Book 12 — SECTION CCCII (continued 10)

1163. Nahusha had killed a cow and a bull for honouring the Rishis. The latter, however, expressed their dissatisfaction at the act, and cleansed him of the sin in the manner indicated in the text. The commentator cites the instance of how Indra was cleansed of the sin of Brahmanicide. The Rishis, in compassion, distributed the sin among all beings of the feminine sex. That sin manifests itself in their periodical flows and the consequent impurity.

1164. The commentator explains that the Rishis addressed Nahusha in that style even when they knew that he had not intentionally slain the cow and the bull. The object of the speaker is to show the enormity of the act when done intentionally.

1165. The fact is, all Sacrifices, in which injury is done to animal and vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that Brahmanas should perform is Yoga.

1166. Sacrifices are always attractive for the fame they bring. Their performance depends upon wealth. The acquisition of wealth leads to the commission of many evil acts.

1167. The sense is that in former days when the true meaning of Sacrifice was understood and all men performed them without being urged by the desire of fruit, the beneficial consequences that flowed were the production of crops without tillage (and without injury to animals that live in holes and burrows). The good wishes the Rishis cherished for all creatures were sufficient to produce herbs and plants and trees. May not this be taken as an indication of the traditional idea of the happiness of Eden before the fall of man?

1168. 'Bereft of wisdom' is explained by the commentator as implying the non-attainment of emancipation.

1169. This verse is exceedingly terse and condensed. In the second line, the words Brahmana vartate loke, literally rendered, mean 'who believes that only Brahma exists in the world.' The commentator takes these words as implying 'who regards every essential of Sacrifice as Brahma.' Although I have followed the commentator, yet I think his interpretation to be rather far-fetched. Why may not the words be taken in a literal sense? He who takes Brahma to be all things and all things to be Brahma, becomes sinless and deserves to be called a Brahmana. The last word of the second tine simply means 'who does not regard his own self as the actor.' The view expressed in the Gita is that we should do all acts believing ourselves to be only agents or instruments of the Supreme deity. Acts are His, we are only His tools. Such a conviction is sure to guard us against all evil acts.

1170. What is said in verse 17 is that when Sacrifices are done from a sense of duty, notwithstanding their incompleteness, they become efficacious. It is only when they are performed from desire of fruit that expiation becomes necessary if their completion be obstructed by any cause. Having thus applauded the Sacrifices (represented by acts) of the truly wise, other kinds of Sacrifices are indicated in verse 18. K.P. Singha translates 18 correctly. The Burdwan version is erroneous.

1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga, Brahmam vedam is Pranava or Om.

1172. K.P. Singha erroneously translates this verse. The Burdwan version, so far as it goes, is correct. Sarvam Brahma is explained as Pranava, which is akhilam daivatam, for the Srutis declare that Omkarah sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in this verse is that when such a man eats and is gratified, the whole universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a particle of pottage gratified the hunger of thousands of Durvasa's pupils.

1173. Such a man regards all things as Brahma, and himself as Brahma.

1174. K.P. Singha blunders in rendering the second half of the first line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path of the righteous,' the commentator thinks, is Yoga.

1175. i.e., they perform mental Sacrifices.

1176. 'For the reason,' i.e., because they cannot officiate at the Sacrifices of those that are truly good. In the second line (28 is a triplet), the nominative sadhavah is understood. The meaning is that such men, that is, the truly good, accomplish their own duties not for benefiting their own selves but for the good of others. What is said in the third line is that observing both kinds of behaviour, i.e., that of the good and that of the misguided, I follow the path of the former by abstaining from every kind of injury.

1177. Yajneshu is 'among Sacrifices.' Yani has reference to the different kinds of the Sacrifices, viz., those performed from desire of fruit and consequently productive of Return, and those not performed from desire of fruit and consequently leading to Emancipation. Tena stands for tena Yajnena. What the speaker wishes to lay down is that only a certain class of sacrificers succeed in attaining to an end whence there is no return.

1178. The sense seems to be that they perform mental Sacrifices, and not actual sacrifices after having created by Yoga-power all the necessary articles.

1179. The sin of slaughtering a cow will not touch such a person, his soul being above the influence of acts.

1180. i.e., I have for this reason spoken in praise of Renunciation and not that frame of mind in which one acts from desire of fruit.

1181. These are, of course, the indications of complete Renunciation. Such a man never bends his head to another and never flatters another, for he is above all want.

1182. Verse 35 is a triplet. In the first two lines the speaker says that one who does not accomplish the acts specified, fails to attain to a desirable end. In the last line, idam, refers to the duties of a true Brahmana or the indications of the Renunciation as laid down in verse 34. Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.

1183. The Munis referred to in the first line are those mentioned in verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is gahanam. Asya in the second line refers to the particular Yoga of those Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether new, a circumstance that would detract from their merit, the commentator explains the words natah as preceded by Avekshamana api understood.

1184. Yasmin here is equivalent to Yadi, it being, as the commentator explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam, meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The use of the singular for the plural is arsha.

1185. What is said here is this: the sacrifices of some men become lost through absence of faith. These men, it is plain, are not worthy of performing any kind of sacrifice internal or external. The performance of sacrifice, however, is easy. The cow and her products can minister to all sacrifices. In the case of those that are able, full libations of clarified butter, of milk, and of curds, are sufficient to enable them to perform whatever sacrifice they wish. As regards those that are poor, the dust of a cow's hoof and the water in which a cow's tail and horns have been washed, are quite sufficient to enable them to perform their sacrifices. Purnahuti should not, I think, be taken as different from clarified butter, etc.

1186. All these verses are exceedingly terse. Anena vidhina is the mode which the speaker himself advocates, viz., the performance of sacrifices without slaughter of animals. Niyojayan is an instance hetau satri. After prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in verse 35 above) is Brahma.

1187. The soul is itself a tirtha. A tirtha, of course, is a spot containing sacred water. One should seek the acquisition of merit in the soul instead of going to places called sacred and lying in different parts of the earth. 'According to his own ability' means 'according to the best of his power.' If one can perform a sacrifice with clarified butter, one should not do it with the dust of a cow's hoofs.

1188. Dharmasya vachanat kila is explained by the commentator as Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also mean, 'obeying the voice of Dharma.'

1189. The two negatives in the second line amount to an affirmative assertion.

1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma', hence 'Brahma-vishayini'. 'Daughter of Surya' means Sattwiki. Faith is vahirvangamanasi, i.e., is 'the outward form of speech and mind,' implying that it 'transcends (the merit born of) speech (recitation) and mind (meditation).'

1191. 'Defects of speech' are the incorrect utterance of mantras. 'Defects of mind' are such as listlessness, haste, etc.

1192. Kadarya is explained by the commentator as 'miserly.' I think it may be taken also in a more extended sense. Then again vardhushi is a usurer and not necessarily a dealer in corn.

1193. The commentator is entirely silent upon this verse. The two Bengali versions have proceeded in two different ways. The four classes of persons indicated in the previous verses are (1) he that is destitute of faith but is (outwardly) pure, (2) he that has faith but is not (outwardly) pure, (3) a miserly person possessed of learning, and (4) a usurer endued with liberality. The answer of Brahman, without touching other points, refers particularly to faith. The liberal man's food is sanctified by faith. The food of him that has no faith is lost. For this reason, the liberal man's food, even if he happens to be a usurer, is worthy of acceptance, and not so the food of the miser even though he may be possessed of Vedic lore.

1194. The commentator takes the word divam as implying hardakasam. They sported (not in the ordinary felicity of heaven but) in the puissance of Yoga.

1195. Gograhe is explained by the commentator as 'a sacrifice in which kine are slain.' Yajnavatasya is an instance of the genitive for the accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may also mean 'in the cow-pen within the sacrificial enclosure.'

1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva khyatimichchhadbhih.

1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer Vedi or altar.' The actual slaughter takes place on this vedi. The Burdwan translator misunderstands the word.

1198. Upasya, is explained by the commentator as 'living near an inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas of the acts laid down in them. Acharah has reference to the duties of the domestic mode of life. Acharah should be made anacharah, i.e., should not be followed. The Sannyasa mode of life is thus recommended.

1199. The meaning is this: ordinary men abstain from tainted meat, regarding all meat as tainted which is obtained from animals that are not killed in sacrifices and in course of religious acts. The speaker, however, holds that this practise is not worthy of applause, for all meat is tainted, including that of animals slain in sacrifices. K.P. Singha gives the sense correctly though his rendering is not literal. The Burdwan translator, misunderstanding text and commentary, jumbles them together and gives an incorrect rendering.

1200. Hence there is no need for sacrifices with slaughter of animals, and alcohol, etc.

1201. The sense is this: dangers are always seeking to destroy the body. The body is always seeking to destroy those destroyers. This perpetual war or struggle implies the desire to injure. How then, asks Yudhishthira, is it possible for any man to lead a perfectly harmless life, harm being implied in the very fact of continued existence?

1202. The sense, of course, is that one should acquire religious merit without wasting one's body; one should not, that is, cause one's body to be destroyed for the sake of earning merit.

