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Ge
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DBarvard College Library Ἰ
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FROM THE BEQUEST OF
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HENRY WARE WALES, M.D.
Class of 1838
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VOR BOOKS OF IwrEREsT ΤῸ THE
SANSKRIT DEPARTMENT
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FROM THE BEQUEST OF
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Clase of 1838 |!
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FoR BOOKS OF INTEREST ΤῸ THE |!
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THE
SACRED BOOKS OF THE EAST
[5]
HENRY FROWDE, M.A.
PUBLISHER TO THE UNIVERSITY OF OXFOKD
LONDUN, EDINBURGH, AND NEW YORK
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED RY
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VOL. VIII
SECOND EDITION
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(AM rights reserved |
Orforr
PRINTED AT THE CLARENDON PRESS
BY WORACK MART, M.A.
PRINTER TO THE UNIVERSITY
μ᾿ 4 7 τον "Ὁ
THE BHAGAVADGITA,
WITH
THE SANATSUGATIYA
AND
THE ANUGITA
TRANSLATED BY THE LATE
KASHINATH TRIMBAK TELANG, M.A.
SECOND EDITION, REVISED
Orford
AT THE CLARENDON PRESS
1898
[ AM rights reserved}
ει
bo.
ΣΌΝ 5 S 1905
SLERAB
CONTENTS.
PAGR
BracavapeitaA :—
Introduction —. : ὃ : : ὃ ; '
Translation d : Γ : ‘ : . ἐς 37
SaNaTSuGATiva :—
Tatroduction —. ‘ . : ; ‘ . . 135
Translation ‘ 5 : : : : : . 149
Αχιυοῖτα:--
Introduction. ‘ Γ . : ἔα ; . 197
Translation ‘ F Ἶ : . ἃ ᾿ . 229
Impex or Ραινεῖραῖ, Matrers . . : ‘ : . 395
Saxsxrit Inpex : . , ‘ Γ : . - 439
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East ; : . 443
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(8)
BHAGAVADGITA.
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INTRODUCTION
TO
BHAGAVADGITA.
IT has become quite a literary commonplace, that—to
borrow the words of Professor Max Miiller in one of his
recent lectures—history, in the ordinary sense of the word,
is almost unknown in Indian literature’, And it is certainly
a remarkable irony of fate, that we should be obliged to
make this remark on the very threshold of an introduction
to the Bhagavadgit4 ; for according to the eminent French
philosopher, Cousin’, this great deficiency in Sanskrit litera-
ture is due, in no inconsiderable measure, to the doctrines
propounded in the Bhagavadgita itself. But however that
may be, this much is certain, that the student of the Bha-
gavadgit4 must, for the present, go without that reliable
historical information touching the author of the work, the
time at which it was composed, and even the place it
occupies in literature, which one naturally desires, when
entering upon the study of any work. More especially in
an attempt like the present, intended as it mainly is for
students of the history of religion, I should have been better
pleased, if I could, in this Introduction, have concentrated
to a focus, as it were, only those well ascertained historical
results, on which there is something like a consensus of
opinion among persons qualificd to judge. But there is no
exaggeration in saying, that it is almost impossible to lay
down even a single proposition respecting any important
' Hibbert Lectures, p. 131.
3 Lectares on the History of Modern Philosophy (translated by O. W. Wight),
vol. i, pp. 49, §0. At p. 433 sey. of the second volume, M. Cousin gives a
general view of the doctrine of the Git4. See also Mr. Maurice’s and Ritte.’s
Hutories of Philosophy.
(8) B
2 BHAGAVADGITA.
matter connected with the Bhagavadgita, about which any
such consensus can be said to exist. The conclusions
arrived at in this Introduction must, therefore, be distinctly
understood to embody individual opinions only, and must
be taken accordingly for what they are worth.
The full name of the work is Bhagavadgita. In common
parlance, we often abbreviate the name into Gita, and in
Sanskrit literature the name occurs in both forms. In the
works of Sankard4sarya, quotations from the Gita are
introduced, sometimes with the words ‘In the Gita,’ or ‘In
the Bhagavadgit4,’ and sometimes with words which may
be rendered ‘In the Git4s,’ the plural form being used '.
In the colophons to the MSS. of the work, the form current,
apparently throughout India, is, ‘In the Upanishads sung
(Gitas) by the Deity.’ Sankarisdrya, indeed, sometimes
calls it the fsvara Gita? which, I believe, is the specific title
of a different work altogether. The signification, however,
of the two names is identical, namely, the song sung by
the Deity, or, as Wilkins translates it, the Divine Lay.
This Divine Lay forms part of the Bhishma Parvan of the
Mahabhiarata—one of the two well-known national epics of
India. The Gita gives its name to a subdivision of the
Bhishma Parvan, which is called the Bhagavadgita Parvan,
and which includes, in addition to the eighteen chapters of
which the Gita consists, twelve other chapters. Upon this
the question has naturally arisen, Is the Gita a genuine
portion of the Mahabharata, or is it a later addition? The
question is one of considerable difficulty. But I cannot
help saying, that the manner in which it has been generally
dealt with is not altogether satisfactory to my mind. Be-
fore going any further into that question, however, it is
desirable to state some of the facts on which the decision
must be based. It appears, then, that the royal family
of Hastinapura was divided into two branches: the one
called the Kauravas, and the other the Pasdavas. The
"bx gr. Sarfraka Bhashya, vol. ii, p. 840 It is also often cited as a Smriti,
ibid, vol. i, p. 1.52.
3 See inter alia Sarfraka Bhashya, vol. i, p. 485, vol. ii, p. 687, and Cole-
brvoke's Essays, vol. i, p. 353 (Madras, ; Lassen’s cdition of the Gita, XXXV.
INTRODUCTION. 3
former wished to keep the latter out of the share of the
kingdom claimed by them; and so, after many attempts at
an amicable arrangement had proved fruitless, it was deter-
mined to decide the differences between the two parties by
the arbitrament of arms. Each party accordingly collected
its adherents, and the hostile armies met on the ‘holy
field of Kurukshetra,’ mentioned in the opening lines of our
poem. At this juncture, Krishna Dvaipayana, alias Vyasa,
a relative of both parties and endowed with more than
human powers, presents himself before Dhritarashéra, the
father of the Kauravas, who is stated to be altogether blind.
Vyasa asks Dhritardshfra whether it is his wish to look
with his own eyes on the course of the battle; and on
Dhritardsh/ra’s expressing his reluctance, Vyasa deputes
one Safgaya to relate to Dhritarashéra all the events of
the battle, giving to Safigaya, by means of his own super-
human powers, all necessary aids for performing the duty.
Then the battle begins, and after a ten days’ struggle, the
first great general of the Kauravas. namely Bhishma, falls’.
At this point Saggaya comes up to Dhritarashtra, and
announces to him the sad result, which is of course a great
blow to his party. Dhritardsh/ra then makes numerous
enquiries of Safigaya regarding the course of the conflict,
all of which Sasigaya duly answers. And among his
earliest answers is the account of the conversation between
Krishna and Arguna at the commencement of the battle,
which constitutes the Bhagavadgit4. After relating to
Dhritardshéra that ‘ wonderful and holy dialogue,’ and after
giving an account of what occurred in the intervals of the
conversation, Safigaya proceeds to narrate the actual events
of the battle.
With this rough outline of the framework of the story
before us, we are now in a position to consider the opposing
arguments on the point above noted. Mr. Talboys Wheeler
writes on that point as follows?: ‘But there remains one
* The whol: story is given in brief by the late Professor Goldstiicker in the
Westminster Kevicw, April 1868, p. 392 seq. Sce now his Literary Remains, II,
ac
4 #4.
3 History of Incia, vol. i, p. 293.
B2
4 BHAGAVADGITA.
other anomalous characteristic of the history of the great
war, as it is recorded in the Mahabharata, which cannot
be passed over in silence; and that is the extraordinary
abruptness and infelicity with which Brahmanical discourses,
such as essays on law, on morals, sermons on divine things,
and even instruction in the so-called sciences are recklessly
grafted upon the main narrative. ... Krishva and Arguna
on the morning of the first day of the war, when both
armies are drawn out in battle-array, and hostilities are
about to begin, enter into a long and philosophical dialogue
respecting the various forms of devotion which lead to the
emancipation of the soul; and it cannot be denied that,
however incongruous and irrelevant such a dialogue must
appear on the eve of battle, the discourse of Kriéshua,
whilst acting as the charioteer of Arguna, contains the
essence of the most spiritual phases of Brahmanical
teaching, and is expressed in language of such depth and
sublimity, that it has become deservedly known as the
Bhagavad-gita or Divine Song. . . . Indeed no effort has
been spared by the Brahmanical compilers to convert the
history of the great war into a vehicle for Brahmanical
teaching ; and so skilfully are many of these interpolations
interwoven with the story, that it is frequently impos-
sible to narrate the one, without referring to the other,
however irrelevant the matter may be to the main sub-
ject in hand.’ It appears to me, I own, very difficult to
accept that as a satisfactory argument, amounting, as it
does, to no more than this—that ‘ interpolations,’ which must
needs be referred to in narrating the main story even to
make it intelligible, are nevertheless to be regarded ‘as
evidently the product of a Brahmanical age’, and pre-
sumably also a later age, because, forsooth, they are irrele-
vant and incongruous according to the ‘tastes and ideas !’—
not of the time, be it remembered, when the ‘main story’
is supposed to have been written, but—of this enlightened
nineteenth Cent. The BUPPOn, too, which may be Sup:
1 History of India, νοῖ. i, p. 288; and compare ge ueaniy upon this point the
remarks in Gladstone's Homer, especially vol. i, p. 70 seq.
INTRODUCTION. 5
pased to be derived by this argument from the allegation
that there has been an attempt to Brahmanize, so to say, the
history of the great war, appears to me to be extremely
weak, so far as the Gita is concerned. But that is a point
which will have to be considered more at large in the sequel’.
While, however, I am not prepared to admit the cogency
of Mr. Wheeler's arguments, I am not, on the other hand, to
be understood as holding that the Gita must be accepted
as a genuine part of the original Mahabharata. I own that
my feeling on the subject is something akin to that of the
great historian of Greece regarding the Homeric question,
a feeling of painful diffidence regarding the soundness of
any conclusion whatever. While it is impossible not to
feel serious doubts about the critical condition of the
Mahabharata generally; while, indeed, we may be almost
certain that the work has been tampered with from time to
time’; it is difficult to come to a satisfactory conclusion;
regarding any particular given section of it. And it must
be remembered, also, that the alternatives for us to choose
from in these cases are not only these two, that the section
in question may be a genuine part of the work, or that it
may be a later interpolation: but also this, as suggested
recently, though not for the first time, by Mr. Freeman?
with reference to the Homeric question, that the section
may have been in existence at the date of the original
epos, and may have been worked by the author of the
epos into his own production. For that absence of dread,
‘either of the law or sentiment of copyright,’ which
Mr. Freeman relies upon with regard to a primitive Greek
poet, was by no means confined to the Greek people, but
may be traced amongst us also. The commentator Madhu-
sddana Sarasvati likens the Gita to those dialogues which
oceur in sundry Vedic works, particularly the Upanishads ¢.
Possibly —I will not use a stronger word—possibly the Gita
4 Ynfra, p. 21 seq.
8 Compare the late Professor Goldstticker’s remarks in the Westminster
Review for April 1868, p. 389. 3 Contemporary Review February 1879°.
9 Madbusddana mentions the dialogue between Ganaka and Yag#avalkya as
a specific parallel.
6 BHAGAVADGITA.
may have existed as such a dialogue before the Mah4bha-
rata, and may have been appropriated by the author of
the Mah4bharata to his own purposes'. But yet, upon the
whole, having regard to the fact that those ideas of unity
on which Mr. Wheeler and others set so much store are
scarcely appropriate to our old literature ; to the fact that
the Gita fits pretty well into the setting given to it in the
Bhishma Parvan; to the fact that the feeling of Arguna,
which gives occasion to it, is not at all inconsistent, but is
most consonant, with poctical justice; to the fact that there
is not in the Gita, in my judgment, any trace of a sectarian
or ‘Brahmanizing’ spirit*, such as Mr. Wheeler and also
the late Professor Goldstiicker? hold to have animated the
arrangers of the Mahabharata ; having regard, I say, to all
these facts, I am prepared to adhere, I will not say without
diffidence, to the theory of the genuineness of the Bha-
gavadgit4 as a portion of the original Mahabharata.
The next point to consider is as to the authorship of the
Gita. The popular notion on this subject is pretty well
known. The whole of the Mahabharata is, by our tradi-
tions, attributed to Vy4sa, whom we have already noticed
as a relative of the Kauravas and Pandavas; and therefore
the Bhagavadgita, also, is naturally affiliated to the same
author. The earliest written testimony to this authorship,
that I can trace, is to be found in Sankaraé/arya’s commen-
tary on the Gita‘ itself and on the Bréhadaranyakopani-
shad*. To a certain extent, the mention of Vyasa in the
body of the Gita would, from a historic standpoint, seem to
militate against this tradition. But I have not seen in any
of the commentaries to which I have had access, any con-
sideration of this point, as there is of the mention in some
* See to this effect M. Fauriel, quoted in Grote’s Grecce, H, 198 (Cabinet ed.
3. Compare also Weber's History of Indian Literature English translation ,
p. 187. ‘The instruction, however, as to ‘the reverence due to the priesthood *
from ‘the military caste,’ which is there spoken of, appears to me to be entirely
atvent from the Gita; see p. 21 seq. intra.
® Westminster Review, April 1568, p. 388 seq.; and Remains, I, 104, 105.
© P.6 Calcutta ed., Samvat, 1927).
® P. 841 (Bibl. Indic. ed. ; also Svetasvatara, p. 278.
INTRODUCTION. 7
Smritis and Sitras of the names of those to whom those
Smrrtis and Sdtras are respectively ascribed '.
We must now leave these preliminary questions, un-
luckily in a state far from satisfactory, and proceed to
that most important topic—the date when the Gita was
composed, and the position it occupies in Sanskrit litera-
ture. We have here to consider the external evidence
bearing on these points, which is tantalizingly meagre ; and
the internal evidence, which is, perhaps, somewhat more
full And takiog first the internal evidence, the various
items falling under that head may be marshalled into four
groups. Firstly, we have to consider the general character
of the Gita with reference to its mode of handling its
subject. Secondly, there is the character of its style and
language. Thirdly, we have to consider the nature of the
versification of the Gita. And fourthly and lastly, we must
take note of sundry points of detail, such as the attitude of
the Gitd towards the Vedas and towards caste, its allusions
to other systems of speculation, and other matters of the
like nature. On each of these groups, in the order here
stated, we now proceed to make a few observations.
And first about the manner in which the Gita deals with
its subject. It appears to me, that the work bears on the
face of it very plain marks indicating that it belongs to an
age prior to the system-making age of Sanskrit philosophy.
In 1875, I wrote as follows upon this point: ‘ My view is,
that in the Gita and the Upanishads, the philosophical part
has not been consistently and fully worked out. We have
there the results of free thought, exercised on different
subjects of great moment, unfettered by the exigencies of
any foregone conclusions, or of any fully developed theory.
It is afterwards, it is at a later stage of philosophical
progress, that system-making arises. In that stage some
thinkers interpret whole works by the light of some par-
ticular doctrines or expressions. And the result is the
development of a whole multitude of philosophical sects,
following the lead of those thinkers, and all professing to
® See, as to this, Colebrooke's Essays, vol. i, p. 328 (Madras).
8 BHAGAVADGITA.
draw their doctrine from the Gita or the Upanishads, yet
cach differing remarkably from the other'.’ Since this was
written, Professor Max Miiller’s Hibbert Lectures have
been published. And I am happy to find, that as regards
the Upanishads, his view coincides exactly with that which
I have expressed in the words now quoted. Professor
Max Miller says: ‘There is not what may be called
a philosophical systcm in these Upanishads. They are
in the true sense of the word guesses at truth, frequently
contradicting each other, yet all tending in one direction 3.
Further corroboration for the same view is also forthcoming.
Professor Fitz-Edward Hall, in a passage which I had not
noticed before, says*: ‘In the Upanishads, the Bhagavad-
gita, and other ancient Hindu books, we encounter, in
combination, the doctrines which, after having been
subjected to modifications that rendered them as wholes
irreconcileable, were distinguished, at an uncertain period,
into what have for many ages been styled the Sankhya and
the Vedanta.’ We have thus very weighty authority for
adhering to the view already expressed on this important
topic. But as Professor Weber appears to have expressed
an opinion ὁ intended perhaps to throw some doubt on the
correctness of that view, it is desirable to go a little more
into detail to fortify it by actual reference to the contents
of the Gita. the more especially as we can thus clucidate
the true character of that work. Before doing so, however,
it may be pointed out, that the proposition we have laid
down is one, the test of which lies more in a comprehensive
review of the whole of the Gita, than in the investigation of
small details on which there is necessarily much room for
difference of opinion.
And first, Ict us compare that indisputably systematized
work, the current Yoga-sitras*, with the Bhagavadgita on
1 See the Introductory Essay to my Bhagavadgita, translated into English
blank verse, p. Ixvil. See also Goldstucher’s Kemains, I, 48, 77; H, 10.
3 P. 317; cf. also p. 338.
* Preface to Sankhya Sara, p. 7 (Bibl. Indic. ed.)
4 History of Indian Literature, p. 28.
® Are we to infer from the circumstance mentioned in Weber’s History of
INTRODUCTION. 9
one or two topics, where they both travel over common
ground. In the Gita, chapter VI, stanzas 33, 34 (p. 71),
we have Arguna putting what is, in substance, a question
to Krishna, as to how the mind, which is admittedly ‘ fickle,
boisterous, strong, and obstinate,’ is to be brought under
coatrol—such control having been declared by Krishna
to be necessary for attaining devotion (yoga)? Krishna
answers by saying that the mind may be restrained by
‘practice (abhy4sa) and indifference to worldly objects
(vairagya).’ He then goes on to say, that devotion cannot
be attained without self-restraint, but that one who has
self-restraint, and works to achieve devotion, may succeed
in acquiring it. Here the subject drops. There is no
further explanation of ‘ practice’ or ‘ indifference to worldly
objects,’ no exposition of the mode in which they work,
and so forth. Contrast now the Yoga-sitras. The topic
is there discussed at the very outset of the work. As usual
the author begins with ‘Now therefore the Yoga is to be
taught.’ He then explains Yoga by the well-known
definition ‘Yoga is the restraint of the movements of the
mind.’ And then after pointing out what the movements
of the mind are, he proceeds: ‘ Their restraint is by means
of practice and indifference to worldly objects },,—the very
terms, be it remarked in passing, which are used in the
Bhagavadgita. But having come thus far, the author of
the Sdtras does not drop the subject as the author of the
Gita does. Ife goes on in this wise: ‘ Practice is the effort
for keeping it steady.’ ‘And that becomes firmly grounded
when resorted to for a long time, without interruption, and
with correct conduct.’ So far we have a discussion of the
first requisite specified, namely, practice. Pataéigali then
goes on to his second requisite for mental restraint. ‘ In-
difference to worldly objects is the consciousness of having
subdued desires &c. (νας κάτα sagig#a) which belongs to
one having no longing for objects visible and those which
Indian Literature (p. 223, note 235), that the author of these Sitras was older
than Buddha?
* Sétra 12, Abhyfsa-vairigyabhyie tannirodhad.
