1207. The sense seems to be this. The mother only has correct knowledge

of who the father is. The commands of the father, therefore, may be set

aside on the ground of the suspicion that attaches to his very status as

father. Then, again, if the father be adulterous, he should not be

regarded on account of his sinfulness. Chirakarin asks, 'How shall I know

that Gautama is my father? How again shall I know that he is not sinful?'

1208. The object of this verse is to indicate that when Gautama had

ceased to protect his wife he had ceased to be her husband. His command,

therefore, to slay her could not be obeyed.

1209. The commentator argue that 'man being the tempted, takes the guilt

upon himself; woman, being the tempted, escapes the guilt.'

1210. The sense is this: the sire is all the deities together, for by

reverencing the sire, all the deities are pleased. The mother, however,

is all mortal and immortal creatures together, for by gratifying her one

is sure to obtain success both here and hereafter.

1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi.

Probably, Gautama blames his own carelessness in not having provided, by

Yoga-puissance, against the commission of the offence. The commentator

observes that the Rishi's exculpation of Indra himself is due to his own

purity of nature and the entire absence of a desire to wrong other

people. In reality, however, there can be no doubt that it was Indra who

was to blame.

1212. i.e., prince Satyavat said that the persons brought out for

execution should not be executed. The power of kings did not extend over

the lives of their subjects. In other words the prince argued against the

propriety of inflicting capital punishment upon even grave offenders.

1213. Verse 10 is a triplet.

1214. The Burdwan translator gives a very incorrect version of this

verse. He misunderstands both text and commentary completely. K.P. Singha

is correct.

1215. The commentator explains that the object of this line is to show

that the very Sannyasin, when he offends, deserves to be chastised. K.P.

Singha misunderstands the line completely. The Burdwan version is correct.

1216. Both the vernacular versions of this verse are incorrect. The first

half of the first line should be taken independently. The commentator

explains that after gariyamsam the words api sasyu should be supplied.

Aparadhe tu punah punah, etc., is said of offenders in general, and not

eminent offenders only.

1217. i.e., punishments were not necessary in former times, or very light

ones were sufficient. The Burdwan version of this verse is thoroughly

ridiculous.

1218. Hence extermination is the punishment that has become desirable.

1219. Hence, by slaying them no injury is done to any one in this or the

other world.

1220. Padma means, the ornaments of corpses. Grave-stealers that were in

every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men

were the persons who were regarded to have been possessed by evil

spirits. Daiyatam is an accusative which, like, Samayam is governed by

the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu

prajnah. The Burdwan version of this verse shows that the person

entrusted with this portion of the Canti was altogether incompetent for

the task. K.P. Singha gives the meaning correctly.

1221. The commentator supposes that after sadhun the word kartum is

understood. The line may also be taken as meaning,--'If thou dost not

succeed in rescuing the honest without slaying (the wicked).' Bhuta

bhavya is sacrifice. The prince speaks of exterminating the rogues by

slaying them as animals in a sacrifice because of the declaration in the

Srutis that those killed in sacrifices ascend to heaven, purged of all

their sins. Such acts, therefore, seem to be merciful to the prince,

compared to death by hanging or on the block.

1222. The world thus improves in conduct and morality through the king

only behaving in a proper way. Cruel punishments are scarcely needed to

reform the world.

1223. The period of human life decreases proportionately in every

succeeding age, as also the strength of human beings. In awarding

punishments, the king should be guided by these considerations.

1224. The word satya is used here for Emancipation. Mahaddahrmaphalam is

true knowledge, so called because of its superiority to heaven, etc. The

way pointed out by Manu is, of course, the religion of harmlessness. In

verse 35, there is an address to prince Satyavat. It seems, as I have

pointed out, that verses 32 to 35 represent the words of the grandsire to

whom the prince refers in verse 31.

1225. The redundant syllable is arsha.

1226. Both acts and knowledge have been pointed out in the Vedas. The

Vedas, therefore, being authority for both, one or the other cannot be

censured or applauded.

1227. Arsha means here Vedic injunctions declared through the mouths of

inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being

himself. The object of the speaker is to show that no part of the Vedas

can be censured, for every word in them is equally authoritative, all

being God's own.

1228. Deva-yanah is explained by the commentator as Devam atmanam janti

ebhiriti, i.e., those by which the Soul is reached. The relative strength

or weakness of the four modes of life hath been thus indicated. The

Sannyasin attains to Moksha or Emancipation; the forest recluse to the

region of Brahman; the house-holder attains to heaven (region of the

deities presided over by Indra) and the Brahmacharin attains to the

region of the Rishis.

1229. The commentator explains that having commenced with the assertion

that men should sacrifice from desire of heaven, the speaker fears that

the hearer may deny the very existence of heaven. Hence, he takes a surer

ground for justifying slaughter, viz., the ground that is connected with

the consideration of food. Living creatures must eat in order to live.

The very support of life requires the slaughter of life. Slaughter,

therefore, is justified by the highest necessity.

1230. i.e., there are the essential requisites of sacrifice.

1231. The seven domestic animals are cow, goat, man, horse, sheep, mule,

and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant,

bear, and monkey.

1232. Vichinwita is Vivechayet with alamvartham understood; atmanah is

equivalent to jivat.

1233. All the products of the cow that are named here are not required in

all sacrifices. Some are required in some, others in others. Those then

that _are_ required, when coupled with Ritwijas and Dakshina, complete

the respective sacrifices or uphold or sustain them.

1234. Samhritya means Ekikritya and not 'destroying' as the Burdwan

translator wrongly takes it.

1235. The Burdwan translator, notwithstanding the clear language of both

the text and commentary, wrongly connects the first line of verse 31 with

the last line of 30, and makes nonsense of both verses.

1236. By taking the two lines of 32 with the last line of 30, the Burdwan

translator makes nonsense of the passage.

1237. 'Brahmanas' here means that part of the Vedas which contains the

ritual.

1238. Each constitutes the refuge of the other.

1239. There are many such expletives, such as hayi, havu, etc.

1240. For, as the commentator explains, one who has acquired an empire

does not seek the dole of charity. In view of the high end that

Renunciation is certain to bring, what need has a person of the domestic

mode of life which leads to rewards that are insignificant compared to

the other.

1241. Varhi is grass or straw. Oshadhi here implies paddy and other

grain. Vahiranya adrija implies 'other kinds of Oshadhi born on

mountains,' i.e., the Soma and other useful hill plants and shrubs.

Teshamapi mulam garhastyam should be supplied after the first line.

Domesticity is the root of these, because these are cultivated or

collected by persons leading the domestic mode of life. The argument in

the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit

drisyate, atah viswasyapi mulam garhastyam.

1242. Literally rendered, the words are,--'Without doubt, Vedic mantras

enter into persons of the regenerate classes in respect of acts whose

effects are seen and acts whose effects instead of being seen depend upon

the evidence of the scriptures.' Practically, what is said here is that

all the acts of a Brahmana are performed with the aid of Vedic mantras.

1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras

are needed for assisting the dead spirit to attain to a brilliant form

(either in the next world or in this if there be rebirth). These mantras

are, of course, uttered in Sraddhas. After the dead spirit has been

provided, with the aid of mantras, with a body, food and drink are

offered to him with the aid of mantras. Kine and animals are given away

by the representatives of the dead for enabling the dead ancestor to

cross the Vaitarani (the river that flows between the two worlds) and for

enabling him to become happy in heaven. The funeral cake, again,

according to the ordinance, is sunk in water for making it easily

attainable by him to whom it is offered. By becoming a human being one

inherits three debts. By study he pays off his debt to the Rishis, by the

performance of sacrifices he pays off his debt to the gods, and by

begetting children he frees himself from the debt he owes to the Pitris.

The argument then is this: when the Vedas, which are the words of Supreme

Godhead, have laid down these mantras for the attainment of such objects

in the next world, how can Emancipation, which involves an incorporeal

existence transcending the very Karana (form) be possible? The very

declarations of the Vedas in favour of acts are inconsistent with

incorporeal existence or with the negation of existence with dual

consciousness of knower and known.

1244. The mention of 'Devan' as the commentator points out--Rishis and

also Pitris. The amrita here that these covet is, of course, the

Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with

Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'

1245. The terseness of the original has not been removed in the

translation. Enam is the universal Soul dwelling within this physical

frame. It refers to the person who constitutes himself to be the soul of

all creatures or one who is conversant with Brahma or has become Brahma

itself. That soul is said to have a fourfold nature, viz., it is virat

(all-embracing), sutra (fine as the finest thread and pervading

everything), antaryamin (possessed of omniscience), and suddha

(stainless). Its four mouths, by which are meant the four sources of

enjoyment or pleasure, are the body, the senses, the mind, and the

understanding. What the speaker wishes to point out by this is the

Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of

action) is then pointed out by the mention of the doors which are the two

arms, the organ of speech, the stomach and the organ of the pleasure

(generation). These last operate as doors for shutting or confining the

soul within its chamber. They are the screens or avaranas that conceal

its real nature. The very gods feel their force, being unable to

transcend them or their demands. He who would transcend them and shine in

his own stainless nature should seek to control or restrain them.

Practically, it is Yoga that is recommended for enabling one to attain to

the position of the universal Soul.

1246. 'One who has cast off his upper garment' is one who clothes himself

very scantily only for the sake of decency and not for splendour.

1247. Dwandwarama very likely means here the joys of wedded couples and

not 'the pleasures derived from pairs of opposites'. The sense seems to

be this that man is a Brahmana who, without marrying succeeds in enjoying

singly all the felicity that attaches to married life.

1248. In reality all things are, of course, Brahma. Their external

aspects are only transformations. The end of all creatures is death and

rebirth till absorption takes place into Brahma by means of Yoga.

1249. The original is very terse. I have expanded it, following the

commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart;

antarena is equivalent to vina; anujananti governs Brahmanyam understood.

Anyat phalam in the second line implies heaven and its joys (which

satisfy ordinary men). The particle anu before jananti is taken to imply

gurum anu, i.e., following the instructions of preceptors.

