1564. Having used the words vistaran (Diverse) and samkshepah (Few), in

the second line of this triplet, the speaker explains their meaning in

the third. By 'Diverse' is meant all those fruits that consist of

unstable enjoyments; hence, the diverse acts laid down in the Vedas and

other scriptures. By 'Few' is meant Renunciation, or abstention from

acts. What is said, therefore, in this verse is this: they that betake

themselves to acts, which for their fruits all sorts of enjoyment, meet

with misery; while they that abstain from acts or practise Renunciation

meet with happiness. Both the vernacular versions are incorrect.

1565. It is difficult to understand what is meant by this verse. By

progress in Yoga, the Soul can certainly cast off the mind and other

attributes by which it is invested. The simile is unintelligible. The

stalk of the lotus has its roots in mire. Does the first line mean,

therefore, that the stalk speedily springs upwards and leaves the mire at

its roots?

1566. The commentator explains that the intention of this verse is to

explain that the universe which is created by the mind is destroyed

afterwards by the mind itself.

1567. The sense is that one who has cast off objects of enjoyment and

become emancipated, does not obtain rebirth.

1568. I follow the commentator in his exposition of this verse. The

practice of fishermen (in India) is to sink their boats when they leave

them for their homes, and to raise them again when they require them the

next day. They do not leave their boats afloat for fear of the injury the

waves may do to them by tossing them too much.

1569. By Prakriti here is meant the harmony of Sattwa, Rajas, and Tamas.

As long as these three qualities are in harmony with one another, i.e.,

as long as there is no preponderance in any of them over the other two,

so long there cannot be creation or the operations of the buddhi or

understanding.

1570. In this verse the word Prakriti is used in an entirely different

sense. It means here Ignorance.

1571. Sariragriha-sanjnasya is 'of one who regards his body to be an

accompaniment of the Soul instead of regarding it to be the Soul.' 'Who

regards purity as its sacred water', i.e., who, without resorting to the

sacred waters whither others go for cleansing themselves, thinks that

purity, both internal and external, is capable of cleansing him.

1572. Vide note to verse 21 above.

1573. The object of the verse is to show that one should not, for the

sake of friends and kinsmen and spouses and children, abstain from

pursuing one's true end. The practice of charity again is the true diet

which supports a man.

1574. Astapadapada is a weight of gold. The word, as used in this verse,

means a quantity of gold. Whether the reading be mudreva or sutrena, the

sense remains unchanged. What is said here is that the mother, etc., are

like lines traced with gold by the side of real gold; i.e., the mother,

etc., are of no value or use in the acquisition of prosperity. K.P.

Singha misses the meaning. The Burdwan translator, however, makes a most

ridiculous exhibition of himself. Without understanding the commentary at

all, in fact, not having been able to read the words of the commentary

aright, he has produced a ridiculous jargon that is utterly

unintelligible. Daksha is a vocative, meaning 'possessed of cleverness.'

The words he daksha yatha, etc., of the commentator are read by the

Burdwan Pundit as: deha-kshaya, etc.

1575. Apariharavan is incapable of being resisted. Samagatih as wind.

Asmasara-vihitam is 'made by means of iron or the saw.' Asmasara stands

here for krakacha or karapatra.

1576. The commentator explains that by tapah is meant the practice or

observance of one's own duties. Damah is restraining the senses. Satyam

is truthfulness of speech, and atmaguptih is subjugation of the mind. The

knots are attachments and desires, etc.

1577. i.e., the assailant, finding his victim forgiving, himself burns

with repentance.

1578. Vishayena yami is the correct reading; i.e., then here is palatal,

and vishayena is in the instrumental case. The Bengal reading is vicious,

for it reads Vishaye nayami.

1579. The Moon is endued with nectar, and, therefore, might have been

such a man's equal; but the Moon waxes and wanes; therefore, the Moon

cannot approach to an equality with such a man who is the same under all

changes. Similarly, the wind, though unstained by the dust it bears is

not the equal of such a man; for the wind is changeful, having slow,

middling and quick motion. The Burdwan translator makes utter nonsense of

the reference to the Moon and the wind. K.P. Singha gives the sense

correctly.

1580. The commentator explains that the object of this verse is to show

the merits of that man whose ignorance has disappeared.

1581. i.e., when Brahmanas incur obloquy they are said to become impure;

they are again regarded as possessing the status of humanity only because

they die.

1582. The examples of Viswamitra and others may be cited in this

instance.

1583. Dharana is holding the soul in self-reflection, preventing it the

while from wandering. Samadhi is complete abstraction.

1584. Akhandam is Sarvakalam; uposhya is tyaktwa. K.P. Singha wrongly

translates this verse. He takes mansam for masam; but no difference of

reading occurs between the Bengal and Bombay texts.

1585. The ten properties included in Sattwa or Goodness are gladness,

cheerfulness, enthusiasm, fame, righteousness, contentment, faith,

sincerity, liberality, and lordship. The nine properties included in

Rajas or Passion are belief in the deities, (ostentatious) charity,

enjoyment and endurance of happiness and sorrow, disunion, exhibition of

manliness, lust and wrath, intoxication, pride, malice, and disposition

to revile. The eight qualities included in Tamas or Darkness are

unconsciousness, stupefaction, excess of stupefaction, muddiness of the

understanding, blindness (of results), sleep, heedlessness, and

procrastination. The seven incidents of Buddhi or the Understanding are

Mahat, consciousness, and the five subtile essences. The six incidents of

Mind are Mind and the five senses. The five incidents appertaining to

Space are space, water, wind, light, and earth. According to a different

school of philosophy, Buddhi, or the Understanding is said to have four

incidents appertaining to it, viz., doubt, ascertainment, pride, and

memory. Tamas (darkness) also is otherwise regarded to have only three

incidents, viz., inability of comprehension, partial comprehension, and

totally erroneous comprehension. Rajas (Passion) is (according to this

school) regarding as having only the two incidents of inclination (to

act) and sorrow. Sattwa has but one incident viz., Enlightenment.

1586. 'Durga' is an inaccessible region such as a forest or wilderness

which cannot be passed through except with great pain and danger.

1587. The correct reading seems to be sthira-vratati-samkulam.

1588. Udadhi is, literally, a water-jar. In this country most people,

while swimming, use water jars as buoys. The mouth of jar being dipped

into the water the air confined within it serve to support heavy weights.

I have heard that the most rapid currents are crossed by milkmaids in

this way, all the while bearing milk pails on their heads.

1589. In the second line of 72, dustaram janma means janma-yuktam

dustaram.

1590. The sense seems to be that by practising the Sankhya doctrine men

cease to have any regard for even their gross bodies. They succeed in

realising their existence as independent of all earthly or heavenly

objects. What is meant by the Sun bearing them in his rays and conveying

to them all things from every part of the universe is that these men

acquire great puissance. This is not the puissance of Yoga but of

knowledge. Everything being regarded as unsubstantial and transitory, the

position of Indra himself, or of Brahman, is looked upon as desirable and

unworthy of acquisition. Sincere conviction of this kind and the course

of conduct that is confirmable to it is literally puissance of the

highest kind, for all the purposes of puissance are capable of being

served by it.

1591. This is taken as meaning that the Sankhyas are conveyed to the

firmament of the heart. Perhaps, what is intended by it is that they

become withdrawn from external objects and even the impressions of all

external things.

1592. Perhaps, this means the pleasures of heaven.

1593. i.e., they who have identified themselves with Brahma.

1594. Yudhishthira's question seems to be this. Is there or is there not

consciousness in the emancipate state? Different scriptures answer this

question differently. If it be said that there is consciousness in that

state, then why discard heaven and its pleasures, or the religion of

Pravritti or acts which lead to those pleasures? Where is the necessity

then of Sannyasa or the religion of Nivritti or abstention from all acts?

On the supposition of there being consciousness in the emancipate state,

the Religion of Pravritti should be taken as superior. If, on the other

hand, the existence of consciousness be denied, that would be an error.

Dnkshataram is ayuktaram.

1595. Although I make use of the word 'perceive' yet remembering that the

mind is included among the senses and regarded as the sixth sense, the

functions of recollection, representation, etc., are also implied by the

word pasyati. The Burdwan translator gives a ridiculously erroneous

version of this verse.

1596. The commentator explains that the simile of the froth is introduced

in consequence of its disappearance with the disappearance of water. K.

P. Singha is incorrect in taking the instance of froth as illustrative of

the quickness of the destruction.

1597. Sarvatra does not mean 'through every part of the sleeper's body'

as K. P. Singha takes it, but sarvavishaye as the commentator correctly

explains it.

1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.

1599. For the Soul, in dreams, sees and hears and touches and smells

etc., precisely as it does while awake.

1600. The sense seems to be that a person who becomes emancipate in this

life becomes so in Samadhi. When the state of Samadhi is over, his mind

and senses return; and returning they do the bidding of the Supreme,

i.e., bring about both happiness and misery, which, of course, are the

consequences of the acts of past lives though that happiness and misery

are not felt. In the next verse is said that these men very soon leave

their bodies and become freed from rebirth.

1601. There are two kinds of Emancipation: one is attainable here, in

this body, it is Jivan-mukti; the other is Videha-kaivalya or that which

becomes one's when one is bodiless. In 98, Jivan-mukti has been spoken

of. In this verse, the observations apply to Videha-kaivalya.

1602. Vadanti is stuvanti. Such men hymn its praises by regarding it as

Supreme Deity possessed of attributes. Those attributes, of course, are

the result of illusion, for in its real nature there can be no attributes

in Brahma.

1603. Brahma is knowledge without duality i.e., knowledge without the

consciousness of knower and known. The knowledge or cognition of an

object, when object is annihilated, assumes the form of that knowledge

which is called Brahma.

1604. The commentator explains that the object of this verse is to show

that among mobile creatures those endued with knowledge are superior, and

among all kinds of knowledge, the knowledge occurring in the Sankhya

system is the highest.

1605. i.e., if in consequence of any defect of practice or Sadhana, the

Sankhyas fail to attain to Emancipation, they at least become translated

into gods.

1606. i.e., it is everything.

1607. That Narayana who does all this is the embodiment of the Sankhya

system.

1608. The commentator explains the compound Adhyatmagatinischayam

differently.

1609. Both the vernacular translator render this verse wrongly.

1610. Vasyante is explained by the commentator as implying Brahmanah ante

and not 'at the end of that night'. The line occurs in Manu (Chap. 1. 74)

where ante refers to Brahmana's day and night. Vasishtha here refers to

Mohapralaya and not any intermediate Pralaya.