10 BHAGAVADGITA.
are heard of’ (from S4stras &c., such as heaven and so
forth). He next proceeds to distinguish another and higher
species of ‘indifference, and then he goes on to point out
the results of that self-restraint which is to be acquired in
the mode he has expounded. That is one instance. Now take
another. In chapter VI, stanza 10 and following stanzas,
the Gita sets forth elaborately the mode of practically
achieving the mental abstraction called Yoga. It need not
be reproduced here. The reader can readily find out how
sundry directions are there given for the purpose specified,
but without any attempt at systematizing. Contrast the
Yoga-sitras. In the Sadhanap4da, the section treating of
the acquisition of Yoga, Patasigali states in the twenty-ninth
aphorism the well-known eight elements of Yoga. Then
he subdivides these elements, and expatiatcs on each of
them distinctly, defining them, indicating the mode of
acquiring them, and hinting at the results which flow from
them. ‘That inordinate love of subdivision,’ which Dr. F. E.
Hall' has somewhere attributed to the Hindus, appears
plainly in these aphorisms, while there is not a trace of it
in the corresponding passage in the Bhagavadgité. In my
opinion, therefore, these comparisons strongly corroborate
the proposition we have laid down regarding the unsys-
tematic, or rather non-systematic, character of the work.
In the one we have definition, classification, division, and
subdivision. In the other we have a set of practical
directions, without any attempt to arrange them in any
very scientific order. In the one you have a set of technical
terms with specific significations. In the other no such
precision is yet manifest. In one word, you have in the
Gita the germs, and noteworthy germs too, of a system ?,
and you have most of the raw material of a system, but
you have no system ready-made.
Let us look at the matter now from a slightly different
point of view. There are sundry words used in the Bhaga-
' In the Preface to his Sankhya Sara, I think.
3 This is all that we can infer from the few cases of division and classifica-
tion which we do meet with in the Gita. A subject like that treated of in this
work could not well be discussed without some classifications &c.
INTRODUCTION. 1
vadgita, the significations of which are not quite identical
throughout the work. Take, for instance, the word ‘ yoga,’
which we have rendered ‘devotion.’ At Gita, chapter II,
stanza 48 (p. 49), a definition is given of that word. In
chapter VI, the signification it bears is entirely different.
And again in chapter IX, stanza 5, there is still another
sense in which the word is used'. The word ‘ Brahman’
too occurs in widely varying significations. And one of its
meanings, indeed, is quite singular, namely, ‘ Nature’ (see
chapter XIV, stanza 3). Similar observations, to a greater
or less extent, apply to the words Buddhi, Atman, and Sva-
bhava*. Now these are words which stand for ideas not
unimportant in the philosophy of the Bhagavadgité. And
the absence of scientific precision about their use appears to
me to be some indication of that non-systematic character
of which we have already spoken.
There is one other line of argument, which leads, I think,
to the same conclusion. There are several passages in the
Gita which it is not very easy to reconcile with one another ;
land no attempt is made to harmonise them. Thus, for
example, in stanza 16 of chapter VII, Krishna divides his
devotees into four classes, one of which consists of ‘men of
knowledge,’ whom, Krishna says, he considers ‘as his own
self.’ It would probably be difficult to imagine any expres-
tion which could indicate higher esteem. Yet in stanza
45 of chapter VI, we have it laid down, that the devotee is
superior not only to the mere performer of penances, but
even to the men of knowledge. The commentators betray
their gnostic bias by interpreting ‘men of knowledge’ in
this latter passage to mean those who have acquired erudi-
tion in the SAstras and their significations. This is not an
interpretation to be necessarily rejected. But there is in it
a certain twisting of words, which, under the circumstances
here, Iam not inclined to accept. And on the other hand, it
must not be forgotten, that the implication fairly derivable
* In chapter X the word occurs in two different senses in the same stanza (st. 7).
5 Compare the various passages, references to which are collected in the
Sanskrit Index at the end of this volume.
12 BHAGAVADGITA.
from chapter IV, stanza 38 (pp. 62, 63), would seem to
be rather that knowledge is superior to devotion—is the
higher stage to be reached by means of devotion as the
stepping-stone. In another passage again at Gita, chapter
XII, stanza 12, concentration is preferred to knowledge,
which also seems to me to be irreconcileablewith chapterVIT,
stanza 16. Take still another instance. At Gita, chapter
V, stanza 15, it is said, that ‘the Lord receives the sin or
merit of none.’ Yet at chapter V, stanza 29, and again at
chapter IX, stanza 24, Krishva calls himself ‘the Lord
and enjoyer’ of all sacrifices and penances. How, it may
well be asked, can the Supreme Being ‘enjoy’ that which
he does not even ‘receive?’ Once more, at chapter X,
stanza 29, Krishva declares that ‘none is hateful to me,
none dear.’ And yet the remarkable verses at the close of
chapter XII seem to stand in point-blank contradiction to
that declaration. There through a most elaborate series of
stanzas, the burden of Krishza’s eloquent sermon is ‘such a
one is dear to me.’ And again in those fine verses, where
Krishna winds up his Divine Lay, he similarly tells Arguna,
that he, Arguna, is ‘dear’ to Krishna. And Krishna also
speaks of that devotee as ‘dear’ to him, who may publish
the mystery of the Gita among those who reverence the
Supreme Being', And yet again, how are we to reconcile
the same passage about none being ‘hateful or dear’ to
Krishva, with his own words at chapter XVI, stanza 18
and following stanzas? The language used in describing
the ‘demoniac’ people there mentioned ‘is not remarkable
for sweetness towards them, while Krishva says positively,
‘I hurl down such people into demoniac wombs, whereby
they go down into misery and the vilest condition.’ These
persons are scarcely characterised with accuracy ‘as neither
hateful nor dear’ to Krishna. It seems to me, that all
these are real inconsistencies in the Gita, not such, perhaps,
as might not be explained away, but such, I think, as indi-
cate a mind making guesses at truth, as Professor Max
* And see, too, chapter VI, stanza 17, where the man of knowledge is declared
to be ‘dear’ to Krashaa,
Ἂ
INTRODUCTION. 13
Muller puts it, rather than a mind elaborating a complete
and organised system of philosophy. There is not even a
trace of consciousness on the part of the author that these
inconsistencies exist. And the contexts of the various
passages indicate, in my judgment, that a half-truth is
struck out here, and another half-truth there, with special
teference to the special subject then under discussion ; but
no attempt is made to organise the various half-truths,
which are apparently incompatible, into a symmetrical
whole, where the apparent inconsistencies might possibly
vanish altogether in the higher synthesis. And having
regard to these various points, and to the further point, that
the sequence of ideas throughout the verses of the Git is
not always easily followed, we are, I think, safe in adhering
to the opinion expressed above, that the Gita is a non-
systematic work, and in that respect belongs to the same
class as the older Upanishads. —
We next come to the consideration of the style and
language of the Bhagavadgita. And that, I think, furnishes
a strong argument for the proposition, that it belongs to an
age considcrably prior to the epoch of the artificial depart-
ment of Sanskrit literature—the epoch, namely, of the
dramas and poems. In its general character, the style
impresses me as quite archaic in its simplicity. Compounds,
properly so called, are not numerous; such as there are, are
not long ones, and very rarely, if ever, present any puzzle
in analysing. The contrast there presented with what is
called the classical literature, as represented by Bana or
Daadin, or even KaAliddsa, is not a little striking. In
Kalidasa, doubtless, the love for compounds is pretty
well subdued, though I think his works have a perceptibly
larger proportion of them than the Gita. But after Kali-
dasa the love for compounds goes through a remarkable
development, till in later writings it may be said almost to
have gone mad. Even in Bana and Dandin, Subandhu
and Bhavabhiti, the plethora of compounds is often weari-
some. And the same remark applies to many of the copper-
plate and other inscriptions which have been recently
14 BHAGAVADGITA,
deciphered, and some of which date from the early cen-
turies of the Christian era. Take again the exuberance of
figures and tropes which is so marked in the classical
style. There is little or nothing of that in the Gita, where
you have a plain and direct style of natural simplicity, and
yet a style not by any means devoid of xsthetic merit
like the style of the Sdtra literature. There is also an
almost complete absence of involved syntactical construc-
tions; no attempt to secure that jingle of like sounds,
which scems to have proved a temptation too strong even
for Kaliddsa’s muse entirely to resist. But on the contrary,
we have those repetitions of words and phrases, which
are characteristic, and not only in Sanskrit, of the style of
an archaic period’. Adverting specially to the language
as distinguished from the style of the Gita, we find
such words as Anta, Bhasha, Brahman, some of which
are collected in the Sanskrit Index in this volume, which
have gone out of use in the classical literature in the
significations they respectively bear in the Gité. The
word ‘ha,’ which occurs once, is worthy of special note. It
is the equivalent of ‘gha,’ which occurs in the Vedic
Samhitas. In the form ‘ha’ it occurs in the Brahmanas.
But it never occurs, I think, in what is properly called the
classical literature. It is, indeed, found in the Purdvas.
But that is a class of works which occupies a very unique
position. There is a good deal in the Purawas that, I think,
must be admitted to be very ancient?; while undoubtedly
also there is a great deal in them that is very modern. It
is, therefore, impossible to treat the use of ‘ha’ in that class
of works as negativing an inference of the antiquity of
any book where the word occurs: while its use in Vedic
works and its total absence from modern works indicate such
* Compare Muir, Sanskrit Texts, vol. i, p.§. See, too, Goldstucker’s Remains,
1,197.
3 Thi. opinion, which I had expressed as long ago as 1874 in the Introduction
to my edition of Bhartrshari’s Satakas, is, I find, also held by Dr. Buhler; see
hiv Introduction to Apastamba in this series, p. xx seq., note. Purasas are
mentioned in the Sutta Nipata (p. 11), as to the Cate of which, see inter alia
Swamy’s Introduction, p. xvii.
INTRODUCTION. 15
antiquity pretty strongly. We may, therefore, embody the
result of this part of the discussion in the proposition, that
the Git4 is removed by a considerable linguistic and chro-
nological distance from classical Sanskrit literature. And
so far as it goes, this proposition agrees with the result of
our investigation of the first branch of internal evidence.
The next branch of that evidence brings us to the
character of the versification of the Gita. Here, again,
a survey of Sanskrit verse generally, and the verse of the
Gita in particular, leads us to a conclusion regarding the
position of the Gita in Sanskrit literature, which is in strict
accord with the conclusions we have already drawn. In
the verse of the Vedic Samhit4s, there is almost nothing
like a rigidly fixed scheme of versification, no particular
collocation of long and short syllables is absolutely neces-
sary. If we attempt to chant them in the mode in which
classical Sanskrit verse is chanted, we invariably come
across lines where the chanting cannot be smooth. If we
come next to the versification of the Upanishads, we observe
some progress made towards such fixity of scheme as we
have alluded to above. Though there are still numerous
lines, which cannot be smoothly chanted, there are, on the
other hand, a not altogether inconsiderable number which
can be smoothly chanted. In the Bhagavadgita a still
further advance, though a slight one, may, I think, be
marked. A visibly larger proportion of the stanzas in the
Git4 conform to the metrical schemes as laid down by the
writers on prosody, though there are still sundry verses
which do not so conform, and cannot, accordingly, be
chanted in the regular way. Lastly, we come to the
Kavyas and NAfakas—the classical literature. And here
in practice we find everywhere a most inflexible rigidity
of scheme, while the theory is laid down in a rule which
says, that ‘even mdsha may be changed to masha, but
a break of metre should be avoided.’ This survey of
Sanskrit verse may, I think, be fairly treated as showing,
that adhesion to the metrical schemes is one test of the
chronological position of a work—the later the work, the
16 BHAGAVADGITA.
more undeviating is such adhesion. I need not stay here
to point out, how this view receives corroboration from the
rules given on this subject in the standard work of Pingala
on the Adandas Sdstra. I will only conclude this point
by saying, that the argument from the versification of the
Gita, so far as it goes, indicates its position as being prior
to the classical literature, and nearly contemporaneous with
the Upanishad literature.
We now proceed to investigate the last group of facts
falling under the head of internal evidence, as mentioned
above. And first as regards the attitude of the Gita towards
the Vedas. If we examine all the passages in the Gita,
in which reference is made to the Vedas, the aggregate
result appears to be, that the author of the Gita does not
throw the Vedas entirely overboard. He feels and ex-
presses reverence for them, only that reverence is of a
somewhat special character. He says in effect, that the
precepts of the Vedas are suitable to a certain class of
people, of a certain intellectual and spiritual status, so to
say. So far their authority is unimpcached. But if the
unwise sticklers for the authority of the Vedas claim any-
thing more for them than this, then the author of the Gita
holds them to be wrong. He contends, on the contrary,
that acting upon the ordinances of the Vedas is an obstacle
to the attainment of the summum bonum!. Compare this
with the doctrine of the Upanishads. The coincidence
appears to me to be most noteworthy. In one of his recent
lectures, Professor Max Miiller uses the following eloquent
language regarding the Upanishads?: ‘Lastly come the
Upanishads; and what is their object? To show the utter
uselessness, nay, the mischievousness of all ritual per-
formances (compare our Gita, pp. 47, 48, 84°); to condemn
every sacrificial act which has for its motive a desire or
hope of reward (comp. Gita, p. 119 *); to deny, if not the
existence, at least the exceptional and exalted character
* Compare the pas.ages collected under the word Vedas in our Index.
3. Hibbert Lectures, p. 340 seq. 2 WI, 42-453 IX, 20, 21.
* XVI, 12.
INTRODUCTION, 17
of the Devas (comp. Gita, pp. 76-841); and to teach that
there is no hope of salvation and deliverance except by
the individual self recognising the true and universal self,
and finding rest there, where alone rest can be found?’
(comp. our Gita Translation, pp. 78-83).
The passages to which I have given references in brackets
will show, that Professor Max Miiller’s words might all
be used with strict accuracy regarding the essential teaching
ef the Bhagavadgita. We have here, therefore, another
strong circumstance in favour of grouping the Gita with
the Upanishads. One more point is worthy of note.
Wherever the Git4 refers to the Vedas in the somewhat
disparaging manner I have noted, no distinction is taken
between the portion which relates to the ritual and the
portion which relates to that higher science, viz. the science
of the soul, which Sanatkumd4ra speaks of in his famous
dialogue with Narada*. At Gita, chapter II, stanza 45,
Arguna is told that the Vedas relate only to the effects of
the three qualities, which effects Arguna is instructed to
overcome. At Gitd, chapter VI, stanza 44, Arguna is told
that he who has acquired some little devotion, and then
exerts himself for further progress, rises above the Divine
word—the Vedas. And there are also one or two other
passages of the like nature. They all treat the Vedas as
concerned with ritual alone. They make no reference to
any portion of the Vedas dealing with the higher know-
ledge. If the word Vedanta, at Git, chapter XV, stanza 15
(p. 113), signifies, as it seems to signify, this latter portion of
the Vedas, then that is the only allusion to it. But, from all
the passages in the Gita which refer to the Vedas, I am
inclined to draw the inference, that the Upanishads of the
Vedas were composed at a time not far removed from
the time of the composition of the Gita, and that at that
period the Upanishads had not yet risen to the position of
‘WIT, 21-23; ΙΧ, 23-24. 5 VIII, 14-16; 1X, 29-33.
* See A’bandogya-upanishad, p. 473, or rather 1 ought to have referred to the
Mendaka-epanishad, where the superiority and inferiority is more distinctly
statec> in words, pp. 266, 267.
(8) ς
18 BHAGAVADGITA.
high importance which they afterwards commanded. In
the passage referred to at chapter XV, the word Vedantas
probably signifies the Arazyakas, which may be regarded
as marking the beginning of the epoch, which the compo-
sition of the Upanishads brought to its close. And it is
to the close of this epoch, that I would assign the birth of
the Gita, which is probably one of the youngest members
of the group to which it belongs.
It appears to me, that this conclusion is corroborated by
the fact that a few stanzas in the Git4 are identical with
some stanzas in some of the Upanishads. With regard
to the epic age of Greece, Mr. E. A. Freeman has said that,
in carrying ourselves back to that age, ‘we must cast aside
all the notions with which we are familiar in our own age
about property legal or moral in literary compositions. It
is plain that there were phrases, epithets, whole lines, which
were the common property of the whole epic school of
poetry'.’ It appears to me that we must accept this
proposition as equally applicable to the early days of
Sanskrit literature, having regard to the common passages
which we mect with in sundry of the Vedic works, and also
sometimes, I believe, in the different Puradvas. If this view
is correct, then the fact that the Gita contains some stanzas
in the very words which we meet with in some of the
Upanishads, indicates, to my mind, that the conclusion
already drawn from other data about the position of the
Gita with regard to the Upanishads, is not by any mcans
unwarranted, but one to which the facts before us rather
seem to point.
And here we may proceed to draw attention to another
fact connected with the relation of the Gita to the Vedas.
In stanza 17 of the ninth chapter of the Gita, only Rizk,
Saman, and Yagus are mentioned. The Atharva-veda is
not referred to at all. This omission does certainly seem
a very noteworthy one. For it is in a passage whcre the
Supreme Being is identifying himself with everything, and
where, thercfore, the fourth Veda might fairly be expected
* Contemporary Review, February 1879.
INTRODUCTION. 19
to be mentioned. I may add that in commenting on Sanka-
rak4rya'’s remarks on this passage, Anandagiri (and Madhu-
sddana Sarasvati also) seems evidently to have been conscious
of the possible force of this omission of the Atharva-veda.
He accordingly says that by force of the word ‘and’ in the
verse in question, the Atharvafgirasas, or Atharva-veda,
must also be included. Are we at liberty to infer from this,
that the Atharva-veda did not exist in the days when the
Gita was composed? The explanation ordinarily given for
the omission of that Veda, where such omission occurs,
namely, that it is not of any use in ordinary sacrificial
matters, is one which can scarcely have any force in the
present instance; though it is adequate, perhaps, to ex-
plain the words ‘those who know the three branches of
knowledge,’ which occur only a few lines after the verse
pow under consideration. The commentators render no
further help than has been already stated. Upon the whole,
however, while I am not yet quite prepared to say, that
the priority of the Gita, even to the recognition of the
Atharva-veda as a real Veda, may be fairly inferred from
the passage in question, I think that the passage is note-
worthy as pointing in that direction. But further data in
explanation of the omission referred to must be awaited.
If the conclusions here indicated about the relative posi-
tions of the Gita and certain Vedic works are correct, we
can fairly take the second century B.C. as a terminus before
which the Gita must have been composed. For the Upani-
shads are mentioned in the Mahabhashya of Pataggali,
which we are probably safe in assigning to the middle of
that century. The epoch of the older Upanishads, there-
fore, to which reference has been so frequently made here,
may well be placed at some period prior to the beginning
of the second century B.c. The Atharva-veda is likewise
mentioncd by Patafgali', and as ‘ ninefold, too, be it remem-
bered ; so that if we are entitled to draw the conclusion which
has been mentioned above from chapter IX, stanza 17,
we come to the same period for the date of the Gita.
* See also Sutta Nipfta, p. 115.
C2
20 BHAGAVADCITA,
Another point to note in this connexion is the refer-
ence to the SAma-veda as the best of the Vedas (see p. 88).
That is a fact which seems to be capable of yielding
some chronological information. For the estimation in
which that Veda has been held appears to have varied at
different times. Thus, in the Aitareya-brahmavza'!, the glory
of the Saman is declared to be higher than that of the Αἰ ἐξ.