1203. On the occasion of the Jata-karma the sire says 'be thou as hard as adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary rite is performed on the occasion of the samavartana or return from the preceptor's abode. It is called subsidiary because it does not occur among the rites laid down in the Griha Sutras. The words uttered on that occasion are, 'Thou art my own self, O Son.'

1204. Bhogya implies such articles as dress,—etc. Bhojya implies food, etc. Pravachana is instruction in the scriptures. Garbhadhana is the ceremonial in connection with the attainment of puberty by the wife. Simantonnayana is performed by the husband in the fourth, sixth or eighth month of gestation, the principal rite being the putting of the minimum mark on the head of the wife. The mark is put on the line of partition of her locks.

1205. In India in every house two sticks were kept for producing fire by rubbing. These were replaced by the flint-stone and a piece of steel. Of course, Bryant and May's matches have now replaced those primitive arrangements almost everywhere, and in the hands of children have become a source of great danger to both life and property.

1206. Prana is the organ of generation. Samslesha is union. The desires cherished are indicated in the Griha Sutras. 'Let our child be fair of complexion.' 'Let him be long-lived!' Though both parents cherish such wishes, yet their fruition depends more on the mother than the father. This is a scientific truth.

1207. The sense seems to be this. The mother only has correct knowledge of who the father is. The commands of the father, therefore, may be set aside on the ground of the suspicion that attaches to his very status as father. Then, again, if the father be adulterous, he should not be regarded on account of his sinfulness. Chirakarin asks, 'How shall I know that Gautama is my father? How again shall I know that he is not sinful?'

1208. The object of this verse is to indicate that when Gautama had ceased to protect his wife he had ceased to be her husband. His command, therefore, to slay her could not be obeyed.

1209. The commentator argue that 'man being the tempted, takes the guilt upon himself; woman, being the tempted, escapes the guilt.'

1210. The sense is this: the sire is all the deities together, for by reverencing the sire, all the deities are pleased. The mother, however, is all mortal and immortal creatures together, for by gratifying her one is sure to obtain success both here and hereafter.

1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi. Probably, Gautama blames his own carelessness in not having provided, by Yoga-puissance, against the commission of the offence. The commentator observes that the Rishi's exculpation of Indra himself is due to his own purity of nature and the entire absence of a desire to wrong other people. In reality, however, there can be no doubt that it was Indra who was to blame.

1212. i.e., prince Satyavat said that the persons brought out for execution should not be executed. The power of kings did not extend over the lives of their subjects. In other words the prince argued against the propriety of inflicting capital punishment upon even grave offenders.

1213. Verse 10 is a triplet.

1214. The Burdwan translator gives a very incorrect version of this verse. He misunderstands both text and commentary completely. K.P. Singha is correct.

1215. The commentator explains that the object of this line is to show that the very Sannyasin, when he offends, deserves to be chastised. K.P. Singha misunderstands the line completely. The Burdwan version is correct.

1216. Both the vernacular versions of this verse are incorrect. The first half of the first line should be taken independently. The commentator explains that after gariyamsam the words api sasyu should be supplied. Aparadhe tu punah punah, etc., is said of offenders in general, and not eminent offenders only.

1217. i.e., punishments were not necessary in former times, or very light ones were sufficient. The Burdwan version of this verse is thoroughly ridiculous.

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

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

1220. Padma means, the ornaments of corpses. Grave-stealers that were in every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men were the persons who were regarded to have been possessed by evil spirits. Daiyatam is an accusative which, like, Samayam is governed by the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu prajnah. The Burdwan version of this verse shows that the person entrusted with this portion of the Canti was altogether incompetent for the task. K.P. Singha gives the meaning correctly.

1221. The commentator supposes that after sadhun the word kartum is understood. The line may also be taken as meaning,—'If thou dost not succeed in rescuing the honest without slaying (the wicked).' Bhuta bhavya is sacrifice. The prince speaks of exterminating the rogues by slaying them as animals in a sacrifice because of the declaration in the Srutis that those killed in sacrifices ascend to heaven, purged of all their sins. Such acts, therefore, seem to be merciful to the prince, compared to death by hanging or on the block.

1222. The world thus improves in conduct and morality through the king only behaving in a proper way. Cruel punishments are scarcely needed to reform the world.

1223. The period of human life decreases proportionately in every succeeding age, as also the strength of human beings. In awarding punishments, the king should be guided by these considerations.

1224. The word satya is used here for Emancipation. Mahaddahrmaphalam is true knowledge, so called because of its superiority to heaven, etc. The way pointed out by Manu is, of course, the religion of harmlessness. In verse 35, there is an address to prince Satyavat. It seems, as I have pointed out, that verses 32 to 35 represent the words of the grandsire to whom the prince refers in verse 31.

1225. The redundant syllable is arsha.

1226. Both acts and knowledge have been pointed out in the Vedas. The Vedas, therefore, being authority for both, one or the other cannot be censured or applauded.

1227. Arsha means here Vedic injunctions declared through the mouths of inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being himself. The object of the speaker is to show that no part of the Vedas can be censured, for every word in them is equally authoritative, all being God's own.

1228. Deva-yanah is explained by the commentator as Devam atmanam janti ebhiriti, i.e., those by which the Soul is reached. The relative strength or weakness of the four modes of life hath been thus indicated. The Sannyasin attains to Moksha or Emancipation; the forest recluse to the region of Brahman; the house-holder attains to heaven (region of the deities presided over by Indra) and the Brahmacharin attains to the region of the Rishis.

1229. The commentator explains that having commenced with the assertion that men should sacrifice from desire of heaven, the speaker fears that the hearer may deny the very existence of heaven. Hence, he takes a surer ground for justifying slaughter, viz., the ground that is connected with the consideration of food. Living creatures must eat in order to live. The very support of life requires the slaughter of life. Slaughter, therefore, is justified by the highest necessity.

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

1231. The seven domestic animals are cow, goat, man, horse, sheep, mule, and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant, bear, and monkey.

1232. Vichinwita is Vivechayet with alamvartham understood; atmanah is equivalent to jivat.

1233. All the products of the cow that are named here are not required in all sacrifices. Some are required in some, others in others. Those then that are required, when coupled with Ritwijas and Dakshina, complete the respective sacrifices or uphold or sustain them.

1234. Samhritya means Ekikritya and not 'destroying' as the Burdwan translator wrongly takes it.

1235. The Burdwan translator, notwithstanding the clear language of both the text and commentary, wrongly connects the first line of verse 31 with the last line of 30, and makes nonsense of both verses.

1236. By taking the two lines of 32 with the last line of 30, the Burdwan translator makes nonsense of the passage.

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

1238. Each constitutes the refuge of the other.

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

1240. For, as the commentator explains, one who has acquired an empire does not seek the dole of charity. In view of the high end that Renunciation is certain to bring, what need has a person of the domestic mode of life which leads to rewards that are insignificant compared to the other.

1241. Varhi is grass or straw. Oshadhi here implies paddy and other grain. Vahiranya adrija implies 'other kinds of Oshadhi born on mountains,' i.e., the Soma and other useful hill plants and shrubs. Teshamapi mulam garhastyam should be supplied after the first line. Domesticity is the root of these, because these are cultivated or collected by persons leading the domestic mode of life. The argument in the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit drisyate, atah viswasyapi mulam garhastyam.

1242. Literally rendered, the words are,—'Without doubt, Vedic mantras enter into persons of the regenerate classes in respect of acts whose effects are seen and acts whose effects instead of being seen depend upon the evidence of the scriptures.' Practically, what is said here is that all the acts of a Brahmana are performed with the aid of Vedic mantras.

1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras are needed for assisting the dead spirit to attain to a brilliant form (either in the next world or in this if there be rebirth). These mantras are, of course, uttered in Sraddhas. After the dead spirit has been provided, with the aid of mantras, with a body, food and drink are offered to him with the aid of mantras. Kine and animals are given away by the representatives of the dead for enabling the dead ancestor to cross the Vaitarani (the river that flows between the two worlds) and for enabling him to become happy in heaven. The funeral cake, again, according to the ordinance, is sunk in water for making it easily attainable by him to whom it is offered. By becoming a human being one inherits three debts. By study he pays off his debt to the Rishis, by the performance of sacrifices he pays off his debt to the gods, and by begetting children he frees himself from the debt he owes to the Pitris. The argument then is this: when the Vedas, which are the words of Supreme Godhead, have laid down these mantras for the attainment of such objects in the next world, how can Emancipation, which involves an incorporeal existence transcending the very Karana (form) be possible? The very declarations of the Vedas in favour of acts are inconsistent with incorporeal existence or with the negation of existence with dual consciousness of knower and known.