1250. These three verses run together and are extremely abstruse. There

can be no doubt that the commentator is right. The construction is this:

Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam

agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha

sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam

cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36

stands by itself as an explanatory sentence referring to some of the

characteristics of the sadachara that is spoken of. Samsritanam, refers

to men observing the different modes of life; ghoratwam agatam is

samsarandhakaranasakam bhavati. What is meant by this is that the

penances of such men, along with the duties they are called upon to

observe by the particular mode of life they follow, become a terrible

weapon, in consequence of their sadacharah, for destroying the evils of

worldliness. The sadacharah spoken of here is nishkamadharmah. The latter

is no new-fangled theory of men of learning but is puranam saswatam, and

dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools

regard to be vigyunani and anaikatitikani are, of course, those acts

which are included within the word 'Yoga.' In brief, the speaker, in

these three verses, wishes to inculcate that wise men, whatever their

mode of life, observe its duties. But by virtue of the nishkama dharma

they follow, they convert those duties and their penances into efficient

means for dispelling the darkness of ignorance. Fools, on the other hand,

unable to practise that nishkama dharma, look upon it and Yoga itself as

fruitless and valueless although the rewards these confer are visible.

1251. The sciences that have disputation only for their foremost object,

are, according to the commentator, the sciences of the Lokayatikas, the

Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on

Logic that are included within the word Agama are the two Mimamsas,

Sankhya, and Patanjala.

1252. Aikatmyam is explained by the commentator as Eka eva dwaita darsana

hina atma yatra bhavati. Practically, it is that state of the mind in

which one perceives one's identity with everything in the universe. This

is that true knowledge which brings about Emancipation or is Emancipation

itself.

1253. They are called 'robbers of the scriptures' because they always

seek to rob the scriptures of their true meaning. They are 'depredators

of Brahma' because they deny the very existence of Godhead. Nirarambhah

is Camadyarambha-sunyah.

1254. The particle anu means 'following the instructions of preceptors.'

Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante

for samyame.

1255. What is intended to be said here is that only a life of

Renunciation, so hard to follow, can lead to Emancipation. The Burdwan

translator makes nonsense of the second line of 64 by connecting it with

the first line of 65, K.P. Singha omits it entirely.

1256. The Vedas are Savda-Brahma or Brahma as represented by sound.

1257. I have expanded this verse, following the lead of the commentator.

Some idea may be given of the extreme terseness of such verses by

offering a literal rendering: 'That lump of matter which is made a

(human) body by what is contained in the Veda, is (afterwards) made (a

body by the same means).' One approaches one's wife after performing the

rite of Garbhadhana. In this rite, different deities are invoked to

develop different organs and parts of the body of the child to be

begotten. Thus begotten, the body of the child is, subsequent to birth,

cleansed or purified. All this requires the aid of the Vedic mantras.

What Kapila wishes to teach is that commencing with acts, knowledge

should finally be acquired.

1258. Yoga is the only way to true knowledge, hence Jnana-nishthah is

Yoga-nishthah.

1259. These and men like these are pointed out as persons deserving of

gifts.

1260. i.e., in Brahma as possessed of attributes and as freed from

attributes.

1261. Matra is explained as miyante vishya anya i.e., the understanding.

What is meant by guile in the practice of righteousness may be

exemplified as follows. Individual grains of barley may be given away

instead of clothes by one unable to obtain clothes for gift. But one

giving away barley grains when perfectly able to give away clothes would

be guilty of guile.

1262. The scriptures frequently lay down ordinances in the alternative.

The absolute or substantive provisions are for the able. Those in the

alternative are for them that are unable.

1263. What is meant by the sacrifices, etc., of such men being identical

with infinite Brahma is that these men were identical with Brahma and

whatever they did was Brahma. They had no consciousness of self, or they

did nothing for self. They were the Soul of the universe.

1264. What is said here in effect is that at first there was only one

course of duties, called sadachara or good conduct, for all men. In

progress of time men became unable to obey all its dictates in their

entirety. It then became necessary to distribute those duties into four

subdivisions corresponding with the four modes of life.

1265. Both K.P. Singha and the Burdwan translator have completely

misunderstood verse 23 and the first line of 24, which, as the

commentator explains, should be construed together. The construction is

Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva)

vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam

vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah,

etc. Jato-anye, etc. Thus, all the four modes, commencing with the last,

are spoken of.

1266. It is impossible for any one to read the Burdwan version of such

verses without pitying the Pandit responsible for its accuracy. Without

understanding the commentary in the least, the words of the great

commentator have been reproduced in the Burdwan version in a strange

order, rejecting some of the connecting links without any excuse, and

making the Collocation utterly unintelligible. K.P. Singha gives the

substance very briefly without endeavouring to translate the words. And

yet the verse presents almost no difficulty. The last line of 29 and the

first line of 30 make one sentence. Chaturthopanishaddharmah is explained

by the commentator as implying paramatma-vishayini vidya, tadartham

dharmah. There are four states of consciousness: 1st, wakefulness; 2nd,

dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is

reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma

becomes realisable. What is said in these two lines is simply this: the

duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of

Paramatman, are sadharanah or common to all the four orders of men and

modes of life. Those duties, of course, are sama, dama, uparama,

titiksha, sraddha, samadhi. What is said in the last line of 30 is that

Brahmanas of pure hearts and restrained souls always succeed (by the help

of those duties) in acquiring or attaining to that Turiya or

consciousness of Brahma.

1267. Apavargamiti is explained by the commentator as apavargaprada vidya

or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah.

Yatidharmah is a life of Renunciation. What is meant by sanatanah is

sampradayagatah.

1268. Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam,

Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan

translator misses the sense altogether and K.P. Singha quietly passes

over the entire second line of this triplet. Durvala means he who is

wanting in vairagya.

1269. The commentator explains that the object of this verse is to show

that even if there be equality in respect of the end that is attained in

next life, there is more of real felicity in a life of Renunciation than

in a life of enjoyment. The Burdwan translator misses the sense entirely.

1270. The Burdwan translator gives a very erroneous version of this verse.

1271. For by Knowledge Emancipation is obtained.

1272. Vatarechaka is bhastra or a bellows. What is implied is, perhaps,

that such a man breathes or lives in vain.

1273. Nasti is explained by the commentator as the past and the future.

Nishtha is swarupam. Literally, what is said is that everything is the

Vedas, or the Vedas are everything. This is, perhaps, only an exaggerated

mode of saying that the Vedas deal with everything.

1274. The sense seems to be that while they that are ignorant regard the

universe to be as existent and durable as the thunder or adamant, the man

of knowledge regards it to be truly non-existent though it puts forth the

appearance of existence.

1275. I have endeavoured to give a literal version of verse 45. It is

difficult, however, to seize the meaning from such versions. The word

used in the first line is Tyaga implying Renunciation. The commentator

correctly explains that this is that complete Renunciation which takes

place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak

aptam (bhavati). This samyak is Brahma. Similarly, santosha is not

ordinary contentment but Brahmananda or the Supreme felicity of one who

has attained to Brahma. The meaning, then, is this: in the complete

abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach.

In Emancipation again is the Supreme felicity of Brahma. Apavargah is not

annihilation but Emancipation, which is existence in Brahma without the

dual consciousness of knower and known.

1276. I have followed the commentator in his exposition of almost all the

adjectives in the text.

1277. The grammatical construction of this verse is very difficult to

catch. There can be no doubt that the commentator is right. Tehjah,

kshama, santih,--these are anamayam subham, i.e., nirdukhasya

sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham

Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers

to Tejah and the two others. Abidham is explained as akittrimam; vyoma as

jagatkaranam. The Burdwan translator gives a correct version, although

his punctuation is incorrect. He errs, however, in not taking anamayam

subham as one and the same. K.P. Singha errs in connecting anamayam with

what follows tatha.

1278. Nishkriti is literally escape. There is escape for those referred

to; of course, the escape is to be sought by expiation. There is none for

an ingrate, for ingratitude is inexpiable.

1279. Asubheshu is explained as asubheshu karmashu upasthiteshu.

1280. The Brahman evidently refers to the indifference of Kundadhara

towards him. He had thought that Kundadhara would, in return for his

adorations, grant him wealth. Disappointed in this, he says, when

Kundadhara does not mind my adorations, who else will? I had, therefore,

better give up all desire for wealth and retire into the woods. The

passage, however, seems to be inconsistent with the Brahmana's

indifference to the fine fabrics of cloth lying around him.

1281. Persons who have won ascetic success utter a wish and it is

immediately fulfilled. 'I give thee this,' and forthwith what is given in

words appears bodily, ready to be taken and appropriated. The words of

such persons do not follow their meanings, but meanings follow their

words.

1282. The Burdwan translator makes nonsense of this verse. He forgets his

grammar so completely as to take etaih as qualifying lokah.

1283. The verse is not difficult; the commentator, again, is very clear.

The Burdwan translator, however, while citing the very words of the

commentary, totally misunderstands them and makes utter nonsense of them.

Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam

madhya. The question asked is dharmartham yo yajnah samahitah

(viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).

1284. One that subsists upon grains of corn picked up from the fields

after the reapers have abandoned them is called a person leading the

unchha mode of life. The Burdwan translator commits the ridiculous error

of taking unchhavrittih as the _name_ of the Brahmana. The commentator

supposes that Yajna here implies Vishnu, as expounded in the Srutis.

1285. Syamaka is a variety of paddy called Panicum frumentaceum.

'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika).

It is identified with Tiramus labialis, syn.--Glycine deblis.

'Suvarchala' is a name applied to various plants. Here, very probably,

'Brahmisaka,' or Herpestes Monnjera (syn.--Gratiola Monniera, Linn) is

intended.

1286. i.e., he never slaughtered living animals for offering them in

sacrifices because of his inability to procure them. He, therefore,

substituted vegetable products for those animals. His sacrifices,

intended to take him to heaven, were really cruel in intention.

1287. Following the Bombay text I read the last line of 8 as Sukrasya

punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih

is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at

the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit

seems to be vicious. Both the vernacular versions are incorrect; K.P.

Singha supplying something of his own will for making sense of what, he

writes, and the Burdwan translator writing nonsense as usual.

1288. K.P. Singha wrongly translates this verse; for once, the Burdwan

translator is correct.

1289. Both the vernacular versions of this verse were incorrect. The

commentator explains that the grammar is rasatalam didrikshuh sa

Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah

i.e., fearing to see many other defects in the sacrifice which was being

celebrated by an ignorant person.

1290. Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan

translator wrongly takes it as an adjective of Satyam.