In the KAandogya-upanishad * the Saman is said to be the
essence of the ΑΙ, which Sankara interprets by saying that
the SAman is more weighty. In the Prasna-upanishad ὃ,
too, the implication of the passage V, 5 (in which the Saman
is stated as the guide to the Brahmaloka, while the Yagus
is said to guide to the Junar world, and the Azk to the
human world) is to the same effect. And we may also
mention as on the same side the Nrésimha TApini-upani-
shad and the Vedic passage cited in the commentary of
Sankara on the closing sentence of the first khanda of that
Upanishad*. On the other side, we have the statement in
Manu that the sound of the SAma-veda is unholy ; and the
consequent direction that where the sound of it is heard,
the Rt and Yagus should not be recited*, We have also
the passages from some of the Puravas noted by Dr. Muir
in his excellent work, Original Sanskrit Texts, which
point in the same direction®. And we have further the
direction in the Apastamba Dharma-sotra, that the Saman
hymns should not be recited where the other Vedas are
being recited 7, as well as the grouping of the sound of the
Saman with various classes of objectionable and unholy
noises, such as those of dogs and asses. It is pretty evident
that the view of Apastamba is based on the same theory as
that of Manu. Now in looking at the two classes of autho-
ritics thus marshalled, it is plain that the Gita ranges itself
with those which are unquestionably the more ancient.
* Hauy’s edition, p. 68.
? Bibl. Ind. ed., p. 12. ® Bibl. Ind. ed., p. 221 seq.
* Bibl. Ind. ed., p. 11. 3 Chapter IV, stanzas 123, 124.
4 Vol. iii (and ed... p. 11 seq. Cf. Guldstucker’s Kemains, I, 4, 28, 266; 1], 67.
ὡ Apastamba Ihuhler's ed. I, 3,17, 18 ‘pp. 38, 39 in this series’; sce further on
this point Mr. Bumell’s Devatadhyaya-brahmasea, Introd., pp. viii, ix, and notes.
INTRODUCTION. 21
And among the less ancient works, prior to which we may
place the GitA on account of the facts now under considera-
tion, are Manu and Apastamba. Now Manu’s date is not
ascertained, though, I believe, he is now generally considered
to belong to about the second or third century B.c.’ But
Dr. Buhler, in the Preface to his Apastamba in the present
series, has adduced good reasons for holding that Apa-
stamba is prior to the third century B.C.’, and we therefore
obtain that as a point of time prior to which the Gita must
have been composed.
The next important item of internal evidence which we
have to note, is the view taken of caste in the Bhagavad-
gita. Here, again, a comparison of the doctrine of the
Gita with the conception of caste in Manu and Apastamba
is interesting and instructive. The view of Manu has been
already contrasted by me with the Gita in another place >.
I do not propose to dwell on that point here, as the date of
Manu is far from being satisfactorily ascertained. I prefer
now to take up Apastamba only, whose date, as just now
stated, is fairly well fixed by Dr. Bihler. The division of
castes, then, is twice referred to in the Bhagavadgita. In
the first passage (p. 59) it is stated that the division rests
va differences of qualities and duties; in the second (pp. 126,
127) the various duties are distinctly stated according to the
differences of qualities. Now in the first place, noting as
we pass along, that there is nothing in the Gita to indicate
whether caste was hereditary, according to its view, whereas
Apastamba distinctly states it to be such, let us compare
the second passage of the Gita with the Sdtras of Apa-
stamba bearing on the point. The view enunciated in the
Gita appears to me plainly to belong to an earlier age—
to an age of considerably less advancement in social and
religious development. In the Git4, for instance, the duties
of a Brahmawa are said to be tranquillity, self-restraint, and
1 Professor Tiele (History of Ancient Religions, p. 127) considers the ‘ main
features ® of Manu to be ‘ pre-Buddhistic.’
* P. axxv.
* See the Introductory Essay to my Bhagavadgitd in English verse, published
1875, p. ἐπεὶ.
22 BHAGAVADGITA.
so forth. In Apastamba, they are the famous six duties,
namely, study, imparting instruction, sacrificing, officiating
at others’ sacrifices, making gifts, and receiving gifts; and
three others, namely, inheritance, occupancy, and gleaning
ears of corn, which, it may be remarked en passant, are
not stated in Manu. The former scem to my mind to point
to the age when the qualities which in early times gave the
Brahmanas their pre-eminence in Hindu society were still
a living reality'. It will be noted, too, that there is nothing
in that list of duties which has any necessary or natural
connexion with any privilege as belonging to the caste.
The Law lays down these duties, in the true sense of the
word. In Apastamba, on the contrary, we sce an advance
towards the later view on both points. You have no
reference to moral and religious qualities now. You have
to do with ceremonies and acts. You have under the head
‘duties’ not mere obligations, but rights. For the duty of
receiving gifts is a right, and so is the duty of teaching
others and officiating at others’ sacrifices; as we know not
merely from the subsequent course of events, but also from
a comparison of the duties of Brahmavas on the one hand,
and Kshatriyas, Vaisyas, and Sddras on the other, as laid
down by Manu and Apastamba themselves. Apastamba’s
rules, therefore, appear to belong to the time when the
Brahmavas had long been an established power, and were
assuming to themselves those valuable privileges which they
have always claimed in later times. The rules of the Gita,
on the other hand, point to a time considerably prior to
this—to a time when the Brahmanas were by their moral
and intellectual qualities laying the foundation of that pre-
eminence in Hindu society which afterwards enabled them
to lord it over all castes. These observations mutatis
mutandis apply to the rules regarding the other castes
also. Here again, while the Gita still insists on the inner
qualities, which properly constitute the military profession,
for instance, the rules of Apastamba indicate the powerful
* The remarks in the text will show bow little there is in the Gttd of that
“ Brahmanizing * which has been shortly noticed on a previous page.
INTRODUCTION. 23
influence of the Brahmazas'. For, as stated before, offi-
ciating at others’ sacrifices, instructing others, and receiving
presents, are here expressly prohibited to Kshatriyas as
also to Vaisyas. The result of that is, that the Brahmanas
become indispensable to the Kshatriyas and Vaisyas, for
upon both the duty of study, of offering sacrifices, and
making gifts and presents is inculcated. In his outline of
the History of Ancient Religions, Professor Tiele, speaking
of the ‘increasing influence of the Brahmans,’ writes as
follows: ‘Subject at first to the princes and nobles, and
dependent on them, they began by insinuating themselves
into their favour, and representing it as a religious duty
to show protection and liberality towards them. Mean-
while they endeavoured to make themselves indispensable
to them. gradually acquired the sole right to conduct pub-
lic worship, and made themselves masters of instruction 3.’
And after pointing out the high position thus achieved by
the Brahmans, and the low position of the KAnd4las and
others of the inferior castes, he adds: ‘Such a position
could not long be endured; and this serves to explain not
only the rise of Buddhism, but also its rapid diffusion,
and the radical revolution which it brought about*.’ To
proceed, however, with our comparison of the Gita and
Apastamba. The superiority distinctly claimed by the
latter for the Brahmaza is not quite clearly brought out in
the Git4a. ‘Holy Brahmazas and devoted royal saints’ are
bracketed together at p. 86; while the Kshatriyas are
declared to have been the channel of communication
between the Deity and mankind as regards the great
doctrine of devotion propounded by the Bhagavadgita.
That indicates a position for the Kshatriyas much more
like what the Upanishads disclose‘, than even that which
* As to the Kshatriyas the contrast with Manu's rules is even stronger than
with Apastambe’s. See our Introduction to the Gita in English verse, p. cxiii,
> P. 120. ® Pp. 129, 130.
* See p. 58 infra; and compare with this Weber's remarks on one of the
clagees into which he divides the whole body of Upanishads, History of Indian
Lacrature, p. 165. See also Muir, Sanskrit Texts, vol. i, p. 308; Max Muller,
Upanishads, vol. i, p. lxxv.
24 BHAGAVADGITA,
Apastamba assigns to them. The fact is further note-
worthy, that in the Gita each caste has its own entirely
distinct set of duties. There is no overlapping, so to say.
And that is a circumstance indicating a very early stage in
the development of the institution’. Besides, as already
indicated, the duties laid down by Apastamba and Manu
as common to Kshatriyas and Vaisyas are the very duties
which make those castes dependent to a very great extent
on the Brahmanas, Lastly, it is not altogether unworthy
of note, that in the elaborate specification of the best of
every specics which we find in chapter X, the Brahmaaa is
not mentioned as the best of the castes, there is nothing
to indicate the notion contained in the well-known later
verse, ‘The Brahmana is the head of the castes.’ On the
contrary, the ruler of men is specified as the highest among
men ἢ, indicating, perhaps, a state of society such as that
described at the beginning of the extract from Professor
Tiele’s work quoted above.
We come now to another point. What is the position of
the Gita in regard to the great reform of S&kya Muni?
The question is one of much interest, having regard parti-
cularly to the remarkable coincidences between Buddhistic
doctrines and the doctrines of the Gita to which we have
drawn attention in the foot-notes to our translation. But
the materials for deciding the question are unhappily not
forthcoming. Professor Wilson, indeed, thought that there
was an allusion to Buddhism in the Gita’. But his idea
was bascd on a confusion between the Buddhists and the
X4rvakas or matcrialists*. Failing that allusion, we have
nothing very tangible but the unsatisfactory ‘ negative argu-
ment’ based on mere non-mention of Buddhism in the
Gita. That argument is not quite satisfactory to my own
mind, although, as I have elsewhere pointed out 5, some of
‘Cf Sutta Nipata, p. 32; and also Mr. Davids’ note on that passage in his
Buddhism, p. 131.
5 P. ὃ infra. Ὁ Essays on Sanskrit Literature, vol. iii, p. 1.50.
* See oar remarks on this point in the Introductory Essay to our Gita in
verse, p. ii seq.
* Introduction to Gita in English verse, p. v seq.
INTRODUCTION. 25
the ground occupied by the Gita is common to it with
Beddhism, and although various previous thinkers are
alluded to directly or indirectly in the Git4. There is,
however, one view of the facts of this question, which
appears to me to corroborate the conclusion deducible by
means of the negative argument here referred to. The
tain points on which Buddha's protest against Brahmanism
fests, seem to be the true authority of the Vedas and the
true view of the differences of caste. On most points of
doctrinal speculation, Buddhism is stil] but one aspect of the
older Brahmanism'. The various coincidences to which we
have drawn attention show that, if there is need to show it.
Well now, on both these points, the Gita, while it does not
go the whole length which Buddha goes, itself embodies
ἃ protest against the views current about the time of its
composition. The Git4 does not, like Buddhism, absolutely
reject the Vedas, but it shelves them. The Gita does not
totally root out caste. It places caste on a less untenable
basis. One of two hypotheses therefore presents itself as
a rational theory of these facts. Either the Gita and
Buddhism were alike the outward manifestation of one and
the same spiritual upheaval which shook to its centre the
current religion, the Gita being the earlier and less
thorough-going form of it; or Buddhism having already
begun to tell on Brahmanism, the Gita was an attempt to
bolster it up, so to say, at its least weak points, the weaker
ones being altogether abandoned. I do not accept the
latter alternative, because I cannot see any indication in
the Gita of an attempt to compromise with a powerful
attack on the old Hindu system; while the fact that,
though strictly orthodox, the author of the Gita still under-
mines the authority, as unwisely venerated, of the Vedic
revelation ; and the further fact, that in doing this, he is
doing what others also had done before him or about his
time; go, in my opinion, a considerable way towards
* Cf Max Miiller’s Hibbert Lectures, p. 137; Weber's Indian Literatare,
pp. 388, 289; and Mr. Rhys Davids’ excelleut little volume on Buddhism,
p 151; and sce also p. 83 of Mr. Davids’ book.
26 BHAGAVADGITA.
fortifying the results of the negative argument already sct
forth. To me Buddhism is perfectly intelligible as one
outcome of that play of thought on high spiritual topics,
which in its other, and as we may say, less thorough-going
manifestations, we see in the Upanishads and the Gita’.
‘But assume that Buddhism was a protest against
Brahmanism prior to its purification and elevation by the
theosophy of the Upanishads, and those remarkable
’ productions of ancient Indian thought become difficult to
account for. Let us compare our small modern events
with those grand old occurrences. Suppose our ancestors
to have been attached to the ceremonial law of the Vedas,
as we are now attached to a lifeless ritualism, the
Upanishads and the Gita might be, in a way, comparable
to movements like that of the late Raja Rammohun Roy.
Standing, as far as possible, on the antique ways, they
attempt, as Raja Rammohun attempted in these latter
days, to bring into prominence and to elaborate the higher
and nobler aspects of the old beliefs. Buddhism would be
comparable to the further departure from old traditions
which was led by Babu Keshub Chander Sen. The points
of dissent in the olden times were pretty nearly the same
as the points of dissent now. The ultimate motive power
also was in both cases identical—a sense of dissatisfaction
in its integrity with what had come down from old times
encrusted with the corruptions of years. In this view the
old system, the philosophy of the Upanishads and the
Gita, and the philosophy of Buddha, constitute a regular
intelligible progression. But suppose the turn events took
was different, as is supposed by the alternative theory
indicated above. Suppose Babu Keshub’s movement was
chronologically prior, and had begun to tell on orthodox
socicty. Is it likely, that then one of the orthodox party
τ Cf. Weber's History of Indian Literature, p. 285. In Mr. Davids’ Buddhism,
Ῥ. 94, we have a noteworthy extract from a standard Buddhistic work, touching
the existence of the soul. Compare that with the corresponding doctrine in the
Gitta, It will be found that the two are at one in rejecting the identity of the
soul with the senses &c. The Gita then goes on to admit a soul separate from
these. Buddhism rejects that also, and sces nothing but the senses.
INTRODUCTION. 27
would take up the position which Rammohun Roy took?
Would he still rely on old authorities, but with sundry
qualifications, and yet earnestly assail the current forms of
orthodoxy? I do not think so. I think the true view to
be, as already stated, very different. The Upanishads,
with the Gita, and the precepts of Buddha appear to me to
be the successive '! embodiments of the spiritual thought of
the age, as it became more and more dissatisfied with the
system of mere ceremonial then dominant.
There are several other points of much interest in the
Bhagavadgita, such as the reference to the Sankhya and
Yoga; the place assigned to the Margasirsha month; the
allusion to the doctrines of materialism ; the nearly entire
coincidence between a stanza of the Gita and one in the
Manu Smriti. But in the present state of our knowledge,
I do not think that we can extract any historical results
from any of them. Without dwelling on them any further, ;
therefore, I will only state it as my opinion, that the
Sankhya and Yoga of the Gita are not identical with
the systems known to us under those names, and that the
Manu Smriti has probably borrowed from the Gita the
stanza common to the two works. ;
We now proceed to a discussion of some of the external
evidence touching the age of the Bhagavadgit4. It is, of
course, unnecessary to consider any evidence of a date later
than the eighth century A.C., that being the date generally
received, though not on very strong grounds, as the date of
Sahkarasarya, the celebrated commentator of the Gita’.
For the period prior to that limit, the first testimony to
consider is that of Basabha//a, the author of the Kadam-
bari. The date of Bawa is now fairly well settled as the
' The word Brahma-nirvisa, which occurs so often at the close of chapter V
sod also at chapter II, 72, seems to me to indicate that nirvana had not yet
become technically pinned down, so to say, to the meaning which Buddhism
suberqeently gave to it, as the name of what it deemed the summum bonum.
Navasa by itself occurs at VI, 15.
® See some farther remarks on these points in my Introduction to the Gitd
im verte.
5 Profewor Tiele (History of Ancient Religions, p. 140) says Satkara was born
tn 788 A.D.; on the authority, I presume, of the widyfsudhikara, p. 226,
28 BHAGAVADGITA,
middle of the seventh century A.C. The doubt which the
late Dr. Bhau Daji had cast upon its correctness’, by
impugning the received date of king Harshavardhana,
appears to me to have been satisfactorily disposed of by
the paper of my friend Professor R. G. Bhandarkar on the
KaAlukya dates*. In the K4dambari, then, we have
testimony to the existence of the Bhagavadgita in the
middle of the seventh century Aa.c. For in that work,
which, as is well known, abounds with equivoques, we have
a passage which compares the royal palace to the Maha-
bharata, both being ‘ Anantagitakarzandnanditanaram 3,’
which, as applied to the royal palace, means ‘in which the
people were delighted by hearing innumerable songs ;’ and
as applied to the Mahabharata means ‘in which Arguna
was delighted at hearing the Anantagita.’ Anantagita is
evidently only another name here for Bhagavadgita. The
conclusion deducible from this fact is not merely that the
Gita existed, but that it existed as a recognised portion of
the Bharata, in the seventh century a.c. Now the Kadam-
bari shows, in numerous passages, in what high esteem the
Mahabharata was held in its days. The queen Vildsavati
used to attend at those readings and expositions of the
Mahabharata, which have continued down to our own
times; and it was even then regarded asa sacred work of
extremely high authority, in the same way as it is now.
It follows, therefore, that the Gita must have been several
centuries old in the time of Baxabhaféa.
Prior in time to Baza is the Indian Shakespeare, K4lidasa,
as he is referred to in Banabha/#/a’s Harshaéarita *, and also
in a copperplate inscription of the early part of the seventh
century, as a poet who had then already acquired a high
reputation®. Unfortunately, it is not yet possible to fix
exactly the date at which K4lid4sa flourished. Still,
Ὁ Journal of the Bombay Branch of the Royal Asiatic Society, vol. viii, p. 250;
and see, too, Indian Antiquary, vol. vi, p. 61 (Dr. Buhler).
* Journal of the Bombay Branch of the Royal Asiatic Society, vol. xiv,
p. 16 seq.
* P. 18a (Taéranatha's ed.) * See F. E. Hall’s Vasavadatta, p. 14 note.
® See Indian Antiquary, vol. v, p. 70.
INTRODUCTION. 29
I think, we have pretty satisfactory evidence to show that
the middle of the fifth century A.C. is the very latest date
to which he can be referred. In a small tract (written by
me in 1873), discussing Professor Weber’s theory about the
Ramayava, I have pointed out ' that the Pa#éatantra quotes
from Kalidasa a passage which there is good reason to
believe formed part of the Pa#katantra when it was trans-
lated for king Nushirvan of Persia about the beginning of
the sixth century A.c.? Allowing for the time required to
raise K4lidasa to the position of being cited as an authority,
and for the time required for the spread of the fame of
an Indian work to Persia in those early days, I think, that
the middle of the fifth century is a date to which K4lidasa
cannot well have been subsequent. Now in the works of
Kalidasa we have some very remarkable allusions to the
Bhagavadgita. It is not necessary to go through all these
allusions. I will only mention the most remarkable, one
from the Raghuvamrsa, and one from the Kum4rasambhava.
In Raghu, canto X, stanza 67, the gods addressing Vishvu
say: ‘There is nothing for you to acquire which has not
been acquired. The one motive in your birth and work is
the good of the worlds.’ The first sentence here reminds
one at once of Gita, chapter IIT, stanza 22, the coincidence
with which in sense as well as expression is very striking.
The second sentence contains the words ‘birth and work,’
the precise words employed at Gita 1V, 9; and the idea of
‘good of the worlds’ is identical with the idea expressed in
Gita ITI, 20-24, the words only in which it is clothed being
different. Couple this passage with the one from Kuma-
rasambhava, canto VI, 67, where the seven Xiéshis say to
the Him4laya mountain, ‘Well hast thou been called
Vishwu in a firmly-fixed form.’ The allusion there to the
Gna, chapter X, stanza 25 (p. 89), is, I venture to think,
' «Was the Ramdyssa copied from Homer?’ See pp. 36-59.
* CL Colebrooke’s Essays, vol. ii, p. 166 seq. It may be remarked that
thes arguement is not affected by the attempt to distinguish the Kalidasa of the
κων] from the KAlidisa of the Raghuvamsa. Because the work cited in
the }aAdatantra is the Kumfrasambhava, which indisputably belongs to the
same author as the Raghuvassa.