1244. The mention of 'Devan' as the commentator points out—Rishis and also Pitris. The amrita here that these covet is, of course, the Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'

1245. The terseness of the original has not been removed in the translation. Enam is the universal Soul dwelling within this physical frame. It refers to the person who constitutes himself to be the soul of all creatures or one who is conversant with Brahma or has become Brahma itself. That soul is said to have a fourfold nature, viz., it is virat (all-embracing), sutra (fine as the finest thread and pervading everything), antaryamin (possessed of omniscience), and suddha (stainless). Its four mouths, by which are meant the four sources of enjoyment or pleasure, are the body, the senses, the mind, and the understanding. What the speaker wishes to point out by this is the Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of action) is then pointed out by the mention of the doors which are the two arms, the organ of speech, the stomach and the organ of the pleasure (generation). These last operate as doors for shutting or confining the soul within its chamber. They are the screens or avaranas that conceal its real nature. The very gods feel their force, being unable to transcend them or their demands. He who would transcend them and shine in his own stainless nature should seek to control or restrain them. Practically, it is Yoga that is recommended for enabling one to attain to the position of the universal Soul.

1246. 'One who has cast off his upper garment' is one who clothes himself very scantily only for the sake of decency and not for splendour.

1247. Dwandwarama very likely means here the joys of wedded couples and not 'the pleasures derived from pairs of opposites'. The sense seems to be this that man is a Brahmana who, without marrying succeeds in enjoying singly all the felicity that attaches to married life.

1248. In reality all things are, of course, Brahma. Their external aspects are only transformations. The end of all creatures is death and rebirth till absorption takes place into Brahma by means of Yoga.

1249. The original is very terse. I have expanded it, following the commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart; antarena is equivalent to vina; anujananti governs Brahmanyam understood. Anyat phalam in the second line implies heaven and its joys (which satisfy ordinary men). The particle anu before jananti is taken to imply gurum anu, i.e., following the instructions of preceptors.

1250. These three verses run together and are extremely abstruse. There can be no doubt that the commentator is right. The construction is this: Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36 stands by itself as an explanatory sentence referring to some of the characteristics of the sadachara that is spoken of. Samsritanam, refers to men observing the different modes of life; ghoratwam agatam is samsarandhakaranasakam bhavati. What is meant by this is that the penances of such men, along with the duties they are called upon to observe by the particular mode of life they follow, become a terrible weapon, in consequence of their sadacharah, for destroying the evils of worldliness. The sadacharah spoken of here is nishkamadharmah. The latter is no new-fangled theory of men of learning but is puranam saswatam, and dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools regard to be vigyunani and anaikatitikani are, of course, those acts which are included within the word 'Yoga.' In brief, the speaker, in these three verses, wishes to inculcate that wise men, whatever their mode of life, observe its duties. But by virtue of the nishkama dharma they follow, they convert those duties and their penances into efficient means for dispelling the darkness of ignorance. Fools, on the other hand, unable to practise that nishkama dharma, look upon it and Yoga itself as fruitless and valueless although the rewards these confer are visible.

1251. The sciences that have disputation only for their foremost object, are, according to the commentator, the sciences of the Lokayatikas, the Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on Logic that are included within the word Agama are the two Mimamsas, Sankhya, and Patanjala.

1252. Aikatmyam is explained by the commentator as Eka eva dwaita darsana hina atma yatra bhavati. Practically, it is that state of the mind in which one perceives one's identity with everything in the universe. This is that true knowledge which brings about Emancipation or is Emancipation itself.

1253. They are called 'robbers of the scriptures' because they always seek to rob the scriptures of their true meaning. They are 'depredators of Brahma' because they deny the very existence of Godhead. Nirarambhah is Camadyarambha-sunyah.

1254. The particle anu means 'following the instructions of preceptors.' Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante for samyame.

1255. What is intended to be said here is that only a life of Renunciation, so hard to follow, can lead to Emancipation. The Burdwan translator makes nonsense of the second line of 64 by connecting it with the first line of 65, K.P. Singha omits it entirely.

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

1257. I have expanded this verse, following the lead of the commentator. Some idea may be given of the extreme terseness of such verses by offering a literal rendering: 'That lump of matter which is made a (human) body by what is contained in the Veda, is (afterwards) made (a body by the same means).' One approaches one's wife after performing the rite of Garbhadhana. In this rite, different deities are invoked to develop different organs and parts of the body of the child to be begotten. Thus begotten, the body of the child is, subsequent to birth, cleansed or purified. All this requires the aid of the Vedic mantras. What Kapila wishes to teach is that commencing with acts, knowledge should finally be acquired.

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

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

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

1261. Matra is explained as miyante vishya anya i.e., the understanding. What is meant by guile in the practice of righteousness may be exemplified as follows. Individual grains of barley may be given away instead of clothes by one unable to obtain clothes for gift. But one giving away barley grains when perfectly able to give away clothes would be guilty of guile.

1262. The scriptures frequently lay down ordinances in the alternative. The absolute or substantive provisions are for the able. Those in the alternative are for them that are unable.

1263. What is meant by the sacrifices, etc., of such men being identical with infinite Brahma is that these men were identical with Brahma and whatever they did was Brahma. They had no consciousness of self, or they did nothing for self. They were the Soul of the universe.

1264. What is said here in effect is that at first there was only one course of duties, called sadachara or good conduct, for all men. In progress of time men became unable to obey all its dictates in their entirety. It then became necessary to distribute those duties into four subdivisions corresponding with the four modes of life.

1265. Both K.P. Singha and the Burdwan translator have completely misunderstood verse 23 and the first line of 24, which, as the commentator explains, should be construed together. The construction is Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva) vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah, etc. Jato-anye, etc. Thus, all the four modes, commencing with the last, are spoken of.

1266. It is impossible for any one to read the Burdwan version of such verses without pitying the Pandit responsible for its accuracy. Without understanding the commentary in the least, the words of the great commentator have been reproduced in the Burdwan version in a strange order, rejecting some of the connecting links without any excuse, and making the Collocation utterly unintelligible. K.P. Singha gives the substance very briefly without endeavouring to translate the words. And yet the verse presents almost no difficulty. The last line of 29 and the first line of 30 make one sentence. Chaturthopanishaddharmah is explained by the commentator as implying paramatma-vishayini vidya, tadartham dharmah. There are four states of consciousness: 1st, wakefulness; 2nd, dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma becomes realisable. What is said in these two lines is simply this: the duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of Paramatman, are sadharanah or common to all the four orders of men and modes of life. Those duties, of course, are sama, dama, uparama, titiksha, sraddha, samadhi. What is said in the last line of 30 is that Brahmanas of pure hearts and restrained souls always succeed (by the help of those duties) in acquiring or attaining to that Turiya or consciousness of Brahma.

1267. Apavargamiti is explained by the commentator as apavargaprada vidya or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah. Yatidharmah is a life of Renunciation. What is meant by sanatanah is sampradayagatah.

1268. Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam, Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan translator misses the sense altogether and K.P. Singha quietly passes over the entire second line of this triplet. Durvala means he who is wanting in vairagya.

1269. The commentator explains that the object of this verse is to show that even if there be equality in respect of the end that is attained in next life, there is more of real felicity in a life of Renunciation than in a life of enjoyment. The Burdwan translator misses the sense entirely.

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

1271. For by Knowledge Emancipation is obtained.

1272. Vatarechaka is bhastra or a bellows. What is implied is, perhaps, that such a man breathes or lives in vain.

1273. Nasti is explained by the commentator as the past and the future. Nishtha is swarupam. Literally, what is said is that everything is the Vedas, or the Vedas are everything. This is, perhaps, only an exaggerated mode of saying that the Vedas deal with everything.

1274. The sense seems to be that while they that are ignorant regard the universe to be as existent and durable as the thunder or adamant, the man of knowledge regards it to be truly non-existent though it puts forth the appearance of existence.

1275. I have endeavoured to give a literal version of verse 45. It is difficult, however, to seize the meaning from such versions. The word used in the first line is Tyaga implying Renunciation. The commentator correctly explains that this is that complete Renunciation which takes place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak aptam (bhavati). This samyak is Brahma. Similarly, santosha is not ordinary contentment but Brahmananda or the Supreme felicity of one who has attained to Brahma. The meaning, then, is this: in the complete abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach. In Emancipation again is the Supreme felicity of Brahma. Apavargah is not annihilation but Emancipation, which is existence in Brahma without the dual consciousness of knower and known.

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

1277. The grammatical construction of this verse is very difficult to catch. There can be no doubt that the commentator is right. Tehjah, kshama, santih,—these are anamayam subham, i.e., nirdukhasya sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers to Tejah and the two others. Abidham is explained as akittrimam; vyoma as jagatkaranam. The Burdwan translator gives a correct version, although his punctuation is incorrect. He errs, however, in not taking anamayam subham as one and the same. K.P. Singha errs in connecting anamayam with what follows tatha.

1278. Nishkriti is literally escape. There is escape for those referred to; of course, the escape is to be sought by expiation. There is none for an ingrate, for ingratitude is inexpiable.

1279. Asubheshu is explained as asubheshu karmashu upasthiteshu.

1280. The Brahman evidently refers to the indifference of Kundadhara towards him. He had thought that Kundadhara would, in return for his adorations, grant him wealth. Disappointed in this, he says, when Kundadhara does not mind my adorations, who else will? I had, therefore, better give up all desire for wealth and retire into the woods. The passage, however, seems to be inconsistent with the Brahmana's indifference to the fine fabrics of cloth lying around him.