1611. In the creation of Mahan or Prajapati or Virat, and of

Consciousness, the element of Tamas or ignorance predominates.

1612. This is a very abstruse verse. I am not sure that I have understood

it correctly, What is said here seems to be this from Akshara arose

Hiranyagarbha: from Hiranyagarbha arose Virat. This, that or the other is

worshipped by ordinary men, while persons possessed of real insight do

not invest any of them with attributes worthy of worship. The speaker

says that the ascription of attributes, called Ignorance, and the

non-ascription for destruction of that ascriptions called Knowledge,

(with respect to Virat or Hiranyagarbha or Akshara) then arose. It might

be asked that when there were no men as yet to worship or to condemn such

worship, how could the two arise? The answer is that the two, in their

subtile forms, came into existence and were afterwards availed of by men

when men come into being.

1613. From Akshara or the Indestructible is Hiranyagarbha. From

Hiranyagarbha is Mahan or Virat and Consciousness. From the last are the

subtile elements.

1614. The meanings of such verses depend upon the grammatical

significations of certain words that are used. They can scarcely be

rendered accurately into any other language not derived from Sanskrit.

What is said here is that it is Prakriti which must be said to be the

Adhishthatri of the universe. Vishnu is not so. Vishnu, Brahma, Akshara,

or the Indestructible, however, is said to cover or _pervade_ the

universe (vyapnoti). Vishnu is Vyapka but not Adhishthatri.

1615. In the previous section it has been said that through Tamas he

takes birth among the intermediate orders, through Rajas among human

beings, and through Sattwa among gods. The root kshi in Gunakshayat means

aisarvya or puissance.

1616. The soul weaves a cocoon with attributes (or, acts which result

from attributes), and though free deprives himself of freedom.

1617. Made of Chit and Not-Chit combined.

1618. The sense seems to be that the obligation to explain a treatise in

the midst of a conclave always stimulates the best faculties, and if it

is a conclave of the learned the friction of intellects is sure to bring

out the correct sense.

1619. For enables them to conquer Ignorance.

1620. When Pranayama is performed with the aid of mantras or yapa, it is

said to be saguna or sagarbha or endued with substance. Concentration of

mind, however, is made without the aid of such yapa.

1621. The two and twenty sanchodans of Preranas are the two and twenty

modes of transmitting the Prana breath from the toe of the foot to the

crown of the head. That which transcends Prakriti is the Supreme Soul.

1622. The reading I adopt is na-kathyate.

1623. Atmanah is Iswarat parah.

1624. Parisankhyadarsanam is explained by the commentator thus:

Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;

Lena darsanam or sakshatkaram.

1625. The commentator explains that nistattwah means nirgatam tattwam

aparoksham yasmat.

1626. Param Aparam, and Avyayam are theirs in consequence of

Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.

i.e., puissance. Param is the indescribable felicity of Samadhi. The

Srutis declare that knower of Brahma becomes Brahma.

1627. Hence, as the commentator explains, by knowing what is called the

Unmanifest one is capable of attaining to omniscience.

1628. What is stated here is this, the Unmanifest or Prakriti, by

modification, produces Mahat and the other principles. But the agency of

Purusha also is necessary for such production, for Prakriti can do

nothing without Purusha, and Purusha also can do nothing without

Prakriti. The principles of Mahat and the rest, therefore, may be said to

have their origin as much in Purusha as in Prakriti. Beside, the two

being naturally dependent on each other, if Prakriti be called Kshara,

Purusha also may be so called.

1629. i.e., Jiva or Purusha.

1630. High, such as gods, middling, such as human beings and low, such as

animals.

1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha.

The Supreme Soul is Knowledge, while Jiva is Ignorance.

1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva

takes this object for a vessel; that for a mountain, and that other for a

third. When knowledge comes, Jiva succeeds in understanding that all his

impressions are erroneous and that the external world is only a

modification of Self. In consequence of Jiva's capacity to comprehend

this, he is called Budhyamana or Comprehender.

1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross

and the subtile, or effects and causes. Swabhavena anugatam is inhering

(unto all of them,) in its own nature, that is, Brahma pervades all

things and unites with them without itself being changed as regards its

own nature. Vudyate has manishibhih understood it.

1634. Tattwa is explained by the commentator as anaropitaruom, i.e.,

invested with any form in consequence of Ignorance; Not-Tattwa is

nityaparoksham i.e., always within the ken of the understanding.

1635. That indication is 'I am Brahma.' Such conviction or knowledge even

which characterises those that are awakened or Buddha, is cast off by the

twenty-sixth.

1636. These examples are often used to explain the difference between the

Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus

glomerate. When ripe and broken, the hollow centre is seen to contain

many full-grown gnats. The gnat lives in the fruit but is not the fruit,

just as the fish though living in the water is not the water that is its

home. Jiva, after the same way, though living in the Supreme Soul, is not

the Supreme Soul.

1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the

nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'

1638. This is a simile very often used for illustrating the danger of

pursuing objects of the senses. Collectors of honey used to rove over

mountains, guided by the sight of flying bees. These men frequently met

with death from falls from precipices.

1639. The Burdwan translator renders this verse incorrectly.

1640. This has been repeatedly laid down in the Hindu scriptures. Gifts

produce no merit unless made to deserving persons. If made to the

undeserving, instead of ceasing to produce any merit, they become

positively sinful. The considerations of time and place also are to be

attended to. By failing to attend to them, sin is incurred where merit is

expected. Truth becomes as sinful as a lie, under particular

circumstances; and a falsehood becomes as meritorious as truth under

circumstances. The Hindu scriptures make circumstance the test of acts.

1641. These, including Mind, form the tale of sixteen called Vikriti or

modifications of Prakriti.

1642. These are the subtile principles or Tanmatras and not the gross

elements.

1643. Mahat is sometimes called Buddhi hence the creation of

Consciousness from Mahat must be creation relating to Buddha.

1644. Arjjava mean 'relating to straight paths or courses,' so called

from the straight course of these winds or breaths. By reference to these

breaths is intended the other limbs of the physical system besides those

already indicated.

1645. Rishi here means Mahan or Great. Consciousness is said to have an

excellent essence, and is also a Bhuta because of its capacity to produce

the Great Bhutas, five in number.

1646. These, the commentator explains, are Mind, Buddhi or Understanding

Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi.

These are the sires of the primeval sires, i.e., from these sprung the

Mahabhutas or Great creatures (viz., the five primal elements).

1647. Devah's is explained by the commentator as meaning the Senses and

the four inner faculties. Devaih he thinks, refers to the Bhutas or Great

elements. Literally rendered, the verse would read as 'the Devas are the

Children of the Pitris; with the Devas, all the worlds of Mobile Being

have been covered.' It is not safe to reject the learned commentator.

1648. These two verses refer to the power of the attributes of sound

etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva

are due to the action of the attributes named.

1649. The duration here given has reference to the day and the night of

the Mahabhutas.

1650. Prakritisthah means 'in his own Prakriti or nature.' The sense of

the line is that Purusha, even when residing in the case that Prakriti

provides him with, does not partake of the nature of Prakriti but

continues to be undefiled by her.

1651. I expand this verse for bringing out the meaning. A verbal

rendering will become unintelligible.

1652. This is a difficult verse, I am not sure that I have understood it

correctly. The sense to be that Prakriti, which is really unintelligent

and incapable of enjoyment or endurance, becomes intelligent and capable

of enjoyment or endurance in consequence of being united with Purusha who

is intelligent. Thus when pleasurable or painful sensation are felt, it

is the body that seems to feel it only in consequence of the Soul that

presides over it.

1653. The first line of 7 is the same in sense as the second line of 8.

In the Bombay text, only the second line of 8 occurs, while the first

line of 7 has been justly omitted. In fact, Tattwa and the Prakriti are

the same thing.

1654. This refers to the opinion of the atheistic Sankhyas.

1655. By the word Rudra is meant Prana and the other breaths. The

commentator explains that the etymology is utkramana kale dehinam

rodayanti iti Rudrah Pranah. By regulating the vital breaths and the

senses, Yogins attain to Yoga puissance and succeed in roving wherever

they please in their linga-sarira or subtile bodies.

1656. The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana,

Tarka, Samadhi, with the two additional ones of Yama and Niyama.

1657. In the first line of 9 the word Pranayama is used to mean

regulation of the vital breaths. In the second line, the same word

implies the ayamah or nigraha of the senses with the mind. By Dharana is

meant the fixing of the mind, one after another, on the sixteen things

named in treatises on Yoga. By ekagrata of the mind is meant that

concentration in which there is no longer any consciousness of difference

between Dhyatri, Dhyeya, and Dhyana.

1658. It is difficult for those who do not practise Pranayama to

understand this fully. The fact is, Saguna Pranayama, when the breath is

inhaled, the inhalation is measured by the time taken up in mentally

reciting a well-known mantra. So when inhaled breath is suspended, the

suspension is measured by the time taken in mentally reciting a

particular mantra. When therefore, the suspended breath should be

exhaled, it should be done by similarly measuring the time of exhaling.

For beginners, this Saguna Pranayama is recommended. Of course only

exhalation has been spoken of but it applies equally to inhalation and

suspension. These three processes, in Yoga language, are Puraka,

Kumbhaka, and Rechaka.

1659. Ekantasilin means a Sannyasin, Atmarama is one who takes pleasure

in one's soul instead of in spouses and children.

1660. The pole-star.

1661. Chakre literally means 'I made'. The commentator explains it as

equivalent to swayam avirbhut.

1662. Vipriya evidently means 'what is not agreeable.' There was

evidently a dispute between Yajnavalkya and his maternal uncle

Vaisampayana, the celebrated disciple of Vyasa. This dispute is

particularly referred to in the next verse. Vaisampayana had been a

recognised teacher of the Vedas and had collected a large number of

disciples around him. When, therefore, the nephew Yajnavalkya, having

obtaining the Vedas from Surya, began to teach them, he was naturally

looked upon with a jealousy, which culminated (as referred to in the next

verse) into an open dispute about the Dakshina to be appropriated in the

Sacrifice of Janaka. The Burdwan translator incorrectly renders the word

vipriya which he takes to mean as 'very agreeable.' In the Vishnu Purana

it is mentioned that a dispute took place between Yajnavalkya and Paila.