1291. In verse 8, it is said that it was a descendant of Sukra, viz., the

virtuous Parnada, who had become a deer and lived in those woods as the

Brahmana's neighbour. Here it is said that it was the deity Dharma who

had become so. The two statements may be reconciled supposing that Dharma

first became the Rishi Parnada and then, as Parnada, was metamorphosed

into a deer. Tasya nishkritim adhatta is explained by the commentator in

a very far-fetched way. He takes these words to mean that Dharma, who had

become a deer, provided at this juncture for his liberation from that

metamorphosis. I think tasya has reference to the misled Brahmana.

1292. Yajnia is explained as yajnaya hita.

1293. Samadhanam is the absorption of meditation, or that state of mind

in which one has no longer any affection for the world, Bharyayh is

genitive, but the Burdwan translator takes it for the instrumental

singular.

1294. Yo dhamah is the reading I take, and not no dharmah.

1295. The commentator explains the grammar as panchanam (madhya ekam)

artham prapya, etc.

1296. This is the mastery or puissance that is brought by Yoga, so that

the person succeeds, fiats of the will, in creating whatever he desires.

1297. The Burdwan translator gives a ridiculous version of this verse. He

cites the commentator's words without understanding them aright.

1298. What he does is to abandon sakamah dharmah for betaking himself to

nishaamah dharmah or the practice of duties without desire of fruit, for

only such a course of conduct can lead to Emancipation.

1299. By dharma here is meant nishkama dharma, for the fruits of sakama

dharma are not eternal, heaven like all things else having an end.

1300. What is said in this verse is this: when a man wants an earthen

jar, he works for creating one. When he has got one, he no longer finds

himself in the same state of mind, his want having been satisfied.

Similarly, with men desirous of heaven and earthly prosperity as the

reward of virtue, the means is Pravritti or acts. This or these cease to

operate with those who having acquired such virtue set themselves for the

achievement of Emancipation, for with them the religion of Nivritti is

all in all.

1301. i.e., by abandoning all kinds of idleness, as explained by the

commentator.

1302. i.e., by Yoga-meditation one should regulate and finally suspend

one's breath. The Yogin can suspend all physical functions and yet live

on from age to age.

1303. Nidra here is explained as ananusandhana or the absence of

inquisitiveness or curiosity. By pratibha is meant inquiry after improper

things or things that are of no interest.

1304. The truth is that the world is unreal and has no end.

1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind

within the body. Doubt is to be dispelled by certainty; this implies that

certain knowledge should be sought for by driving off doubt. The

commentator thinks that this means that all sceptical conclusions should

be dispelled by faith in the scriptures. By 'fear,' in this verse, is

meant the source of fear, or the world. That is to be conquered by the

conquest of the six, i.e., desire, wrath, covetousness, error, pride, and

envy.

1306. What is laid down here is the same course of training that is

indicated for Yoga. First, the senses are to be merged into the mind,

then the mind is to be merged into the Understanding, then the

Understanding is to be merged into the Soul or what is known as the Ego.

This Ego is to be merged at last into the Supreme Soul. When the Ego is

understood, it comes to be viewed as Brahma.

1307. 'Pure acts' are, of course, those that are included in 'Nishkama

dharmah,' and 'tranquillity of soul' is the cleansing of the soul by

driving away all passions and desires.

1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha

is kama-vaiparityena. The sense, the commentator adds, is that one should

not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in

the previous Sections, the Yogin would fall into hell and succeed not in

attaining to Emancipation, heaven itself being hell in comparison with

the felicity of Emancipation. K.P. Singha quietly skips over the last

line and the Burdwan translator offers a ridiculously incorrect version.

1309. Yebhyah means 'the materials from which.' (Srijati) has Paramatma

for its nominative (understood). Kale is the time of creation as selected

by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by

the desire of becoming many, or led by the desire of existence as many or

in infinite diversity.'

1310. Kala here is, perhaps, the embodiment of the abstract idea of life

of living creatures. Impelled by the Understanding, Kala or life sets

itself to the creation of other creatures. These last also are equally

the result of the same five primal essences.

1311. The construction of the second line is this: etan shad

abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah

(karyani, tat asat). The sense of the last clause is that all this is the

effect of those primal essences. All this, therefore, is of those

essences. The latter are included in the word asat, or unreal, as

distinguished from sat or real of substantial. The soul is sat,

everything else is asat.

1312. In previous Sections it has been explained how when the Chit, which

has pure knowledge for its attribute, becomes invested with Ignorance, it

begins to attract the primal essences towards itself in consequence of

the potencies of past acts and take birth in various shapes. (The idea of

past acts is due to the infinite cycles of creation and destruction, the

very first creation being inconceivable). The causes of creation are,

therefore, the five primal essences, Jiva (or chit), the potencies of

past acts, and Ignorance.

1313. Jnanani is Jnana-karanani, i.e., perceptions for causes of

perception.

1314. The second line of 13 is very condensed. The meaning is this: the

eye is the sense of vision. Vision or sight is its function. The object

it apprehends is form. The eye has light for its cause, and form is an

attribute of light. Hence the eye seizes or apprehends form. By the

inference of reason, there is similitude, in respect of attribute or

property, between the eye, vision, and form. The commentator explains

this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam

upapannam. This is indicated with a little variation in the next verse.

K.P. Singha skips over the line. The Burdwan translator gives an

incorrect version.

1315. Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul.

What, however, is Chitta is difficult to ascertain, unless it means vague

or indefinite perception. In some systems of philosophy the Chitta is

placed above the Understanding.

1316. The Bengal reading yathagantam is preferable to the Bombay reading

yatha mama.

1317. The first line of 27 is grammatically connected with the last line

of 26. The second line of 27 is very abstruse. The grammatical

construction is this: tayorbhavayogamanam (sushuptau) pratyaksham

(drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that

in ordinary men, the notions during wakefulness are not the notions they

cherish during dreams: nor are their notions during dreams identifiable

with those they entertain while wakeful. There is similarity but not

identity. In eternal Sushupti, however, which is Emancipation, the

notions of wakefulness pass into those of dream and those of dream pass

into those of wakefulness, i.e., both (or, rather, the same, for there is

then perfect identity between them) become directly apprehensible in

Sushupti or Emancipation. Sushupti or Emancipation, therefore, is a

state, in which there is neither the consciousness of wakefulness nor

that of dream, but both run together, their differences disappearing

totally.

1318. This is a triplet.

1319. Brahmabhava is explained as follows: when one succeeds in

understanding Brahma, one is said to attain to Brahma, as the Srutis

declare. The commentator explains that Pasyanti is used with reference to

those that are learned in the scriptures. They behold the attainment of

the highest end by Jiva _not_ with their physical eyes but with the eye

of the scriptures, for they that are themselves emancipated cannot be

said to behold the emancipation of another. This is grave trifling for

explaining the use of the word pasyanti.

1320. The commentator points out that possessions of value include even

the region of Brahman. Men of knowledge, who seek Emancipation, do not

set any value on even the joy of the region of the Creator.

1321. The commentator explains that one should not cherish the desire

for wealth even for the sake of acquiring virtue therewith. When,

however, wealth is obtained without effort, such wealth should be applied

to the acquisition of virtue. One is also directed to give up the desire

of acquiring wealth (by even innocent means) the reason being that

desire, when cherished, is sure to increase and get the better of one's

heart.

1322. The commentator observes that the first line means that the man of

knowledge should wish for happiness to all, and never wish sorrow to any

one. Sarvam includes virtue and vice. Of course, the practice of nishkama

dharma is recommended.

1323. All Brahmanas have to pluck flowers in the morning for offering

them to the deities they worship. The task takes many minutes, because a

good many have to be plucked for the purpose. This being a daily

occupation and they going as they do to places where flowers abound, the

act of plucking goes on while the plucker is mentally engaged with other

things.

1324. The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to

the Bombay reading sputam vyaghram mahaughova. If the Bombay reading be

accepted, the meaning would be 'Him Death snatches away as a mighty wave

sweeps away a sleeping tiger.' The idea of a sleeping tiger being swept

away by a surging wave is very unfamiliar.

1325. Devas here evidently refer to the senses. The senses are, as it

were, cattle. Their true fold is the forest and not peopled cities and

towns. In the forest there are no temptations to try them as in the midst

of cities and towns.

1326. Jivitarthapanayenaih is connected with hinsati. To take it (as the

Burdwan translator does) as an adjective qualifying 'pranibhih' would be

incorrect.

1327. The Sacrifice of Peace is opposed to the Sacrifice of Slaughter.

The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul.

The Sacrifice of Speech is Vedic recitation or Japa. The Sacrifice of

Mind is contemplation, and that of Acts is baths, performance of other

acts of purity, waiting dutifully upon the preceptor, etc.

1328. To perform the Sacrifice of Self is to merge the Soul in the

Supreme Soul.

1329. The Bombay reading danda-vidhanam is a blunder for the Bengal

reading danda nidhanam. To interpret vidhanam as equivalent to

abandonment or giving up, by taking the prefix vi, in the sense of vigata

would be an act of violence to the word.

1330. The guha or cave referred to is the body.

1331. By Prakriti, as explained in previous Sections, is meant primal

nature consisting of the five great essences of earth, water, etc.

1332. Samupodeshu is explained as upasthiteshu api, i.e., even when such

objects are present and ready for enjoyment.

1333. Maitrayangatah, as explained by the commentator, is

Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in

a different path. The object of the speaker is to lay it down that one

solicitous of Emancipation should never confine oneself to one spot, but

rove or wander over the world without owning a fixed habitation or home.

K.P. Singha translates the word wrongly.

1334. In the first line, the Bengal reading madhya na chacharet is better

than madhya cha nacharet. Pradakshinam is ankulam, and savyam is

pratikulam. The grammar of the second line is not difficult. Besides, the

commentator explains it clearly. The Burdwan translator, leaving out the

words bhaikshacharyam and taking anapannah as equivalent to vipadapannah,

gives a thoroughly ridiculous version. K.P. Singha, also, is not correct.

The commentator explains that charyam means anekagrihatanam; anapannam is

akurvan. The second foot is unconnected with the first.

1335. Muni, here, is one who has restrained his senses, or who has

betaken himself to the path of Renunciation. Patrasamchara, I think, is

the act of setting the dishes for those who are to dine off them. The

commentator explains that it means 'the motion of those who are to

distribute the food.' Of course, their motions from the kitchen to the

dining hall and back are implied if the word is taken for 'setting of

dishes.' The sense remains unaltered. The Muni must be abstemious and

hence he should select an hour like this for begging his dole, when there

would be very little in the house to give.