1281. Persons who have won ascetic success utter a wish and it is immediately fulfilled. 'I give thee this,' and forthwith what is given in words appears bodily, ready to be taken and appropriated. The words of such persons do not follow their meanings, but meanings follow their words.

1282. The Burdwan translator makes nonsense of this verse. He forgets his grammar so completely as to take etaih as qualifying lokah.

1283. The verse is not difficult; the commentator, again, is very clear. The Burdwan translator, however, while citing the very words of the commentary, totally misunderstands them and makes utter nonsense of them. Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam madhya. The question asked is dharmartham yo yajnah samahitah (viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).

1284. One that subsists upon grains of corn picked up from the fields after the reapers have abandoned them is called a person leading the unchha mode of life. The Burdwan translator commits the ridiculous error of taking unchhavrittih as the name of the Brahmana. The commentator supposes that Yajna here implies Vishnu, as expounded in the Srutis.

1285. Syamaka is a variety of paddy called Panicum frumentaceum. 'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika). It is identified with Tiramus labialis, syn.—Glycine deblis. 'Suvarchala' is a name applied to various plants. Here, very probably, 'Brahmisaka,' or Herpestes Monnjera (syn.—Gratiola Monniera, Linn) is intended.

1286. i.e., he never slaughtered living animals for offering them in sacrifices because of his inability to procure them. He, therefore, substituted vegetable products for those animals. His sacrifices, intended to take him to heaven, were really cruel in intention.

1287. Following the Bombay text I read the last line of 8 as Sukrasya punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit seems to be vicious. Both the vernacular versions are incorrect; K.P. Singha supplying something of his own will for making sense of what, he writes, and the Burdwan translator writing nonsense as usual.

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

1289. Both the vernacular versions of this verse were incorrect. The commentator explains that the grammar is rasatalam didrikshuh sa Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah i.e., fearing to see many other defects in the sacrifice which was being celebrated by an ignorant person.

1290. Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan translator wrongly takes it as an adjective of Satyam.

1291. In verse 8, it is said that it was a descendant of Sukra, viz., the virtuous Parnada, who had become a deer and lived in those woods as the Brahmana's neighbour. Here it is said that it was the deity Dharma who had become so. The two statements may be reconciled supposing that Dharma first became the Rishi Parnada and then, as Parnada, was metamorphosed into a deer. Tasya nishkritim adhatta is explained by the commentator in a very far-fetched way. He takes these words to mean that Dharma, who had become a deer, provided at this juncture for his liberation from that metamorphosis. I think tasya has reference to the misled Brahmana.

1292. Yajnia is explained as yajnaya hita.

1293. Samadhanam is the absorption of meditation, or that state of mind in which one has no longer any affection for the world, Bharyayh is genitive, but the Burdwan translator takes it for the instrumental singular.

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

1295. The commentator explains the grammar as panchanam (madhya ekam) artham prapya, etc.

1296. This is the mastery or puissance that is brought by Yoga, so that the person succeeds, fiats of the will, in creating whatever he desires.

1297. The Burdwan translator gives a ridiculous version of this verse. He cites the commentator's words without understanding them aright.

1298. What he does is to abandon sakamah dharmah for betaking himself to nishaamah dharmah or the practice of duties without desire of fruit, for only such a course of conduct can lead to Emancipation.

1299. By dharma here is meant nishkama dharma, for the fruits of sakama dharma are not eternal, heaven like all things else having an end.

1300. What is said in this verse is this: when a man wants an earthen jar, he works for creating one. When he has got one, he no longer finds himself in the same state of mind, his want having been satisfied. Similarly, with men desirous of heaven and earthly prosperity as the reward of virtue, the means is Pravritti or acts. This or these cease to operate with those who having acquired such virtue set themselves for the achievement of Emancipation, for with them the religion of Nivritti is all in all.

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

1302. i.e., by Yoga-meditation one should regulate and finally suspend one's breath. The Yogin can suspend all physical functions and yet live on from age to age.

1303. Nidra here is explained as ananusandhana or the absence of inquisitiveness or curiosity. By pratibha is meant inquiry after improper things or things that are of no interest.

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

1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind within the body. Doubt is to be dispelled by certainty; this implies that certain knowledge should be sought for by driving off doubt. The commentator thinks that this means that all sceptical conclusions should be dispelled by faith in the scriptures. By 'fear,' in this verse, is meant the source of fear, or the world. That is to be conquered by the conquest of the six, i.e., desire, wrath, covetousness, error, pride, and envy.

1306. What is laid down here is the same course of training that is indicated for Yoga. First, the senses are to be merged into the mind, then the mind is to be merged into the Understanding, then the Understanding is to be merged into the Soul or what is known as the Ego. This Ego is to be merged at last into the Supreme Soul. When the Ego is understood, it comes to be viewed as Brahma.

1307. 'Pure acts' are, of course, those that are included in 'Nishkama dharmah,' and 'tranquillity of soul' is the cleansing of the soul by driving away all passions and desires.

1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha is kama-vaiparityena. The sense, the commentator adds, is that one should not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in the previous Sections, the Yogin would fall into hell and succeed not in attaining to Emancipation, heaven itself being hell in comparison with the felicity of Emancipation. K.P. Singha quietly skips over the last line and the Burdwan translator offers a ridiculously incorrect version.

1309. Yebhyah means 'the materials from which.' (Srijati) has Paramatma for its nominative (understood). Kale is the time of creation as selected by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by the desire of becoming many, or led by the desire of existence as many or in infinite diversity.'

1310. Kala here is, perhaps, the embodiment of the abstract idea of life of living creatures. Impelled by the Understanding, Kala or life sets itself to the creation of other creatures. These last also are equally the result of the same five primal essences.

1311. The construction of the second line is this: etan shad abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah (karyani, tat asat). The sense of the last clause is that all this is the effect of those primal essences. All this, therefore, is of those essences. The latter are included in the word asat, or unreal, as distinguished from sat or real of substantial. The soul is sat, everything else is asat.

1312. In previous Sections it has been explained how when the Chit, which has pure knowledge for its attribute, becomes invested with Ignorance, it begins to attract the primal essences towards itself in consequence of the potencies of past acts and take birth in various shapes. (The idea of past acts is due to the infinite cycles of creation and destruction, the very first creation being inconceivable). The causes of creation are, therefore, the five primal essences, Jiva (or chit), the potencies of past acts, and Ignorance.

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

1314. The second line of 13 is very condensed. The meaning is this: the eye is the sense of vision. Vision or sight is its function. The object it apprehends is form. The eye has light for its cause, and form is an attribute of light. Hence the eye seizes or apprehends form. By the inference of reason, there is similitude, in respect of attribute or property, between the eye, vision, and form. The commentator explains this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam upapannam. This is indicated with a little variation in the next verse. K.P. Singha skips over the line. The Burdwan translator gives an incorrect version.

1315. Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul. What, however, is Chitta is difficult to ascertain, unless it means vague or indefinite perception. In some systems of philosophy the Chitta is placed above the Understanding.

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

1317. The first line of 27 is grammatically connected with the last line of 26. The second line of 27 is very abstruse. The grammatical construction is this: tayorbhavayogamanam (sushuptau) pratyaksham (drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that in ordinary men, the notions during wakefulness are not the notions they cherish during dreams: nor are their notions during dreams identifiable with those they entertain while wakeful. There is similarity but not identity. In eternal Sushupti, however, which is Emancipation, the notions of wakefulness pass into those of dream and those of dream pass into those of wakefulness, i.e., both (or, rather, the same, for there is then perfect identity between them) become directly apprehensible in Sushupti or Emancipation. Sushupti or Emancipation, therefore, is a state, in which there is neither the consciousness of wakefulness nor that of dream, but both run together, their differences disappearing totally.

1318. This is a triplet.

1319. Brahmabhava is explained as follows: when one succeeds in understanding Brahma, one is said to attain to Brahma, as the Srutis declare. The commentator explains that Pasyanti is used with reference to those that are learned in the scriptures. They behold the attainment of the highest end by Jiva not with their physical eyes but with the eye of the scriptures, for they that are themselves emancipated cannot be said to behold the emancipation of another. This is grave trifling for explaining the use of the word pasyanti.

1320. The commentator points out that possessions of value include even the region of Brahman. Men of knowledge, who seek Emancipation, do not set any value on even the joy of the region of the Creator.

1321. The commentator explains that one should not cherish the desire for wealth even for the sake of acquiring virtue therewith. When, however, wealth is obtained without effort, such wealth should be applied to the acquisition of virtue. One is also directed to give up the desire of acquiring wealth (by even innocent means) the reason being that desire, when cherished, is sure to increase and get the better of one's heart.

1322. The commentator observes that the first line means that the man of knowledge should wish for happiness to all, and never wish sorrow to any one. Sarvam includes virtue and vice. Of course, the practice of nishkama dharma is recommended.

1323. All Brahmanas have to pluck flowers in the morning for offering them to the deities they worship. The task takes many minutes, because a good many have to be plucked for the purpose. This being a daily occupation and they going as they do to places where flowers abound, the act of plucking goes on while the plucker is mentally engaged with other things.

