Kritsna is Brahma;

tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it

for the sake of Brahma. It is almost impossible to understand verses such

as these without the aid of the commentator.

1157. Padashinah has reference to Devah. The sandhi in Devapi is arsha.

The deities become stupefied in his _track_, i.e., fail to see or find it

out, for such a man is apadah, i.e., transcends the highest regions of

felicity, such as even the region of Brahman, because of their

non-eternity. Such a man attains to Brahma, which is infinite and eternal.

1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as

heaven or the regions of felicity in the next world. In the Vedas both

kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices,

&c., for heaven.

1159. The commentator cites some conflicting ordinances about the

slaughter of kine. The subject of duty, is thus confused, contradictory

declarations being noticeable in the Vedas.

1160. Badha here means striking or beating. If taken in the sense of

'death' the meaning would be putting some to death so that others may be

frightened. These verses are a noble protest against the institution of

slavery.

1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara

perpetrated a great sin by killing a cow (mistaking it for a tiger, as

the story goes).

1162. The cow is called the mother because of the use to which she is

subservient. Her milk nourishes every infant as much as the mother's

bosom. The bull, again, is Prajapati, because like Prajapati he creates

offspring and assists man in the production of food.

1163. Nahusha had killed a cow and a bull for honouring the Rishis. The

latter, however, expressed their dissatisfaction at the act, and cleansed

him of the sin in the manner indicated in the text. The commentator cites

the instance of how Indra was cleansed of the sin of Brahmanicide. The

Rishis, in compassion, distributed the sin among all beings of the

feminine sex. That sin manifests itself in their periodical flows and the

consequent impurity.

1164. The commentator explains that the Rishis addressed Nahusha in that

style even when they knew that he had not intentionally slain the cow and

the bull. The object of the speaker is to show the enormity of the act

when done intentionally.

1165. The fact is, all Sacrifices, in which injury is done to animal and

vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that

Brahmanas should perform is Yoga.

1166. Sacrifices are always attractive for the fame they bring. Their

performance depends upon wealth. The acquisition of wealth leads to the

commission of many evil acts.

1167. The sense is that in former days when the true meaning of Sacrifice

was understood and all men performed them without being urged by the

desire of fruit, the beneficial consequences that flowed were the

production of crops without tillage (and without injury to animals that

live in holes and burrows). The good wishes the Rishis cherished for all

creatures were sufficient to produce herbs and plants and trees. May not

this be taken as an indication of the traditional idea of the happiness

of Eden before the fall of man?

1168. 'Bereft of wisdom' is explained by the commentator as implying the

non-attainment of emancipation.

1169. This verse is exceedingly terse and condensed. In the second line,

the words Brahmana vartate loke, literally rendered, mean 'who believes

that only Brahma exists in the world.' The commentator takes these words

as implying 'who regards every essential of Sacrifice as Brahma.'

Although I have followed the commentator, yet I think his interpretation

to be rather far-fetched. Why may not the words be taken in a literal

sense? He who takes Brahma to be all things and all things to be Brahma,

becomes sinless and deserves to be called a Brahmana. The last word of

the second tine simply means 'who does not regard his own self as the

actor.' The view expressed in the Gita is that we should do all acts

believing ourselves to be only agents or instruments of the Supreme

deity. Acts are His, we are only His tools. Such a conviction is sure to

guard us against all evil acts.

1170. What is said in verse 17 is that when Sacrifices are done from a

sense of duty, notwithstanding their incompleteness, they become

efficacious. It is only when they are performed from desire of fruit that

expiation becomes necessary if their completion be obstructed by any

cause. Having thus applauded the Sacrifices (represented by acts) of the

truly wise, other kinds of Sacrifices are indicated in verse 18. K.P.

Singha translates 18 correctly. The Burdwan version is erroneous.

1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga,

Brahmam vedam is Pranava or Om.