1336. Matra is a technical word signifying the taking of food to the

extent of only gratification of hunger, or, as explained by Chakrapani

Datta in his commentary on Charaka, triptimatram. When matra is to be

disregarded, clothes, etc., need not be mentioned. Vihanyeta is

equivalent to hinsito na syat.

1337. The second line is passed over by K.P. Singha. What is meant by it

is that when such a man is respectfully presented with anything, he

should hold it in reprobation. Vide the Sanatsujatiya Sections in Udyoga

Parva, particularly the verses beginning with Yatra akathayamanasya, etc.

1338. The second line is skipped over by K.P. Singha. The Burdwan

translator gives a wrong version. The commentator explains that anyam

refers to paisachim, and anyatra to atmani. In the Sanatsujatiya Sections

also, a Brahmana's practices are directed to be concealed. 'To enter his

own Self' is to turn self on Self, i.e., to withdraw oneself from

everything for understanding and contemplating the Soul.

1339. By totally abstaining from acts he should avoid both merit and

demerit.

1340. This is a triplet. The Burdwan translator misses the meaning of the

first half of the first line. The commentator explains that abhayastam is

continuous; bhautikam is tattwajatam, atmanodehendriyadi. Hence, bhutanam

means anyesham bhutanam.

1341. To think beforehand of the food one is to take is to convert

oneself into gourmand. The Sannyasin, without thinking of the food he

would take, and without mentally indulging in a foretaste thereof should

take what he gets without exertion.

1342. Sanjnakam from the root jna meaning marana or killing.

1343. The two negatives in the first line are equivalent to an

affirmative. Prasangatah is explained by the commentator in a slightly

different way. Affluence, in consequence of the attachment it generates,

stands in the way of Emancipation. Hence, i.e., in consequence of this

consideration, the king's opinion regarding affluence, is correct. With

respect to the certainty of attaining to Emancipation, compare Gita,

Vahunam janmanamante jnanavan mam prapadyate, etc.

1344. The object of this verse, as explained by the commentator, is to

exhort Yudhishthira to strive after Emancipation without being at all

moved by his happiness or misery which (as stated here) come to Jiva as

accidents.

1345. The wind has space for its progenitor. Jiva has the stainless and

immutable Chit for his progenitor. Like the wind, which is hueless,

catching hues from surrounding objects and making its own hueless

progenitor look as if it has hues, Jiva also, though in reality

stainless, catches stains from Ignorance and Acts and makes his own

progenitor, the stainless and immutable Chit, display stains of every

kind. This is how the commentator puts the simile, supplying the points

that have been omitted in the text.

1346. These aphorisms are very abstruse. What is meant by saying that the

attainment of Brahma does not depend upon Acts is this: Acts are

terminable. Their consequences also are terminable. Acts, therefore, can

never be the means by which Brahma can be attained, for Brahma is

interminable and eternal, not like the felicity of heaven which is

changeful. The only means by which Jiva may revert to Brahma is by

dispelling Ignorance through Knowledge; or, as the Upanishads declare,

one attains to it as one gets one's forgotten necklace of gold, which all

the while is on the neck though sought for with assiduity everywhere.

K.P. Singha misunderstands it completely. What is meant by the direction

about reverencing persons who have attained to Brahma is this: the

existence of Brahma and the possibility of Jiva's reverting to that

Immutable status are matters that depend upon the conception of such men.

Brahma, again, is so difficult to keep, that the great sages never desist

for a moment from the culture that is necessary for its retention.

1347. Intermediate i.e., as animals and birds and reptiles and worms, etc.

1348. i.e., if righteous, one attains to happiness; if otherwise, to the

reverse.

1349. Verse 21 and the first line of 22 are grammatically connected.

1350. Me in the second line is equivalent to Maya. Tatah is tatra

yuddhakale. Hari had come to aid Indra, and hence Vritra had beheld him.

He is called Hari because he takes away one's sins. Besides the

well-known derivation of the word Narayana, the commentator here offers

another, viz., the ayanam or layasthanam of Nara or Jivasangha.

1351. Vaikuntha has various etymologies. The commentator inclines to

explain it as 'one who brings together all creatures.' Purusha is full;

as applied to Narayana, it, of course, means one who has no defect but

who is the sole representative of fullness. Sukla or Suddha or pure.

Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable.

Munjakesa, is possessed of yellow hair, or hair of the hue of Munja

grass. Harismasru is having a tawny beard.

1352. Penances are meritorious. The very sight of Hari that I obtain was

as efficacious as a course of the austerest penances. Of course, in

consequence of that and my other penances great have been the rewards

that I have enjoyed. It seems, however, that the full measure of rewards

has not been reaped; the remnant is to be enjoyed by me now, for I am

about to ask thee about the fruits of acts. Sacred and highly auspicious

is my enquiry. To make it is, in itself, a reward.

1353. Vaya acts are, of course, sacrifices and other religious acts; by

abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi,

i.e., the usual course of mental training necessary for Yoga. What the

speaker intends to lay down in this verse is that sacrifices are not

entirely useless. These may lead to chitta-suddhi or the cleansing of the

heart, which, when attained, leads to knowledge of Him or the Soul or to

Emancipation or Infinity.

1354. The comparison lies in the fact of the desirability of the two

acts. No one likes the stains the body may catch to remain unwashed or

unwiped off. Similarly, no one should neglect to wash off the faults that

the heart may catch. There is no comparison between the two acts with

regard to the degree of effort necessary to accomplish each.

1355. 'Efforts born of practice' refer to both external and internal

Sadhana.

1356. Karmaviseshan is explained by the commentator as equivalent to

ragaviraga-hetun.

1357. Sampravartante and tishthanti are thus explained by the commentator.

1358. In the previous verses the speaker describes the training that one

should undergo. In this and the following ones, he speaks of the object

to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih,

tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is

sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies

must be grasped for understanding this verse.

1359. The 'mutable' in all creatures is the combination of the five

primal essences. The 'immutable' in them is Jiva, or Chit as invested

with ignorance. The eleven modifications that constitute. His essence are

the eleven senses of knowledge and action with the mind. Equipped with

these eleven. He drinketh the universe, i.e., enjoys it. The rays are

these senses themselves. Equipped with the senses. He enjoys the universe

with the senses.

1360. 'His mind is _in_ the Moon.' i.e., His mind is the Moon. The

expression 'waters in the Ganges,' implies a distinction that does not

exist between container and contained, for 'Ganges,' means the water so

named.

1361. The sandhi between sa and acramanam is arsha.

1362. Dharma has various meanings all of which, however, are closely

created with one another. As duty, or the assemblage of all acts which we

should do, it is both Righteousness and Religion.

1363. The Sacrificial grahas or patras (vessels) are called after the

names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are

Brahman, Hotri, Adhyaryu, Udgatri, etc.

1364. Verse 21 to 23 show the unity of the Divine Being. The variety

perceived is only apparent, not real.

1365. Verse 31 and 32 are not difficult; yet the Burdwan translator makes

nonsense of the same.

1366. This is elaborated in the Vishnu Purana, Part I, Sec. V. There are

three primary creations, viz., Mahat, the five primal essences in their

subtile forms and the senses. From the Six colours again six other

creations have sprung. To the Dark colour is due all immobile creatures;

to the Tawny all the intermediate order of creatures (viz., the lower

animals and birds, etc.); to the Blue are due human beings, to the Red

the Prajapatyas; to the Yellow the deities; and to the White are due the

Kumara, i.e., Sanatkumara and others.

1367. Emancipation is so difficult.

1368. The construction of the first line is this: subham darsanam

(auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with)

darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna,

and Varna upon 'Time or acts.'

1369. There are ten senses of knowledge and action. To this must be added

Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four

Karanas. In consequence of these fourteen, fourteen different kinds or

merit and demerit may be achieved by Jiva who is their possessor. These

fourteen kinds of merit and demerit also, are subdivided into hundreds of

thousands each. Jiva, in course of his wanderings through the universe,

ascends in the scale of Being, stays in particular rungs, and falls down

from them into lower rungs, accordingly, What the speaker wishes to

inculcate is that these fourteen should always be towards the attribute

of Sattwa or Goodness.

1370. This life, it should be noted, leadeth to Jiva's transformation as

an immobile object. A creature of Dark hue becomes addicted to wicked

acts and rots in hell His existence as an immobile object is hell itself.

1371. Prajavisargah is the period for which one Creation lasts, being

equal to what is called a Kalpa.

1372. The Dark and the Tawny hues of their corresponding states of

existence, viz., the immobile and the intermediate, are regarded as

states of endurance. Hence, when the misery that is their portion has

been fully endured, the recollection is suddenly irradiated into the

mind, of the righteousness that distinguished Jiva in ages far remote.

Anisa is helpless or cheerless.

1373. Cha at the end of the second line is equivalent to va. Unless cha

be taken as equivalent to va the verse would yield no meaning. After

Tawny comes Blue, i.e., after attainment of existence as an Intermediate

creature Jiva attains to humanity. This occurs when Sattwa does not

predominate. Hence anyatha should be supplied after upaiti.

1374. Vyatite is a finite verb in indicative mood, as pointed out by the

commentator. It comes from root i with suffix vi. After sate supply jate

sati. The Burdwan translator takes it as a participial adjective in the

locative singular, which is, of course, wrong. The version he gives of

this line is most ridiculous, containing as it does a self-contradictory

assertion. K. P. Singha gives the right meaning.

1375. When Jiva becomes a Deva, he has still the ten senses, the five

Pranas, and the four internal possessions of mind, understanding, Chitta,

and Ahankara, amounting in all to nineteen. These nineteen impel him to

thousands of acts. Hence, even when transformed into Deva, Jiva is _not_

freed from acts, but is in niraya or hell,--acts being, under all

circumstances, equivalent to hell.

1376. Vyuha implies the varied forms of one and the same thing Daivani in

Sattwa-pradhanani. The five senses, with the mind, the understanding form

a total of seven. The acts achieved through each of these may be

subdivided a hundredfold. As these seven possessions adhere to Jiva till

he becomes emancipated, he acts through these seven in a variety of ways,

Relying, therefore, upon these seven hundred kinds of acts (which are but

varied forms of one and the same thing, viz., Action), Jiva successively

becomes Red and Yellow and White. Arrived at White, he courses through

certain highly effulgent regions which are superior to the region of

Brahman himself, and which leave behind or beneath them the Eight Puris

(by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or,

Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are

fraught with great felicity). Those highly effulgent and adorable regions

are obtainable by Knowledge alone or the fruit of Yoga.