1324. The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to the Bombay reading sputam vyaghram mahaughova. If the Bombay reading be accepted, the meaning would be 'Him Death snatches away as a mighty wave sweeps away a sleeping tiger.' The idea of a sleeping tiger being swept away by a surging wave is very unfamiliar.

1325. Devas here evidently refer to the senses. The senses are, as it were, cattle. Their true fold is the forest and not peopled cities and towns. In the forest there are no temptations to try them as in the midst of cities and towns.

1326. Jivitarthapanayenaih is connected with hinsati. To take it (as the Burdwan translator does) as an adjective qualifying 'pranibhih' would be incorrect.

1327. The Sacrifice of Peace is opposed to the Sacrifice of Slaughter. The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul. The Sacrifice of Speech is Vedic recitation or Japa. The Sacrifice of Mind is contemplation, and that of Acts is baths, performance of other acts of purity, waiting dutifully upon the preceptor, etc.

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

1329. The Bombay reading danda-vidhanam is a blunder for the Bengal reading danda nidhanam. To interpret vidhanam as equivalent to abandonment or giving up, by taking the prefix vi, in the sense of vigata would be an act of violence to the word.

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

1331. By Prakriti, as explained in previous Sections, is meant primal nature consisting of the five great essences of earth, water, etc.

1332. Samupodeshu is explained as upasthiteshu api, i.e., even when such objects are present and ready for enjoyment.

1333. Maitrayangatah, as explained by the commentator, is Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in a different path. The object of the speaker is to lay it down that one solicitous of Emancipation should never confine oneself to one spot, but rove or wander over the world without owning a fixed habitation or home. K.P. Singha translates the word wrongly.

1334. In the first line, the Bengal reading madhya na chacharet is better than madhya cha nacharet. Pradakshinam is ankulam, and savyam is pratikulam. The grammar of the second line is not difficult. Besides, the commentator explains it clearly. The Burdwan translator, leaving out the words bhaikshacharyam and taking anapannah as equivalent to vipadapannah, gives a thoroughly ridiculous version. K.P. Singha, also, is not correct. The commentator explains that charyam means anekagrihatanam; anapannam is akurvan. The second foot is unconnected with the first.

1335. Muni, here, is one who has restrained his senses, or who has betaken himself to the path of Renunciation. Patrasamchara, I think, is the act of setting the dishes for those who are to dine off them. The commentator explains that it means 'the motion of those who are to distribute the food.' Of course, their motions from the kitchen to the dining hall and back are implied if the word is taken for 'setting of dishes.' The sense remains unaltered. The Muni must be abstemious and hence he should select an hour like this for begging his dole, when there would be very little in the house to give.

1336. Matra is a technical word signifying the taking of food to the extent of only gratification of hunger, or, as explained by Chakrapani Datta in his commentary on Charaka, triptimatram. When matra is to be disregarded, clothes, etc., need not be mentioned. Vihanyeta is equivalent to hinsito na syat.

1337. The second line is passed over by K.P. Singha. What is meant by it is that when such a man is respectfully presented with anything, he should hold it in reprobation. Vide the Sanatsujatiya Sections in Udyoga Parva, particularly the verses beginning with Yatra akathayamanasya, etc.

1338. The second line is skipped over by K.P. Singha. The Burdwan translator gives a wrong version. The commentator explains that anyam refers to paisachim, and anyatra to atmani. In the Sanatsujatiya Sections also, a Brahmana's practices are directed to be concealed. 'To enter his own Self' is to turn self on Self, i.e., to withdraw oneself from everything for understanding and contemplating the Soul.

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

1340. This is a triplet. The Burdwan translator misses the meaning of the first half of the first line. The commentator explains that abhayastam is continuous; bhautikam is tattwajatam, atmanodehendriyadi. Hence, bhutanam means anyesham bhutanam.

1341. To think beforehand of the food one is to take is to convert oneself into gourmand. The Sannyasin, without thinking of the food he would take, and without mentally indulging in a foretaste thereof should take what he gets without exertion.

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

1343. The two negatives in the first line are equivalent to an affirmative. Prasangatah is explained by the commentator in a slightly different way. Affluence, in consequence of the attachment it generates, stands in the way of Emancipation. Hence, i.e., in consequence of this consideration, the king's opinion regarding affluence, is correct. With respect to the certainty of attaining to Emancipation, compare Gita, Vahunam janmanamante jnanavan mam prapadyate, etc.

1344. The object of this verse, as explained by the commentator, is to exhort Yudhishthira to strive after Emancipation without being at all moved by his happiness or misery which (as stated here) come to Jiva as accidents.

1345. The wind has space for its progenitor. Jiva has the stainless and immutable Chit for his progenitor. Like the wind, which is hueless, catching hues from surrounding objects and making its own hueless progenitor look as if it has hues, Jiva also, though in reality stainless, catches stains from Ignorance and Acts and makes his own progenitor, the stainless and immutable Chit, display stains of every kind. This is how the commentator puts the simile, supplying the points that have been omitted in the text.

1346. These aphorisms are very abstruse. What is meant by saying that the attainment of Brahma does not depend upon Acts is this: Acts are terminable. Their consequences also are terminable. Acts, therefore, can never be the means by which Brahma can be attained, for Brahma is interminable and eternal, not like the felicity of heaven which is changeful. The only means by which Jiva may revert to Brahma is by dispelling Ignorance through Knowledge; or, as the Upanishads declare, one attains to it as one gets one's forgotten necklace of gold, which all the while is on the neck though sought for with assiduity everywhere. K.P. Singha misunderstands it completely. What is meant by the direction about reverencing persons who have attained to Brahma is this: the existence of Brahma and the possibility of Jiva's reverting to that Immutable status are matters that depend upon the conception of such men. Brahma, again, is so difficult to keep, that the great sages never desist for a moment from the culture that is necessary for its retention.

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

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

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

1350. Me in the second line is equivalent to Maya. Tatah is tatra yuddhakale. Hari had come to aid Indra, and hence Vritra had beheld him. He is called Hari because he takes away one's sins. Besides the well-known derivation of the word Narayana, the commentator here offers another, viz., the ayanam or layasthanam of Nara or Jivasangha.

1351. Vaikuntha has various etymologies. The commentator inclines to explain it as 'one who brings together all creatures.' Purusha is full; as applied to Narayana, it, of course, means one who has no defect but who is the sole representative of fullness. Sukla or Suddha or pure. Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable. Munjakesa, is possessed of yellow hair, or hair of the hue of Munja grass. Harismasru is having a tawny beard.

1352. Penances are meritorious. The very sight of Hari that I obtain was as efficacious as a course of the austerest penances. Of course, in consequence of that and my other penances great have been the rewards that I have enjoyed. It seems, however, that the full measure of rewards has not been reaped; the remnant is to be enjoyed by me now, for I am about to ask thee about the fruits of acts. Sacred and highly auspicious is my enquiry. To make it is, in itself, a reward.

1353. Vaya acts are, of course, sacrifices and other religious acts; by abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi, i.e., the usual course of mental training necessary for Yoga. What the speaker intends to lay down in this verse is that sacrifices are not entirely useless. These may lead to chitta-suddhi or the cleansing of the heart, which, when attained, leads to knowledge of Him or the Soul or to Emancipation or Infinity.

1354. The comparison lies in the fact of the desirability of the two acts. No one likes the stains the body may catch to remain unwashed or unwiped off. Similarly, no one should neglect to wash off the faults that the heart may catch. There is no comparison between the two acts with regard to the degree of effort necessary to accomplish each.

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

1356. Karmaviseshan is explained by the commentator as equivalent to ragaviraga-hetun.

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

1358. In the previous verses the speaker describes the training that one should undergo. In this and the following ones, he speaks of the object to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih, tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies must be grasped for understanding this verse.

1359. The 'mutable' in all creatures is the combination of the five primal essences. The 'immutable' in them is Jiva, or Chit as invested with ignorance. The eleven modifications that constitute. His essence are the eleven senses of knowledge and action with the mind. Equipped with these eleven. He drinketh the universe, i.e., enjoys it. The rays are these senses themselves. Equipped with the senses. He enjoys the universe with the senses.

1360. 'His mind is in the Moon.' i.e., His mind is the Moon. The expression 'waters in the Ganges,' implies a distinction that does not exist between container and contained, for 'Ganges,' means the water so named.

1361. The sandhi between sa and acramanam is arsha.

1362. Dharma has various meanings all of which, however, are closely created with one another. As duty, or the assemblage of all acts which we should do, it is both Righteousness and Religion.

1363. The Sacrificial grahas or patras (vessels) are called after the names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are Brahman, Hotri, Adhyaryu, Udgatri, etc.

1364. Verse 21 to 23 show the unity of the Divine Being. The variety perceived is only apparent, not real.

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

1366. This is elaborated in the Vishnu Purana, Part I, Sec. V. There are three primary creations, viz., Mahat, the five primal essences in their subtile forms and the senses. From the Six colours again six other creations have sprung. To the Dark colour is due all immobile creatures; to the Tawny all the intermediate order of creatures (viz., the lower animals and birds, etc.); to the Blue are due human beings, to the Red the Prajapatyas; to the Yellow the deities; and to the White are due the Kumara, i.e., Sanatkumara and others.