1172. K.P. Singha erroneously translates this verse. The Burdwan version,

so far as it goes, is correct. Sarvam Brahma is explained as Pranava,

which is akhilam daivatam, for the Srutis declare that Omkarah

sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in

this verse is that when such a man eats and is gratified, the whole

universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a

particle of pottage gratified the hunger of thousands of Durvasa's pupils.

1173. Such a man regards all things as Brahma, and himself as Brahma.

1174. K.P. Singha blunders in rendering the second half of the first

line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path

of the righteous,' the commentator thinks, is Yoga.

1175. i.e., they perform mental Sacrifices.

1176. 'For the reason,' i.e., because they cannot officiate at the

Sacrifices of those that are truly good. In the second line (28 is a

triplet), the nominative sadhavah is understood. The meaning is that such

men, that is, the truly good, accomplish their own duties not for

benefiting their own selves but for the good of others. What is said in

the third line is that observing both kinds of behaviour, i.e., that of

the good and that of the misguided, I follow the path of the former by

abstaining from every kind of injury.

1177. Yajneshu is 'among Sacrifices.' Yani has reference to the different

kinds of the Sacrifices, viz., those performed from desire of fruit and

consequently productive of Return, and those not performed from desire of

fruit and consequently leading to Emancipation. Tena stands for tena

Yajnena. What the speaker wishes to lay down is that only a certain class

of sacrificers succeed in attaining to an end whence there is no return.

1178. The sense seems to be that they perform mental Sacrifices, and not

actual sacrifices after having created by Yoga-power all the necessary

articles.

1179. The sin of slaughtering a cow will not touch such a person, his

soul being above the influence of acts.

1180. i.e., I have for this reason spoken in praise of Renunciation and

not that frame of mind in which one acts from desire of fruit.

1181. These are, of course, the indications of complete Renunciation.

Such a man never bends his head to another and never flatters another,

for he is above all want.

1182. Verse 35 is a triplet. In the first two lines the speaker says that

one who does not accomplish the acts specified, fails to attain to a

desirable end. In the last line, idam, refers to the duties of a true

Brahmana or the indications of the Renunciation as laid down in verse 34.

Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam

kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.

1183. The Munis referred to in the first line are those mentioned in

verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is

gahanam. Asya in the second line refers to the particular Yoga of those

Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether

new, a circumstance that would detract from their merit, the commentator

explains the words natah as preceded by Avekshamana api understood.

1184. Yasmin here is equivalent to Yadi, it being, as the commentator

explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam,

meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or

Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The

use of the singular for the plural is arsha.

1185. What is said here is this: the sacrifices of some men become lost

through absence of faith. These men, it is plain, are not worthy of

performing any kind of sacrifice internal or external. The performance of

sacrifice, however, is easy. The cow and her products can minister to all

sacrifices. In the case of those that are able, full libations of

clarified butter, of milk, and of curds, are sufficient to enable them to

perform whatever sacrifice they wish. As regards those that are poor, the

dust of a cow's hoof and the water in which a cow's tail and horns have

been washed, are quite sufficient to enable them to perform their

sacrifices. Purnahuti should not, I think, be taken as different from

clarified butter, etc.

1186. All these verses are exceedingly terse. Anena vidhina is the mode

which the speaker himself advocates, viz., the performance of sacrifices

without slaughter of animals. Niyojayan is an instance hetau satri. After

prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in

verse 35 above) is Brahma.

1187. The soul is itself a tirtha. A tirtha, of course, is a spot

containing sacred water. One should seek the acquisition of merit in the

soul instead of going to places called sacred and lying in different

parts of the earth. 'According to his own ability' means 'according to

the best of his power.' If one can perform a sacrifice with clarified

butter, one should not do it with the dust of a cow's hoofs.

1188. Dharmasya vachanat kila is explained by the commentator as

Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also

mean, 'obeying the voice of Dharma.'

1189. The two negatives in the second line amount to an affirmative

assertion.

1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma',

hence 'Brahma-vishayini'. 'Daughter of Surya' means Sattwiki. Faith is

vahirvangamanasi, i.e., is 'the outward form of speech and mind,'

implying that it 'transcends (the merit born of) speech (recitation) and

mind (meditation).'