30 BHAGAVADGITA.
unmistakable. The word ‘firmly-fixed’ is identical in
both passages; the idea is identical, and Mallinatha refers
to the passage in the Gita as the authority which Kalidasa
had in view. It follows, therefore, that the Gité must be
prior to K4lid4sa’s time. It may be added, that Kalidasa
in his Raghu XV, 67, cites Manu as an authority for
the proposition that a king must protect all castes and
all orders or A4sramas. Manu, therefore, must have lived
considerably earlier than K4liddsa, and the Gita, as we
have already argued, must be considerably earlier, not
only than Manu, but also than his predecessor Apastamba.
The Gité may, therefore, be safely said to belong to
a period several centuries prior to the fifth century A.C.
The next piece of external evidence is furnished by the
Ved4nta-sitras of Badardyana. In several of those Sutras,
references are made to certain Smritis as authorities for the
propositions laid down. Take, for instance, I, 2, 6, or I, 3.
23, and many others. Now three of these Siitras are very
useful for our present purpose. Τῆς first we have to con-
sider is Satra II, 3, 45. The commentators Sankarasarya,
Ramanuga. Madhva, and Vallabha! are unanimous in un-
derstanding the passage in Gita, chapter XV, stanza 7
(p. 112), to be the one there referred to by the words of the
Sotra, which are, ‘And it is said in a Smriti.. Nowa glance
at the context of the Sitra will, I think, satisfy us that
the commentators, who are unanimous though representing
different and even conflicting schools of thought, are also
quite right. Sdtra 43, in the elliptical language charac-
teristic of that branch of our literature, says,‘ A part, from
the statement of difference, and the reverse also: some lay
down that it is a fisherman or a cheat.’ Sdtra 44 runs
thus, ‘ And also from the words of the Mantra.” And then
comes Sutra 45 as sct out above. It is plain, that the
Sutra No. 45 indicates an authority for something not speci-
fied, being regarded as part of some other thing also not
‘Tam indebted to Professor M. M. Kunte for a loan of Vallabhaéirya's
commentary on the Satras noted in the text. Thad not scen it in 187s, when
1 last di-cuased this question,
INTRODUCTION. 31
specified. Now the discussion in previous Sfitras has been
about the soul ; so we can have little difficulty in accepting
the unanimous interpretation of the commentators, that the
proposition here sought to be made out is that the indi-
vidual soul is part of the Supreme Soul, which is the pro-
position laid down in the Gita in the passage referred to.
The next Satra to refer to isIV,1,10. I shall not set forth
the other relevant Sitras here as in the preceding case.
I only state that the three commentators, Sankara, R4-
mdnuga, and Madhva, agree that the Gita is here referred
to, namely, chapter VI, stanza 11 seq. Vallabha, how-
ever, I am bound to add, does not agree with this, as he
interprets the Sitra in question and those which precede
and follow as referring to an entirely different matter. If
I may be permitted to say so, however, I consider his
interpretation not so satisfactory as that of the three
other and older commentators. Lastly, we come to Satra
IV, 2-19. On this, again, all the four commentators are
unanimous, and they say that Gita, chapter VIII, stanza
24 seq. (p. 80), is the authority referred to. And I think
there can be very little doubt that they are right. These
various pieces of evidence render it, I think, historically
certain, that the Gita must be considerably prior to the
Vedanta-sitras; and that the word Brahma-sdtras, which
occurs at Gita, chapter XIII, stanza 4 (p. 102), is correctly
interpreted by the commentators as not referring to the
Vedanta-sitras, which are also called Brahma-s(tras, but
to a different subject altogether '. When were the Vedanta-
sGtras composed? The question must at once be admitted
to be a difficult one; but I think the following considera-
tions will show that the date of those Sdtras must, at the
latest, be considerably earlier than the period which we
have already reached in this part of our investigation. We
may take it as fairly well settled, that Bha¢fa Kuméarila, the
celebrated commentator of the Parva Mim4amsa school,
flourished not later than the end of the seventh century
* Cf. Weber's Indian Literature, p. 242. See also Lassen’s Preface to his
edstion of schlegel’s Gita, XXXV. Kamanuga takcs the other view,
32 BHAGAVADGITA,
A.C.) A considerable time prior to him must be placed
the great commentator on the Mim4ms4-sitras, namely,
Sabarasvamin. If we may judge from the style of his great
commentary, he cannot have flourished much later than
Patazgali, who may now be taken as historically proved to
have flourished about 140 B.c.2- Nowa considerable time
must have intervencd between Sabarasvamin and another
commentator on the Pdrva Mim4ms4, whom Sabara
quotes with the highly honorific title Bhagavan, the
Venerable, namely, Upavarsha. Upavarsha appears from
Sankara’s statement to have commented on the Vedanta-
sdtras*. We have thus a long catena of works from the
seventh century A.C., indicating a pretty high antiquity
for the Vedanta-sftras, and therefore a higher one for the
Bhagavadgita. The antiquity of the Ved4nta-sitras follows
also from the circumstance, which we have on the testimony
of Ram4nuga, repeated by MAdhavaéarya, that a commen-
tary on the Sutras was written by Baudhayanasarya ‘,
which commentary Ram4nuga says he followed. Baudha-
yana’s date is not accurately settled. But he appears to
be older than Apastamba, whose date, as suggested by
Dr. Buhler, has already been mentioned’. The Vedanta-
sitras, then, would appear to be at least as old as the fourth
century B.C.; if the information we have from Ramanuga
may be trusted. A third argument may be mentioned,
bearing on the date of the Vedanta-sitras. In Siatra 110
of the third Pida of the fourth Adhy4ya of P4zini’s Satras,
a P4rdsarya is mentioned as the author of a Bhikshu-sitra.
Who is this Parasarya, and what the Bhikshu-sttra? Un-
luckily Patayigali gives us no information on this head, nor
' See Hurnell’s Samavidhina-brahmasa, Introduction, p. vi note.
3 The authontics are collected in our edition of Bhartrthan (Bombay Series
of Sanskrit Classics). Introd. p. xi note. See also Buhler’s Apastamba in this
acries, Introd. p. xxviii.
® See Coiebrooke's Essays, vol. i, p. 332. An Upavarsha is mentioned in
the Kathasaritsagara as living in the time of king Nanda, and having Pasini,
Katy 4yana, and Vy4ai for his pupils.
4 See the Ramanuga Bhashya; and the Ramanoga Darsana in Sarvadarsana-
sangraha.
+ Apastamba, p. xvi.
INTRODUCTION. 33
does the K4sik4 Vritti. But a note of Professor Tar4natha
Tarkavakaspati, of Calcutta, says that Pardsarya is Vyasa,
and the Bhikshu-sitra is the Vedanta-sitra’. If this is
correct, the Ved4nta-sitras go very far indeed into anti-
quity. For Pasini can certainly not be assigned to a later
date than the fourth century B.C., while that learned
scholar, Professor Goldstiicker, on grounds of considerable
strength, assigned him to a much earlier date*, The ques-
tion thus comes to this, Is the remark of Professor Tara-
ndtha, above set out, correct? I find then, from enquiries
made of my venerable and erudite friend Yag&esvar Sastrin,
the author of the Aryavidydsudhdkara, that the note of
Taranatha is based on the works of Bhaéffogi Dikshita,
NaAgagi Bhaé/a, and G#anendra Sarasvati, who all give the
same interpretation of the Sdtra in question. It is certainly
unfortunate that we have no older authority on this point
than Bhaéfogi. The interpretation is in itself not impro-
bable. Vydsa is certainly by the current tradition ὃ called
the author of the Vedanta-sitras, and also the son of
Parasara. Nor is Bhikshu-s(tra a name too far removed in
sense from VedA4nta-sitra, though doubtless the former
name is not now in use, at all events as applied to the Satras
attributed to Badardyana, and though, it must also be
stated, a Bhikshu-sitra BhAshya Vartika is mentioned eo
nomine by Professor Weber as actually in existence at the
present day‘. Taking all things together, therefore, we
may provisionally understand the Bhikshu-sitra mentioned
by Pdsini to be identical with the Vedanta-sitras. But
even apart from that identification, the other testimonies
we have adduced prove, I think, the high antiquity of those
Satras, and consequently of the Bhagavadgita.
We have thus examined, at what, considering the im-
portance and difficulty of the subject, will not, I trust, be
regarded as unreasonable length, some of the principal
pieces of internal and external evidence touching the age
* See Siddbinta Kaumud!, vol. i, p. 592.
4 See his Piwini; and see also Bubler’s Apastamba in this serics, Introd.
p. xxaii note. 3 The correctness of this tradition is very doubtful,
* Indische Studien I, 470.
[8] D
34 BHAGAVADGITA.
of the Bhagavadgita and its position in Sanskrit literature.
Although, as stated at the very outset, the conclusions we
have deduced in the course of that examination are not all
such as at once to secure acceptance, I venture to think that
we have now adequate grounds for saying, that the various
and independent lines of investigation, which we have pur-
sued, converge to this point, that the Gita, on numerous and
essential topics, ranges itself as a member of the Upanishad
group, so to say, in Sanskrit literature. Its philosophy, its
mode of treating its subject, its style, its language, its ver-
sification, its opinions on sundry subjects of the highest
importance, all point to that one conclusion. We may also,
I think, lay it down as more than probable, that the latest
date at which the Gita can have been composed, must be
earlier than the third century B.C., though it is altogether
impossible to say at present how much earlier. This pro-
position, too, is supported by the cumulative strength of
several independent lines of testimony.
Before closing this Introduction, it is desirable to add
a word concerning the text of the Bhagavadgita. The
religious care with which that text has been preserved
is very worthy of note. Schlegel and Lassen! have both
declared it as their opinion, that we have the text now
almost exactly in the condition in which it was when it left
the hands of the author. There are very few real various
readings, and some of the very few that exist are noted
by the commentators. Considering that the Mahabharata
-must have been tampered with on numerous occasions, this
preservation of the Gita is most interesting. It doubtless
indicates that high veneration for it which is still felt, and
has for long been felt, by the Hindus, and which is em-
bodied in the expression used in the colophons of the
MSS. describing the Gita as the ‘Upanishad sung by
God*.” In view of the facts and deductions set forth in
1. See the latter's edition of the Gita, Preface, p. xxvii.
3 Io the edition of the Gita published in Bombay in Saka 1782, there is
a stanza which says that the Upanishads are the cows, Krishaa the milkman,
Arguna the calf, and the milk is the nectar-like Gita, which indicates the tradi-
INTRODUCTION. 35
this essay, that expression existing as, I believe, it does,
almost universally in Indian MSS. of the Gita, is not
altogether devoid of historical value.
Schlegel draws attention to one other circumstance re-;
garding the text of the Gita, which is also highly interesting, |
namely, that the number of the stanzas is exactly 700./
Schlegel concludes that the author must have fixed on
that number deliberately, in order to prevent, as far as he
could, all subsequent interpolations’. This is certainly not
unlikely ; and if the aim of the author was such as Schlegel
suggests, it has assuredly been thoroughly successful. In
the chapter of the MahAbhdrata immediately succeeding
the eighteenth chapter of the Gita, the extent of the work
in slokas is distinctly stated. The verses in which this
is stated do not exist in the Gauda or Bengal recension,
and are doubtless not genuine. But, nevertheless, they
are interesting, and I shall reproduce them here. ‘Kesava
spoke 620 slokas, Arguna fifty-seven, Sasigaya sixty-seven,
and Dhritardshfra one sloka; such is the extent of the
Gita.’ It is very difficult to account for these figures.
According to them, the total number of verses in the Gita
would be 745, whereas the number in the current MSS.,
and even in the Mahabharata itself, is, as already stated,
oaly 700%. I cannot suggest any explanation whatever of
this discrepancy.
In conclasion, a few words may be added regarding the
general principles followed in the translation contained in
this volume. My aim has been to make that translation
as close and literal a rendering as possible of the Gita, as
interpreted by the commentators Sankarasarya, Sridhara-
svamin, and Madhusddana Sarasvati. Reference has also
been frequently made to the commentary of Ramanuga-
Karya, and also to that of Nilakan‘fa, which latter forms part
of the author's general commentary on the Mahabharata.
penal view of the Gitd—a view in consonance with that which we have been
led to by the facts and arguments contained in this lotroduction.
* P. x1 (Lassen’s ed.)
3 Sahkara'’s commentary states in so many words that the Gita he used
contained only 700 slokas.
D2
36 BHAGAVADGITA.
In some places these commentators differ among them-
selves, and then I have made my own choice. The foot-notes
are mainly intended to make clear that which necessarily
remains obscure ina literal translation. Some of the notes,
however, also point out the parallelisms existing between
the Gita and other works, principally the Upanishads and
the Buddhistic Dhammapada and Sutta Nipata. Of the
latter I have not been able to procure the original Pali;
I have only used Sir M. C. Swamy’s translation. But I may
here note, that there are some verses, especially in the Salla
Sutta (see pp. 124-127 of Sir M. C. Swamy’s book), the
similarity of which, in doctrine and expression, to some
of the verses of the Git4 is particularly striking. The
analogies between the Gita and the Upanishads have been
made the basis of certain conclusions in this Introduction.
Those between the Gita and these Buddhistic works are at
present, to my mind, only interesting ; I am unable yet to
say whether they may legitimately be made the premises
for any historical deductions.
There are two indexes: the first a gencral index of
matters, the second containing the principal words in the
Gita which may prove useful or interesting for philological,
historical, or other kindred purposes.
BHAGAVADGITA.
CuHapTeER I.
Dhritardsh/ra said:
What did my (people) and the P&adavas do,
O Sasigaya! when they assembled together on the
holy field of Kurukshetra, desirous to do battle ?
Savigaya said:
Seeing the army of the Paszdavas drawn up in
battle-array', the prince Duryodhana approached:
his preceptor, and spoke (these) words: ‘O pre-
ceptor! observe this grand army of the sons of
Pardu, drawn up in battle-array by your talented
pupil, the son of Drupada. In it are heroes
(bearing) large bows, the equals of Bhtma and
Arguna in battle—(namely), Yuyudhana, Vira,
and Drupada, the master of a great car*, and
Dhrishéaketu, Ackitana, and the valiant king of
Kasi, Purugit and Kuntibhoga, and that eminent
man Saibya; the heroic Yudhdamanyu, the valiant
Uttamaugas, the son of Subhadrd, and the sons of
» Several of these modes of array are described in Manu VII, 187,
ke a staff, like a wain, like a boar, ἄς. That of the Pandavas, here
referred to, appears to have been like the thunderbolt, as to which
see Manu VII, 191.
* This is a literal rendering ; the technical meaning is ‘a warrior
proGcient in military science, who single-handed can fight a thou-
sand archers,’
38 BHAGAVADGITA.
Draupadi—all masters of great cars. And now,
O best of Brahmazas! learn who are most dis-
tinguished among us, and are leaders of my army.
I will name them to you, in order that you may
know them well. Yourself, and Bhishma, and Karza,
and Kripa the victor of (many) battles; Asvattha-
man, and Vikarza, and also the son of Somadatta,
and many other brave men, who have given up
their lives for me, who fight with various weapons,
(and are) all dexterous in battle. Thus our army
which is protected by Bhishma is unlimited; while
this army of theirs which is protected by Bhima is
very limited. And therefore do ye all, occupying
respectively the positions! assigned to you, protect
Bhishma ? only.’
Then his powerful grandsire, Bhishma, the oldest
of the Kauravas, roaring aloud like a lion, blew his
conch, (thereby) affording delight to Duryodhana.
And then all at once, conchs, and kettledrums, and
tabors, and trumpets were played upon; and there
was a tumultuous din. Then, too, Madhava and the
son of Pazdu (Arguna), seated in a grand chariot to
which white steeds were yoked, blew their heavenly
conchs. Hrishikesa* blew the Pa#saganya‘, and
Dhanazigaya the Devadatta, and Bhima, (the doer) of
fearful deeds, blew the great conch Pauxdra. King
Yudhishé4ira, the son of Kuntt*, blew the Anan-
? The original word means, according to Sridhara, ‘the ways of
entrance into a VyGha or phalanx.’
* Who, as generalissimo, remained in the centre of the army.
* Literally, according to the commentators, ‘lord of the senses of
perception.’
“ Schlegel renders the names of these conchs by Gigantea,
Theodotes, Arundinea, Triumphatrix, Dulcisona, and Gemmiflorea
respectively. δ΄ So called, par excellence, apparently.
CHAPTER I, 24. 39
tavigaya, and Nakula and Sahadeva (respectively)
the Sughosha and Manipushpaka. And the king
of KAst, too, who has an excellent bow, and Sikhaz-
din, the master of a great car, and Dhrish¢adyumna,
Virdfa, and the unconquered Satyaki, and Drupada,
and the sons of Draupadi, and the son of Subhadra,
of mighty arms, blew conchs severally from all sides,
O king of the earth! That tumultuous din rent
the hearts of all (the people) of Dhv#tardshéra's
(party), causing reverberations throughout heaven
and earth. Then seeing .(the people of) Dhv-
tarash/ra’s party regularly marshalled, the son of
Paxdu, whose standard is the ape, raised his bow’,
after the discharge of missiles had commenced, and
O king of the earth! spake these words to Hzisht-
kesa: ‘O undegraded one! station my chariot
between the two armies, while I observe those,
who stand here desirous to engage in battle, and
with whom, in the labours of this struggle, I must
do battle. I will observe those who are assembled
here and who are about to engage in battle, wishing
to do service in battle * to the evil-minded son of
DhritarAsh/éra.’
Sazigaya said:
Thus addressed by Gud4kesa *, O descendant of
Bharata‘! Hyrishikesa stationed that excellent cha-
riot between the two armies, in front of Bhishma
1 Le. to join in the fight.
* In the original, several derivatives from the root yudh, mean-
ing ‘to fight,’ occur with the same frequency as ‘battle ’ here.
* Generally interpreted ‘lord of sleep,’ i.e. not indolent. Nila-
kantha also suggests, that it may mean ‘of thick hair.’
“ The son of Dushyanta and Sakuntal4, after whom India is called
‘ BhSratavarsha,, and from whom both Pandavas and Kauravas
were descended.
40 BHAGAVADGITA.
and Droaa and of all the kings of the earth, and
said: ‘O son of Pr#tha! look at these assembled
Kauravas. There the son of Pr:th4 saw in both
armies, fathers and grandfathers, preceptors, ma-
ternal uncles, brothers, sons', grandsons, companions,
fathers-in-law, as well as friends. And seeing all
those kinsmen standing (there), the son of Kuntl
was overcome by excessive pity, and spake thus
despondingly.
Arguna said:
Seeing these kinsmen,'O Kréshna! standing (here)
anxious to engage in battle, my limbs droop down ;
my mouth is quite dried up; a tremor comes over
my body ; and my hairs stand on end; the Gazdiva
(bow) slips from my hand; my skin burns intensely.
I am unable, too, to stand up; my mind whirls
round, as it were; O Kesava! I see adverse omens?;
and I do not perceive any good (likely to accrue)
after killing (my) kinsmen in the battle. I do not
wish for victory, O Krzshza! nor sovereignty, nor
pleasures: what is sovereignty to us, O Govinda !
what enjoyments, and even life? Even those, for
whose sake we desire sovereignty, enjoyments, and
pleasures, are standing here for battle, abandoning
life and wealth—preceptors, fathers, sons as well as
grandfathers, maternal uncles, fathers-in-law, grand-
sons, brothers-in-law, as also (other) relatives. These
I do not wish to kill, though they kill (me), O destroyer
of Madhu *! even for the sake of sovereignty over
? The words in this list include all standing in similar -relation-
ships to those directly signified.
* Such as the appearance of vultures, cars moving without horses,
&c., mentioned in the Bhishma Parvan II,17. Cf. Sutta Nipita, p. 100.
> A demon of this name.