The latter's preceptor, Vyasa, came, and taking his side, asked

Yajnavalkya to return him the Vedas which he had obtained from him.

Yajnavalkya vomited forth the Vedas. These were instantly devoured by two

other Rishis in the form of Tittiri birds. These afterwards promulgated

the Taittiriya Upanishads.

1663. This shows that I was then regarded as the equal of Vaisampayana

himself in the matter of Vedic knowledge. Sumanta and Paila and Jaimini,

with Vaisampayana, were the Rishis that assisted the great Vyasa in the

task of arranging the Vedas.

1664. This is called the fourth science, the three others being the three

Vedas, Axis culture, and the science of morality and chastisement.

1665. Prakriti is regarded as something in which Sattwa, Rajas, and Tamas

reside in exactly equal proportion. All the principles of Mahat, etc.

which flow from Prakriti, are characterised by these three attributes in

diverse measure.

1666. By Mitra is meant here the deity giving light and heat. By Varuna

is meant the waters that compose the universe.

1667. Kah, the commentator explained, is anandah or felicity.

1668. The comparison lies in the folly of the two persons indicated. One

churning ass's milk for butter is only a fool. Similarly, one failing to

understand the nature of Prakriti and Purusha from the Vedas is only a

fool.

1669. Gives a literal rendering of this verse for showing how difficult it

is to understand the meaning. The commentator correctly explains the

sense which is as follows: anyah or the other is the Soul as

distinguished from its reflection upon Prakriti, that is the Soul in its

real character as independent of Prakriti. What is said here is that when

the Soul, in its real character beholds, or acts as a witness of

everything (i.e., as exists in the states of wakefulness and dream),

becomes conscious of both itself (the Twenty-fifth) and Prakriti (the

Twenty-fourth) when, however, it ceases to behold or act as such witness

(i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in

beholding the Supreme Soul or the Twenty-sixth. In simple language what

is said here is that the Soul becomes conscious of both itself and

Prakriti in the state of wakefulness and dream. In Samadhi alone, it

beholds the Supreme Soul.

1670. What is said here is that the Twenty-sixth or the Supreme Soul

always beholds the Twenty-fifth or the Jiva-soul. The latter, however,

filled with vanity, regards that there is nothing higher than it. It can

easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent

to behold the Supreme Soul, it fails ordinarily to behold it. The

commentator sees in this verse a repudiation of the doctrine of the

Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa

or even a Twenty-fifth which they identify with the Twenty-fourth.

1671. Tatsthanat is explained by the commentator as Varasya

avaradhisrhanat, i.e., in consequence of vara overlying the avara. The

instance of the string and the snake is cited. At first the string is

erroneously taken for the snake. When the error is dispelled, the string

appears as the string. Thus the Supreme and the Jiva-soul come to be

taken as one when true knowledge comes.

1672. The ordinary doctrine is that the Jiva-soul is indestructible, for

it is both unborn and deathless, its so called births and deaths being

only changes of the forms which Prakriti undergoes in course of her

association with it, an association that continues as long as the

Jiva-soul does not succeed in effecting its emancipation. In this verse

the ordinary doctrine is abandoned. What is said here is that the

Jiva-soul is _not_ deathless, for when it becomes identified with the

Supreme Soul, that alteration may be taken as its death.

1673. This is a very difficult verse. Pasya and apasya are drashtri and

drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo

are drik and drisya, i.e., knowledge and known. One that sees no

difference between these that is, one that regards all things as one and

the same, is both Kevala and not-Kevala, etc, meaning that such a person,

though still appearing as a Jiva (to others) is in reality identifiable

with the Supreme Soul.

1674. This may mean that as men speak, and as speech is Brahma, all men

must be regarded as utterers of Brahma. If, again, Brahma be taken to

mean the Vedas in special, it may imply that all men utter the Vedas or

are competent to study the Vedas. Such an exceedingly liberal sentiment

from the mouth of Yajnavalkya is compatible only with the religion of

Emancipation which he taught.

1675. The doctrine is that unless acts are destroyed, there can be no

Emancipation.

1676. Literally, 'these are not obstacles by external nature,' and are

therefore irremovable by personal exertion of the ordinary kind.

1677. Sanchodayishyanti implies questioned. Here it means questioning the

king internally or by Yoga power.

1678. Utsmayan is explained by the Commentators as 'priding himself upon

his own invincibleness.' Ayaya bhavam implies her determination to make

the king dumb. Visesayan is abhibhavan.

1679. Sammantum is explained by the Commentator as equivalent to samyak

jnatum.

1680. It is difficult to say in what sense the word vaiseshikam is used

here. There is a particular system of philosophy called Vaiseshika or

Kanada; the system believed to have been originally promulgated by a

Rishi of the name of Kanada. That system has close resemblance to the

atomic theory of European philosophers. It has many points of striking

resemblance with Kapila's system or Sankhya. Then, again, some of the

original principles, as enunciated in the Sankhya system, are called by

the name of Visesha.

1681. The mention of Vidhi indicated, as the commentator explains,

Karmakanda. The value of Karma in the path of Emancipation is to purify

the Soul.

1682. K. P. Singha wrongly translates this verse.

1683. There is equal reason in taking up etc., implies that the bearing

of the sceptre is only a mode of life like that of holders of the

triple-stick. Both the king and the Sannyasin are free to acquire

knowledge and both, therefore, may attain to Emancipation notwithstanding

their respective emblems. In the emblems themselves there is no efficacy

or disqualification.

1684. The object of this verse is to show that all persons, led by

interest, become attached to particular things. The littleness or

greatness of those things cannot aid or bar people's way to Emancipation.

'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy

mendicancy nor my royalty can aid or obstruct our Emancipation. Both of

us, by Knowledge, can achieve what we wish, notwithstanding our outward

surroundings.'

1685. Hence, by changing my royal life for that of a bearer of the

triple-stick I can gain nothing.

1686. Yukte in the first line means in the Yogin. The Bombay reading

Tridandanke is a mistake for Tridandakam. The Bombay text reads na

muktasyasti gopana, meaning that 'there is no relief for one that has

fallen down after having arisen in Yoga.' The Bengal text reads

vimuktasya. I adopt the Bengal reading.

1687. What the king says is that he, the king, had made no assignation

with the lady is consequence of which she could be justified in entering

his body. The word Sannikarsha here means sanketa. Both the vernacular

translators render this word wrongly.

1688. These faults and merits are set forth in the verses that follow.

1689. Saukshmyam, is literally minuteness. It means ambiguity here. I

have rendered verse 81 very closely to give the reader an idea of the

extreme terseness of these verses. For bringing out the meaning of the

verse, the following illustration may serve. A sentence is composed

containing some words each of which is employed in diverse senses, as the

well-known verse of Parasara which has been interpreted to sanction the

remarriage of Hindu widows. Here, the object indicated by the words used

are varied. Definite knowledge of the meaning of each word is arrived at

by means of distinctions, i.e., by distinguishing each meaning from every

other. In such cases, the understanding before arriving at the definite

meaning, rests in succession upon diverse points, now upon one, now upon

another. Indeed, the true meaning is to be arrived at in such cases by a

process of elimination. When such processes become necessary and or

seizing the sense of any sentence, the fault is said to be the fault of

minuteness or ambiguity.

1690. To take the same example; first take the well-known words of

Parasara as really sanctioning the remarriage of widows. Several words in

the verse would point to this meaning, several others would not. Weighing

probabilities and reasons, let the meaning be tentatively adopted that

second husbands are sanctioned by the Rishi for the Hindu widow. This is

Sankhya.

1691. Having tentatively adopted the meaning the second husbands are

sanctioned by the verse referred to, the conclusion should be either its

acceptance or rejection. By seeing the incompatibility of the tentative

meaning with other settled conclusions in respect of other texts or other

writers, the tentative meaning is capable of being rejected, and the

final conclusion arrived at, to the effect, that the second husband is to

be taken only according to the Niyoga-vidhi and not by marriage.

1692. By prayojanam is meant the conduct one pursues for gratifying one's

wish to acquire or avoid any object. Wish, in respect of either

acquisition or avoidance, if ungratified, becomes a source of pain. The

section or conduct that one adopts for removing that pain is called

Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya

pravartate, tat prayojanam. The two definitions are identical.

1693. By occurrence of these five characteristics together is meant that

when these are properly attended to by a speaker or writer, only then can

his sentence be said to be complete and intelligible. In Nyaya

philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya,

and Nigamana. In the Mimansa philosophy, the five requisites have been

named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.

1694. These characteristics, the commentator points out, though numbering

sixteen, include the four and twenty mentioned by Bhojadeva in his

Rhetoric called Saraswati-kanthabharana.

1695. Parartham means, as the commentator explains, of excellent sense.

It does not mean Paraprayojanam as wrongly rendered by the Burdwan

translator. The latter's version of the text is thoroughly unmeaning.

1696. What Sulabha says here is this: the great primal elements are the

same whether they make up this body or that other body; and then it is

the same Chit that pervades every combination of the great elements. The

object of this observation is to show that Janaka should not have asked

these questions about Sulabha, he and she being essentially the same

person. To regard the two as different would indicate obscuration of

vision.

1697. What is meant by this is that when creatures are said to possess

more of sattwa and less of sattwa, sattwa seems to be a principle that is

existent in the constitutions of creatures.

1698. By the word Kala is meant the 16 principles beginning with Prana.

What is intended to be said is that as long as the principle of Desire

exists, rebirth becomes possible. The universe, therefore, rests on the

principle of Desire or Vasana. The senses, etc. all arise from this

principle of Vasana.

1699. By Vidhi is meant that righteousness and its reverse which

constitute the seed of Desire. By Sukra is meant that which helps that

seed to grow or put forth its rudiments. By Vala is meant the exertion

that one makes for gratifying one's desire.

1700. The fact then of continual change of particles in the body was

well-known to the Hindu sages. This discovery is not new of modern

physiology. Elsewhere it has been shown that Harvey's great discovery

about the circulation of the blood was not unknown to the Rishis.

1701. The instance mentioned for illustrating the change of corporal

particles is certainly a very happy one. The flame of a burning lamp,

though perfectly steady (as in a breezeless spot), is really the result

of the successive combustion of particles of oil and the successive

extinguishment of such combustion Both this and the previous verse have

been rendered inaccurately by K.P. Singha.

1702. Hence the questions of Janaka, asking as to who the lady was or

whose, were futile.