1191. 'Defects of speech' are the incorrect utterance of mantras.

'Defects of mind' are such as listlessness, haste, etc.

1192. Kadarya is explained by the commentator as 'miserly.' I think it

may be taken also in a more extended sense. Then again vardhushi is a

usurer and not necessarily a dealer in corn.

1193. The commentator is entirely silent upon this verse. The two Bengali

versions have proceeded in two different ways. The four classes of

persons indicated in the previous verses are (1) he that is destitute of

faith but is (outwardly) pure, (2) he that has faith but is not

(outwardly) pure, (3) a miserly person possessed of learning, and (4) a

usurer endued with liberality. The answer of Brahman, without touching

other points, refers particularly to faith. The liberal man's food is

sanctified by faith. The food of him that has no faith is lost. For this

reason, the liberal man's food, even if he happens to be a usurer, is

worthy of acceptance, and not so the food of the miser even though he may

be possessed of Vedic lore.

1194. The commentator takes the word divam as implying hardakasam. They

sported (not in the ordinary felicity of heaven but) in the puissance of

Yoga.

1195. Gograhe is explained by the commentator as 'a sacrifice in which

kine are slain.' Yajnavatasya is an instance of the genitive for the

accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may

also mean 'in the cow-pen within the sacrificial enclosure.'

1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva

khyatimichchhadbhih.

1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer

Vedi or altar.' The actual slaughter takes place on this vedi. The

Burdwan translator misunderstands the word.

1198. Upasya, is explained by the commentator as 'living near an

inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas

of the acts laid down in them. Acharah has reference to the duties of

the domestic mode of life. Acharah should be made anacharah, i.e., should

not be followed. The Sannyasa mode of life is thus recommended.

1199. The meaning is this: ordinary men abstain from tainted meat,

regarding all meat as tainted which is obtained from animals that are not

killed in sacrifices and in course of religious acts. The speaker,

however, holds that this practise is not worthy of applause, for all meat

is tainted, including that of animals slain in sacrifices. K.P. Singha

gives the sense correctly though his rendering is not literal. The

Burdwan translator, misunderstanding text and commentary, jumbles them

together and gives an incorrect rendering.

1200. Hence there is no need for sacrifices with slaughter of animals,

and alcohol, etc.

1201. The sense is this: dangers are always seeking to destroy the body.

The body is always seeking to destroy those destroyers. This perpetual

war or struggle implies the desire to injure. How then, asks

Yudhishthira, is it possible for any man to lead a perfectly harmless

life, harm being implied in the very fact of continued existence?

1202. The sense, of course, is that one should acquire religious merit

without wasting one's body; one should not, that is, cause one's body to

be destroyed for the sake of earning merit.

1203. On the occasion of the Jata-karma the sire says 'be thou as hard as

adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary

rite is performed on the occasion of the samavartana or return from the

preceptor's abode. It is called subsidiary because it does not occur

among the rites laid down in the Griha Sutras. The words uttered on that

occasion are, 'Thou art my own self, O Son.'

1204. Bhogya implies such articles as dress,--etc. Bhojya implies food,

etc. Pravachana is instruction in the scriptures. Garbhadhana is the

ceremonial in connection with the attainment of puberty by the wife.

Simantonnayana is performed by the husband in the fourth, sixth or eighth

month of gestation, the principal rite being the putting of the minimum

mark on the head of the wife. The mark is put on the line of partition of

her locks.

1205. In India in every house two sticks were kept for producing fire by

rubbing. These were replaced by the flint-stone and a piece of steel. Of

course, Bryant and May's matches have now replaced those primitive

arrangements almost everywhere, and in the hands of children have become

a source of great danger to both life and property.

1206. Prana is the organ of generation. Samslesha is union. The desires

cherished are indicated in the Griha Sutras. 'Let our child be fair of

complexion.' 'Let him be long-lived!' Though both parents cherish such

wishes, yet their fruition depends more on the mother than the father.

This is a scientific truth.