1377. This is an exceedingly abstruse verse. The Burdwan version, in

which unconnected bits of the commentary have been jumbled together, is

utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight

puris referred to in the previous verse are here stated to be identical

with the Sixty well-known incidents of even Sukla or White existence.

This tale of Sixty is arrived at in this way: 1st, the state of

wakefulness; 2nd, the gross body made up of the five primal essences;

3rd, the five attributes of sound, scent, form, taste, and touch; these

come up to seven. Then come the ten senses of action and knowledge; the

five breaths; mind, understanding, consciousness, and chitta: these form

19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum

comes up to 30. The number becomes doubled when the state of Dream is

taken into consideration, for like Wakefulness existing with the 29,

Dream also exists with the 29. With those that are effulgent, i.e., with

Beings that are Sukla or White, these 60 are simply mano-viruddhani or

manomatrani eva. Unlike other Beings in lower spheres of existence, they

that are effulgent or Sukla do not regard the states of Wakefulness and

Dream as different but as the same. Hence, the para gati of such Beings

is a state of existence that transcends both Wakefulness and Dream, and

transcends Dreamless slumber also (for in Dreamless slumber the 30 exist

suspended, to be revived with the return of wakefulness), and is

identical with the fourth state called Turiya.

1378. What the speaker wishes to lay down here is that even he that is

Jivanmukta or has achieved his Emancipation though living like other, is

incapable of transcending the effects of his past acts. Every kind of

existence or life (save that which is identical with Brahma) is anistha

or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to

cast off the felicities of Yoga-puissance, resides in one and the same

body for a full century of Kalpas, in a superior form of life, and after

the expiry, of that century of Kalpas, he passes through four other

regions named Mahar, Jana, Tapas, and Satya. Now, _this_ is the end of

such a Yogin, who, of course, belongs to the sixth colour which is White,

and who is freed from attachments and who is unsuccessful though

successful, i.e., who has achieved Yoga-success but who has not still

been able to achieve that success which consists in beholding Brahma or

Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is

incapable of casting off the felicities brought about by Yoga-puissance.

K.P. Singha gives the substance of the verse not very accurately. The

Burdwan translator, in the version he gives, introduces three nominatives

in the three sentences into which he splits it, viz., Jiva, the Yogin who

is unable to cast off the felicities brought about by Yoga-puissance, and

the Yogin who has achieved Brahma-sakshatkara, without understanding that

all three refer to one and the same person.

1379. Anisah here means one who, after having attained to eminence by

Yoga, falls off from Yoga. Tatra means heaven or the superior regions

that are his in consequence of Yoga-eminence. For a century of Kalpas

such a person has to dwell in heaven, with the unexhausted remnant of his

senses, i.e., the senses of knowledge with mind and understanding, being

always predisposed towards the attribute of Sattwa. Upon the expiry of

that century of Kalpas, such a person, without ascending, descends to the

world of men, but then here eminence of station becomes his.

1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah

refers to the seven regions called respectively, Bhur, Bhuvar, Sivah,

Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be

said here is this: If the Yogin, having attained to only the first stage

of Yoga, dies, he ascends to heaven. Thence falling down on Earth, he

becomes an Emperor and thus conquers the Earth or Bhu. In this way, as

the Yogin gradually ascends in the path of Yoga, he ascends higher and

higher. In this verse Sambarevikshepa has been used to signify Samadhi

and awakening from Samadhi, for in the first the universe is destroyed,

and in the second it is re-created. At the end, he reaches the region of

Satya or Brahma. Thence even he has to return if he has not been able to

achieve Brahma-sakshatkara.

1381. The seven that the Yogin desirous of Emancipation casts off are

either the seven regions already referred to viz., Bhu, Bhuva, Swah,

Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind

and understanding. Samharam is equivalent to Samhritya, having been

formed by the suffix namul. Upaplavoni are sources of grief or

misfortune. The first Devasya refers to Mahadeva. The Saivas call that

region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas

call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of

Narayana. They who call it the region of Nara are, of course, the

Sankhyas, for these regard Emancipation as the goal of Jiva or every

creature. The Devasya vishnoh (in the third line) is Dyotamanasya

Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with

ignorance or Avidya. The Aupanishadas regard it as the region of

Para-Brahma. The commentator clearly points out what the seven regions

are. K.P. Singha, misunderstanding the verse, mentions only five; the

Burdwan translator six.

1382. This verse is not at all difficult; yet the Burdwan translator

makes utter nonsense of it. K.P. Singha gives the substance of the first

line, but skips over the second. Without giving a literal version of the

first line, I expand it, following the lead of the commentator.

1383. Sa here indicates the person conversant with Brahma. The

construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle

dyvyau cha tadangeshu (vartante). Etat in the second line is this

paridrisyamanam viyadadi. What the speaker wishes to inculcate in this

verse is that unto one conversant with Brahma, the whole universe up to

complete identity with Brahma is as contiguous as a plum in the palm of

the hand. When the Chitta is cleansed by Yoga as practised by Dhyana,

Dharana, and Samadhis, then the perceptible universe appears to him as

identical with his own senses. The two white sciences referred to are

Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.

1384. Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana

(hearing), Manana (attention), Dhyana (contemplation), and Abhyasa

(repeated meditation). Two stages are indicated in this verse. The first

is the attention of the suddham and paramam gatim or the stainless and

high end. This is equivalent to Brahma-sakshatkara. After this comes the

second stage, which is the avayam sthanam or the spot which knows no

deterioration, i.e., Emancipation. This is identical with the attainment

of Eternal Brahma which is dushprapyam or difficult of attainment.

1385. The commentator says that the object of this verse is to inculcate

the Impersonality of God. God is at the Root of all things, i.e., (as the

commentator supposes according to the teaching of the Vedanta

philosophy). He exists in His own unmodified nature, even as pure Chit.

Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him.

In consequence of the latter he is Bhagavan, i.e., endued with the six

grand attributes of puissance, etc.

1386. In the form of all things,--causes and effects--which constitute

them.

1387. A Pyakta-parsant is explained by the commentator in this way.

Vritra was a firm devotee of Vishnu. He did not, therefore, deserve

defeat and fall. How, then, was he vanquished by Indra? Avyaktam is

equivalent to aspashtam.

1388. The word used in verse 4 is vinihatah and that in verse 5 is

nirjitah. There can be no doubt that both imply the same idea.

1389. Astha is efforts.

1390. Rathantara is another name for certain Samans, which are so called

because of men being able to cross the world with their aid as by a car.

(Ratha car, and tri to cross).

1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are

uttering hymns of praise for conferring victory on thee.

1392. Raudrah may mean also 'appertaining to Rudra, which is another name

of Mahadeva.'

1393. This account of the encounter between Vritra and Indra is

substantially different from what occurs in the Vana Parva. Then again

the part the Rishis are made to take in the slaughter of the Asura is

certainly censurable. The great Rishis, even for benefiting the three

worlds, would not certainly injure any creature. In the above account,

Vasishtha and Vrihaspati and the others are very much represented as

persons who have bet largely on Indra's success. In the account occurring

in the Vana Parva, Indra is represented as standing in awful dread of

Vritra and hurling his thunderbolt without even deliberate aim, and

refusing to believe that his foe was dead till assured by all the

deities. The present account seems to be a much older than that in the

Vana Parva.

1394. Amanusham is literally inhuman. The use of such words are due to

temporary forgetfulness in such connections. Like Homer, Vyasa also nods.

1395. Vadhya is the slaughter in her embodied form.

1396. Dwijapravarvadhya means the slaughter of a superior person of the

regenerate order. Indeed, Vritra was a lineal descendant of the great

sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again,

Vritra was certainly a very superior person.

1397. The rules or ordinance referred to it is about the killer of a

Brahmana being liable to be overtaken by the sin of Brahmanicide.

1398. Anadhrishyam is, literally, unvanquishable.

1399. Uma or Parvati, the daughter of Himavat, the spouse of Siva.

1400. The self-created Brahman at first created, by fiats of his holy

will, certain beings who were charged to procreate for filling the

universe with living creatures. These are the Prajapatis or lords of all

creatures. Amongst them was Daksha. Other accounts represent Daksha as

the grandson of Brahman.

1401. There are three vocatives in this verse, expressive, of course, of

great surprise. I omit them in the translation.

1402. A kind of substance like lac that oozes out of the stones of

certain mountains during the hot months. It is also called Silajit, is

taken internally by many men in the belief that it increases digestion

and strength.

1403. The Indian cuckoo, noted for his clear musical kuhus. This is the

favourite bird of Indian poets.

1404. i.e., Thou, however, art not so; therefore, it is a matter of

surprise that thou shouldst not yet know me. The sense is not at all

difficult, but K.P. Singha skips over it.

1405. Both the vernacular translators have erred in rendering this line.

What Mahadeva says to Uma is, how is it that you have thus been

stupefied? It is thou that stupefiest others! To see thee stupefied has

created surprise in me.

1406. Mahadeva is called Virupaksha in consequence of his three eyes, the

third eye making his features dreadful to behold. He is also called

Tryaksha for his possession of three eyes.

1407. Every worshipper of Mahadeva must fill his mouth with air and then,

shutting his lips, strike his cheeks, letting the air gently out at each

stroke, and helping it with air from the lungs for keeping the current

steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom.

Mahadeva is himself fond of this music and is represented as often making

???.

1408. Vrisha is explained by the commentator as vrishti-kartri; Vrishya

as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as

Nityagamanasila; Danda as Niyantri.

1409. Godhead is frequently likened to anahatasavda or sound not

perceptible by the ear, or sound in its nascent state.

1410. Huns are mystic sounds that stand as emblems for various things.

'Beyond three Huns' means, perhaps, 'beyond the influence of wrath.'

1411. In Sacrifice the butter is poured with mantras into the mouth of a

selected Brahmana who represents the gods, and into also the sacred fire.

What is said here is that the great god is of the form of that Brahmana

and of the sacred fire.

1412. This alludes to the sports of Krishna in the groves of Vrinda with

the rustic children who were his companions.

1413. The sacred stream of the Ganges, issuing out of Vishnu's feet, is

held by Brahman in his Kamandalu or jar. Thence it issues out, and

coursing through the heavens fall down on the head of Siva, for Siva

alone is mighty enough to bear that fall. The matted locks of Siva bear

the mark of the fall. This six well-known acts here referred to are

Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e.,

performing sacrifices, assisting at the sacrifices of others, studying,

teaching, making gifts, and accepting gifts). The three acts in which

Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the

third, and the fifth in the above enumeration).