1703. The seven ways are as follows: Righteousness and Wealth and

Pleasure independently and distinct from one another count three, then

the first and second, the first and third, and second and third, count

three and lastly, all three existing together. In all acts, one or other

of these seven may be found. The first and second exist in all acts whose

result is the righteous acquisition of wealth; the first and third exist

in the procreation of children in lawful wedlock; the second and third in

ordinary acts of worldly men. Of acts in which all three combine, the

rearing of children may be noticed, for it is at once a duty, a source of

wealth, and a pleasure. K.P. Singha omits all reference to these seven

ways, while the Burdwan translator, misunderstanding the gloss, makes

utter nonsense of it.

1704. The king may order some men to do some things. These men, after

obeying those orders, return to him to report the fact of what they have

accomplished. The king is obliged to grant them interviews for listening

to them.

1705. The commentator explains that the three others are Vriddhi, Kshaya,

and Sthana, all of which arise from policy. Some of the seven limbs are

inanimate, such as the treasury. But it is said that the treasury

supports the ministers, and the ministers support the treasury.

1706. Hence, when every kingdom has a king, and kings too are many, no

one should indulge in pride at the thought of his being a king.

1707. The object of this verse is to show that as Janaka rules his

kingdom without being attached to it, he cannot lay claim to the merit

that belongs to kings.

1708. Upaya or means implies here the attitude of sitting (as in Yoga).

Upanishad or method implies sravana and manana i.e., listening and

thinking. Upasanga or practices imply the several limbs of Dhyana, etc.

Nischaya or conclusion has reference to Brahma.

1709. I expand this verse fully.

1710. The na in the second line is connected with Vyayachcchate.

1711. The object of this verse is to show that the words uttered by

Sulabha were unanswerable. To attain to Emancipation one must practise a

life of Renunciation instead of continuing in the domestic mode.

1712. These foes are, of course, the passions.

1713. Literally, the world is only a hold of action, implying that

creatures, coming here, have to act: these actions lead to rewards and

punishments, both here and hereafter. The way to Emancipation is, as has

been often shown before, by exhausting the consequences of acts by

enjoyment or sufferance and by abstaining from further acts by adopting

the religion of Nivritti.

1714. Kulapatam is explained by the commentator as Mahanadipuram. In

Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam

(as in the Bengal text) is rather unintelligible unless it be taken in

the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,

and the Burdwan translator misunderstands both Kulaparam and

venumivoddhatam.

1715. i.e., to uphold it by doing the duties of a Brahmanas.

1716. Prachalita-dharma etc, implies those that have fallen away from

righteousness. The Burdwan translator misunderstands the verse.

Karanabhih is kriabhih.

1717. The Commentator explains that this verse is for assuring

Yudhishthira that kings are competent to obtain felicity in the next

world. Anupagatam is explained by the Commentator as not attainable in

even thousands of births.

1718. Rudhirapah is blood-sucking worms. Uparatam is dead.

1719. The ten boundaries or commandments, as mentioned by the

Commentator, are the five positive ones, viz., Purity, Contentment,

Penances, Study of the Vedas, Meditation on God, and the five negative

ones, viz., abstention from cruelty, from untruth, from theft, from

non-observance of vows, and from acquisition of wealth.

1720. Chirasya is grammatically connected with na vudhyase, meaning 'that

thou art always blind etc.' The Burdwan translator misunderstands it

completely and takes it as equivalent to achirena. K. P. Singha skips

over it.

1721. The Burdwan translator gives a ridiculous version of the verse.

1722. Kevalam nidhim is literally, 'one's only treasure'. It may imply

either Samadhi or Brahma. Acts, whether good or bad, all arise from

error. Abstention from acts is the true way to Emancipation.

1723. The passions are spoken of as wolves.

1724. The sight of golden trees is a premonitory sign of Death.

1725. Literally rendered, the verse would run thus: Before the cooking is

complete of the Yavaka of a rich man, in fact, while it is still

uncooked, thou mayst meet with death. Do thou, therefore, hasten. By

Yavaka is meant a particular kind of food made of ghee and flour or

barley.

1726. In verse 53 it is said that the Soul is the witness in the other

world of all acts and omission in this life. In verse 54, what is said is

that the existence of the Soul when the body is not, is possible, for

Yogins, in Yoga, live in their Soul, unconscious the while of their

bodies. The entrance of the acting-Chaitanya into that Chaitanya which

survives as the witness means the death of the body.

1727. The Burdwan translator gives an erroneous version of this verse.

1728. I think the sense is that only righteousness can bring a man to the

path that leads to happiness and not mere instructions howsoever repeated.

1729. The Commentator explains that Pramadagah is equivalent to

Pramadagrihavasin and refers to Antakah. Chamum is Indriyasenam. Grahitam

is body. Yathagrahitam is dehamanatikramya. In this verse pura may mean

either in the near future or soon, or pura may mean before, i.e., before

the Destroyer makes thy senses so, etc.

1730. The road in which thyself shalt be in front and thyself in the rear

is the road of Self-knowledge. The Burdwan translator does not understand

how the first line comes to mean Knowledge of Self! Accordingly, though

he uses the word amajnana (following the Commentator), yet he erroneously

repeats some of the words used in the line.

1731. The last word of the second line is muchyate and not yujyate. If

yujyate be adhered to, meaning would be 'freed the consequences of

ignorance and error, he would succeed in attaining to Brahma.'

1732. This is a very abstruse verse. I have rendered it, following the

lead of the Commentator, Srutam, he explains it 'the knowledge, born of

vedic declarations like Tattwamasi etc.' Sarvamasnute is equivalent to

samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam,

i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam,

of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.

1733. The sense is that in course of our repeated rebirths we have got

these relations repeatedly and will get them as repeatedly. But we are,

in reality, quite unconnected with them. Their union with us like the

union of pieces of wood floating in a river, now joined together

temporarily, now separated.

1734. Mokshadaisikam is explained by the commentator as

Mokshandeshataram. K. P. Singha wrongly renders this word. This section

is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the

lesson which, when read and mastered, is to lead to the cleansing of the

heart.

1735. Time, as a personified agent, is throwing all creatures at unequal

distances. Some are thrown near and some to a great distance. These

distances are regulated by the nature of the acts done by the creatures

thrown. Some are cast among animals, some among men. Throwing or hurling

them thus, Time drags them again, the binding-cords being always in his

hands.

1736. Both the vernacular translators have misunderstood the first line

of this verse although there is no difficulty in it. Apastamva says

drishto dharma-vyatikrama; Sahasancha purvesham. What Bhishma says here

is that one should not speak of those instances of Vyatikramah and

Sahasam.

1737. Although the Vedas came to Suka of their own accord, yet he was in

deference to the universal custom, obliged to formally acquire them from

a preceptor.

1738. Vyasa was the priest or Ritwija of the house of Mithila and as such

the kings of Mithila were his Yajyas or Yajamanas. The duty of a Yajamana

is to reverence every member of the priest's family. The sire, therefore,

cautions the son that he should not, while living with the king of

Mithila, assert his superiority over him in any respect.

1739. It is certain that one must abandon all acts before one can attain

to Emancipation. But then acts should not be cast off all at once. It is

according to this order that they should be abandoned, i.e., in the order

of the several modes.

1740. The karanas are the inner faculties.

1741. i.e., when Emancipation and omniscience have been attained in the

very first mode of life, no further need exists for conforming to the

three other modes of life.

1742. i.e., behold the Supreme Soul by his own Soul.

1743. Instead of papakam some texts read pavakam, meaning of the nature

of fire.

1744. After manasa, saha is understood. It does not mean that the senses

are to be restrained by the mind, but the words imply that the mind and

the senses are to be restrained. K. P. Singha renders the line correctly.

The Burdwan translator, as usual, is careless.

1745. K. P. Singha skips over this verse.

1746. i.e., he turned his soul's gaze on his soul and withdrew himself

from every worldly object.

1747. He no longer walked like ordinary men. Without trailing along the

solid support of the Earth, he proceeded through the sky.

1748. Popularly, Bhimaraja, the Lanius Malabaricus.

1749. It is believed that a person, by performing austere penances,

scorches the three worlds. It is in consequence of this effect of

penances that the superior deities were always compelled by the Asuras

and Danavas to grant them whatever boons they solicited.

1750. The sense is that if the Vedas are not constantly studied, they are

likely to be forgotten.

1751. Upaplava is Rahu or the ascending node. In many parts of Upper

India, during the hot months in particular, large quantities of dust are

raised by whirl winds in the afternoon or at evening called Andhi the

clouds of dust cover the moon for hours together.

1752. The lowest order of men, living by slaying animals.

1753. The verse in the Bengal texts is a triplet. In the Bombay edition,

the third line is excluded from verse 36. There is no inconvenience in

this, only, it should be construed as referring to the wind called

Samana or Pravaha.

1754. Some texts read Jaytamvarah. If this be accepted, it should be an

adjective of Parivaha, meaning the foremost of all in the strength or

energy.

1755. The sacred river Ganga has it is said, three courses or streams.

One flows on the surface of the Earth, the second flows through the

nether regions, and the third flows through heaven.

1756. The first line runs into the second.

1757. Penances should be protected from wrath. By penances one attains to

great power. The ascetic's puissance frequently equals that of Brahman

himself. If, however, the ascetic indulges in wrath and curses one from

wrath, his puissance becomes diminished. For this reason, forgiveness is

said to be the highest virtue a Brahmana can practise. A Brahmana's might

lay in forgiveness. Knowledge also should be protected from honour and

dishonour, i.e. one should never _receive_ honour for his knowledge, that

is, do anything for the object of achieving honour. Similarly, one should

never do anything which may have the effect of dishonouring one's

knowledge. These are some of the highest duties preached in scriptures.

1758. The saying Satyadapi hitam vadet is frequently misunderstood. The

scriptures do not say that truth should be sacrificed in view of what is

beneficial, for such view will militate with the saying that there is

nothing higher than truth. The saying has reference to those exceptional

instances where truth becomes a source of positive harm. The story of the

Rishi who spoke the truth respecting the place where certain travellers

lay concealed, when questioned by certain robbers who were for killing

the travellers, is an instance to the point. The goldsmith's son who died

with a falsehood on his lips for allowing his lawful prince to escape

from the hands of his pursuers did a meritorious act of loyalty. Then,

again, the germ of the utilitarian theory may be detected in the second

line of this verse.