CHAPTER I, 44. 4!
the three worlds, how much less then for this earth
(alone)? What joy shall be ours, O Gandrdana!
after killing Dhvétarash/ra's sons? Killing these
felons} we shall only incur sin. Therefore it is not
proper for us to kill our own kinsmen, the sons of
Dhrstard4shéra. For how, O Madhava! shall we be
happy after killing our own relatives? Although
they have their consciences corrupted by avarice,
they do not see the evils flowing from the extinction
of a family, and the sin in treachery to friends; still,
O Gan4rdana! should not we, who do see the evils
flowing from the extinction of a family, learn to
refrain from that sin? On the extinction of a family,
the eternal rites of families are destroyed*. Those
rites being destroyed, impiety predominates over the
whole family*. In consequence of the predominance
of impiety, O Krzshaa! the women of the family
become corrupt‘; and the women becoming corrupt,
O descendant of Vvishai! intermingling of castes
results; that intermingling necessarily leads the
family and the destroyers of the family to hell ; for
when the ceremonies of (offering) the balls of food
and water (to them) fail δ, their ancestors fall down
(to hell). By these transgressions of the destroyers
of families, which occasion interminglings of castes,
the eternal rites of castes and rites of families are
' Six classes are mentioned : an incendiary ; one who administers
poison; one who assaults another—weapon in hand; one who
destroys property ; one who robs another of his wife; or his fields.
® Le.there being none to attend tothe ‘rites,’ women being ineligible.
5. Le. the surviving members.
* Le. either by the mere fact of relationship to such men, or by
following their bad example.
* There being no qualified person to perform them; ‘their
ancestors '—that is to say, of the ‘ destroyers of families.’
42 BHAGAVADGITA.
subverted. And O Gandrdana! we have heard
that men whose family-rites are subverted, must
necessarily live in hell. Alas! we are engaged in
committing a heinous sin, seeing that we are making
efforts for killing our own kinsmen out of greed of
the pleasures of sovereignty. If the sons of Dhr‘ta-
rash/ra, weapon in hand, were to kill me in battle.
me being weaponless and not defending (myself),
that would be better for me.
Sazigaya said:
Having spoken thus, Arguna cast aside his bow
together with the arrows, on the battle-field, and
sat down in (his) chariot, with a mind agitated by
grief.
Cuapter 1].
Sajigaya said:
To him, who was thus overcome with pity, and
dejected, and whose eyes were full of tears and
turbid, the destroyer of Madhu spoke these words.
The Deity said:
How (comes it that) this delusion, O Arguna!
which is discarded by the good, which excludes from
heaven, and occasions infamy, has overtaken you
in this (place of) peril? Be not effeminate, O son
of Pritha! it is not worthy of you. Cast off this
base weakness of heart, and arise, O terror of
(your) foes!
Arguna said:
How, O destroyer of Madhu! shall I encounter
with arrows in the battle Bhishma and Droza—
both, O destroyer of enemies! entitled to reverence ?
CHAPTER II, 11. 43
Without killing (my) preceptors—(men) of great
glory—it is better to live even on alms in this
world. But if killing them, though they are avari-
cious of worldly goods, 1 should only enjoy blood-
tainted enjoyments. Nor do we know which of
the two is better for us—whether that we should
vanquish them, or that they should vanquish us.
Even those, whom having killed, we do not wish
to live—even those sons of Dhv#tardshfra stand
(arrayed) against us. With a heart contaminated
by the taint of helplessness', with a mind con-
founded about my duty, I ask you. Tell me what
is assuredly good for me. I am your disciple;
instruct me, who have thrown myself on your
(indulgence). For I do not perceive what is to
dispel that grief which will dry up my organs? after
I shall have obtained a prosperous kingdom on earth
without a foe, or even the sovereignty of the gods’.
Safigaya said:
Having spoken thus to Hriéshtkesa, O terror of
(your) foes! Gudakesa said to Govinda, ‘I shall not
engage in battle;’ and verily remained silent. To
him thus desponding between the two armies, O
descendant of Bharata! Hvyishtkesa spoke these
words with a slight smile.
The Deity said:
You have grieved for those who deserve no grief,
' The commentators say that ‘heart’ here signifies the dis-
positions which are stated in chapter XVIII infra, p. 126. The
feeling of ‘helplessness’ is incompatible with what is there stated
as the proper disposition for a Kshatriya.
* le. by the heat of vexation ; the meaning is, ‘ which will cause
constant vexation of spirit.’
® le. af the means employed are the sinful acts referred to.
44 BHAGAVADGITA,
and you speak words of wisdom'. Learned men
grieve not for the living nor the dead. Never did
I not exist, nor you, nor these rulers of men; nor
will any one of us ever hereafter cease to be. As
in this body, infancy and youth and old age (come)
to the embodied (self) #, so does the acquisition of
another body ; a sensible man is not deceived about
that. The contacts of the senses ὃ, O son of Kunt!!
which produce cold and heat, pleasure and pain, are
not permanent, they are for ever coming and going.
Bear them, O descendant of Bharata! For, O chief
of men! that sensible man whom they ‘ afflict not,
(pain and pleasure being alike to him), he merits
immortality. There is no existence for that which
is unreal ; there is no non-existence for that which is
real. And the (correct) conclusion about both ὅ is
perceived by those who perceive the truth. Know
that to be indestructible which pervades all this;
the destruction of that inexhaustible (principle) none
can bring about. These bodies appertaining to the
embodied (self) which is eternal, indestructible, and
indefinable, are declared ὁ to be perishable; therefore
do engage in battle, O descendant of Bharata! He
who thinks one to be the killer and he who thinks
Ὁ Scil. regarding family-rites, &c., for, says Nilakaz/ha, they indi-
cate knowledge of soul as distinct from body.
* A common word in the Gita, that which presides over each
individual body.
? Scil. with external objects. * Le. the ‘contacts.’
* The sense is this—there are two things apparently, the soul
which is indestructible, and the feelings of pain &c. which ‘come
and go.’ The true philosopher knows that the former only is real and
exists; and that the latter is unreal and non-existent. He therefore
does not mind the latter.
* Scil. by those who are possessed of true knowledge.
CHAPTER II, 27. 45
one to be killed, both know nothing. He kills not,
is not killed’. He is not born, nor does he ever
die, nor, having existed, does he exist no more.
Unborn, everlasting, unchangeable, and very ancient,
he is not killed when the body is killed*. O son of
Pritha! how can that man who knows the self thus
to be indestructible, everlasting, unborn, and im-
perishable, kill any one, or cause any one to be
killed? As a man, casting off old clothes, puts
on others and new ones, so the embodied (self),
casting off old bodies, goes to others and new ones.
Weapons do not divide the self (into pieces) ; fire
does not burn it; waters do not moisten it; the
wind does not dry it up. It is not divisible; it is
not combustible; it is not to be moistened ; it is
not to be dried up. It is everlasting, all-pervading,
stable, firm, and eternal®. It is said to be un-
perceived, to be unthinkable, to be unchangeable.
Therefore knowing it to be such, you ought not to
grieve. But even if you think that the self is con-
stantly born, and constantly dies, still, O you of
mighty arms! you ought not to grieve thus. For
to one that is born, death is certain; and to one
that dies, birth is certain‘. Therefore about (this)
1 Cf. Kasha-upanishad, p. 104. * Kasha-upanishad, pp. 103, 104.
* ‘Eternal.’ Nilakan/ha explains this by ‘unlimited by time,
place,” ἄς. Sankara and others as ‘uncreated,’ ‘ without cause.’
= not assuming new forms; firm=not abandoning the original
form. (Sridhara.) The latter signifies a slight change ; the former
a total change.
* Cf. the following from the Sutta Nipdta (Sir M. C. Swamy’s
wanslation), pp. 124, 125: ‘There is, indeed, no means by which
those born could be prevented from dying.’ ‘Even thus the world
is afflicted with death and decay; therefore wise men, knowing the
course of things in the world, do not give way to grief.’
46 BHAGAVADGITA.
unavoidable thing, you ought not to grieve. The
source of things, O descendant of Bharata! is un-
perceived ; their middle state is perceived ; and their
end again is unperceived. What (occasion is there
for any) lamentation regarding them'? One looks
upon it? as a wonder; another similarly speaks of
it as a wonder ; another too hears of it as a wonder ;
and even after having heard of it, no one does
really know it. This embodied (self), O descendant
of Bharata! within every one’s body is ever in-
destructible. Therefore you ought not to grieve
for any being. Having regard to your own duty
also, you ought not to falter, for there is nothing
better for a Kshatriya* than a righteous battle.
Happy those Kshatriyas, O son of Pritha! who
can find such a battle (to fight)—come of itself '—
an open door to heaven! But if you will not fight
this righteous battle, then you will have abandoned
your own duty and your fame, and you will incur
sin. All beings, too, will tell of your everlasting
infamy ; and to one who has been honoured, infamy
is (a) greater (evil) than death. (Warriors who are)
masters of great cars will think that you abstained
from the battle through fear, and having been highly
thought of by them, you will fall down to littleness.
Your enemies, too, decrying your power, will speak
much about you that should not be spoken. And
what, indeed, more lamentable than that? Killed,
‘ Cf. Sutta Nipita, p. 125. ‘In vain do you grieve, not knowing
well the two ends of him whose manner either of coming or going
you know not.’
* Le. the self spoken of above.
3 Kafha-upanishad, p. 96. * One of the warrior caste.
* Without any effort, that is to say, of one’s own.
CHAPTER II, 42. 47
you will obtain heaven; victorious, you will enjoy
the earth. Therefore arise, O son of Kunti! re-
solved to (engage in) battle. Looking on pleasure
and pain, on gain and loss, on victory and defeat
as the same, prepare for battle, and thus you will
not incur sin. The knowledge here declared to you
is that relating to the Sankhya'. Now hear that
relating to the Yoga. Possessed of this knowledge,
O son of Pritha! you will cast off the bonds of
action. In this (path to final emancipation) nothing
that is commenced becomes abortive; no obstacles
exist ; and even a little of this (form of) piety pro-
tects one from great danger*. There is here *,
O descendant of Kuru! but one state of mind con-
sisting in firm understanding. But the states of
mind of those who have no firm understanding are
manifold and endless. The state of mind which
consists in firm understanding regarding steady con-
templation ὁ does not belong to those, O son of
Pritha! who are strongly attached to (worldly)
pleasures and power, and whose minds are drawn
away by that flowery talk which is full of (the
ordinances of) specific acts for the attainment of
(those) pleasures and (that) power, and which pro-
mises birth as the fruit of acts*—(that flowery
1 Sénkhya is explained in different modes by the different com-
mentators, but the meaning here seems to be, that the doctrine
stated is the doctrine of true knowledge and of emancipation by
means of it. See infra, p. 52.
* Viz. this mortal mundane life.
* Le. for those who enter on this ‘ path.’
* Le. of the supreme Being; Yoga meaning really the dedication
of all acts to that Being.
* See Sutta Nipata, p. 4.
48 BHAGAVADGITA.
talk) which those unwise ones utter, who are ena-
moured of Vedic words, who say there is nothing
else, who are full of desires, and whose goal is
heaven'. The Vedas (merely) relate to the effects
of the three qualities?; do you, O Arguna! rise
above those effects of the three qualities, and be
free from the pairs of opposites?, always preserve
courage ὁ, be free from anxiety for new acquisitions
or protection of old acquisitions, and be self-con-
trolled®. To the instructed Brahmaaa, there is in
all the Vedas as much utility as in a reservoir of
water into which waters flow from all sides*. Your
business is with action alone; not by any means
with fruit. Let not the fruit of action be your
motive (to action). Let not your attachment be
(fixed) on inaction’, Having recourse to devotion,
O Dhanajigaya! perform actions, casting off (all)
attachment, and being equable in success or ill-
success; (such) equability is called devotion. Action,
1 This is a merely temporary good, and not therefore deserving
to be aspired to before final emancipation.
? Le. the whole course of worldly affairs. As to qualities, see
chapter XIV.
δ Heat and cold, pain and pleasure, and so forth. Cf. Manu F, 26.
4“ Cf. Sutta Nip4ta, p. 17 and other places.
δ Keeping the mind from worldly objects.
* The meaning here is not easily apprehended. I suggest the
following explanation :—Having said that the Vedas are concerned
with actions for special benefits, Kriéshaa compares them to a
reservoir which provides water for various special purposes,
drinking, bathing, &c. The Vedas similarly prescribe particular rites
and ceremonies for going to heaven, or destroying an enemy, &c.
But, says Krishna, man’s duty is merely to perform the actions
prescribed for him, and not entertain desires for the special benefits
named. The stanza occurs in the Sanatsugitiya, too.
* Doing nothing at all.
CHAPTER II, 55. 49
O Dhanaggaya! is far inferior to the devotion of
the mind. In that devotion seek shelter. Wretched
are those whose motive (to action) is the fruit (of
action). He who has obtained devotion in this
world casts off both merit and sin’. Therefore
apply yourself to devotion; devotion in (all) actions
is wisdom. The wise who have obtained devotion
cast off the fruit of action; and released from the
shackles of (repeated) births*, repair to that seat
where there is no unhappiness*. When your mind
shall have crossed beyond the taint of delusion, then
will you become indifferent to all that you have
heard or will hear*. When your mind, that was
confounded by what you have heard’, will stand
firm and steady in contemplation‘, then will you
acquire devotion.
Arguna said :
What are the characteristics, O Kesava! of one
whose mind is steady, and who is intent on con-
templation? How should one of a steady mind
speak, how sit, how move ?
The Deity said :
When a man, O son of Przth4! abandons all the
desires of his heart, and is pleased in his self only
1 Merit merely leads to heaven, as to which see note on last
page. Cf. Sutta Nipata, pp. 4, 136, 145 note.
* Sutta Nipdta, pp. 3-7, ἄς.
* Sutta Nipdta, p. 21.
* This, according to Anandagiri, means all writings other than
those on the science of the soul.
* Ie. about the means for the acquisition of various desired
* Ie. of the soul (Sankara), of the supreme Being (Sridhara).
Sabstantially they both mean the same thing.
[8] E
50 BHAGAVADGITA.
and by his self, he is then called of a steady mind.
He whose heart is not agitated in the midst of
calamities, who has no longing for pleasures, and
from whom (the feelings of) affection, fear, and
wrath? have departed, is called a sage of a steady
mind. His mind is steady, who, being without
attachments anywhere, feels no exultation and no
aversion on encountering the various agreeable and
disagreeable ὃ (things of this world). A man’s mind
is steady, when he withdraws his senses from (all)
objects of sense, as the tortoise (withdraws) its
limbs from all sides. Objects of sense withdraw
themselves from a person who is abstinent ; not so
the taste (for those objects). But even the taste
departs from him, when he has seen the Supreme 4,
_ The boisterous senses, O son of Kuntt! carry away
by force the mind even of a wise man, who exerts
himself (for final emancipation). Restraining them
all, a man should remain engaged in devotion,
making me his only resort. For his mind is steady
whose senses are under his control. The man who
ponders over objects of sense forms an attachment
to them; from (that) attachment is produced desire;
and from desire anger is produced*®; from anger
results want of discrimination δ; from want of dis-
? Le. pleased, without regard to external objects, by self-con-
templation alone.
* Cf. Sutia Nipata, p. 3.
3 The word subhasubha in this sense also occurs in the Dhamma-
pada, stanza 78, and in the Maitrf-upanishad, p. 34.
* See on this, Wilson’s Essays on Sanskrit Literature, vol. iii,
p- 130.
* Le. when the desire is frustrated.
* Le. between right and wrong. Confusion of memory =for-
getfulness of Sistras and rules prescribed in them.
CHAPTER II, 70. 51
crimination, confusion of the memory; from con-
fusion of the memory, loss of reason; and in
consequence of loss of reason he is utterly ruined.
But the self-restrained man who moves among!
objects with senses under the control of his own
self, and free from affection and aversion, obtains
tranquillity’. When there is tranquillity, all his
miseries are destroyed, for the mind of him whose
heart is tranquil soon becomes steady. He who
is not self-restrained has no steadiness of mind;
nor has he who is not self-restrained perseverance *
in the pursuit of self-knowledge ; there is no tran-
quillity for him who does not persevere in the
pursuit of self-knowledge; and whence can there be
happiness for one who is not tranquil? For the
heart which follows the rambling senses leads away
his judgment, as the wind leads a boat astray upon
the waters. Therefore, O you of mighty arms!
his mind is steady whose senses are restrained on
all sides from objects of sense. The self-restrained
man is awake, when it is night for all beings; and
when all beings are awake, that is the night of the
right-seeing sage‘. He into whom all objects of
desire enter, as waters enter the ocean, which,
(though) replenished, (still) keeps its position un-
moved,—he only obtains tranquillity; not he who
desires (those) objects of desire. The man who,
* Cf. Sutta Nipdta, p. 45.
* Cf Maitri-upanishad, p. 134, where the commentator explains
it to mean freedom from desires.
* For a somewhat similar use of the word bh4vané in this sense,
comp. Dhammapada, stanza 301.
* Spiritual maiters are dark as night to the common run of men,
while they are wide awake in all worldly pursuits. With the sage
the case is exactly the reverse.
E 2
52 BHAGAVADGITA.
casting off all desires, lives free from attachments,
who is free from egoism?, and from (the feeling
that this or that is) mine 2, obtains tranquillity. This,
O son of Prztha! is the Brahmic® state; attaining
to this, one is never deluded; and remaining in it
in (one’s) last moments, one attains (brahma-nirvana)
the Brahmic bliss ".
Cuapter III.
Arguna said:
If, O Ganardana! devotion is deemed by you
to be superior to action, then why, O Kesava!
do you prompt me to (this) fearful action? You
seem, indeed, to confuse my mind by equivocal
words. Therefore, declare one thing determinately,
by which I may attain the highest good.
The Deity said:
O sinless one! I have already declared, that in
this world there is a twofold path*—that of the
Sankhyas by devotion in the shape of (true) know-
ledge ; and that of the Yogins by devotion in the
shape of action. A man does not attain freedom
from action * merely by not engaging in action; nor
does he attain perfection’ by mere ® renunciation.
For nobody ever remains even for an instant without
' Fither pride or, better, the false notion mentioned infra, p. 55.
* An almost identical expression occurs in the Dhammapada,
stanza 367, and Maitrf-upanishad, p. 37.
5 The state of identification of oneself with the Brahman, which
results from a correct knowledge of the Brahman.
* Infra, p. 66. * Supra, p. 47.
* Le. according to Sankara, identification of oneself with
Brahman. 7 Final emancipation.
* Le. not coupled with knowledge and purity of heart.
CHAPTER III, 13. 53
performing some action ; since the qualities of nature
constrain everybody, not having free-will (in the
matter), to some action’, The deluded man who,
restraining the organs of action ?, continues to think
in his mind about objects of sense, is called a
hypocrite. But he, O Arguna! who restraining his
senses by his mind’, and being free from attach-
ments, engages in devotion (in the shape) of action,
with the organs of action, is far superior. Do you
perform prescribed action, for action is better than
inaction, and the support of your body, too, cannot
be accomplished with inaction. This world is fet-
tered by all action other than action for the purpose
of the sacrifice*. Therefore, O son of Kuntt! do
you, casting off attachment, perform action for that
purpose. The Creator, having in olden times created
men together with the sacrifice, said: ‘ Propagate
with this. May it be the giver to you of the things
you desire. Please the gods with this, and may
those gods please you. Pleasing each other, you
will attain the highest good. For pleased with the
sacrifices, the gods will give you the enjoyments
you desire. And he who enjoys himself without
giving them what they have given, is, indeed, a thief.’
The good, who eat the leavings of a sacrifice, are
released from all sins. But the unrighteous ones,
who prepare food for themselves only, incur sin *.
1 Cf. infra, pp. 122-128. 3 Hands, feet, ἄς.
* By means of tme discrimination keeping the senses from
attachments to worldly objects, which lead to sin and evil.