1414. The commentator explains that by Sankhya the speaker means 'the

propounder of the sceptical philosophy.' By Sankhya-mukhya which I

render, 'the foremost of Sankhyas' is meant 'follower of the theistic

philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.

1415. 'That hast a car and that hast no car' means, as the commentator

explains, 'capable of coursing, without obstruction, through Water, Fire,

Wind, and Space.'

1416. Isana is 'much desired' or 'much coveted by all persons.'

1417. i.e., thou createst and destroyest these repeatedly or settest them

in motion.

1418. These are syllables which all singers of the Samans utter for

lengthening short words in order to keep up the metre.

1419. i.e., He who is adored in these hymns is thyself and no other.

1420. These are the ten colours known to the Rishis.

1421. Lohitantargata-drishtih is explained by the commentator as Lohita

antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of

the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze

is upon his soul, i.e., one who is engaged in Samadhi.

1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is

nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the

swift, or swifter than the swiftest.

1423. The great god is a fish wandering in the waters, i.e., as Jiva

wanders in space; he is a fish in the net, i.e., as Jiva, invested with

Darkness or Illusion, is obliged to take birth.

1424. Meghakala is the time when clouds appear, i.e., the time of the

universal deluge. Samvartaka and Valahaka are the two clouds that appear

on the occasion of the universal destruction.

1425. Mili-Mili is explained by the commentator differently. According to

him, one connected with all things as cause is Mili. It is duplicated to

show that Siva is always so. I prefer taking the word as meaning 'cause

of causes.' 'The bearer of Danda, with, again, a bald head' is a

Paramahansa, i.e., one who has renounced the world and its ways.

1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and

Sahya.

1427. Silpika is one who is not well-skilled, or is ill-skilled, in the

arts. It implies a common artisan.

1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman

Sandhatri is he who joins all things into one; the second Vidhatri means

the designer of destinies.

1429. The identity of Maheswara with Narayana or Krishna is here

preached. In his incarnation of Krishna, Vishnu sported with the children

of the cowherds of Vrinda and sportively lowed as a cow. He also

protected the kine of Vrinda from floods, poison, etc. Govrisheswara is

Nandi, the attendant of Mahadeva.

1430. The word Go in Gomargah is used to signify the senses.

1431. Durvaranah is explained by the commentator as 'irresistible when

coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy

form of Amrita.' Durdharshah is incapable of being frightened. Durvishah

is incapable of being measured.

1432. Vishagnipah is drinker of poison and fire. Siva is represented as

the acceptor of all things that are rejected by others. In this consists

his true divinity, for to the Deity nothing in the universe can be

unacceptable or worthy of being cast off. The ashes of the funeral pyre

are his, the poison produced by the churning of the ocean was his. He

saved the universe by swallowing the poison on that occasion.

1433. Tushitadyapah is the correct reading. Thou protectest him who is

the adya of the tushita, i.e., thou protectest Brahman himself.

1434. The commentator explains that what is meant by Mahadeva's staying

'alone' is that he is the knower, the known, and knowledge. 'On the other

side of the ocean' means 'on the other side of desire and attachment,

etc.' 'Overwhelming many thousands of persons' means 'overwhelming all

creatures,' i.e., transcending them by his energy and knowledge.

1435. Of course, Yogins are spoken of.

1436. The eclipses of both the Moon and the Sun are caused, according to

the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain

well-known intervals. Rahu is an Asura whose head only is still alive.

Vide Adi Parva, On Churning of the Ocean.

1437. Garbhah means embryos or infants in the womb. The deities were

referred to by this word, for they are embryos that have been born in

Mahadeva. Patitah has twattah understood after it. Anu means 'after'

i.e., 'after Brahman's creation.'

1438. These Beings are Rudras or portions of the great Rudra.

1439. Tasmaih paramgatah,--param is utkrishtam i.e., Renunciation and

other superior practices. Tasmai is 'for the sake of That,' i.e., for

Iswarah.

1440. Hence in this, the present Kalpa too, I am obliged to do the same,

for all Kalpas must be similar in respect of the events that transpire in

them.

1441. Matri-pakshe seems to be a misreading for bhartripakshe.

1442. By gunah which I have rendered 'virtues,' is, of course, intended

all that constitute the body, including mind and understanding, all, in

fact, that become the accompaniments of the Soul.

1443. Karma-buddhi is to be taken as one. It means the consciousness or

apprehension of functions. Each sense or organ instinctively knows what

its object is and apprehends that object immediately. This apprehension

of its own functions, which every sense possesses, is here designated as

Karma-buddhi. Mana-shashththani here simply means 'mind completing the

tale of six.' It has no reference to the five senses having the mind for

the sixth, for the senses have already been named in the previous verses.

1444. Acts here means the acts of past lives, or the desire dwelling in

an incipient form, due to the acts of past lives. The commentator

explains that the cha in the second line means the five attributes

indicated in the first line.

1445. The word Buddhya in the first line is taken by the commentator as

an instrumental and not as a genitive. Hence he takes it that Kalpitani

is understood after it.

1446. i.e., occupies them one after another.

1447. Murti is a misreading for apurti or discontentedness. The Burdwan

translator retains murti in his Bengali version. It is not clear which

reading K.P. Singha adopts. The Bengali substitute he gives is murchccha

or stupefaction.

1448. i.e., there are no materials of which it is constituted. Hence

Sattwa or Buddhi has no asrayah or upadana.

1449. What the speaker inculcates in verses 41 and 42 is this: some are

of opinion that with the apparent destruction of the body, the attributes

that make up the body do not cease to exist. It is true that they cease

to become apprehensible by the senses; but then, though removed from the

ken of the senses, their existence may be affirmed by inference. The

argument is that, if destroyed, their reappearance would be impossible.

The reappearance, however, is certain. (For rebirth is a doctrine that is

believed to be a solemn truth requiring no argument to prove it). Hence,

the attributes, when apparently destroyed, do continue to exist. They are

regarded as then inhering in the linga or subtile body. The counter

opinion is that, when destroyed, they are destroyed for ever. The latter

opinion is condemned by the speaker.

1450. In the second line the word is Gadhamavidwansah, i.e., 'ignorant of

its bottom or depth.' K.P. Singha gives the meaning correctly, without

translating the verse literally. The Burdwan translator makes nonsense of

it. Both however, wrongly take agadha as the final word in yathagadha,

forgetting that agadham is a masculine adjective incapable of qualifying

nadim which is feminine. Ayam is Jiva. The last clause is to be taken as

buddhiyogam anuprachyuta ayam tatha.

1451. This is not a difficult verse, yet both the vernacular translators

have misunderstood it. What is said in the first line is this: yat

vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the

finite verbs have jnanin (the man of knowledge) for their nominative

understood. Dushyati means nasyati or destroys. The meaning then is that

the man of Knowledge destroys his sinful acts of both this and past

lives. The commentator cites the well-known simile of the lotus leaf not

being drenched or soaked with water even when dipped in water. Now, this

is that unseen fruit of Knowledge. In the second line, the visible fruits

are indicated. The man of Knowledge refrains from censuring the wicked

acts of others and from perpetrating any wicked act himself. Yat cha

dushyati means yat parakritam anishtam dushyati or nindati, yat karoti

means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti,

the reason being dwaitadarsana-bhavah. Such a man truly regards the

universe as identifiable with himself.

1452. i.e., in even thy direst distress thou dependest on thyself. To

cross the fearful river of life without a raft and with the aid of only

one's bare arms implies great self-dependence.

1453. That which did not exist and will not exist, exists not at the

present moment. Everything, therefore, which is of the nature of asat is

non-existent. Our sorrows are connected with the asat. Knowing this, I

have cast off all sorrows.

1454. I have understood that acts are for sorrow; that the fruits also of

acts are for sorrow in spite of the apparent character of some; and that

the fruits of acts are varied, sometimes other fruits appearing than

those expected. Hence, I do not indulge in sorrow, for I avoid acts and

do not grieve for not obtaining the fruits of acts or for the accession

of fruits other than those apparently agreeable.

1455. The sense is that we who avoid acts, are not dead; in fact, we live

quite as others do; and those others, how unequally circumstanced! The

Burdwan translator makes nonsense of the first line simple though it is.

1456. Ignorance lies at the root of sorrow. By casting off ignorance, we

have avoided sorrow. Hence, neither religion or religious acts such as

Sacrifices, etc., can do us any good or harm. As regards happiness and

misery again, these two cannot agitate us at all, since we know their

value, both being ephemeral in comparison with the period for which we

are to exist.

1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor

yield to sorrow, saying, 'I am miserable.' Both happiness and misery are

transitory. The man of wisdom should never suffer himself to be agitated

by these transitory states of his mind.

1458. The first word is read either as bhavatmakam or bhavatmakam. The

first means samsararupam; the second, drisyatmakam.

1459. I am obliged to behold them because I am a living being having a

body, but then I behold them as an unconcerned witness.

1460. The scriptures contain both kinds of instruction. There are

declarations that are entirely in favour of Acts or observances. There

are again declarations in favour of Knowledge. What the speaker asks is

that the Rishi should discourse upon what the speaker should do, i.e.,

whether he should betake himself to the acquisition of Knowledge or to

the doing of acts.

1461. i.e., Each Asrama speaks of particular observances and courses of

conduct as beneficial. This, therefore, is a source of confusion to men

of plain understandings. Is there no distinction then among duties or

observances in respect of their beneficial character? This is the

question propounded. The commentator thinks by the word asramas is meant

the four principal faiths and _not_ the modes of life.

1462. I retain the word asrama in the English version as it is very

doubtful in what sense it has been used in the original. The commentator

explains that by four asramas are meant the four principal forms of creed

prevalent at one time in India. The first is that there is no such thing

as virtue or righteousness. This is ascribed to Sakya Simha or Buddha.

The second is that righteousness consists in only the worship of trees,

etc. The third is that only is righteousness which the Vedas have laid

down. The fourth is that transcending righteousness and its reverse there

is something for whose attainment one should strive. Yatha samkalpitah is

explained by the commentator as yo yena sreyastena bhavitastasya tadeva

sreyah.