1759. To conquer the unconquerable means to attain to Brahma.

1760. In the Srutis, Paravara is an equivalent for the Supreme Soul. The

correct reading is nasyati at the end of the first line, and not pasyati

as in some of the Bengal texts. Adhering to pasyati (which gives no

meaning), the Burdwan translator gives a ridiculous and unmeaning version

of this verse. K. P. Singha, of course, adopts the correct reading.

1761. This verse is not at all difficult. The sense is that the man who

transcends all attachments never comes to grief if brought into union

with other creatures. The Burdwan translator gives a thoroughly unmeaning

version of this couplet.

1762. The object of this verse is to show that men of knowledge do not

perform sacrifices, in which, as a matter of course, a large number of

creatures is slain. Men wedded to the religion of Pravriti perform

sacrifices. Coming into the world in consequence of past acts, they seek

happiness (by repairing to heaven) along the way of sacrifices and

religious rites. A large number of creatures is slain, for besides the

victims ostensibly offered, an infinite number of smaller and minuter

creatures are killed in the sacrificial fires and in course of the other

preparations that are made in sacrifices.

1763. Sorrow increases by indulgence.

1764. This is a very doubtful verse. The commentator is silent. I follow

the meaning as it lies on the surface. The object of the verse seems to

be this: there are men that are employed in reflecting upon the nature of

things: these should know that such occupation is useless, for truly the

nature of things is beyond the grasp of the mind. The greatest

philosopher is ignorant of all the virtues of a blade of grass, the

purpose for which it exists, the changes that it undergoes every instant

of time and from day to day. Those men, however, who have such

unprofitable occupation for walking along the highest path (the path,

that is, which leads to Brahma) free themselves from grief.

1765. I am not sure that I have understood this verse correctly.

1766. What is intended to be said is that the gratification of the senses

leaves nothing behind. The pleasure lasts as long as the contact

continues of the objects with the senses. The Burdwan translator, not

suspecting that the word used is adhana, gives a ridiculous version.

1767. What is said here is this: a man has spouses and children, or

wealth, etc.: there was no sorrow when these were not: with his union

with these his sorrow commences. Hence, when these things disappear, an

intelligent man should not indulge in any sorrow. Bonds or attachments

are always productive of grief. When bonds are severed or destroyed,

there ought to be no grief.

1768. i.e., whose pleasures do not depend upon external objects such as

spouses and children.

1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.

1770. Vyasa lived in northern India and was evidently unacquainted with

the tides that appear in the Bengal rivers.

1771. The object of this verse is to show the utility and necessity of

acts. Without acting no one, however clever, can earn any fruit. Both the

vernacular translators give ridiculous versions of this plain aphorism.

1772. Asi is used in the sense of akansha.

1773. Naprapyanadhigachchati is na aprayam etc.

1774. I do not quite understand in what the fault lies that is referred

to here. Perhaps the sense is this. In Hindu philosophy, the vital seed

is said to be generated by the sight of a desirable woman. When sexual

congress takes place with one whose sight has not originated the vital

seed but with another it fails to be productive. Whoever indulges in such

intercourse is to blame.

1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means

whose seed has broken, that is the creature whose gross body has met with

destruction. The gross body is called the Vijam or seed of (heaven and

hell). The sense of the verse is that every one, after death, attains to

a new body. A creature can never exist without the bonds of body being

attached to him. Of course, the case is otherwise with persons who

succeed in achieving their Emancipation by the destruction of all acts.

The Burdwan translator, following the commentator faithfully, renders

this verse correctly. K. P. Singha skips over it entirely.

1776. This is not a difficult verse. Then, again, the commentator

explains it carefully. K. P. Singha gives a ridiculous version. The

Burdwan translator is correct. Nirddagdham and vinasyantam imply the

dying or dead. Jivar paradeham chalachalam ahitam bhavati means another

body, as much subject to destruction, is kept ready.

1777. I expand this verse a little for bringing out its meaning. What is

said here is that some come out of the womb alive; some die there before

being quickened with life, the reason being that their acts of past lives

bring for them other bodies even at that stage.

1778. This verse is certainly a 'crux.' The commentator, I think,

displays considerable ingenuity in explaining it. The order of the words

is Gatayushah tasya sahajatasya pancha saptamim navamim dasam

prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life

are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years,

(4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up

to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10)

destruction of body.

1779. Niyuktah means employed. I take it to imply employed in the task of

conquering Nature. It may also mean, set to their usual tasks by the

influence of past acts. Nature here means, of course the grand laws to

which human existence is subject, viz., the law of birth, of death, of

disease and decrepitude etc.

1780. Uparyupari implies gradual superiority. If one becomes wealthy, one

desires to be a councillor; if a councillor, one wishes to be prime

minister; and so on. The sense of the verse is that man's desire to rise

is insatiable.

1781. The reading I prefer is asathah and not sathah. If the latter

reading be kept, it would mean of both descriptions are seen to pay court

to the wicked.

1782. Avavandhah is low attachments, implying those that appertain to the

body. In fact, the acquisition of the body itself is such an attachment.

What is said here is that Jiva who has become enlightened becomes freed

from the obligation of rebirth or contact with body once more.

1783. The mass of effulgence constituting the Sun is nothing else than

Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah

does not mean a deity with a physical form in the midst of the solar

effulgence but incorporeal and universal Brahma. That effulgence is

adored in the Gayatri.

1784. The commentator takes Shomah to mean Shomagath Jivah. He does not

explain the rest of the verse. The grammatical construction presents no

difficulty. If Shomah be taken in the sense in which the Commentator

explains it, the meaning would be this. He who enters the solar

effulgence has not to undergo any change, unlike Shomah and the deities

who have to undergo changes, for they fall down upon the exhaustion of

their merit and re-ascend when they once more acquire merit. Both the

vernacular translators have made a mess of the verse. The fact is, there

are two paths, archiradi-margah and dhumadi-margah. They who go by the

former, reach Brahma and have never to return. While they who go by the

latter way, enjoy felicity for some time and then come back.

1785. Here, the words Sun and Moon are indicative of the two different

paths mentioned in the note immediately before.

1786. What Suka says here is that he would attain to universal Brahma and

thus identify himself with all things.

1787. Jahasa hasam is an instance in Sanskrit of the cognate government

of neuter verbs.

1788. The Rishis knew that the height of the atmosphere is not

interminable.

1789. In this Section, Bhishma recites to Yudhishthira the fact of Suka's

departure from this world, and Vyasa's grief at that occurrence. He

speaks of the fact as one that had been related to him bygone times by

both Narada and Vyasa himself. It is evident from this that the Suka who

recited the Srimad Bhagavat to Parikshit, the grandson of Arjuna, could

not possibly be the Suka who was Vyasa's son.

1790. What Bhishma says here is that without faith this subject is

incapable of being understood.

1791. This is a triplet. The last word of the third line, viz.,

Swayambhuvah refers to Krishnah, but it has no special meaning. It is an

adjective used more for the sake of measure than for anything else.

1792. The golden cars referred to here are the fleshly bodies of the two

deities. The body is called the car because like the car, it is propelled

by some force other than the Soul which owns it for a time, the Soul

being inactive. It is regarded as golden because every one becomes

attached to it as something very valuable. The eight wheels are Avidya

and the rest.

1793. i.e., the hands, the feet, the stomach, and the organ of pleasure.

The hands are said to be protected when they are restrained from the

commission of all improper acts; the feet are said to be duly protected

when they are restrained from touching all improper places. The stomach

is said to be protected when one never takes any kind of improper food,

and when one abstains from all evil acts for appeasing one's hunger. And

lastly, one is said to restrain the organ of pleasure when one abstains

from all acts of improper congress.

1794. The word Mushka as ordinarily understood, implies the scrotum or

testes. The commentator Nilakantha supposes that it may stand for the

shoulder-knot. He believes that the phrase implies that the people of

this island had each four arms.

1795. The Sattwata ritual is explained by the Commentator to mean the

Pancharatra ritual. Tachecheshena implies with what remained after

Vishnu's worship was over.

1796. i.e., dedicated his possessions to the service of Narayana, and

held them as the great God's custodian. In other words, he never regarded

his wealth as his own, but was always ready to devote it to all good and

pious purposes.

1797. i.e., the treatise those Rishis composed was the foremost of its

kind in respect of choice and harmony of vocables, of import or sense and

of reasons with which every assertion was fortified.

1798. There are two religions, viz., that of Pravritti, implying act and

observances, and that of Nivritti, implying a complete abstention from

all acts and observances. The last is also called the religion of

Emancipation.

1799. Whether any work on morality and religion was over actually

composed by the seven Rishis or not, no such work, it is certain, is in

existence now. Besides this mention of the work in the Mahabharata, no

reference to it has been made anywhere else. As to Sukra-niti it is

extant, Vrihaspati's niti-sastram is defunct. It is probable, however,

that before Saba-niti there was an anterior work, brief if not exhaustive

on the same subjects.

1800. Paryyaya literally means a list. The fact is, in all Sanskrit

lexicons words expressive of the same meanings occur together. These

lists are known by the name of Paryyaya. A more definite idea of the

meaning of this word may be had by the English reader when he remembers

that in a lexicon like Roget's Thesaurus, groups are given of words

expressive of the same signification. Such groups are called Paryyayas.

1801. The Hotri has to pour libations on the sacrificial fire, reciting

mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,

take care that the ordinances of the scriptures are duly complied with.

They are, what is called, Vidhidarsinas.

1802. Clarified butter offered in sacrifices, with cakes of powdered

barley steeped in it.

1803. Professor Weber supposes that in this narrative of the three Rishis

Ekata, Dwita, and Trita, the poet is giving a description of either Italy

or some island in the Mediterranean, and of a Christian worship that

certain Hindu pilgrims might have witnessed. Indeed, a writer in the

Calcutta Review has gone so far as to say that from what follows, the

conjecture would not be a bold one that the whole passage refers to the

impression made on certain Hindu pilgrims upon witnessing the celebration

of the Eucharist according to the ordinances of the Roman Catholic

Church. The Honble K. P. Telang supposes that the whole passage is based

on the poets imagination. Ekantabhavepagatah is taken by some to mean

worshippers of the divine Unity. I do not think that such a rendering

would be correct.

1804. The Bombay reading is tadapratihato abhavat. This seems to be

better than the Bengal reading tato-apratihata. If the Bengal reading be

adhered to, apratihatah should be taken in the sense of nasti

pratihatoyasmat. The meaning, of course, would remain the same.