4 Cf. infra, pp. 60, 61. Probably the ‘sacrifices’ spoken of in
that passage must be taken to be the same as those referred to
in the Creator's injunction mentioned in this passage.
* Cf Maitrf-upanishad, p. 143.
54 BHAGAVADGITA.
From food are born (all) creatures ; from rain is the
production of food; rain is produced by sacrifices ;
sacrifices are the result of action; know that action
has its source in the Vedas; the Vedas come from
the Indestructible. Therefore the all-comprehending
Vedas are always concerned with sacrifices'. He
who in this world does not turn round the wheel
revolving thus, is of sinful life, indulging his senses,
and, O son of Prztha! he lives in vain. But the
man who is attached to his self only, who is con-
tented in his self, and is pleased with his self ?, has
nothing to do. He has no interest at all in what
is done, and none whatever in what is not done, in
this νου] δ; nor is any interest of his dependent
on any being. Therefore * always perform action,
which must be performed, without attachment. For
a man, performing action without attachment, attains
the Supreme. By action alone, did Ganaka and the
rest work for perfection’. And having regard also
to the keeping of people (to their duties) you should
perform action. Whatever a great man does, that
other men also do. And people follow whatever he
receives as authority. There is nothing, O son of
Pritha! for me to do in (all) the three worlds,
Δ The commentators explain this to mean that though the
Vedas elucidate all matters, their principal subject is the sacrifice.
* The distinctions here are rather nice,—an ordinary man is
‘attached ’ to worldly objects, is ‘contented’ with goods &c., and
is ‘ pleased ’ with special gains.
* No good or evil accrues to him from anything he does or
omits to do.
4 Sridhara says that Arguna is here told to perform action, as free-
dom from it is only for the man of true knowledge, which Arguna
is not as yet.
* Ie. final emancipation ; cf. p. 59 infra, and Isopanishad, p. 6.
CHAPTER III, 30. 55
nothing to acquire which has not been acquired.
Still I do engage in action. For should I at any
time not engage without sloth in action, men
would follow in my path from all sides, O son of
Pritha! If I did not perform actions, these worlds
would be destroyed, I should be the cause of caste-
interminglings ; and I should be ruining these people.
As the ignorant act, O descendant of Bharata! with
attachment to action, so should a wise man act
without attachment, wishing to keep the people (to
their duties). A wise man should not shake the
convictions of the ignorant who are attached to
action, but acting with devotion (himself) should
make them apply themselves to all action. He
whose mind is deluded by egoism thinks himself
the doer of the actions, which, in every way, are
done by the qualities of nature’. But he, O you
of mighty arms! who knows the truth about the
difference from qualities and the difference from
actions *, forms no attachments, believing that quali-
ties deal with qualities *. But those who are deluded
by the qualities of nature form attachments to the
actions of the qualities‘. A man of perfect knowledge
should not shake these men of imperfect know-
ledge (in their convictions). Dedicating all actions
to me with a mind knowing the relation of the
supreme and individual self, engage in battle without
' The active principle is nature, the aggregate of the three
qualities; the soul is only the looker-on; cf. inter alia, p. 104 infra.
* δεῖ, the difference of the soul from the collection of qualities,
viz. the body, senses, &c., and from the actions of which they are
the authors.
* Qualities (i.e. senses) deal with qualities, i.e. objects of sense.
‘ Le. all mundane affairs.
56 BHAGAVADGITA.
desire, without (any feeling that this or that is) mine,
and without any mental trouble’. Even those men
who always act on this opinion of mine, full of
faith, and without carping, are released from all
actions. But those who carp at my opinion and do
not act upon it, know them to be devoid of dis-
crimination, deluded as regards all knowledge?, and
ruined. Even a man of knowledge acts consonantly
to his own nature*. All beings follow nature. What
will restraint effect ? Every sense has its affections
and aversions towards its objects fixed. One should
not become subject to them, for they are one’s
opponents‘. One’s own duty, though defective, is
better than another's duty well performed. Death
in (performing) one’s own duty is preferable ; the
(performance of the) duty of others is dangerous.
Arguna said:
But by whom, O descendant of Vzishai! is man
impelled, even though unwilling, and, as it were,
constrained by force, to commit sin ?
1 About the consequences of your actions.
? Of actions, or of the Brahman in its various forms.
* Which is the result of the virtues and vices of a preceding
life. The sequence of idcas here is as follows :—The true view
stated here about the ‘difference from qualities and actions’ is
disregarded by some, owing to their ‘nature’ as now explained.
Then the question is, If nature is so potent, what is the good of
the Sistras? The answer is, Nature only acts through our likes
and dislikes. Withstand them and then you can follow the Sastras.
It is under the influence of these likes and dislikes, that some may
say, we shall practise duties prescribed for others (our own being
bad ones) as they are equally prescribed by the Sastras. That, as
stated in the last sentence here, is wrong.
* Cf. Sutta Nipdta, p. 101, as to ‘likings and dislikings.’
CHAPTER lll, 41. 57
The Deity said:
It is desire, it is wrath', born from the quality of
passion ; it is very ravenous, very sinful. Know that
that is the foe in this world. As fire is enveloped
by smoke, a mirror by dust, the foetus by the
womb, so is this * enveloped by desire. Knowledge,
O son of Kuntt! is enveloped by this constant foe
of the man of knowledge, in the shape of desire,
which is like a fire and insatiable. The senses, the
mind, and the understanding are said to be its seat‘;
with these it deludes the embodied (self) after en-
veloping knowledge. Therefore, O chief of the
descendants of Bharata! first restrain your senses,
then cast off this sinful thing which destroys know-
ledge and experience®. It has been said δ, Great
are the senses, greater than the senses is the mind,
greater than the mind is the understanding. What
is greater than the understanding is that’. Thus
knowing that which is higher than the understanding,
and restraining (your)self by (your)self, O you of
' Vide p. 50 supra.
3 Le. knowledge, mentioned in the next sentence, for which
construction p. 71 and p. 98 may be compared.
* Which becomes more powerful the more it is fed.
* The mind is that which ponders over things as such or such;
the understanding is that which finally determines (cf. Lewes’
History of Philosophy, IT, 463-465). These and the senses are
the ‘seat’ of desire, because the perception of an object by the
sense, the pondering over it by the mind, and the determination
about it by the understanding are the preliminaries to the
awakening of the desire; supra, p. 50.
* Knowledge is from books or teachers, experience is the result
of personal perception.
. ishad, p. 114; and see also pp. 148, 149.
' [.e. the supreme Being, as in the Ka/Aopanishad.
58 BHAGAVADGITA,
mighty arms! destroy this unmanageable enemy in
the shape of desire.
CuapTer IV.
The Deity said:
This everlasting ' (system of) devotion I declared
to the sun, the sun declared it to Manu 3, and Manu
communicated it to Ikshvaku. Coming thus by steps,
it became known to royal sages. But, O terror of
(your) foes! that devotion was lost to the world by
long (lapse of) time. That same primeval devotion
I have declared to you to-day, seeing that you are
my devotee and friend, for it is the highest mystery.
Arguna said :
Later is your birth ; the birth of the sun is prior.
How then shall I understand that you declared (this)
first ?
The Deity said:
I have passed through many births, O Arguna!
and you also. I know them all, but you, O terror
of (your) foes! do not know them. Even though
I am unborn and inexhaustible in (my) essence,
even though I am lord of all beings, still I take up
the control of my own nature’, and am born by
* Because its fruit is imperishable, viz. final emancipation.
* In the A’Aandogya-upanishad, Manu is the channel of com-
munication for some doctrine taught by Pragapati, which Manu
teaches the ‘people,’ interpreted by Sankara to mean Ikshvaku, ἄς.
(p. 178; see too p. 625).
* Nature is what goes to the formation of the material form in
which he is born; the ‘power’ includes knowledge, omnipotence,
&c. It is delusive because he is still really ‘ unborn.’
CHAPTER Iv, 16. 59
means of my delusive power. Whensoever, O de-
scendant of Bharata! piety languishes, and impiety
is in the ascendant, I create myself. I am born age
after age, for the protection of the good, for the
destruction of evil-doers, and the establishment of
piety. Whoever truly knows thus my divine birth
and work, casts off (this) body and is not born again.
He comes to me, O Arguna! Many from whom
affection, fear’, and wrath have departed, who are
full of me, who depend on me, and who are purified
by the penance of knowledge ἢ, have come into my
essence. I serve men in the way in which they
approach me*. In every way, O son of Pritha!
men follow in my path‘. Desiring the success of
actions δ, men in this world worship the divinities,
for in this world of mortals, the success produced
by action is soon obtained. The fourfold division
of castes was created by me according to the ap-
portionment of qualities and duties. But though
I am its author, know me to be inexhaustible, and
not the author. Actions defile me not. I have no
attachment to the fruit of actions. He who knows
me thus is not tied down by actions. Knowing
this, the men of old who wished for final emancipa-
tion, performed action. Therefore do you, too,
perform action as was done by men of old in olden
times. Even sages are confused as to what is
* Cf. Sutta Nipdta, p. 73. * Cf. infra, p. 61.
5 T.e. I give to each worshipper what is proper for him.
* The original words used here occur before in a different sense
(see p. 55). Here the meaning is that to whomsoever directly ad-
dressed, all worship is worship of me (see p. 84). In the whole
passage, Krishna says that the Deity is not chargeable with partiality
on account of the variety of human qualities and states.
" Such as acquisition of sons, cattle, ἄς.
60 BHAGAVADGITA.
action, what inaction. Therefore I will speak to
you about action, and learning that, you will be freed
from (this world of) evil. One must possess know-
ledge about action; one must also possess knowledge
about prohibited action ; and again one must possess
knowledge about inaction. The truth regarding
action is abstruse. He is wise among men, he is
possessed of devotion, and performs all actions ',
who sees inaction in action, and action in inaction.
The wise call him learned, whose acts are all free
from desires and fancies, and whose actions are
burnt down by the fire of knowledge. Forsaking
all attachment to the fruit of action, always con-
tented, dependent on none, he does nothing at all,
though he engages in action. Devoid of expecta-
tions, restraining the mind and the self, and casting
off all belongings *, he incurs no sin, performing
actions merely for the sake of the body*. Satisfied
with earnings coming spontaneously ὁ, rising above
the pairs of opposites, free from all animosity, and
equable on success or ill-success, he is not fettered
down, even though he performs (actions). The acts
of one who is devoid of attachment, who is free >,
whose mind is fixed on knowledge, and who performs
action for (the purpose of) the sacrifice* are all
1 Devoted though performing all actions.
* « Appropriating nothing,’ at Sutta Nipita, p. ror, seems to be
the same idea. ‘Self’ just before this means senses.
* Preferably, perhaps, ‘with the body only.’ But Sankara
rejects this. :
* Cf. infra, p. ror; and Sutta Nipfta, p. 12.
* The commentators vary in their interpretations of this word
(mukta), but the common point appears to be ‘ free from attachment
to worldly concerns,’ Cf. Sutta Nipata, p. 8.
4 Sacrifice here apparently means every act for the attainment of
CHAPTER IV, 29. 61
destroyed. Brahman is the oblation; with Brahman
(as a sacrificial instrument) it is offered up; Brahman
is in the fire; and by Brahman it is thrown; and
Brahman, too, is the goal to which he proceeds who
meditates on Brahman in the action’. Some de-
votees perform the sacrifice to the gods, some offer
up the sacrifice by the sacrifice itself in the fire
of Brahman*. Others offer up the senses, such as
the sense of hearing and others, in the fires of
restraint? ; others offer up the objects of sense, such
as sound and so forth, into the fires of the senses ¢,
Some again offer up all the operations of the senses
and the operations of the life-breaths into the fire of
devotion by self-restraint’, kindled by knowledge.
Others perform the sacrifice of wealth, the sacrifice
of penance, the sacrifice of concentration of mind,
the sacrifice of Vedic study 5, and of knowledge, and
others are ascetics of rigid vows. Some offer up
the upward life-breath into the downward life-breath,
and the downward life-breath into the upper life-
breath, and stopping up the motions of the upward
and downward life-breaths, devote themselves to the
restraint of the life-breaths 7. Others, who (take)
the supreme ; cf. supra, p. 53. In Asvalayana Grthya-sfitra I, 1, 5,
a text is cited meaning ‘salutation verily is a sacrifice.’
‘ This thorough identification with the Brahman explains why
the action is ‘destroyed’ and does not ‘fetter’ the doer.
* Le. all acts, religious and other, offered up to the Brahman in
the mode above stated.
5 Practise ‘ yoga’ and other like exercises.
“ Remaining unattached to sensuous enjoyments.
* Stopping the bodily operations mentioned, and engaging in
contemplation.
* This is called Brahmayagwa, Asvalayana Grihya-sdtra III, 1, 3.
* Maitri-upanishad, p. 129.
62 BHAGAVADGITA.
limited food, offer up the life-breaths into the life-
breaths. All of these, conversant with the sacrifice,
have their sins destroyed by the sacrifice. Those
who eat the nectar-like leavings of the sacrifice
repair to the eternal Brahman’. This world is
not for those who perform no sacrifice, whence
(then) the other, O best of the Kauravas! Thus
sacrifices of various sorts are laid down in the
Vedas. Know them all to be produced from action ?,
and knowing this you will be released (from the
fetters of this world). The sacrifice of knowledge,
O terror of (your) foes! is superior to the sacrifice
of wealth, for action, O son of Pritha! is wholly
and entirely comprehended in knowledge. That?
you should learn by salutation, question, and service‘.
The men of knowledge who perceive the truth will
teach knowledge to you. Having learnt that, O son
of Pandu! you will not again fall thus into delusion ;
and by means of it, you will see all beings, without
exception, first in yourself, and then in me® Even
if you are the most sinful of all sinful men, you
will cross over all trespasses by means of the
boat of knowledge alone. As a fire well kindled,
O Arguna! reduces fuel to ashes, so the fire of
knowledge reduces all actions to ashes*. For there
is in this world no means of sanctification like know-
ledge 7, and that one perfected by devotion finds
' Supra, p. 53.
* Operations of mind, senses, &c.; cf. supra, p. 54.
* Le. knowledge.
4“ Addressed to men of knowledge. Cf. Muadakopanishad, p. 282.
* The essential unity of the supreme and individual soul and the
whole universe. Cf. lsopanishad, pp. 13, 14.
* Supra, p. 60. 7 Sutta Nipdta, p. 48.
CHAPTER V, 3. 63
within one’s self in time. He who has faith, whose
senses are restrained, and who is assiduous, obtains
knowledge'. Obtaining knowledge, he acquires,
without delay, the highest tranquillity. He who is
ignorant and devoid of faith, and whose self is full
of misgivings, is ruined. Not this world, not the
next, nor happiness, is for him whose self is full
of misgivings. Actions, O Dhanaggaya! do not
fetter one who is self-possessed 3, who has renounced
action by devotion, and who has destroyed mis-
givings by knowledge. Therefore, O descendant
of Bharata! destroy, with the sword of knowledge,
these misgivings of yours which fill your mind, and
which are produced from ignorance. Engage in
devotion. Arise!
Cuarter V.
Arguna said :
O Krishaa! you praise renunciation of actions
and also the pursuit (of them). Tell me determinately
which one of these two is superior.
The Deity said:
Renunciation and pursuit of action are both
instruments of happiness. But of the two, pursuit
of action is superior to renunciation of action. He
should be understood to be always an ascetic 3,
who has no aversion and no desire. For, O you
of mighty arms! he who is free from the pairs of
opposites is easily released from (all) bonds. Children
—not wise men—talk of sankhya and yoga as dis-
* Sutta NipAta, p. 49. * Cautious, free from heedlessness.
® Le. one who has performed ‘renunciation.’
64 BHAGAVADGITA.
tinct. One who pursues either well obtains the fruit
of both. The seat which the s4nkhyas obtain is
reached by the yogas' also. He sees (truly), who
sees the sankhya and yoga as one. Renunciation,
O you of mighty arms! is difficult to reach without
devotion; the sage possessed of devotion attains
Brahman * without delay. He who is possessed of
devotion, whose self is pure, who has restrained
his self, and who has controlled his senses, and
who identifies his self with every being, is not
tainted though he performs (actions). The man of
devotion, who knows the truth, thinks he does
nothing at all, when he sees‘, hears, touches,
smells, eats, moves, sleeps, breathes, talks, throws
out δ, takes, opens or closes the eyelids; he holds
that the senses deal with the objects of the senses.
He who, casting off (all) attachment, performs actions
dedicating them to Brahman, is not tainted by sin,
as the lotus-leaf* (is not tainted) by water. De-
votees, casting off attachment, perform actions for
attaining purity of self, with the body, the mind, the
understanding, or even the senses *—(all) free (from
1 Those who follow the yoga ‘path.’ The form is noteworthy,
grammatically.
* Le. ‘attains true renunciation,’ says Sankara; Sridhara says,
‘attains Brahman, after becoming a “ renouncer.”’
3 Here self is explained as body ; in the line which goes before
it is explained as heart.
4“ These are the various operations of the organs of perception,
action, &c.
5 Excretions, ἄς.
* A very common simile. Cf. inter alia Αἰ λληἀοργα-υραηβῃδά,
p. 276; Sutta Nipata, pp. 107-134; and Davids’ Buddhism, p. 158
Note.
7 Body=bathing, &c.; mind=meditation, ἄς. ; understanding =
ascertainment of truth; senses= hearing and celebrating Gou’s name.
CHAPTER V, 19. 65
egoistic notions). He who is possessed of devotion,
abandoning the fruit of actions, attains the highest
tranquillity. He who is without devotion, and
attached to the fruit (of action), is tied down by
(reason of his) acting in consequence of (some)
desire. The self-restrained, embodied (self) lies at
ease within the city of nine portals', renouncing all
actions by the mind, not doing nor causing (any-
thing) to be done. The Lord is not the cause of
actions, or of the capacity of performing actions
amongst men, or of the connexion of action and
fruit. But nature only works. The Lord receives
no one’s sin, nor merit either. Knowledge is
enveloped by ignorance, hence all creatures are
deluded*. But to those who have destroyed that
ignorance by knowledge of the self, (such) know-
ledge, like the sun, shows forth that supreme
(principle). And those whose mind is (centred) on
it, whose (very) self it is, who are thoroughly
devoted to it, and whose final goal it is, go
never to return, having their sins destroyed by
knowledge. The wise look upon a Brahmaza
possessed of learning and humility, on a cow, an
elephant, a dog, and a Svap4ka, as alike*. Even
here, those have conquered the material world,
whose mind rests in equability ὁ; since Brahman is
free from defects and equable, therefore they rest in
* CE Pramopanishad, p. 202 ; Svetisvatara, p. 332; Sutta Nipata,
p. 52. The Kashopanishad has eleven portals (p. 132). The nine
are the eyes, nostrils, ears, mouth, and the two for excretions.
® As regards the Lord's relation to man’s merit or sin.
* As manifesiations of Brahman, though of different qualities and
classes. As to Svapéka, a very low caste, see Sutta Nipata, p. 36.
* As stated in the preceding words.
(8) F
66 BHAGAVADGITA.
Brahman. He who knows Brahman, whose mind
is steady, who is not deluded, and who rests in
Brahman, does not exult on finding anything agree-
able, nor does he grieve on finding anything disagree-
able '. One whose self is not attached to external
objects, obtains the happiness that is in (one’s) self;
and by means of concentration of mind, joining one’s
self (with the Brahman), one obtains indestructible
happiness. For the enjoyments born of contact (be-
tween senses and their objects) are, indeed, sources
of misery ; they have a beginning as well as an end*.