1463. Gunoddesam is Gunakirtanam or the announcement of merits. What

Narada says here is this: the asramas are four. The merits of each have

been proclaimed by their respective founders. The principal merit each

claims is that it leads to knowledge of Self. Now, the announcement is

nanarupam; it is also prithak; and lastly, it is viprasthitam or

contradictory, for, as the commentator points out, that which a

particular asrama announces to be righteous is according to another

unrighteous. Both the vernacular translators give incorrect versions.

1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is

equivalent to prapayanti.

1465. Mitranam is taken by the commentator to be equivalent to

sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of

harmlessness to all creatures. By enemies is meant here the envious and

harmful.

1466. In previous Sections the nature of Truth has been discussed. A

formal truth may be as sinful as a lie, and a lie may be as meritorious

as a Truth. Hence, the ascertainment of Truth is not easy.

1467. Atiyoga and Ayoga are well-known words which have no chance of

being misunderstood in the way in which they have been misunderstood by

both the vernacular translators. Indeed, K.P. Singha blunders

ridiculously, while the Burdwan translator limits them to only the use of

food, supposing the commentator's concrete examples exhaust the meaning.

1468. i.e., where an intermingling takes place of the four orders of men,

viz., where Varna-sankara occurs.

1469. Mere companionship with the righteous leads to righteous acts;

while that with the sinful leads to acts of sinfulness.

1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An

eater of vighasa is a good or pious man. What is said here is that such

men eat for only filling their stomachs and not because eating is source

of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,

i.e., rasa-viseshan.

1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.

1472. Akasasthah is niralamvanah, i.e., men who have no foundations to

stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the

sense remains unaltered. The Bombay reading is atmapujabhikama, while the

Bengal reading is the same word in the plural form. I accept the singular

form and take it as qualifying panditah.

1473. Some of the Bengal texts read khattam. The Bombay reading is

khatwam. The commentator explains that khatwam samarudhah Tibra

duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be

this: the desires born of one's past acts, i.e., acts of previous lives,

adhere to the mind. Nothing can wipe them off, save Nivritti and

Tattwajnanam or knowledge of truth. One should, therefore, practise the

religion of Nivritti and seek to acquire knowledge of Truth.

1474. Both the vernacular translators quietly skip over the word

pratyanantarah.

1475. i.e., where the people are virtuous and given to the performance of

their duties.

1476. Kamesah is possessor of all objects of desire or enjoyment. The

sense is this: where the king, casting off desire, wins prosperity for

himself; i.e., though possessed of wealth, is not attached to wealth. The

expression may also mean 'master of desire,' i.e., where the king casts

off desire and masters his desires without allowing the latter to master

him.

1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.

1478. I am not sure that I have understood aright the second line of this

verse. It may also mean, 'No one is able to enumerate all that is

beneficial for the Soul in consequence of the wideness of subject.'

1479. Vrittam has uddisya understood after it. The Bombay text reads

pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal

reading be accepted, it would mean 'whose soul is fixed or established on

Yoga.' Tapasa is explained by the commentator as swadharmena, in view of

the question of Galava which Narada answers. The sense, however, would

remain unaltered if it be taken as standing for Self-control or penances.

1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.

1481. Some texts read sakyam; the reading sakyah also occurs. If the

former be accepted, it must be taken as referring to tadawayam as the

commentator explains. No alteration in sense occurs by adhering to the

one reading or the other.

1482. In the second line some of the Bengal texts read lobheshu. The

correct reading is lokeshu. Both the vernacular translators adhere to the

wrong reading.

1483. Mokshartha is moksha-prayojanah.

1484. The argument contained in these verses is this: as thou dost not

know what becomes of thy relatives when they die, thou canst not help

them then. It seems plain, therefore, that when thou shalt die thy

relatives will not be able to do thee any good. Hence, thou gainest

nothing by bestowing thy thoughts on thy relatives, forgetting thy own

great concern, viz., the acquisition of Emancipation. Similarly, when thy

relatives live and suffer irrespective of thy life or death, and thou too

must enjoy or endure irrespective of their existence or efforts, it is

meant that thou shouldst not be forgetful of thy own highest good by

busying thyself with the concerns of thy relatives.

1485. The sense is that one who takes only a handful of corn for the

support of life even when millions upon millions of carts loaded with

corn await his acceptance, is certainly to be regarded as freed.

Literally rendered, the second line is--'who beholds a shed of bamboo or

reeds in a palace,' meaning, of course, as put above, 'one who sees no

difference between the two.'

1486. Avritti is want of the means of sustaining life: thence, scarcity

or famine.

1487. The sense is that as the maintenance of wives and children is

painful, one should withdraw from the world and retire into solitude.

1488. The sense seems to be this: Is it a life of domesticity that thou

wouldst lead? There is no harm in thy doing this, provided thou behavest

in the way pointed out. Is it Emancipation that thou wouldst pursue (in

the usual way), i.e., by retiring into solitude and betaking thyself to

Sannyasa? Thou mayst then behave in the way pointed out, and, indeed,

that is the way of Sannyasa which leads to Emancipation.

1489. The planet Venus is supposed to be the sage Usanas or Sukra.

1490. The commentator explains the allusion by saying that formerly

Vishnu, induced by the deities, used his discus for striking off the head

of Usanas' mother. Hence the wrath of Usanas against the deities and his

desire to succour their foes, the Danavas.

1491. The construction of this verse is very difficult. The order of the

words, is--Indrotha jagatah prabhuh. Dhanada, etc., tasya kosasaya

prabhavishnuh.

1492. Persons crowned with Yoga-success are competent to enter the bodies

of others and deprive the latter of the power of will. Indeed, the belief

is that the latter then become mere automata incapable of acting in any

other way except as directed by the enlivening possessor.

1493. The etymology of Pinaka is panina anamayat. The initial and final

letter of pani (pi) and the middle letter of anamayat (na), with the

suffix ka make Pinaka.

1494. The last half of the last line may be taken as applying to Usanas.

1495. The vriddhim that Mahadeva saw could not be his own, for the

greatest cannot be greater. The commentator, therefore, is right in

holding that vriddhim refers to the greatness of Usanas within Mahadeva's

stomach.

1496. The sa refers to Usanas and not to Mahadeva, as the commentator

rightly points out.

1497. i.e., the religions of all the orders and all the modes of life.

1498. The scriptural injunctions are that one should sacrifice in honour

of the gods, pour libations on the sacred fire, make gifts etc. In these

exists Righteousness.

1499. The grammar of the third line is a little involved. Tasmin refers

to Dharme. Supply nisthavantah after tasmin. The sense, of course, is

that believing in the efficacy of righteousness, people of all modes of

life accomplish the duties of their respective modes.

1500. The sinful become intermediate animals. The virtuous attain to

heaven. They that are both virtuous and sinful attain to the status of

humanity. They that acquire Knowledge become Emancipated.

1501. Destiny here means the result of the acts of past lives.

1502. The reading I adopt is jatikritam karma etc. Hence, this Verse also

represents the arguments of the sceptic or the Charvakas. The four kinds

of acts are Nitya, Naimittika, Kamya, and Nishiddha. If, however, for

'jatikritam karma, etc.,' the reading yantyakritam karma be adopted, the

meaning would be--'In one's next life one does not meet with fruits that

are not the results of one's acts of past life.' This must be so, for the

opposite opinion would imply the destruction of acts and their

consequences. Then again, such an opinion would conflict with the

received opinion of mankind, for men, when they obtain the fruits of any

act, always recollect the four kinds of acts of a past life for

explaining the accession of those fruits.

1503. Verses 12 to 14 represent the theory of the sceptic, and I have

rendered them as such. Only by reading verse 13 as 'yantyakritam karma,

etc.,' the commentator points out that it may be taken as an observation

of Parasara himself. As regards verse 15, it represents the ipse dixit of

the speaker. He does not think that the sceptic is at all entitled to a

reply. It is scarcely necessary to say that the Burdwan translator makes

a thorough mess of these verses. K.P. Singha gives the substance

correctly.

1504. The commentator shows that this is an answer to the sceptic's

averment about Nature being the cause of everything. Fire is hot by

nature, therefore, it does not become hot at one time, cold at another,

and _lukewarm_ at another time. One becomes either wholly happy or wholly

unhappy or wholly happy and unhappy at the same time. Man's nature should

not be such. The difference of state is produced by difference of causes.

1505. A Brahmana is precluded from eating many things. Many things again

that he is competent to eat on all days of the year. In fact, there are

many rules for regulating the fare of a Brahmana. To this day, an

orthodox Brahmana abstains from many kinds of food. A Brahmana,

therefore, who is unscrupulous in respect of his food, is no Brahmana and

deserves to be pitied. Similarly, a man who cooks food for himself is an

object of pity. Raw food, such as fruits, etc., one may take without

offering a share thereof to guests and others. But cooked food can never

be taken without a share thereof being given to others. Yati cha

Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food

without giving a share to these is said to eat Brahmaswam or that which

belongs to a Brahmana.

1506. This is a very abstruse verse. The grammatical construction of the

first line is asritena manasa vrittihinasya seva sasyate. Asritena is

niralamvanena. By seva is meant homage paid to the Supreme in the form of

devotion and concentrated meditation. It implies, of course, a thorough

reliance on God. Vrittihina is one who has cast off the means of

livelihood, implying one who abstains from worldly objects. In the second

line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva.

Atihastat is 'from one who has transcended the use of the hand,' i.e., the

necessity of acts. Atihastanirvritta, means 'obtained from a competent

preceptor.' In brief, what is stated here is that such seva should be

learnt from competent preceptors and not by discussion among persons in

the stage of spiritual progress.

1507. The object of this verse, the commentator points out, is to show

the desirability of practising that seva soon or without loss of time.

1508. In the discourse of Sanatkumara to Vritra, these six colours have

been mentioned, and the nature of the acts by which one attains to a

superior colour or falls down from a superior to an inferior one. Vide

Sec. 280, ante.

1509. A particular kind of Chandala is called kusalin.

1510. Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is

papaddhetoh. Virochate, is viseshena atmatwena rochate.

1511. Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya

it may be taken either as implying one that is dead or one that has

betaken himself to Yoga. In the latter case, the verse would mean that

that man who betakes himself to Yoga without adopting Renunciation meets

with much sorrow.

1512. The object of this verse is to show that conscious sin can never be

destroyed by expiation. The only means by which sin can be destroyed is

by enduring its fruits.

1513. The Burdwan translator makes utter nonsense of this verse.

Guna-yuktam is explained by the commentator as equivalent to punyakarma.

Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed

by the suffix namul.