1367. Emancipation is so difficult.

1368. The construction of the first line is this: subham darsanam (auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with) darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna, and Varna upon 'Time or acts.'

1369. There are ten senses of knowledge and action. To this must be added Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four Karanas. In consequence of these fourteen, fourteen different kinds or merit and demerit may be achieved by Jiva who is their possessor. These fourteen kinds of merit and demerit also, are subdivided into hundreds of thousands each. Jiva, in course of his wanderings through the universe, ascends in the scale of Being, stays in particular rungs, and falls down from them into lower rungs, accordingly, What the speaker wishes to inculcate is that these fourteen should always be towards the attribute of Sattwa or Goodness.

1370. This life, it should be noted, leadeth to Jiva's transformation as an immobile object. A creature of Dark hue becomes addicted to wicked acts and rots in hell His existence as an immobile object is hell itself.

1371. Prajavisargah is the period for which one Creation lasts, being equal to what is called a Kalpa.

1372. The Dark and the Tawny hues of their corresponding states of existence, viz., the immobile and the intermediate, are regarded as states of endurance. Hence, when the misery that is their portion has been fully endured, the recollection is suddenly irradiated into the mind, of the righteousness that distinguished Jiva in ages far remote. Anisa is helpless or cheerless.

1373. Cha at the end of the second line is equivalent to va. Unless cha be taken as equivalent to va the verse would yield no meaning. After Tawny comes Blue, i.e., after attainment of existence as an Intermediate creature Jiva attains to humanity. This occurs when Sattwa does not predominate. Hence anyatha should be supplied after upaiti.

1374. Vyatite is a finite verb in indicative mood, as pointed out by the commentator. It comes from root i with suffix vi. After sate supply jate sati. The Burdwan translator takes it as a participial adjective in the locative singular, which is, of course, wrong. The version he gives of this line is most ridiculous, containing as it does a self-contradictory assertion. K. P. Singha gives the right meaning.

1375. When Jiva becomes a Deva, he has still the ten senses, the five Pranas, and the four internal possessions of mind, understanding, Chitta, and Ahankara, amounting in all to nineteen. These nineteen impel him to thousands of acts. Hence, even when transformed into Deva, Jiva is not freed from acts, but is in niraya or hell,—acts being, under all circumstances, equivalent to hell.

1376. Vyuha implies the varied forms of one and the same thing Daivani in Sattwa-pradhanani. The five senses, with the mind, the understanding form a total of seven. The acts achieved through each of these may be subdivided a hundredfold. As these seven possessions adhere to Jiva till he becomes emancipated, he acts through these seven in a variety of ways, Relying, therefore, upon these seven hundred kinds of acts (which are but varied forms of one and the same thing, viz., Action), Jiva successively becomes Red and Yellow and White. Arrived at White, he courses through certain highly effulgent regions which are superior to the region of Brahman himself, and which leave behind or beneath them the Eight Puris (by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or, Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are fraught with great felicity). Those highly effulgent and adorable regions are obtainable by Knowledge alone or the fruit of Yoga.

1377. This is an exceedingly abstruse verse. The Burdwan version, in which unconnected bits of the commentary have been jumbled together, is utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight puris referred to in the previous verse are here stated to be identical with the Sixty well-known incidents of even Sukla or White existence. This tale of Sixty is arrived at in this way: 1st, the state of wakefulness; 2nd, the gross body made up of the five primal essences; 3rd, the five attributes of sound, scent, form, taste, and touch; these come up to seven. Then come the ten senses of action and knowledge; the five breaths; mind, understanding, consciousness, and chitta: these form 19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum comes up to 30. The number becomes doubled when the state of Dream is taken into consideration, for like Wakefulness existing with the 29, Dream also exists with the 29. With those that are effulgent, i.e., with Beings that are Sukla or White, these 60 are simply mano-viruddhani or manomatrani eva. Unlike other Beings in lower spheres of existence, they that are effulgent or Sukla do not regard the states of Wakefulness and Dream as different but as the same. Hence, the para gati of such Beings is a state of existence that transcends both Wakefulness and Dream, and transcends Dreamless slumber also (for in Dreamless slumber the 30 exist suspended, to be revived with the return of wakefulness), and is identical with the fourth state called Turiya.

1378. What the speaker wishes to lay down here is that even he that is Jivanmukta or has achieved his Emancipation though living like other, is incapable of transcending the effects of his past acts. Every kind of existence or life (save that which is identical with Brahma) is anistha or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to cast off the felicities of Yoga-puissance, resides in one and the same body for a full century of Kalpas, in a superior form of life, and after the expiry, of that century of Kalpas, he passes through four other regions named Mahar, Jana, Tapas, and Satya. Now, this is the end of such a Yogin, who, of course, belongs to the sixth colour which is White, and who is freed from attachments and who is unsuccessful though successful, i.e., who has achieved Yoga-success but who has not still been able to achieve that success which consists in beholding Brahma or Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is incapable of casting off the felicities brought about by Yoga-puissance. K.P. Singha gives the substance of the verse not very accurately. The Burdwan translator, in the version he gives, introduces three nominatives in the three sentences into which he splits it, viz., Jiva, the Yogin who is unable to cast off the felicities brought about by Yoga-puissance, and the Yogin who has achieved Brahma-sakshatkara, without understanding that all three refer to one and the same person.

1379. Anisah here means one who, after having attained to eminence by Yoga, falls off from Yoga. Tatra means heaven or the superior regions that are his in consequence of Yoga-eminence. For a century of Kalpas such a person has to dwell in heaven, with the unexhausted remnant of his senses, i.e., the senses of knowledge with mind and understanding, being always predisposed towards the attribute of Sattwa. Upon the expiry of that century of Kalpas, such a person, without ascending, descends to the world of men, but then here eminence of station becomes his.

1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah refers to the seven regions called respectively, Bhur, Bhuvar, Sivah, Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be said here is this: If the Yogin, having attained to only the first stage of Yoga, dies, he ascends to heaven. Thence falling down on Earth, he becomes an Emperor and thus conquers the Earth or Bhu. In this way, as the Yogin gradually ascends in the path of Yoga, he ascends higher and higher. In this verse Sambarevikshepa has been used to signify Samadhi and awakening from Samadhi, for in the first the universe is destroyed, and in the second it is re-created. At the end, he reaches the region of Satya or Brahma. Thence even he has to return if he has not been able to achieve Brahma-sakshatkara.

1381. The seven that the Yogin desirous of Emancipation casts off are either the seven regions already referred to viz., Bhu, Bhuva, Swah, Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind and understanding. Samharam is equivalent to Samhritya, having been formed by the suffix namul. Upaplavoni are sources of grief or misfortune. The first Devasya refers to Mahadeva. The Saivas call that region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of Narayana. They who call it the region of Nara are, of course, the Sankhyas, for these regard Emancipation as the goal of Jiva or every creature. The Devasya vishnoh (in the third line) is Dyotamanasya Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with ignorance or Avidya. The Aupanishadas regard it as the region of Para-Brahma. The commentator clearly points out what the seven regions are. K.P. Singha, misunderstanding the verse, mentions only five; the Burdwan translator six.

1382. This verse is not at all difficult; yet the Burdwan translator makes utter nonsense of it. K.P. Singha gives the substance of the first line, but skips over the second. Without giving a literal version of the first line, I expand it, following the lead of the commentator.

1383. Sa here indicates the person conversant with Brahma. The construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle dyvyau cha tadangeshu (vartante). Etat in the second line is this paridrisyamanam viyadadi. What the speaker wishes to inculcate in this verse is that unto one conversant with Brahma, the whole universe up to complete identity with Brahma is as contiguous as a plum in the palm of the hand. When the Chitta is cleansed by Yoga as practised by Dhyana, Dharana, and Samadhis, then the perceptible universe appears to him as identical with his own senses. The two white sciences referred to are Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.

1384. Suddhena manasa,—with cleansed mind, i.e., with the aid of Sarvana (hearing), Manana (attention), Dhyana (contemplation), and Abhyasa (repeated meditation). Two stages are indicated in this verse. The first is the attention of the suddham and paramam gatim or the stainless and high end. This is equivalent to Brahma-sakshatkara. After this comes the second stage, which is the avayam sthanam or the spot which knows no deterioration, i.e., Emancipation. This is identical with the attainment of Eternal Brahma which is dushprapyam or difficult of attainment.

1385. The commentator says that the object of this verse is to inculcate the Impersonality of God. God is at the Root of all things, i.e., (as the commentator supposes according to the teaching of the Vedanta philosophy). He exists in His own unmodified nature, even as pure Chit. Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him. In consequence of the latter he is Bhagavan, i.e., endued with the six grand attributes of puissance, etc.

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

1387. A Pyakta-parsant is explained by the commentator in this way. Vritra was a firm devotee of Vishnu. He did not, therefore, deserve defeat and fall. How, then, was he vanquished by Indra? Avyaktam is equivalent to aspashtam.

1388. The word used in verse 4 is vinihatah and that in verse 5 is nirjitah. There can be no doubt that both imply the same idea.