O son of Kuntt! a wise man feels no pleasure
in them. He who even in this world, before his
release from the body, is able to bear the agitations
produced from desire and wrath, is a devoted man,
he is a happy man. The devotee whose happiness
is within (himself), whose recreation is within (him-
self), and whose light (of knowledge) also is within
(himself), becoming (one with) the Brahman’, obtains
the Brahmic bliss‘. The sages whose sins have
perished, whose misgivings are destroyed, who are
self-restrained, and who are intent on the welfare
of all beings δ, obtain the Brahmic bliss. To the
ascetics, who are free from desire and wrath δ, and
whose minds are restrained, and who have know-
ledge of the self, the Brahmic bliss is on both sides
(of death). The sage who excludes (from his mind)
* KasAopanishad, p. 100. * Cf. supra, p. 44.
* He is one with the Brahman as he is intent exclusively on the
Brahman.
4“ The bliss of assimilation with the Brahman, or, as Ramanuga
puts it, the bliss of direct knowledge of the self.
* Sutta Nip4ta, p. 39; also Davids’ Buddhism, p. 109.
4 Cf. Sutta Nipata, p. 3.
CHAPTER VI, 5. 67
external objects, (concentrates) the visual power
between the brows', and making the upward and
downward life-breaths even, confines their move-
ments within the nose, who restrains senses, mind,
and _ understanding *, whose highest goal is final
emancipation, from whom desire, fear, and wrath
have departed, is, indeed, for ever released (from
birth and death). He knowing me to be the enjoyer
of all sacrifices and penances, the great Lord of all
worlds, and the friend of all beings, attains tran-
quillity.
Cnapter VI.
The Deity said:
He who, regardless of the fruit of actions, per-
forms the actions which ought to be performed, is
the devotee and renouncer; not he who discards the
(sacred) fires?, nor he who performs no acts. Know,
O son of Paadu! that what is called renunciation is
devotion; for nobody becomes a devotee who has
not renounced (all) fancies‘. To the sage who wishes
to rise to devotion, action is said to be a means, and
to him, when he has risen to devotion, tranquillity ὁ
is said to be a means. When one does not attach
oneself to objects of sense, nor to action, renounciny
all fancies, then one is said to have risen to devotion.
(A man) should elevate his self by his self*; he should
not debase his self, for even (a man’s) own self is his
* Cf. infra, p. 78. * P. 57 and Kashopanishad, p. 157.
3 Which are required for ordinary religious rites.
* Which are the cause of desires ; see supra, p. 50.
* Abandonment of distracting actions; means scil. to perfect
knowledge, says Sridhbara.
* Le. by means of a mind possessed of true discrimination.
F2
.
68 BHAGAVADGITA.
friend, (a man’s) own self is also his enemy'. To
him who has subjugated his self by his self *, his
self is a friend; but to him who has not restrained
his self, his own self behaves inimically, like an
enemy. The self of one who has subjugated his self
and is tranquil, is absolutely concentrated (on itself),
in the midst of cold and heat, pleasure and pain, as
well as honour and dishonour. The devotee whose
self is contented with knowledge and experience 8,
who is unmoved‘, who has restrained his senses, and
to whom a sod, a stone, and gold are alike, is said
to be devoted. And he is esteemed highest, who
thinks alike® about well-wishers, friends, and enemies,
and those who are indifferent, and those who take
part with both sides, and those who are objects of
hatred, and relatives, as well as about the good and
the sinful. A devotee should constantly devote his
self to abstraction, remaining in a secret place 5,
alone, with his mind and self? restrained, without
expectations, and without belongings. Fixing his
seat firmly in a clean " place, not too high nor too
low, and covered over with a sheet of cloth, a deer-
skin, and (blades of) Kusa (grass),—and there seated
on (that) seat, fixing his mind exclusively on one
' Self is here explained as mind, the unsteadiness of which
prevents the acquisition of devotion, p. 71.
* This means restraining senses by mind. See Maitrf-upa-
nishad, p. 180.
5. Supra, p. 57. 4 By any of the vexations of the world.
51. ς. is free from affection or aversion towards them.
* ‘Release from society ’ is insisted on at Sutta Nipdta, p. 55.
7 Selfis here explained as senses; in the previous clause as mind.
* This requisite is prescribed by many authorities. Cf. A’Ain-
dogya-upanishad, p. 626; Maitri, p. 156; Svetisvatara, pp. 318, 319;
and Asvalayana (Grshya-sdtra) 11], 2, 2, for Vedic study too.
CHAPTER VI, 18. 69
point, with the workings of the mind and senses
restrained, he should practice devotion for purity of
self. Holding his body, head, and neck even and
unmoved, (remaining) steady, looking at the tip of
his own nose’, and not looking about in (all)
directions, with a tranquil self, devoid of fear, and
adhering to the rules of Brahmaéérins ?, he should
restrain his mind, and (concentrate it) on me, and
sit down engaged in devotion, regarding me as his
final goal. Thus constantly devoting his self to
abstraction, a devotee whose mind is restrained, -
attains that tranquillity which culminates in final
emancipation, and assimilation with me. Devotion
is not his, O Arguna! who eats too much, nor his
who eats not at all; not his who is addicted to too
much sleep, nor his who is (ever) awake. That
devotion which destroys (all) misery is his, who
takes due food and exercise *, who toils duly in all
works, and who sleeps and awakes (in) due (time) ‘.
When (a man’s) mind well restrained becomes steady
upon the self alone, then he being indifferent to all
objects of desire, is said to be devoted. As a light
standing in a windless (place) flickers not, that is
declared to be the parallel for a devotee, whose mind
is restrained, and who devotes his self to abstraction.
That (mental condition), in which the mind restrained
by practice of abstraction, ceases to work ; in which
* Cf. Kum4rasambhava, Canto III, 47. This is done in order to
prevent the sight from rambling—a total closing of the eyes being
objectionable as leading to sleep.
3 See these in Apastamba (p. 7 in this series); and cf. Sutta
Nipata, pp. 159, 160; and Max Maller’s Hibbert Lectures, p. 158.
* Cf. Satta Nipfta, pp. 28, 95.
4 Buddhism shows similar injunctions. Cf. Sutta Nipdta, pp. 21,
28, 95 ; and Dhammapada, stanza 8.
Ἃ
70 BHAGAVADGITA,
too, one seeing the self by the self!, is pleased in
the self; in which one experiences that infinite happi-
ness which transcends the senses, and which can be
grasped by the understanding only ; and adhering to
which, one never swerves from the truth ; acquiring
which, one thinks no other acquisition higher than it ;
and adhering to which, one is not shaken off even by
great misery; that should be understood to be called
devotion in which there is a severance of all con-
nexion with pain. That devotion should be practised
with steadiness and with an undesponding heart.
Abandoning, without exception, all desires *, which
are produced from fancies, and restraining the whole
yroup of the senses on all sides by the mind only °,
one should by slow steps become quiescent ‘, with
a firm resolve coupled with courage*; and fixing
the mind upon the self, should think of nothing.
Wherever the active and unsteady mind breaks
forth 5, there one should ever restrain it, and fix it
steadily on the self alone. The highest happiness
comes to such a devotee, whose mind is fully
tranquil, in whom the quality of passion has been
suppressed, who is free from sin, and who is become
(one with) the Brahman. Thus constantly devoting
his self to abstraction, a devotee, freed from sin,
easily obtains that supreme happiness—contact with
the Brahman*. He who has devoted his self to ab-
straction, by devotion, looking alike on everything,
' Sees the highest principle by a mind purified by abstraction.
* Cf. Sutta Nipata, p. 62. * Cf. supra, p. 53.
* Le. cease to think of objects of sense. Cf. supra, p. 69.
* Te. an undespairing and firm resolution that devotion will be
achieved ultimately.
* Cf. Sutta Nipata, p. 106. 7 Assimilation with the Brahman.
CHAPTER VI, 36. 71
sees the self abiding in all beings, and all beings in
the self. To him who sees me in everything, and
everything in me, I am never lost, and he is not
lost to me*. The devotee who worships me abiding -
in all beings, holding that all is one’, lives in me,
however he may be living‘. That devotee, O
Arguna! is deemed to be the best, who looks alike
on pleasure or pain, whatever it may be, in all
(creatures), comparing all with his own (pleasure
or pain) *.
Arguna said :
I cannot see, O destroyer of Madhu! (how)
the sustained existence (is to be secured) of this
devotion by means of equanimity which you have
declared—in consequence of fickleness. For, O
Krishaa! the mind is fickle, boisterous δ, strong, and
obstinate; and I think that to restrain it is as
difficult as (to restrain) the wind.
The Deity said :
Doubtless, O you of mighty arms! the mind is
difficult to restrain, and fickle’. Still, O son of
Kuntt! it may be restrained by constant practice and
by indifference (to worldly objects). It is my belief,
that devotion is hard to obtain for one who does ποῖ"
restrain his self. But by one who is self-restrained
» Realises the essential unity of everything.
3 He has access to me, and I am kind to him.
* Cf. Leopanishad, p. 13.
* «Even abandoning all action,’ says Sridhara; and cf. infra, p. 105.
* Who believes that pleasure and pain are as much liked or
disliked by others as by himself, and puts himself in fact in the
place of others.
* Troublesome to the body, senses, &c.
* Cf. Dhammapada, stanza 33 5.4.
°
72 BHAGAVADGITA.
and assiduous, it can be obtained through (proper)
expedients.
Arguna said :
What is the end of him, O Krishna! who does
not attain the consummation of his devotion, being
not assiduous’, and having a mind shaken off from
devotion, (though) full of faith? Does he, fallen
from both (paths) *, go to ruin like a broken cloud,
being, O you of mighty arms! without support, and
deluded on the path (leading) to the Brahman? Be
pleased, O Krishna! to entirely destroy this doubt of
mine, for none else than you can destroy this doubt.
The Deity said:
O son of Przth4! neither in this world nor the
next, is ruin for him; for, O dear friend! none who
performs good (deeds) comes to an evil end. He
who is fallen from devotion attains the worlds of
those who perform meritorious acts, dwells (there) for
many a year, and is afterwards born into a family
of holy and illustrious? men. Or he is even born
into a family of talented devotees; for such a birth as
that in this world is more difficult to obtain. There
he comes into contact with the knowledge which
belonged to him in his former body, and then again,
O descendant of Kuru! he works for perfection ‘.
For even though reluctant δ, he is led away by the
‘Cf. p. 73 infra.
᾽ The path to heaven, and that to final emancipation.
* ‘Kings or emperors,’ says Madhusfdana.
41. «. final emancipation.
* ‘As Arguna himself,’ says Madhusfidana, ‘receives instruction
in knowledge, though he comes to the battle-field without any such
object; hence it was said before, “nothing is here abortive.”’
See p. 47.
CHAPTER VII, 4. 73
self-same former practice, and although he only
wishes to learn devotion, he rises above the (fruits
of action laid down in the) divine word. But the
devotee working with great efforts', and cleared of
his sins, attains perfection after many births, and ἢ
then reaches the supreme goal. The devotee is
esteemed higher than the performers of penances,
higher even than the men of knowledge, and the
devotee is higher than the men of action ; therefore, "
O Arguna! become a devotee. And even among
all devotees, he who, being full of faith, worships
me, with his inmost self intent on me, is esteemed
by me to be the most devoted.
Cuarpter VII.
The Deity said:
O son of Pritha! now hear how you can without
doubt know me fully, fixing your mind on me, and
resting in me, and practising devotion. I will now -
tell you exhaustively about knowledge together with
experience; that being known, there is nothing
further left in this world to know. Among thou-
sands of men, only some* work for perfection ὃ;
and even of those who have reached perfection,
and who are assiduous, only some know me truly.
Earth, water, fire, air, space, mind, understanding,
* As distinguished from the others who work half-beartedly, 50
tomy. See p. 72.
* ‘Some one’ in the original.
® Le. knowledge of the self. Sankara says, as to the next clause,
that those even who work for final emancipation must be deemed
to have ‘ reached perfection.’
74 BHAGAVADGITA.
and egoism', thus is my nature divided eightfold.
But this is a lower (form of my) nature. Know
(that there is) another (form of my) nature, and
higher than this, which is animate, O you of mighty
arms! and by which this universe is upheld. Know
that all things have these (for their) source*. I am
the producer and the destroyer of the whole universe.
There is nothing else, O Dhanaggaya! higher than
myself; all this is woven upon me, like numbers of
pearls upon a thread*. I am the taste in water, O
son of Kuntt! I am the light of the sun and moon.
I am ‘Om*’ in all the Vedas, sound® in space, and
manliness in human beings; I am the fragrant smell
in the earth, refulgence in the fire; I am life in all
beings, and penance‘ in those who perform penance.
Know me, O son of Prvith4! to be the eternal seed
of all beings; I am the discernment of the discerning
ones, and I the glory of the glorious’. I am also
the strength, unaccompanied by fondness or desire ",
of the strong. And, O chief of the descendants of
Bharata! I am love unopposed to piety " among all
' This accords with the Sankhya philosophy. See chapter I,
sutra 61 of the current aphorisms.
* Cf. infra, p. 105. 5. Cf. Mundakopanishad, p. 298.
4 Infra, p. 79. Cf. Goldstiicker’s Remains, I, 14, 122; Yoga-
sfitras I, 27.
5.1.6. the occult essence which underlies all these and the other
qualities of the various things mentioned.
* I. e. power to bear the pairs of opposites.
7 Glory here seems to mean dignity, greatness,
* Desire is the wish to obtain new things; fondness is the
anxiety to retain what has been obtained. The strength here
spoken of, therefore, is that which is applied to the performance
of one’s own dutics only.
* Ie. indulged within the bounds allowed by the rules of the
Sistras, namely, for the procreation of sons &c. only.
CHAPTER VII, 20. 75
beings. And all entities which are of the quality of
goodness, and those which are of the quality of
passion and of darkness, know that they are, indeed,
all from me; I am not in them, but they are in me’.
The whole universe deluded by these three states of
mind, developed from the qualities, does not know
me, who am beyond them and inexhaustible; for
this delusion of mine, developed from the qualities,
is divine and difficult to transcend. Those who resort
to me alone cross beyond this delusion. Wicked
men, doers of evil (acts), who are deluded, who
are deprived of their knowledge by (this) delusion,
and who incline to the demoniac state of mind ἡ, do
not resort to me. But, O Arguna! doers of good
(acts) of four classes worship me: one who is dis-
tressed, one who is seeking after knowledge, one who ,
wants wealth, and one, O chief of the descendants of
Bharata! who is possessed of knowledge. Of these,
he who is possessed of knowledge, who is always
devoted, and whose worship is (addressed) to one
(Being) only, is esteemed highest. For to the man
of knowledge I am dear above all things, and he is
dear to me. All these are noble. But the man
possessed of knowledge is deemed by me to be my
own self. For he with (his) self devoted to abstrac- .
tion, has taken to me as the goal than which there is
nothing higher. At the end of many lives, the man
possessed of knowledge approaches me, (believing)
that Vasudeva is everything. Such a high-souled
man is very hard to find. Those who are deprived
of knowledge by various desires approach other
* They do not dominate over me, I rule them.
* Infra, p. 115.
76 BHAGAVADGITA,
divinities, observing various regulations ', and con-
trolled by their own natures*. Whichever form (of
deity) any worshipper wishes to worship with faith,
to that form I render his faith steady. Possessed of
that faith, he seeks to propitiate (the deity in) that
(form), and obtains from it those beneficial things
which he desires, (though they are) really given by me.
But the fruit thus (obtained) by them,-who have little
judgment, is perishable. Those who worship the
divinities go to the divinities *, and my worshippers,
too, go tome. The undiscerning ones, not knowing
my transcendent and inexhaustible essence, than
which there is nothing higher, think me, who am un-
perceived, to have become perceptible*. Surrounded
by the delusion of my mystic power’, I am not
manifest to all. This deluded world knows not me
unborn and inexhaustible. I know, O Arguna! the
things which have been, those which are, and those
which are to be. But me nobody knows. All beings,
O terror of (your) foes! are deluded at the time of
birth by the delusion, O descendant of Bharata!
caused by the pairs of opposites arising from desire
and aversion. But the men of meritorious actions,
whose sins have terminated, worship me, being re-
leased from the delusion (caused) by the pairs of
Fasts and so forth.
3 Which are the result of the actions done in previous lives,
* And the divinities are not eternal, so the fruit obtained is
ephemeral.
“ The ignorant do not know the real divinity of Vishwu, thinking
him to be no higher than as he is seen in the human form. This
gives them an inadequate notion of the purity and eternity of the
happiness to be obtained by worshipping him; cf. infra, p. 83.
5 The veil surrounding me is created by my mysterious power,
and that everybody cannot pierce through ; cf. Kasha, p. 117.
CHAPTER VIII, 4. 77
opposites, and being firm in their beliefs'. Those
who, resting on me, work for release from old age
and death *, know the Brahman, the whole Adhyé-
tma, and all action. And those who know me with
the Adhibhita, the Adhidaiva, and the Adhiyagia, .
having minds devoted to abstraction, know me at
the time of departure (from this world).
Cuapter VIII.
Arguna said:
What is that Brahman, what the Adhydtma, and
what, O best of beings! is action? And what is
called the Adhibhata ? And who is the Adhiyag&a,
and how in this body, O destroyer of Madhu ?
And how, too, are you to be known at the time of
departure (from this world) by those who restrain
their selfs ?
The Deity said :
The Brahman is the supreme, the indestructible.
Its manifestation (as an individual self) is called the
Adhyatma. The offering (of an oblation to any
divinity), which is the cause of the production and
development of all things, is named action. The
Adhibhata is all perishable things. The Adhidai-
vata is the (primal) being. And the Adhiyagaa, O
best of embodied (beings) ! is I myself in this body‘.
* Concerning the supreme principle and the mode of wor-
shipping it.
* Cf. infra, p. 109. ® See the next chapter.
* Adhy4tma where it occurs before (e.g. p. 55) has been ren-
dered ‘ the relation between the supreme and individual soul.’ As to
78 BHAGAVADGITA.
And he who leaves this body and departs (from this
world) remembering me in (his) last moments, comes
into my essence. There is no doubt of that. Also
whichever form! (of deity) he remembers when he
finally leaves this body, to that he goes, O son of
Kuntt! having been used to ponder on it. Therefore,
at all times remember me, andengage in battle. Fixing
your mind and understanding on me, you will come to
me, there is no doubt. He who thinks of the supreme
divine Being,Oson of Ρχ δ! with a mind not(running)
to other (objects), and possessed of abstraction in the
shape of continuous meditation (about the supreme),
goes to him. He who, possessed of reverence (for
the supreme Being) with a steady mind, and with
the power of devotion, properly concentrates the
life-breath between the brows?%, and meditates on
the ancient Seer, the ruler, more minute than the
minutest atom’, the supporter of all, who is of an
unthinkable form, whose brilliance is like that of the
sun, and who is beyond all darkness‘, he attains
to that transcendent and divine Being. 1° will tell
you briefly about the seat, which those who know
the Vedas declare to be indestructible; which is
entered by ascetics from whom all desires have
departed; and wishing for which, people pursue the
action, cf. pp. 53, 564. Adhibhita is apparently the whole inanimate
creation, and Adhidaivata is the being supposed to dwell in the
sun. Adhiyagaa is Krishna. Cf. too pp. 113, 114.
* Some commentators say ‘whatever thing’ generally. The
‘form’ remembered in one’s last moments would be that which
had been most often meditated on during life.
3 Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333.
* Cf. Svetasvatara-upanishad, p. 327.
5 Kashopanishad, p. 102.
CHAPTER VIII, 17. 79
mode of life of Brahmaférins'. He who leaves the
body and departs (from this world), stopping up all
passages *, and confining the mind within the heart °,
placing the life-breath in the head, and adhering
to uninterrupted meditation‘, repeating the single
syllable ‘ Om,’ (signifying) the eternal Brahman 5, and
meditating on me, he reaches the highest goal.