1514. Yathatatham is sthula-sukshma-taratamyena. The sense is that all

acts done knowingly produce fruits according to their nature. If gross,

the fruits produced are gross; if subtile, the fruits produced are

subtile.

1515. The speaker's opinion is that all acts are productive of fruits. If

good, the fruits are good. If bad, the fruits are bad. There is this

difference, however, between acts done knowingly and those done in

ignorance: the former produce commensurate fruits i.e., if gross, their

fruits are gross; if subtile, the fruits are subtile; but the latter

produce fruits that are not so, so that even if heinous, the fruits do

not involve a large but only a small measure of misery. There is no other

difference between the two kinds of acts.

1516. The object of this verse is to show that such acts form the

exception and they are kept out of my sight in this discourse on acts.

The Rishi Viswamitra caused the death of the hundred sons of Vasishtha,

and yet he had not to go to hell for it.

1517. The sense seems to be that when even such near relatives are cast

off if found to be wanting in affection, the fact cannot be gainsaid that

people never do good to others except when they hope to benefit

themselves by such acts.

1518. What is intended to be said is that the acceptance of a gift from a

superior person is equal in point of merit to a gift made by a poor

person. A wealthy man, by making a gift, earns greater merit than by

accepting a gift.

1519. i.e., by Dhyana and Dharana.

1520. This has reference to Usanas' attaining to the status of a planet

(Venus) in the firmament.

1521. Nadantah is one word. It means Hinsa-sunyah. Danti cchinatti iti

danta. Its reverse is Nadantah.

1522. Nirdishta refers to Seva.

1523. i.e., they take the hues of the society they keep. Hence, it is

very desirable for them to live with the good.

1524. This son of Dhatri is the god of the clouds.

1525. The Burdwan translator gives a most ridiculous version of the

expression Dhigdandasasanah. Unable to catch the sense, which however is

certainly very plain, he actually interprets the words to mean 'living

under the sway of king Dhigdanda.' K.P. Singha gives the correct meaning.

1526. In this verse also, the Burdwan translator takes Dhigdanda as the

name of a king. He gives an equally ridiculous version of the second

line. Abhyagachchan is explained by the commentator as having vishayan

understood after it. The sense is that they began to enjoy all objects of

the senses to an excess. Both Devan and Brahman are accusatives governed

by Avamanya. K.P. Singha translates both the lines correctly.

1527. This verse is taken as a metaphorical statement. The three Asuras

are, of course, Kama, Krodha, and Lobha. Gaganagah (staying in the

firmament) is interpreted as 'existing in Maya'. Sapurah as 'with their

gross, subtile, and potential forms;' 'felled on the earth is explained

as 'merged into the pure chit.' The whole is taken to imply a spiritual

destruction of all the evil passions and a restoration of man to his

original state of purity.

1528. This chief of the Asura passions was Mahamoha or great

Heedlessness. The word Devas here is taken to mean the senses. Of course,

if verse 16 be not taken metaphorically, then may Devas be taken in its

ordinary sense of the deities.

1529. The genius of the two languages being different, it is very

difficult to render the phraseology of the first line. Literally

rendered, the line would read 'they remain or stay on those acts, and

establish them.' Besides being unidiomatic, the sentence would be

unmeaning. 'To stay or remain on any act' is to adhere to it. 'To

establish it' is to regard it as a precedent and cause it to be regarded

by others as a precedent.

1530. Samsiddhadhigamam is explained by the commentator thus: Samsiddhah

is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.

1531. The very gods are subject to prosperity and adversity, and their

effects of loves and hates. There is no mode of life in which these may

not be found.

1532. After sukham supply bhavati or some such verb. Tyajatam stands by

itself and refers to kamya karma, meaning they that abstain from such

acts as are not nitya but as are only kamya or optional.

1533. The sense is that those who betake themselves to penances as the

consequence of despair, are many. Those men, however, are very rare who

adopt penances, being at once impressed that the happiness of domesticity

is unreal and ends in misery.

1534. i.e., their penances of past lives.

1535. I am not sure that I have correctly understood the second line of

this verse. Akrita-karmanam is explained by the commentator as

anut-pannatattwajnanam and upabhogavarityagah is Renunciation or

Vairagyam phalani has tapasah understood before it. But why phalani

instead of phalam?

1536. The second line of this verse concludes the argument. The tasmat

has reference to all the statements before, and _not_ to only the first

line of 26. The statement in the second line is the same as the second

line of verse 13 above.

1537. I expand the second line a little for making it intelligible.

1538. By 'stainless penances' is meant nishkamam tapah or penances

undertaken without desire of fruit.

1539. Tyaktwa has nishkalmasham tapah understood after it. The order of

the words is Phalarthi apriyani etc., vishyatmakam tat phalam prapnoti.

The distinction between nishkamam and sakamam tapah is this; through the

former one attains to happiness. Even the earthly wealth he earns becomes

fraught with happiness; through the latter, however, one meets with

diverse kinds of sorrow resulting from the earthly possessions he

succeeds in obtaining.

1540. The grammar of the first line is this: Dharme tapasi dane cha (sati

avihitakarme) vidhitsa, etc. If vidhitsa be taken with 'dharma, etc.,'

the verse would be unmeaning.

1541. The first line is difficult to construe. Tatah means 'inconsequence

of the pain that attends the gratification of the senses.' Sarvasya

refers to vivekinah; jyayase phalartham is 'for the sake of the highest

fruit,' which, of course, is Emancipation. Gunah is 'same', 'dama, etc.'

1542. The commentator points out that the object of this verse is to show

that everything one owns or does is not the result of the past acts.

Spouses, food, drink, etc., one obtains as the result of past acts or

praravdha karma. In respect of these, purushakara or Exertion is weak.

Hence, to put forth Exertion for their acquisition would not be wise. As

regards the acquisition of righteousness, however, there Exertion is

efficacious. Hence, one should, with Exertion, seek to conform to one's

own duties as laid down in the scriptures. Without such a distinction

between destiny (praravdha) and Exertion (purushakara), the injunctions

and interdictions of the Scriptures would be unmeaning. The Burdwan

translator, citing portions of the commentary without at all

understanding them, makes utter nonsense of the verse. K.P. Singha gives

the meaning correctly.

1543. Sacrifices and all other acts undertaken from a sense of vanity,

are destructible as regards their consequences, for heaven is terminable.

Penances, however, that are undertaken without desire of fruit are not

so, for these lead to Emancipation. Tesham refers to those mentioned in

the first line of verse 37. It should not be taken to mean men in

general, as the Burdwan translator wrongly does.

1544. Kam is Brahmanam. The commentator explains that Brahmana (the

Creator) is equivalent to Brahmana; and that Vishnu is equivalent to

Kshatriya. What is said, therefore, in this verse (according to him) is

that a Sudra, by practising the common duties of all the four orders,

succeeds in his next life in becoming a Brahmana. Thus say Brahmanas

learned in the scriptures; but the opinion of Parasara is that such a

Sudra, in his next life, takes birth as a Kshatriya.

1545. I am not sure that I have understood these two verses correctly.

Verse 33 is evidently a cruce.

1546. Yathakarman means 'from one stage to another.' Karmapatham is

yogam. The stages here referred to are vichara, vitarka, Ananda, and

Asmita. What is stated in this verse is that one who casts off all

attachments, and who devotes himself to Yoga, succeeds in attaining to

the felicity of Emancipation.

1547. The Burdwan translator wrongly renders the second line of this

verse. All the texts read this line in the same way.

1548. Snigdhais implies affectionate seniors such as mothers, etc.;

karmani is explained by the Commentator as abhyanga-karmani, i.e., the

rubbing of oil, etc., Such acts, when children are ill, are often done

unto them by mothers. This is forbidden, for they are menial offices

which seniors should never be permitted to perform.

1549. Vinasamabhikankhatam is explained in the alternative by the

commentator in a very fanciful way. Kriyavatam is explained as 'observant

of the duties of Tirthavasins.'

1550. The commentator is for explaining the second line exoterically.

1551. Dehat is Deham prapya. Yena is yena pumsa. Upapaditam has reference

to panchatwam in the previous verse. The sense of the verse is this: he

who meets with a sudden death in a tirtha or sacred place, does not

become emancipated but obtains another body in his next life similar to

the one he loses. Adhyanam gatakah is that though set or placed on the

path of Emancipation, yet he becomes a traveller: his state is due to the

inglorious manner of his dissolution.

1552. The object of this verse is to show that the man dying in a sacred

place becomes reborn as a Rudra or a Pisacha and quickly attains to

Emancipation in consequence of his contiguity to Siva. Mokshabhuteshu is

Moksha-yogyeshu. The neuter form of taddeham is arsha.

1553. Gunanancha in the second line of verse 14 refers to the objects of

the senses, which, as explained in previous Sections, have no independent

existence, for they exist only as they exist in desire. The compound of

the primal essences and the other things mentioned assumes different

shapes through the force of the desires of previous lives.

1554. Acts are all perishable in respect of their consequences.

1555. It is difficult to give foreigners an idea of what is called

Apamrityu. All deaths that are caused by such accidents as involve

ignominy are called Apamrityu. Death from snake-bite, from a fall, by

drowning, at the horns of an animal, etc., are instances of Apamrityu.

1556. Both yasya and sa refer to the foe called Ignorance. Rajaputra is

a vocative. Paraiti is nasyati.

1557. Vanchate is preceded by kamena understood.

1558. It has been explained in previous sections that sreyas or nisreyas

means good or excellent as applied to moral merit.

1559. By buddhiman is meant the man who is freed from attachment.

Similarly, by durbuddhih is meant the man who is the slave of attachments.

1560. Karanapekshi is thus explained by the commentator:

karanaphaladanatmika kriya tannirvittyapekshi. The sense is that sin can

never be destroyed except by endurance of its fruits.

1561. The sense is that after the manner of the fabulous gem, Jiva

attracts to itself, through Yoga, the status of Brahma.

1562. The Burdwan translator, without understanding the commentary, makes

utter nonsense of this verse. K.P. Singha is not far wrong, but he does

not bring out the principal point which is sought to be inculcated here.

Sesame seeds are repeatedly mixed with fragrant oil. The more they are so

mixed the more fragrant do they become. After the same manner, men

acquire the quality of Sattwa by associating with persons of cleansed

souls. The measure of Sattwa is dependent on the measure of the

association.

1563. The track is that of Knowledge. Vide verse 3 above.