1389. Astha is efforts.

1390. Rathantara is another name for certain Samans, which are so called because of men being able to cross the world with their aid as by a car. (Ratha car, and tri to cross).

1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are uttering hymns of praise for conferring victory on thee.

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

1393. This account of the encounter between Vritra and Indra is substantially different from what occurs in the Vana Parva. Then again the part the Rishis are made to take in the slaughter of the Asura is certainly censurable. The great Rishis, even for benefiting the three worlds, would not certainly injure any creature. In the above account, Vasishtha and Vrihaspati and the others are very much represented as persons who have bet largely on Indra's success. In the account occurring in the Vana Parva, Indra is represented as standing in awful dread of Vritra and hurling his thunderbolt without even deliberate aim, and refusing to believe that his foe was dead till assured by all the deities. The present account seems to be a much older than that in the Vana Parva.

1394. Amanusham is literally inhuman. The use of such words are due to temporary forgetfulness in such connections. Like Homer, Vyasa also nods.

1395. Vadhya is the slaughter in her embodied form.

1396. Dwijapravarvadhya means the slaughter of a superior person of the regenerate order. Indeed, Vritra was a lineal descendant of the great sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again, Vritra was certainly a very superior person.

1397. The rules or ordinance referred to it is about the killer of a Brahmana being liable to be overtaken by the sin of Brahmanicide.

1398. Anadhrishyam is, literally, unvanquishable.

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

1400. The self-created Brahman at first created, by fiats of his holy will, certain beings who were charged to procreate for filling the universe with living creatures. These are the Prajapatis or lords of all creatures. Amongst them was Daksha. Other accounts represent Daksha as the grandson of Brahman.

1401. There are three vocatives in this verse, expressive, of course, of great surprise. I omit them in the translation.

1402. A kind of substance like lac that oozes out of the stones of certain mountains during the hot months. It is also called Silajit, is taken internally by many men in the belief that it increases digestion and strength.

1403. The Indian cuckoo, noted for his clear musical kuhus. This is the favourite bird of Indian poets.

1404. i.e., Thou, however, art not so; therefore, it is a matter of surprise that thou shouldst not yet know me. The sense is not at all difficult, but K.P. Singha skips over it.

1405. Both the vernacular translators have erred in rendering this line. What Mahadeva says to Uma is, how is it that you have thus been stupefied? It is thou that stupefiest others! To see thee stupefied has created surprise in me.

1406. Mahadeva is called Virupaksha in consequence of his three eyes, the third eye making his features dreadful to behold. He is also called Tryaksha for his possession of three eyes.

1407. Every worshipper of Mahadeva must fill his mouth with air and then, shutting his lips, strike his cheeks, letting the air gently out at each stroke, and helping it with air from the lungs for keeping the current steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom. Mahadeva is himself fond of this music and is represented as often making ???.

1408. Vrisha is explained by the commentator as vrishti-kartri; Vrishya as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as Nityagamanasila; Danda as Niyantri.

1409. Godhead is frequently likened to anahatasavda or sound not perceptible by the ear, or sound in its nascent state.

1410. Huns are mystic sounds that stand as emblems for various things. 'Beyond three Huns' means, perhaps, 'beyond the influence of wrath.'

1411. In Sacrifice the butter is poured with mantras into the mouth of a selected Brahmana who represents the gods, and into also the sacred fire. What is said here is that the great god is of the form of that Brahmana and of the sacred fire.

1412. This alludes to the sports of Krishna in the groves of Vrinda with the rustic children who were his companions.

1413. The sacred stream of the Ganges, issuing out of Vishnu's feet, is held by Brahman in his Kamandalu or jar. Thence it issues out, and coursing through the heavens fall down on the head of Siva, for Siva alone is mighty enough to bear that fall. The matted locks of Siva bear the mark of the fall. This six well-known acts here referred to are Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e., performing sacrifices, assisting at the sacrifices of others, studying, teaching, making gifts, and accepting gifts). The three acts in which Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the third, and the fifth in the above enumeration).

1414. The commentator explains that by Sankhya the speaker means 'the propounder of the sceptical philosophy.' By Sankhya-mukhya which I render, 'the foremost of Sankhyas' is meant 'follower of the theistic philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.

1415. 'That hast a car and that hast no car' means, as the commentator explains, 'capable of coursing, without obstruction, through Water, Fire, Wind, and Space.'

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

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

1418. These are syllables which all singers of the Samans utter for lengthening short words in order to keep up the metre.

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

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

1421. Lohitantargata-drishtih is explained by the commentator as Lohita antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze is upon his soul, i.e., one who is engaged in Samadhi.

1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the swift, or swifter than the swiftest.

1423. The great god is a fish wandering in the waters, i.e., as Jiva wanders in space; he is a fish in the net, i.e., as Jiva, invested with Darkness or Illusion, is obliged to take birth.

1424. Meghakala is the time when clouds appear, i.e., the time of the universal deluge. Samvartaka and Valahaka are the two clouds that appear on the occasion of the universal destruction.

1425. Mili-Mili is explained by the commentator differently. According to him, one connected with all things as cause is Mili. It is duplicated to show that Siva is always so. I prefer taking the word as meaning 'cause of causes.' 'The bearer of Danda, with, again, a bald head' is a Paramahansa, i.e., one who has renounced the world and its ways.

1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and Sahya.

1427. Silpika is one who is not well-skilled, or is ill-skilled, in the arts. It implies a common artisan.

1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman Sandhatri is he who joins all things into one; the second Vidhatri means the designer of destinies.

1429. The identity of Maheswara with Narayana or Krishna is here preached. In his incarnation of Krishna, Vishnu sported with the children of the cowherds of Vrinda and sportively lowed as a cow. He also protected the kine of Vrinda from floods, poison, etc. Govrisheswara is Nandi, the attendant of Mahadeva.

1430. The word Go in Gomargah is used to signify the senses.

1431. Durvaranah is explained by the commentator as 'irresistible when coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy form of Amrita.' Durdharshah is incapable of being frightened. Durvishah is incapable of being measured.

1432. Vishagnipah is drinker of poison and fire. Siva is represented as the acceptor of all things that are rejected by others. In this consists his true divinity, for to the Deity nothing in the universe can be unacceptable or worthy of being cast off. The ashes of the funeral pyre are his, the poison produced by the churning of the ocean was his. He saved the universe by swallowing the poison on that occasion.

1433. Tushitadyapah is the correct reading. Thou protectest him who is the adya of the tushita, i.e., thou protectest Brahman himself.

1434. The commentator explains that what is meant by Mahadeva's staying 'alone' is that he is the knower, the known, and knowledge. 'On the other side of the ocean' means 'on the other side of desire and attachment, etc.' 'Overwhelming many thousands of persons' means 'overwhelming all creatures,' i.e., transcending them by his energy and knowledge.

1435. Of course, Yogins are spoken of.

1436. The eclipses of both the Moon and the Sun are caused, according to the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain well-known intervals. Rahu is an Asura whose head only is still alive. Vide Adi Parva, On Churning of the Ocean.

1437. Garbhah means embryos or infants in the womb. The deities were referred to by this word, for they are embryos that have been born in Mahadeva. Patitah has twattah understood after it. Anu means 'after' i.e., 'after Brahman's creation.'

1438. These Beings are Rudras or portions of the great Rudra.

1439. Tasmaih paramgatah,—param is utkrishtam i.e., Renunciation and other superior practices. Tasmai is 'for the sake of That,' i.e., for Iswarah.

1440. Hence in this, the present Kalpa too, I am obliged to do the same, for all Kalpas must be similar in respect of the events that transpire in them.

1441. Matri-pakshe seems to be a misreading for bhartripakshe.

1442. By gunah which I have rendered 'virtues,' is, of course, intended all that constitute the body, including mind and understanding, all, in fact, that become the accompaniments of the Soul.

1443. Karma-buddhi is to be taken as one. It means the consciousness or apprehension of functions. Each sense or organ instinctively knows what its object is and apprehends that object immediately. This apprehension of its own functions, which every sense possesses, is here designated as Karma-buddhi. Mana-shashththani here simply means 'mind completing the tale of six.' It has no reference to the five senses having the mind for the sixth, for the senses have already been named in the previous verses.

1444. Acts here means the acts of past lives, or the desire dwelling in an incipient form, due to the acts of past lives. The commentator explains that the cha in the second line means the five attributes indicated in the first line.

1445. The word Buddhya in the first line is taken by the commentator as an instrumental and not as a genitive. Hence he takes it that Kalpitani is understood after it.

1446. i.e., occupies them one after another.

1447. Murti is a misreading for apurti or discontentedness. The Burdwan translator retains murti in his Bengali version. It is not clear which reading K.P. Singha adopts. The Bengali substitute he gives is murchccha or stupefaction.

1448. i.e., there are no materials of which it is constituted. Hence Sattwa or Buddhi has no asrayah or upadana.