1805. Yapa means the silent recitation of certain sacred mantras or of

the name of some deity. In the case of the inhabitants of White Island,

the silent recitation was no recitation of mantras or words, but was a

meditation on incorporeal Brahma. The next verse makes this clear.

1806. This would seem to show that it was the Roman Republic which the

pilgrims saw.

1807. Professor Weber thinks that this has reference to the absence of

idols or images. The pilgrims saw no deities there such as they had in

their own temples.

1808. Professor Weber wrongly renders the words Purvaja and

sikshaksharaiamanwitah. The first word does not, as he renders it, imply,

eldest son of God, but simply first-born. It is seen in almost every hymn

in the Mahabharata to the Supreme Deity. It is synonymous with

Adipurusha. Then siksha etc. does not, as he thinks, mean 'accompanied by

teaching,' but it is the science of Orthoepy and is one of the Angas

(limbs) of the Vedas. The Vedas were always chanted melodiously, the

science of Orthoepy was cultivated by the Rishis with great care.

1809. The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain

ordinances laid down by Narada and other Rishis in respect of the worship

of Narayana.

1810. The sense is this: as all of them were practising that frame of

mind which resembles Brahma, they did not regard us, i.e., neither

honoured nor dishonoured us.

1811. Both the vernacular translators have erred in rendering this simple

verse.

1812. The construction seems to be this: Parangatimanuprapta iti

Brahmanah samanantaram naishthikam sthanam, etc. It does not mean, as K.

P. Singha puts it, that he proceeded to Brahman's region, nor, as the

Burdwan translator puts it, that having gone to Brahman's region he

attained to the highest end. The sense, on the other hand, is that as his

was the very highest end, he, therefore, ascended to a spot that is

higher than Brahman's region. The simple meaning is that king Uparichara

attained to identification with Brahma.

1813. i.e., when they have cursed thee, their curse should fructify. Thou

shouldst not do anything that may have the effect of nullifying that

curse.

1814. To this day, in many religious rites, these streaks of ghee are

poured with mantras recited the while. They are called Vasudhara and are

poured along the surface of a wall. First, a waving line of red is drawn

horizontally on the wall. Then seven spots are made under that line. Then

with the sacrificial ladle, Ghee is poured from each of the spots in such

a way that a thick streak is poured along the wall. The length of those

streaks is generally 3 to 4 feet and their breadth about half an inch.

1815. The mantras recited by Vasu were Vedic mantras.

1816. The Burdwan translator, as also K. P. Singha, both err in

translating the first line of this verse. It does not mean that Narada

worshipped them with a bend of his head and that they in return

worshipped him mentally.

1817. In the sense of His being unmodified, even as space is an entity

that cannot be modified in any way.

1818. i.e., as the commentator expands, who is displayed without any

modification, all else being modifications of Thyself.

1819. i.e., from whom speech has flowed, or who is Vrihaspati the

celestial priest, so famous for his learning and intelligence.

1820. i.e., the original home of the universe. The idea is that when the

universal dissolution comes, all things take refuge in thee. I follow the

commentator in all the interpretations he gives.

1821. i.e., who has performed the avabhrita or final bath upon the

completion of all vows and observances and sacrifices.

1822. i.e., thou hast performed sacrifices.

1823. The Vedas have six limbs or divisions.

1824. Pragjyotish is the name of a particular Saman. The Rich beginning

with Murdhanam etc. when sung, comes to be called by the name of jeshtha

Saman. What is said here, therefore, is that thou art both the foremost

of Samanas and he that sings that Saman.

1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which

means a class or sect of ascetics.

1826. The commentator explains that by Mahayajna--great sacrifice--is

meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice,

for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.

1827. In treatises on the Smriti, the indications of these three kinds or

degrees of modifications are given.

1828. By this word is meant a particular conjunction of heavenly bodies.

This conjunction is represented as having a peculiar form.

1829. The word Upanaha used here in the dual number, has puzzled many

persons. It is difficult to conceive why the great God should appear with

a pair of shoes in one of his hands. Probably, the Upanaha, in ancient

times, was a wooden sandal, and what the poet means to say is that

Narayana, appeared with all the requisites of a Brahmacharin on his

person.

1830. i.e., merges into.

1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all,

without beginning is Vasudeva. From Vasudeva is Sankarshana. From

Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find

in this quadruple creation the distinct trace of the Christian Trinity.

It is very difficult, however, to say which doctrine, the Hindu or the

Christian, is the original and which is derived from which.

1832. The reader is requested to mark the address 'king of kings'. This

is evidently a slip of the pen. The whole speech is that of Narayana and

Narada is the listener.

1833. The commentator is silent. The sense seems to be that as Brahman is

to be the son of Narayana in the beginning of a Kalpa when there is no

other existent object mobile or immobile, the same Brahman is to be

vested with dominion over all things which he would himself create

through Ahankara. Of course, as long as Brahman is without Ahankara so

long there can be no Creation, i.e., no subjects mobile and immobile, to

be known by different names.

1834. Nityada is always. Some persons believe that Narayana has to

manifest himself always for achieving the business of the deities. This

Earth is not the only world where such manifestations needed. As to the

object of the manifestations considerable difference of opinion prevails.

In the Gita, the great deity himself explains that that object is to

rescue the good and destroy the wicked. Others hold that this is only a

secondary object, the primary one being to gladden the hearts of the

devout by affording them opportunities of worshipping him and applauding

his acts, and to indulge in new joys by serving his own worshippers.

1835. This is a reference to the well-known description of Narayana as

Savitrimandalamadhyavartih etc. It is not the visible Sun whose disc is

meant, but that pure fountain of effulgence which is inconceivable for

its dazzling brightness that is implied.

1836. The tense used in the original is future. What is meant, however,

is that the great deity does these acts at the beginning of every Kalpa

when he recreates the Earth. All cycles or Kalpas are similar in respect

of the incidents that occur in them.

1837. Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the

generalissimo of the celestial forces.

1838. Vana, the son of Vali, was a devout worshipper of Mahadeva. Mina's

daughter Usha fell in love with Krishna's grandson Aniruddha. Aniruddha

was imprisoned by Vana. It was to rescue Aniruddha that Krishna fought

with Vana, after having vanquished both Mahadeva and Kartikeya. The

thousand and one arms of Vana, less two, were lopped off by Krishna. The

episode of the love of Aniruddha and Usha is a very beautiful one.

1839. Saubha was the name of a flying city of the Danavas. Krishna felled

this city into the ocean, having killed all its Danava inhabitants. As to

Kala-yavana, his death was brought about by Krishna under the following

circumstances. Pursued by the Danava, Krishna took refuge in a

mountain-cave in which a king of the Satya Yuga was lying asleep.

Entering the cave, Krishna stood at the head of the sleeping king. The

Danava, entering the cave after Krishna, found the sleeping king and

awaked him. As soon as the king looked at the Danava, the latter was

consumed into ashes, for the gods had given a boon to the king that he

who would awake him would be consumed by a glance of his.

1840. The idea of Eternity without any conceivable beginning and

conceivable end was so thoroughly realised by the Hindu sages that the

chiefdom of Heaven itself was to them the concern of a moment. Nothing

less than unchangeable felicity for all times was the object they

pursued. All other things and states being mutable, and only Brahman

being immutable, what they sought was an identification with Brahma. Such

identification with the Supreme Soul was the Emancipation they sought. No

other religion has ever been able to preach such a high ideal. The

Hindu's concern is with Eternity. He regards his existence here as having

the duration of but the millionth part of a moment. How to prevent

re-birth and attain to an identification with the Supreme Soul is the

object of his pursuit.

1841. K. P. Singha has completely misunderstood the sense of verse 113,

Bhishma does not certainly mean that Brahman was unacquainted with the

narrative. What Bhishma says is that it was not to Brahman, but to the

Siddhas assembled in Brahman's abode, that Narada recited his narrative.

1842. K. P. Singha misunderstands verses 115 and 116 completely. The fact

is, Surya recited the narrative unto those that precede and those that

follow him in his journey through the firmament. K. P. Singha confounded

the two classes of persons together. The Burdwan translator, as usual,

makes nonsense of verse 116. The correct reading (as given in the Bombay

text) is lokan, the grammatical construction being lokan tapatah suryasya

etc. The Burdwan translator makes Surya repeat the narrative to the

worlds created and placed before Surya.

1843. The drift of Saunaka's queries seems to be this the religion of

Pravritti is opposed to that of Nivritti. How is it that both have been

created by the same Narayana. How is it that he has made some with

dispositions to follow the one, and others with dispositions to follow

the others.

1844. Atmanah parinirmitam pralayam means that destruction or cessation

of existences which is brought about by self-realization. What the king

says here is,--If the religion of Nivritti be so superior in consequence

of its superior end, why is it that the deities who are all superior to

us did not pursue it? Were they ignorant of the method by which

Emancipation is attainable? Were they ignorant of the means by which to

win cessation of existence? K. P. Singha renders the verse correctly. The

Burdwan translator misunderstands it although he repeats the exact words

of the second foot of the second line.

1845. That is, the attributes of vision to Light, taste to Water, sound

to Space, touch to Wind, and smell to Earth.

1846. Avritti lakshanam means that the reward to be bestowed shall not be

Emancipation whence there is no return, but such reward (as the felicity

of heaven) whence there will be a return for each of the receivers.

1847. Taking their rise from the fruits of Pravritti implies having their

origin in their desire for such fruits as appertain to the religion of

Pravritti or acts.

1848. What is stated here is that creature following the path of

Pravritti cannot hope to reach the spot whence there is no return. It is

by the path of Nivritti that spot is capable of being reached. The path

of Pravritti is always fraught with return. One may become, by walking

along that path the very chief of the celestials, but that status is not

eternal. Since the beginning (if a beginning can be conceived), millions

and millions of Indras have arisen and fallen down.

1849. Literally, with their four quarters entire.

1850. This salutation of Krishna unto the Supreme Soul is very

characteristic. He salutes himself by saluting the Supreme Soul.

1851. Sattwa is the attribute of righteousness. It is said to consist of

eight and ten qualities. The commentator mentions them all.

1852. i.e., Emancipation or complete identification with the Supreme Soul.