1449. What the speaker inculcates in verses 41 and 42 is this: some are of opinion that with the apparent destruction of the body, the attributes that make up the body do not cease to exist. It is true that they cease to become apprehensible by the senses; but then, though removed from the ken of the senses, their existence may be affirmed by inference. The argument is that, if destroyed, their reappearance would be impossible. The reappearance, however, is certain. (For rebirth is a doctrine that is believed to be a solemn truth requiring no argument to prove it). Hence, the attributes, when apparently destroyed, do continue to exist. They are regarded as then inhering in the linga or subtile body. The counter opinion is that, when destroyed, they are destroyed for ever. The latter opinion is condemned by the speaker.

1450. In the second line the word is Gadhamavidwansah, i.e., 'ignorant of its bottom or depth.' K.P. Singha gives the meaning correctly, without translating the verse literally. The Burdwan translator makes nonsense of it. Both however, wrongly take agadha as the final word in yathagadha, forgetting that agadham is a masculine adjective incapable of qualifying nadim which is feminine. Ayam is Jiva. The last clause is to be taken as buddhiyogam anuprachyuta ayam tatha.

1451. This is not a difficult verse, yet both the vernacular translators have misunderstood it. What is said in the first line is this: yat vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the finite verbs have jnanin (the man of knowledge) for their nominative understood. Dushyati means nasyati or destroys. The meaning then is that the man of Knowledge destroys his sinful acts of both this and past lives. The commentator cites the well-known simile of the lotus leaf not being drenched or soaked with water even when dipped in water. Now, this is that unseen fruit of Knowledge. In the second line, the visible fruits are indicated. The man of Knowledge refrains from censuring the wicked acts of others and from perpetrating any wicked act himself. Yat cha dushyati means yat parakritam anishtam dushyati or nindati, yat karoti means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti, the reason being dwaitadarsana-bhavah. Such a man truly regards the universe as identifiable with himself.

1452. i.e., in even thy direst distress thou dependest on thyself. To cross the fearful river of life without a raft and with the aid of only one's bare arms implies great self-dependence.

1453. That which did not exist and will not exist, exists not at the present moment. Everything, therefore, which is of the nature of asat is non-existent. Our sorrows are connected with the asat. Knowing this, I have cast off all sorrows.

1454. I have understood that acts are for sorrow; that the fruits also of acts are for sorrow in spite of the apparent character of some; and that the fruits of acts are varied, sometimes other fruits appearing than those expected. Hence, I do not indulge in sorrow, for I avoid acts and do not grieve for not obtaining the fruits of acts or for the accession of fruits other than those apparently agreeable.

1455. The sense is that we who avoid acts, are not dead; in fact, we live quite as others do; and those others, how unequally circumstanced! The Burdwan translator makes nonsense of the first line simple though it is.

1456. Ignorance lies at the root of sorrow. By casting off ignorance, we have avoided sorrow. Hence, neither religion or religious acts such as Sacrifices, etc., can do us any good or harm. As regards happiness and misery again, these two cannot agitate us at all, since we know their value, both being ephemeral in comparison with the period for which we are to exist.

1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor yield to sorrow, saying, 'I am miserable.' Both happiness and misery are transitory. The man of wisdom should never suffer himself to be agitated by these transitory states of his mind.

1458. The first word is read either as bhavatmakam or bhavatmakam. The first means samsararupam; the second, drisyatmakam.

1459. I am obliged to behold them because I am a living being having a body, but then I behold them as an unconcerned witness.

1460. The scriptures contain both kinds of instruction. There are declarations that are entirely in favour of Acts or observances. There are again declarations in favour of Knowledge. What the speaker asks is that the Rishi should discourse upon what the speaker should do, i.e., whether he should betake himself to the acquisition of Knowledge or to the doing of acts.

1461. i.e., Each Asrama speaks of particular observances and courses of conduct as beneficial. This, therefore, is a source of confusion to men of plain understandings. Is there no distinction then among duties or observances in respect of their beneficial character? This is the question propounded. The commentator thinks by the word asramas is meant the four principal faiths and not the modes of life.

1462. I retain the word asrama in the English version as it is very doubtful in what sense it has been used in the original. The commentator explains that by four asramas are meant the four principal forms of creed prevalent at one time in India. The first is that there is no such thing as virtue or righteousness. This is ascribed to Sakya Simha or Buddha. The second is that righteousness consists in only the worship of trees, etc. The third is that only is righteousness which the Vedas have laid down. The fourth is that transcending righteousness and its reverse there is something for whose attainment one should strive. Yatha samkalpitah is explained by the commentator as yo yena sreyastena bhavitastasya tadeva sreyah.

1463. Gunoddesam is Gunakirtanam or the announcement of merits. What Narada says here is this: the asramas are four. The merits of each have been proclaimed by their respective founders. The principal merit each claims is that it leads to knowledge of Self. Now, the announcement is nanarupam; it is also prithak; and lastly, it is viprasthitam or contradictory, for, as the commentator points out, that which a particular asrama announces to be righteous is according to another unrighteous. Both the vernacular translators give incorrect versions.

1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is equivalent to prapayanti.

1465. Mitranam is taken by the commentator to be equivalent to sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of harmlessness to all creatures. By enemies is meant here the envious and harmful.

1466. In previous Sections the nature of Truth has been discussed. A formal truth may be as sinful as a lie, and a lie may be as meritorious as a Truth. Hence, the ascertainment of Truth is not easy.

1467. Atiyoga and Ayoga are well-known words which have no chance of being misunderstood in the way in which they have been misunderstood by both the vernacular translators. Indeed, K.P. Singha blunders ridiculously, while the Burdwan translator limits them to only the use of food, supposing the commentator's concrete examples exhaust the meaning.

1468. i.e., where an intermingling takes place of the four orders of men, viz., where Varna-sankara occurs.

1469. Mere companionship with the righteous leads to righteous acts; while that with the sinful leads to acts of sinfulness.

1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An eater of vighasa is a good or pious man. What is said here is that such men eat for only filling their stomachs and not because eating is source of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan, i.e., rasa-viseshan.

1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.

1472. Akasasthah is niralamvanah, i.e., men who have no foundations to stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the sense remains unaltered. The Bombay reading is atmapujabhikama, while the Bengal reading is the same word in the plural form. I accept the singular form and take it as qualifying panditah.

1473. Some of the Bengal texts read khattam. The Bombay reading is khatwam. The commentator explains that khatwam samarudhah Tibra duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be this: the desires born of one's past acts, i.e., acts of previous lives, adhere to the mind. Nothing can wipe them off, save Nivritti and Tattwajnanam or knowledge of truth. One should, therefore, practise the religion of Nivritti and seek to acquire knowledge of Truth.

1474. Both the vernacular translators quietly skip over the word pratyanantarah.

1475. i.e., where the people are virtuous and given to the performance of their duties.

1476. Kamesah is possessor of all objects of desire or enjoyment. The sense is this: where the king, casting off desire, wins prosperity for himself; i.e., though possessed of wealth, is not attached to wealth. The expression may also mean 'master of desire,' i.e., where the king casts off desire and masters his desires without allowing the latter to master him.

1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.

1478. I am not sure that I have understood aright the second line of this verse. It may also mean, 'No one is able to enumerate all that is beneficial for the Soul in consequence of the wideness of subject.'

1479. Vrittam has uddisya understood after it. The Bombay text reads pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal reading be accepted, it would mean 'whose soul is fixed or established on Yoga.' Tapasa is explained by the commentator as swadharmena, in view of the question of Galava which Narada answers. The sense, however, would remain unaltered if it be taken as standing for Self-control or penances.

1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.

1481. Some texts read sakyam; the reading sakyah also occurs. If the former be accepted, it must be taken as referring to tadawayam as the commentator explains. No alteration in sense occurs by adhering to the one reading or the other.

1482. In the second line some of the Bengal texts read lobheshu. The correct reading is lokeshu. Both the vernacular translators adhere to the wrong reading.

1483. Mokshartha is moksha-prayojanah.

1484. The argument contained in these verses is this: as thou dost not know what becomes of thy relatives when they die, thou canst not help them then. It seems plain, therefore, that when thou shalt die thy relatives will not be able to do thee any good. Hence, thou gainest nothing by bestowing thy thoughts on thy relatives, forgetting thy own great concern, viz., the acquisition of Emancipation. Similarly, when thy relatives live and suffer irrespective of thy life or death, and thou too must enjoy or endure irrespective of their existence or efforts, it is meant that thou shouldst not be forgetful of thy own highest good by busying thyself with the concerns of thy relatives.

1485. The sense is that one who takes only a handful of corn for the support of life even when millions upon millions of carts loaded with corn await his acceptance, is certainly to be regarded as freed. Literally rendered, the second line is—'who beholds a shed of bamboo or reeds in a palace,' meaning, of course, as put above, 'one who sees no difference between the two.'

1486. Avritti is want of the means of sustaining life: thence, scarcity or famine.

1487. The sense is that as the maintenance of wives and children is painful, one should withdraw from the world and retire into solitude.

1488. The sense seems to be this: Is it a life of domesticity that thou wouldst lead? There is no harm in thy doing this, provided thou behavest in the way pointed out. Is it Emancipation that thou wouldst pursue (in the usual way), i.e., by retiring into solitude and betaking thyself to Sannyasa? Thou mayst then behave in the way pointed out, and, indeed, that is the way of Sannyasa which leads to Emancipation.