1853. The object of this verse, the commentator says, is to explain the

meaning of the word Hrishikesa. Agni is the digestive fire, and Shoma is

food. Uniting together, Agni and Shoma, therefore uphold the universe. In

the form of digestive fire and food, Agni and Shoma are two gladdeners of

the universe. They are called on this account Hrishi (in the dual

number). And since they are, as it were, the kesa or hair of Narayana,

therefore is he called Hrishikesa. All these etymologies are very

fanciful. Elsewhere the word Hrishikesa is explained as the Isa or lord

of Hrishika or the senses.

1854. Sat is existent or aught. Asat is naught or non-existent. Very

generally, these two words are used to imply Effects and Causes, the

former being gross or manifest, and the latter, subtile or unmanifest.

Tamas here does not mean one of the three primal attributes but primeval

darkness. Compare Manu, asitidam tamobhutam etc.

1855. I do not know whether I have understood correctly the last part of

this sentence. I think what is stated is that by honouring Hari and

Mantra, one honours the deities and men and the Rishis. By men, I think,

dead men or the Pitris are referred to.

1856. The reading vagamritam is an error. The correct reading is

gavamritam.

1857. In former times kings and chiefs always used to assign rent-free

lands to learned Brahmanas for their support. Those countries where

Brahmanas had not such lands assigned to them, were, as it were, under a

ban. What is said in this verse is that in such countries the blessings

of peace are wanting. The inhabitants are borne on vehicles drawn by oxen

on steeds.

1858. In consequence of this third eye on Rudra's forehead, he came to be

called by the name of Virupaksha or the ugly or fierce-eyed.

1859. A Manwantarah consists of about 72 Chaturyugas, i.e., 288 yugas

according to the measurement of the celestials. The present yuga is

called the Vaivaswat Manwantarah, i.e., the period connected with Manu

the son of Vivaswat. At each Manwantorah a new Manu appears. The

self-born Manu was a different person.

1860. By practising Yoga one acquires certain superhuman powers. These

are called Yogaiswaryya. They include Anima, by which one can become very

minute; Laghima, by which one can become very gross, etc.

1861. The river Ganga has three currents. One flows through heaven, one

is visible on the Earth, and a third flows through the nether regions.

Persons of the regenerate classes, when saying their morning, midday, or

evening prayers, have to touch water often. What is meant, therefore, by

'Bharadwaja touching the water' is that Bharadwaja was saying his

prayers. Vishnu assumed his three-footed form for beguiling Vali of the

sovereignty of the universe. With one foot he covered the Earth, with

another he covered the firmament. There was no space left for placing his

third foot upon.

1862. The Sreevatsa is a beautiful whirl on Vishnu's bosom.

1863. The Hindu scriptures mention that there is an Equine-head of vast

proportions which roves through the seas. Blazing fires constantly issue

from its mouth and these drink up the sea-water. It always makes a

roaring noise. It is called Vadava-mukha. The fire issuing from it is

called Vadavanala. The waters of the Ocean are like clarified butter. The

Equine-head drinks them up as the sacrificial fire drinks the libations

of clarified butter poured upon it. The origin of the Vadava fire is

sometimes ascribed to the wrath of Urva, a Rishi of the race of

Jamadagni. Hence it is sometimes called Aurvya-fire.

1864. The etymology of the word Hrishikesa is thus explained. Agni and

Shoma are called by the name of 'Hrishi' in the dual number. He is called

Hrishikesa who has those two for his kesa or hair. Elsewhere, the word is

explained as the Isa or lord of Hrishika.

1865. I am the Soul of all creatures, and, therefore, unborn, the Soul

being Eternal, Unbeginning and Unending. Hence am I called the Unborn.

1866. The race in which Krishna took birth was known by the name of

Sattwata. All these etymologies are, of course, exceedingly fanciful. Not

that the etymologies do not correspond with the rules of Sanskrit

Grammar, but that they are not accepted by lexicographers. The fact is

that each root in Sanskrit has a variety of meanings.

1867. This verse refers to Panchikarana. The fact is, Earth, Water,

Light, Wind and Space are the five primal elements. Each of these is

divided into five portions and the portions so arrived at are then united

or mingled together forming the different substances of the universe, the

proportions in which they are mingled being unequal.

1868. Achyuta has been variously rendered into English. Its true sense is

here explained. Unswerving is the meaning. He who never swerves (from his

highest nature or Brahma) is Achyuta. Hence, ordinarily, immutable or

undeteriorating is the rendering that I have adopted.

1869. Clarified butter is the great sustainer of the universe, for the

libations poured on the sacrificial fire uphold the deities, and the

deities, thus upheld, pour rain which causes crops and other food to

grow, upon which, of course, the universe of living creatures live.

1870. The constituent elements, called Dhatu, of the body, are, of course

Bile, Phlegm and Wind. They are due to actions because birth itself is

due to actions. There can be no birth without a body, and no body without

these three. Hence, these three have their origin in previous actions

un-exhausted by enjoyment or endurance.

1871. Narayana is said to always dwell in the midst of Savitri-mandala.

The solar disc represents eternal effulgence, or Milton's 'flaming

amount' at which even the highest angels cannot gaze.

1872. Durlabha may also mean not easily attainable: i.e., they that are

my devoted worshippers are as unattainable as I myself. People cannot

readily obtain their grace as they cannot mine.

1873. The Yajur-Veda consists, according to this calculation, of one

hundred and one branches.

1874. The Krityas are acts of incantation, performed with the aid of

Atharvan Mantras. They are of great efficacy. Brahmanas conversant with

the Atharvans are competent, with the aid of Krityas to alter the laws of

Nature and confound the very universe.

1875. The path pointed out by Varna is the path of Dhyana or

contemplation. Vama is Mahadeva or Rudra. Panchala is Galava of the

Vabhravya race. The Burdwan translator makes a mess of these verses. He

represents Galava as belonging to the Kundarika race. The fact is, as the

Commentator explains, that Kundarika is a name derived from that of the

Gotra or race to which the person belonged, Panchala is the same person

as Galava of the Vabhravya race.

1876. Elsewhere it is said that Narayana took birth in Dharma's house in

four forms named Nara, Narayana, Krishna, and Hari. Dharmayanam samarudau

means riding on the Dharma-car, i.e., endued with bodies with which to

perform all the scriptural duties.

1877. Munja literally means green, or a grass of particular kind.

1878. Nara and Narayana were the same person. Hence, Nara's weapon having

been broken into pieces, Narayana came to be called by this name.

Elsewhere it is explained that Mahadeva is called Khandaparasu in

consequence of his having parted with his parasu (battle-axe) unto Rama

of Bhrigu's race.

1879. He has been pleased to assume the forms of Rishis Nara and Narayana.

1880. i.e., he that was speaking to Arjuna.

1881. Kala is literally Time or Eternity. It frequently means, however,

death or destruction, or he that brings about death or destruction.

1882. The sense is that Arjuna was only the ostensible instrument.

1883. The questions of Janamejaya, it would seem, were addressed to

Vyasa. All the editions, however, make Vaisampayana answer those

questions.

1884. It is difficult to say what this word means. I think with the

commentator that it means shoulder joints.

1885. The Bengal reading is ashta-bhujau. The Bombay reading

ashta-dangshtrau does not seem to be correct. By accepting the Bengal

reading, the word mushka becomes clear.

1886. Avyagran means with tranquil souls. It is said that with most young

men what occurs is that their hearts at first leave them when they see a

respected guest arrived who is to be received with due honours. A little

while after, they get back their hearts. In the Nara and Narayana,

however, nothing of this kind happened when they saw Narada first,

although Narada was one to whom their reverence was due.

1887. Nara and Narayana are the displayed forms of the undisplayed Hari.

1888. cf. Milton's description of the mount of God. The highest angels

are not competent to bear its effulgence, being obliged to cover their

eyes with their wings in looking at it.

1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the

Earth is a common form of expression in almost every Indian dialect.

1890. By Sat is meant all existent things. The correlative word is Asat

or non-existent. Hence, aught and naught are the nearest approaches to

these words. There are many secondary significations, however of these

two words, Sat, for example, indicates effects or all gross objects; and

asat indicates causes, etc.

1891. The story is that once on a time the deities, on the eve of going

out on a campaign against the Asuras, communicated the Vedas unto their

children, Agnishatta and others. In consequence, however, of the length

of time for which they were occupied on the field, they forgot their

Vedas. Returning to heaven, they had actually to re-acquire them from

their own children and disciples. The Scriptures declare that the

preceptor is ever the sire, and the disciple is the son. Difference of

age would not disturb the relationship. A youth of sixteen might thus be

the father of an octogenarian. With Brahmanas, reverence is due to

knowledge, not age.

1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also

Narayana-Gita.

1893. It is not clear who is the Guru referred to in this verse. The

commentator thinks that it is Vrihaspati, the preceptor of the

celestials. The celestial preceptor never came to the Pandavas. It is

probable that either Vyasa or Vaisampayana is meant.

1894. In these verses, it is to Vasudeva that the speaker is referring.

The witness of the worlds means that he has witnessed innumerable

Creation and Destructions and will witness them through eternity.

1895. This speech is really that of Saunaka. Some incorrect texts

represent it as the speech of Janamejaya. The following speech is that of

Sauti, though the texts alluded to above make it that of Vaisampayana. It

is true in the speech the vocative 'Brahman' occurs, but we may easily

take it as a slip of this pen. K. P. Singha makes the correction. The

Burdwan translator, without perceiving the absurdity, adheres to the

incorrect texts.

1896. It is difficult to settle the reading of this verse. The Bengal

texts have alayah, the Bombay edition has alayam. At any rate, verse 58

seems to contradict the previous verse. If after resorting the Vedas to

Brahmana, Narayana to his own nature, where would his form be that had

the horse-head?

1897. Both the Vernacular translators give ridiculous versions of this

verse. K. P. Singha takes Panchala to be a king and understands the verse

to mean that king Panchala got back his kingdom through the grace of

Narayana. The Burdwan translator errors as usual, by taking krama to

imply gati or end. The fact is this verse repeats what has been already

said in verses 100 to 102 of section 343 ante. Krama means the science by

whose aid the words used in the Vedas are separated from each other.

1898. 'Those who have burnt of their fuel' means men that have freed

themselves from desire. Param paryyagati means knowledge as handed down

from preceptor to preceptor.

1899. Vasudeva is called the Fourth because below Him is Sankarshana,

Pradyumna, and Aniruddha.

1900. What is stated in these two verses is the difference between the

ends of those that rely on Knowledge, and those that are devoted to

Narayana with their whole souls. The former attain to Vasudeva, it is

true, but then they have to pass gradually through the three others one

after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,

however, at once attain to Vasudeva. It is curious to note how the

Burdwan translator, with the commentary before him and from which he

quotes, misunderstands the second verse completely. K. P. Singha's

version also is not clear though not incorrect.

1901. The word Ekantin is explained by the commentator to mean a nishkama

worshipper, i.e., one who adores the Supreme Deity without the

expectation of any fruit whatever. There can be no error, however in

rendering it as one devoted with his whole soul. Such devotion verily

implies nishkama worship.

1902. i.e., all creatures were righteous and compassionate. Of evil,

there was nothing in that age.

1903. One of the foremost of Samans is called by the name of Jeshthya.

One conversant with the Jeshthya Saman would have this name.

1904. Ikshaku was the progenitor of the solar race of kings.

1905. This desire, of course, relates to the acquisition of Emancipation.

Yoga-kshema literally means the acquisition of what is desired and the

protection of what has been acquired.

1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of

course, is that such a person has succeeded in casting off all impurities

and desires. He has, as it were been awakened from the slumber of

ignorance or darkness.

1907. Those that follow the religion of Pravritti acquire heaven, etc.,

through their merits. Merits however, are exhaustible. They have,

therefore, to fall down from heaven. The Creator Brahma casts his eye on

[(illegible--JBH)] that follow Pravritti. The religion of Nivritti,

however, leads to Emancipation. It is Narayana that looks upon men that

betake to Nivritti.

1908. What is stated here is this the deities and Rishis are certainly

endued with Sattwa. But then that Sattwa is of a great form. Hence, they

cannot attain to Emancipation. It is only that Sattwa which is of subtile

form that leads to Emancipation. The deities, without being able to

attain to Emancipation, remain in a state that is mutable or fraught with

change.

1909. That is, the practices which constitute the religion of the

Ekantins are not really different for those laid down in the scriptures

adverted to above.

1910. Who are the Whites referred to in this place? The commentator

explains that the word has reference to persons leading the domestic mode

of life. Yatis wear robes that are coloured yellow or yellowish red.

Households, however, use cloth that is white. The word may also mean the

inhabitants of White Island.

1911. The name Apantara-tamas implies one whose darkness or ignorance has

been dispelled.

1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst

turn thy ears to the description of the Vedas, implying that thou

shouldst set thyself to a distribution or arrangement of the Vedic hymns

and Mantras.

1913. It is difficult to understand what is the precise meaning of the

expression twamrite. Literally it means without thee. Whether however,

the speaker means that all the princes will meet with destruction except

thee or that they will be destroyed without thy being present among them,

or that such destruction will overtake them without thyself being the

cause of it, it is difficult to determine.

1914. Anyo hanyam chintayati seems to mean that the thoughts of others do

not correspond with their act.

1915. It is scarcely necessary to remark that the word nandana means both

sons and delighter. The etymological meaning is, of course, delighter.

The son or grand-son is so called because of his being a source of

delight to the sire or the grandsire with the other members of the

family. In verse 58, nandana seems to be used in the sense of delighter.

1916. The commentator explains these verses in this way. So far as

ordinary purposes are concerned, both the Sankhyas and Yogins speak of

many Purushas. In reality, however, for purposes of the highest truth,

there is but one Purusha. I do not see this limitation in the verse

itself. The fact is what the commentator says is to be seen in the next

Verse.

1917. The abode of thy feet means thy abode. To this day, in mentioning

persons that are entitled to reverence, the Hindu speaks of them as the

"feet of so and so".

1918. The commentator explains the meanings of the words used in this

verse in this way--He is called Purusha, because of the attribute of

fulness eternal, because he has neither beginning nor end; immutable,

because there is no change in him; undeteriorating, because he has no

body that may be subject to decay; immeasurable, because the mind cannot

conceive of him in his fulness.

1919. Acts are called seeds. Seeds produce tree. Acts lead to the

attainment of bodies. For the production of bodies, therefore, acts

operate like seeds.

1920. The sense seems to be this: in the Yoga system He is called the

Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman

and the Supreme Soul, and assert the superiority of the latter over the

former. The Sankhyas regard the Jiva-soul and the Supreme Soul to be one

and the same. A third class of men think everything as Soul, there being

no difference between the one Soul and the universe displayed in

infinitude.

1921. The acting Soul is ensconced in the Linga-sarira with which it

becomes now a human being, now a deity, now an animal, etc. given and ten

possessions are five pranas, mind, intelligence and ten organs of senses.

1922. Dhaturadyam Vidhanam is supposed by the commentator to imply what

is known as Mahat i.e., the existence of Jiva before the consciousness of

Ego arises.

1923. Pragvansa is a certain part of the altar. Both the vernacular

translators omit the word in their renderings.

1924. This portion does not occur in all the texts. I have thought fit to

add it for explaining the connection. Most texts begin abruptly by

saying--Yudhishthira said, etc. etc.

1925. The object of the question is to ascertain which is the foremost of

all the modes of life. Although Renunciation has been described to be the

best of all modes, still the duties of that mode are exceedingly

difficult of practice. Hence, Yudhishthira wishes to know if the duties

of any other mode can be regarded as superior.

1926. Family customs are always observed with great care. Even when

inconsistent with the ordinances of the scriptures, such customs do not

lose their binding force. Reprehensible as the sale of a daughter or

sister is, the great king Salya, when he bestowed his sister Madri on

Pandu, insisted upon taking a sum of money, alleging family custom not

only as an excuse but as something that was obligatory. To this day,

animals are slain in the sacrifices of many families which follow the

Vaishnava faith, the justification being family custom.

1927. The Vedas are, strictly speaking, not scriptures, for they are

_heard_ the scriptures being those ordinances that are written down. Of

course, the Vedas have been reduced into writing, but for all that, they

continue to be called the Srutis, as the Common Law of England, though

reduced into writing, is still called the unwritten law etc. etc.

1928. Some texts erroneously read sthitah for sthitim. Eka eva atmani

sthitim kartum literally rendered, is to achieve existence in the one

soul. This means to realise the union of the Jiva-soul with the 'Supreme

Soul.' 'Relying upon the Soul I shall try to exist in the one Soul,' in

brief, means, I shall try to unite the Jiva with Supreme Soul. The

difference between Kankhami and Ichcchemi is well illustrated by the

commentator by referring to the case of the man of weak stomach who

craves for food of every kind but who does not wish to actually eat from

fear of increasing his illness.

1929. Sattwikani implies the deities and others that are endued with the

attribute of Sattwa. Samyujyamanani refers to their births and deaths as

deities and men in consequence of the fruits reaped of acts done.

Niryyatyamanani is distressed or afflicted in consequence of such birth

and deaths. The rows of Yama's standards and flags refer to the diverse

diseases that afflict all creatures.

1930. The commentator explains that nityah-salilah means pure as water. I

think this is not the sense of the word here.

1931. It is desirable to note that the word atithi which is rendered

guest here and elsewhere, means a person who enters without invitation

the abode of a householder. Such an individual is adorable. All the

deities reside in his person. He is supposed to favour the householder by

giving him an opportunity of performing the rites of hospitality.

Whatever the respect, however, that is paid to a guest, he cannot expect

to be served with food till the householder, has done his best for

serving him as sumptuously as his circumstances would permit. Hence, by

the time the food is placed before him, the guest becomes very hungry.

1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten

by two is the meaning.

1933. This verse seems to be unintelligible. I think the sense is this.

Frugality of fare and observance of vows constitute merit for person of

all classes. These imply the restraint of the senses, for if the senses

be not restrained, no one can observe vows or practise frugality. There

is a connection, thus between the duties of religion and the senses.

1934. Darsana-sravas means one who hears with the eye. The Nagas or

snakes are believed to have no ears, but to use their eyes both for

seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were,

it is difficult to determine. They seem to have been a superior order of

beings, having their abode in the nether regions.

1935. The meaning of annyayinah is that we should be followed by others,

i.e., we deserve to walk at the head of others.

1936. The Indian bird Chataka has a natural hole on the upper part of its

long neck in consequence of which it is seen to always sit with beaks

upturned, so that the upper part of the neck keeps the hole covered. The

Chataka is incapable of slaking its thirst in a lake or river, for it

cannot bend its neck down. Rain water is what it must drink. Its cry is

shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed

to be the cry uttered by it. When the Chataka cries, the hearers expect

rain. Eager expectation with respect to anything is always compared to

the Chataka's expectation of rain water.

1937. The Burdwan translator erroneously renders this verse. The

commentator explains that hitwa is equivalent to vina and sums up the

meaning of the first line in these words, viz., twaddarsanam vina asya

kopi vighnomabhut. In the second line, naprayupasate is equal to

paritajya na aste.

1938. It is a pity that even such verses have not been rendered correctly

by the Burdwan translator. K. P. Singha gives the sense correctly, but

the translation is not accurate.

1939. A form of expression meaning that 'we are your slaves'.

1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e.,

withdrawn from all worldly objects; atmanogatim implies the end of the

Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.

1941. It has been explained in the previous sections that the Unccha vow

consists in subsisting on grains picked up from the fields after the corn

has been reaped and taken away by the owners. It is a most difficult vow

to observe. The merit attaching to it is, therefore, very great.

1942. The formal initiation or diksha is a ceremony of great importance.

No sacrifice or vow, no religious rite, can be performed without the

diksha. The rite of diksha is performed with the assistance of a

preceptor or priest. In leaving the domestic mode for the life of a

forest recluse, the diksha is necessary. In following the Unccha vow,

this rite is needed. Any religious act performed by one without having

undergone the formal diksha, becomes sterile of results.

1943. Bhishma abducted, with the might of his single arms, the three

daughters of the king of Kasi, viz., Amva, Amvika, and Amvalika. He

wished to marry the princesses to his brother Vichitravirya. The eldest

princess, having previously to her abduction selected king Salwa for her

lord was let off. When, however, she presented herself before her lover,

the latter refused to wed her. She, therefore, applied to Rama for

wreaking vengeance on Bhishma whom she regarded as the author of her

wrongs. Rama took up her cause and fought with Bhishma, but was obliged

to acknowledge defeat at the hands of his antagonist who was his disciple

in arms. For fuller particulars, vide Amvopakhyana Parvan in Udyoga Parvan.