To the devotee who constantly practises abstraction,
O son of Prztha! and who with a mind not (turned)
to anything else, is ever and constantly meditating
on me, I am easy of access. The high-souled ones,
who achieve the highest perfection, attaining to me,
do not again come to life, which is transient, a
home of woes*. All worlds, O Arguna! up to the
world of Brahman, are (destined) to return’. But,
O son of Kuntt! after attaining to me, there is no
birth again. Those who know a day of Brahman
to end after one thousand ages, and the night to
terminate after one thousand ages, are the persons
» As to Brahmafirins, see supra, p. 69.
5 ‘The senses,’ say the commentators. Might it not refer to the
‘nine portals’ at p. 65 supra? See also, however, p. 108.
* Le. thinking of nothing, making the mind cease to work.
Cf. Maitri-upanishad, p. 179.
4“ Cf. Maitrf-upanishad, p. 130, uninterrupted, like ‘oil when
out,’ says the commentator.
5 Cf. KhAndogya-upanishad, p. 151; MAndukya, pp. 330-388
(Om is all—past, present, and future); Nrssimha T4pinf, pp. 110,
117,171; Maite, p.140; Prasna, p.220. Onthe opening passage
of the Xéandogya, Sankara says, ‘Om is the closest designation of
the supreme Being. He is pleased when it is pronounced, as people
are at the mention of a favourite name.’ See also Max Miller,
Hibbert Lectures, p. 84; Goldstiicker’s Remains, I, 122.
* See infra, p. 86; and cf. Sutta Nipata, p. 125.
* They are only temporary, not the everlasting seats of the
soul.
ν
e
80 BHAGAVADGITA.
who know day and night'. On the advent of day,
all perceptible things are produced from the unper-
ceived ; and on the advent of night they dissolve in
that same (principle) called the unperceived. This
same assemblage of entities, being produced again and
again, dissolves on the advent of night, and, O son
of Prztha! issues forth on the advent of day, without
a will of its own* But there is another entity,
unperceived and eternal, and distinct from this un-
perceived (principle), which is not destroyed when
all entities are destroyed. It is called the unper-
ceived, the indestructible; they call it the highest
goal. Attaining to it, none returns*. That is my
supreme abode. That supreme Being, O son of
Pritha! he in whom all these entities dwell 4, and
by whom all this is permeated, is to be attained to
by reverence not (directed) to another. I will state
the times, O descendant of Bharata! at which
devotees departing (from this world) go, never to
return, or to return. The fire, the flame, the day,
' Cf. Manu I, 73. Sankara says, that this explains why the
abodes of Brahm4 and others are said to be not lasting. They
are limited by time. As to ages, Srtdhara says, a human year
is a day and night of the gods. Twelve thousand years made
of such days and nights make up the four ages: one thousand
such ‘quaternions of ages’ make up a day, and another thousand
a night of Brahma. Of such days and nights Brahm4 has a
hundred years to live. At the close of his life, the universe is
destroyed.
* Cf. p. 82 infra; also Manu-smrai I, 52; and K4lidasa’s Ku-
m4arasambhava II, 8.
* Cf. Kashopanishad, p. 149; and also p. 112 infra.
* Ie. by whom, as the cause of them, all these entities are sup-
ported ; cf. p. 82 infra.
* Srfdhara understands ‘the time when,’ in the sentence pre-
ceding this, to mean ‘the path indicated by a deity presiding over
CHAPTER IX, 2. 81
the bright fortnight, the six months of the northern
solstice, departing (from the world) in these, those
who know the Brahman go to the Brahman. Smoke,
night, the dark fortnight, the six months of the
southern solstice, (dying) in these, the devotee goes
to the lunar light and returns'. These two paths,
bright and dark, are deemed to be eternal in this
world *. By the one, (a man) goes never to return,
by the other he comes back. Knowing these two
paths, O son of Pritha! no devotee is deluded 5,
Therefore at all times be possessed of devotion, O
Arguna! A devotee knowing all this ‘, obtains all
the holy fruit which is prescribed for (study of) the
Vedas, for sacrifices, and also for penances and gifts,
and he attains to the highest and primeval seat.
CuapTerR IX.
Now I will speak to you, who are not given to
carping, of that most mysterious knowledge, accom-
panied by experience, by knowing which you will
be released from evil. It is the chief among the
sciences, the chief among the mysteries. It is the
best means of sanctification. It is imperishable, not
time, by which;’ and the fire-flame as included in this, though
having no connexion with time. Sankara agrees, though he also
suggests that fire means a deity presiding over time. I own I have
no clear notion of the meaning of these verses. Cf. XAandogya,
Ρ. 343; Brshad-dranyaka-upanishad, p. 1057 seq.
‘ Cf Prama-upanishad, p. 64 ; and Sartraka Bhashya, p. 747 seq.
* Le. for those who are fitted for knowledge or action.
* Le. does not desire heaven, but devotes himself to the supreme
Being, seeing that heavenly bliss is only temporary.
* All that is stated in this chapter.
(8) G
82 BHAGAVADGITA.
opposed to the sacred law. It is to be apprehended
directly ', and is easy to practise. O terror of your
foes! those men who have no faith in this holy
doctrine, return to the path of this mortal world,
without attaining to me. This whole universe is
pervaded by me in an unperceived form. All entities
live in me, but I do not live in them*®. Nor yet
do all entities live in me. See my divine power.
Supporting all entities and producing all entities,
my self lives not in (those) entities. As the great
and ubiquitous atmosphere always remains in space,
know that similarly all entities live in me*. At the
expiration of a Kalpa, O son of Kuntt! all entities
enter my nature; and at the beginning of a Kalpa,
I again bring them forth. Taking the control of
my own nature‘, I bring forth again and again this
whole collection of entities, without a will of its
own, by the power of nature. But, O Arguna!
these actions do not fetter® me, who remain like
one unconcerned, and who am unattached to those
actions. Nature gives birth to movables and im-
movables through me, the supervisor, and by reason
of that?, O son of Kunti! the universe revolves.
Deluded people of vain hopes, vain acts, vain know-
' T.e. by immediate consciousness, not mediately ; ‘not opposed
to the sacred law,’ i.e. like the Syena sacrifice for destroying a foe.
* Because he is untainted by anything. And therefore also the
entities do not live in him, as said in the next sentence. See p. 80
supra.
® As space is untainted and unaffected by the air which remains
in it, so am I by the entities.
* Supra, p. 58. Nature=the unperceived principle.
5 Cf. p. 80 supra.
* I am not affected by the differences in the conditions of these
entities. ΤΟ Viz. the supervision.
CHAPTER IX, 18. 83
ledge, whose minds are disordered, and who are
inclined to the delusive nature of Asuras and Ra-
kshasas, not knowing my highest nature as great
lord of all entities, disregard me as I have assumed
a human body*. But the high-souled ones, O son
of Prith4! who are inclined to the godlike nature,
knowing me as the inexhaustible source of (all) enti-
ties, worship me with minds not (turned) elsewhere.
Constantly glorifying me, and exerting themselves ὃ,
firm in their vows ὁ, and saluting me with reverence,
they worship me, being always devoted. And others
again, offering up the sacrifice of knowledge, worship
me as one, as distinct, and as all-pervading in nume-
rous forms®. I am the Kratu®,I am the Yagéa,
I am the SvadhA, I the product of the herbs. I am
the sacred verse. I too am the sacrificial butter,
and I the fire, I the offering’. I am the father of this
universe, the mother, the creator, the grandsire, the
thing to be known, the means of sanctification,
the syllable Om ", the Aé, Saman, and Yagus also ;
the goal, the sustainer, the lord, the supervisor, the
" Hope, viz. that some other deity will give them what they want;
acts, vain as not offered to the supreme; knowledge, vain as
abounding in foolish doubts, &c.
* Cf. p. 76 supra.
* For a knowledge of the supreme, or for the means of such
knowledge.
* Vows = veracity, harmlessness, ἄς.
5 Sacrifice of knowledge, viz. the knowledge that VAsudeva is all;
as one=believing that all is one; as distinct=believing that sun,
moon, ἄς. are different manifestations of ‘me.’
* Kratu is a Vedic sacrifice; YagAa, a sacrifice laid down in
Smrais. Svadh4=offering to the manes; ‘product of the herbs’=
food prepared from vegetables, or medicine.
* Cf. p. 61 supra. δ P. 79 supra.
G2
«
84 BHAGAVADGITA,
residence ', the asylum, the friend, the source, and
that in which it merges, the support, the receptacle,
and the inexhaustible seed. I cause heat and I send
forth and stop showers. I am immortality and also
death ; and I,O Arguna! am that which is and that
which is not *. Those who know the three (branches
of) knowledge, who drink the Soma juice, whose sins
are washed away, offer sacrifices and pray to me for
a passage into heaven ;,and reaching the holy world
of the lord of gods, they enjoy in the celestial
regions the celestial pleasures of the gods. And
having enjoyed that great heavenly world, they
enter the mortal world when (their) merit is ex-
hausted*. Thus those who wish for objects of
desire, and resort to the ordinances of the three
(Vedas), obtain (as the fruit) going and coming. To
those men who worship me, meditating on me and
on no one else, and who are constantly devoted,
I give new gifts and preserve what is acquired by
them‘. Even those, O son of Kuntt! who being
devotees of other divinities worship with faith,
worship me only, (but) irregularly’. For I am
the enjoyer as well as the lord® of all sacrifices.
But they know me not truly, therefore do they fall 7.
Those who make vows "το the gods go to the gods ;
Le. the seat of enjoyment; receptacle=where things are pre-
served for future use, say the commentators.
* The gross and the subtle elements, or causes and effects.
* Cf. Mundakopanishad, p. 279; and KA&ndogya, p. 344.
4“ Cf. Dhammapada, stanza 23. I.e. attainment to the Brahman
and not returning from it.—RAmanuga.
* Because in form they worship other divinities.
* Giver of the fruit. As to enjoyer, cf. p. 67 supra.
7 J.e. return to the mortal world.
* Te. some regulation as to mode of worship. Cf. also p. 76 supra.
CHAPTER IX, 32. 85
those who make vows to the manes go to the manes;
those who worship the Bhitas go to the Bhitas;
and those likewise who worship me go tome. Who-
ever with devotion offers me leaf, flower, fruit, water,
that, presented with devotion, I accept from him
whose self is pure. Whatever you do, O son of
Kunt!! whatever you eat, whatever sacrifice you
make, whatever you give, whatever penance you
perform, do that as offered to me’. Thus will
you be released from the bonds of action, the fruits
of which are agreeable or disagreeable. And with ,
your self possessed of (this) devotion, (this) renun-
ciation *, you will be released (from the bonds of
action) and will come to me. I am alike to all
beings; to me none is hateful, none dear. But
those who worship me with devotion (dwell) in me,
and 1 too in them. Even if a very ill-conducted
man worships me, not worshipping any one else, he
must certainly be deemed to be good, for he has
well resolved‘. He soon becomes devout of heart,
and obtains lasting tranquillity. (You may) affirm, -
O son of Kunti! that my devotee is never ruined.
For, O son of Prztha! even those who are of sinful
birth δ, women, Vaisyas, and Sddras likewise, resorting
to me, attain the supreme goal. What then (need
* Cf. p. 55 supra, and other passages.
2 This mode of action is at once devotion and renunciation: the
first, because one cares not for fruit; the second, because it is offered
to the supreme.
5 * They dwell in me’ by their devotion to me; I dwell in them
as giver of happiness to them.
* Viz. that the supreme Being alone should be reverenced.
* Sankara takes Vaisyas &c. as examples of this; not so Sridhara.
Cf. as to women and Sidras, Nrisiwha-t4pint, p. 14. ‘Of sinful
bunh'=of low birth (Sridhara) = birth resulting from sins (Sankara).
86 BHAGAVADGITA.
be said of) holy Brahmazas and royal saints who
are (my) devotees? Coming to this transient un-
happy ' world, worship me. (Place your) mind on
me, become my devotee, my worshipper; reverence
me, and thus making me your highest goal, and
devoting your self to abstraction, you will certainly
come to me.
CHAPTER X.
Yet again, O you of mighty arms! listen to
my excellent? words, which, out of a wish for your
welfare, I speak to you who are delighted (with
them). Not the multitudes of gods, nor the great
sages know my source; for I am in every way ἢ
the origin of the gods and great sages. Of (all)
mortals, he who knows me to be unborn, without
beginning, the great lord of the world, being free
from delusion, is released from all sins. Intelligence,
knowledge, freedom from delusion, forgiveness, truth,
restraint of thesenses, tranquillity, pleasure, pain, birth,
death, fear, and also security, harmlessness, equability,
contentment, penance, (making) gifts, glory, disgrace,
all these different tempers ‘ of living beings are from
me alone. The seven great sages, and likewise the
four ancient Manus‘, whose descendants are (all)
these people in the world, were all born from my
Cf. p. 79 supra.
* As referring to the supreme soul.
* As creator, as moving agent in workings of the intellect, ἄς.
4 The names are not always names of ‘tempers,’ but the corre-
sponding ‘temper’ must be understood.
* The words are also otherwise construed, ‘The four ancients
(Sanaka, Sanandana, SanAtana, Sanatkumira) and the Manus.’
According to the later mythology the Manus are fourteen.
CHAPTER X, 16, 87
mind 1, (partaking) of my powers. Whoever correctly
knows these powers and emanations of mine, be-
comes possessed of devotion free from indecision ; "
of this (there is) no doubt. The wise, full of love ἢ,
worship me, believing that I am the origin of all,
and that all moves on through me. (Placing their)
minds on me, offering (their) lives to me, instructing
each other, and speaking about me, they are always
contented and happy. To these, who are con-
stantly devoted, and who worship with love, I give
that knowledge by which they attain to me. And
remaining in their hearts, I destroy, with the brilliant
lamp of knowledge, the darkness born of ignorance
in such (men) only, out of compassion for them.
Arguna said :
You are the supreme Brahman, the supreme goal,
the holiest of the holy. All sages, as well as the
divine sage N4rada, Asita*, Devala, and Vyasa, call
you the eternal being, divine, the first god, the un-
born, the all-pervading. And so, too, you tell me
yourself, O Kesava! I believe all this that you tell
me (to be) true; for, O lord! neither the gods nor
demons understand your manifestation‘. You only
know your self by your self. O best of beings! creator
of all things! lord of all things! god of gods! lord
of the universe! be pleased to declare without
Δ By the mere operation of my thought. As to ancients, cf.
Aitareya-4ramyaka, p. 136.
* Sankara renders the word here by perseverance in pursuit of
* Anandagiri calls Asita father of Devala. See also Davids’
Boddhism, p. 185; Max Miller’s Anc. Sansk. Lit., p. 463.
4 Scil. in human form for the good of the gods and the destruc-
tion of demons,
88 BHAGAVADGITA.
exception your divine emanations, by which emana-
tions you stand pervading all these worlds. How
shall I know you, O you of mystic power! always
meditating on you? And in what various entities ',
O lord! should I meditate on you? Again, O
Ganardana! do you yourself declare your powers
and emanations; because hearing this nectar, I (still)
feel no satiety.
The Deity said :
Well then, O best of Kauravas! I will state to
you my own divine emanations ; but (only) the chief
(ones), for there is no end to the extent of my (ema-
nations). I am the self, Ὁ Gudakesa! seated in the
hearts of all beings. I am the beginning and the
middle and the end also of all beings. I am Vishzu
among the Adityas*, the beaming sun among the
shining (bodies) ; I am Martéi among the Maruts ‘,
and the moon among the lunar mansions®. Among
the Vedas, I am the Sd4ma-veda*. I am Indra
among the gods. And I am mind among the
senses 7, I am consciousness in (living) beings. And
I am Sankara* among the Rudras, the lord of
wealth® among Yakshas and Rakshases. And I am
fire among the Vasus, and Meru'® among the high-
' To know you fully being impossible, what special manifesta-
tion of you should we resort to for our meditations?
* P. 129 infra. -
* «Aditya is used in the Veda chiefly as a general epithet for a
number of solar deities.’ Max Miller, Hibbert Lectures, p. 264.
* The storm-gods, as Max Miller calls them.
* Cf. Sutta Nipdta, p. rar.
* As being, probably, full of music.
* Cf, KAandogya, p. 121, where Sankara says, ‘ Mind is the chief
of man’s inner activities.’
* Now the third member of our Trinity.
® Kubera. © The Golden Mount.
CHAPTER X, 30. 89
topped (mountains). And know me, O Arguna! to
be Brthaspati, the chief among domestic priests.
I am Skanda among generals. I am the ocean
among reservoirs of water'. Iam Bhrzgu among the
great sages. I am the single syllable (Om *) among
words. Among sacrifices I am the Gapa sacrifice;
the Himalaya among the firmly-fixed (mountains) ;
the Asvattha ‘ among all trees, and Narada among
divine sages ; Kitraratha among the heavenly choris-
ters, the sage Kapila among the Siddhas*. Among
horses know me to be UZéaissravas δ, brought forth
by (the labours for) the nectar; and AirAvata among
the great elephants, and the ruler of men among
men’. I am the thunderbolt among weapons, the
wish-giving (cow) among cows. And I am love
which generates*. Among serpents I am VAsuki.
Among Naga® snakes I am Ananta; I am Varuna
among aquatic beings. And I am Aryaman among the
manes, and Yama '’among rulers. Among demons,
too, 1am Pralhada. I am the king of death (Kala,
time) among those that count". Among beasts
' Cf. Sutta Nipata, p. 121. 3 Vide p. 79 supra.
* Gapa is the silent meditation. Madhusfdana says it is superior
owing to its not involving the slaughter of any animal, &c.
* The fig tree. It is the symbol of ‘life’ in chapter XV infra.
* Those who even from birth are possessed of piety, knowledge,
indifference to the world, and superhuman power. Cf. Sveta-
svatara-upanishad, p. 357.
* This is Indra’s horse, brought out at the churning of the ocean.
Airavata is Indra’s elephant. 7 Cf. Sutta Nip&ta, p. 121.
* Ie. not the merely carnal passion. Cf. p. 74 supra.
* N&gas are without poison, says Sridhara. Varuna is the sea-god.
* Yama is death, and Pralhada the virtuous demon for whom
Vishsu became incarnate as the man-lion. As to manes, see
Goldstacker'’s Remains, I, 133.
™ «Counts the number of men’s sins,’ RamAnuga; Sridhara says
go BHU AGAVADGITA.
I am the lord of beasts, and the son of Vinata' among
birds. I am the wind among those that blow?
I am R&ma®* among those that wield weapons.
Among fishes I am Makara‘, and among streams
the Gahnavit®. Of created things I am the begin-
ning and the end and the middle also, O Arguna!
Among sciences, I am the science of the Adhyatma,
and I am the argument of controversialists. Among
letters I am the letter A*, and among the group of
compounds the copulative’? compound. I myself am
time inexhaustible, and I the creator whose faces
are in all directions. 1 am death who seizes all, and
the source of what is to be. And among females,
fame δ, fortune, speech, memory, intellect, courage,
forgiveness. Likewise among S4man hymns, I am
the Brzhat-siman*®, and I the Gdyatri'’? among
metres. I am Margasirsha among the months, the
this refers to ‘time, with its divisions into years, months,’ &c.;
while a little further on it means ‘time eternal.’
' T.e. the Garuda or eagle, who is the vehicle of Vishau in
Hindu mythology.
* «Those who have the capacity of motion,’ says Ramanuga.
5 The hero of the Hindu epos, Ram4yaaa, translated into verse
by Mr. R. T. H. Griffiths.
* The dolphin. * The Ganges.
* That letter is supposed to comprehend all language. Cf.
Aitareya-dranyaka, p. 346, and another text there cited by Madhava
in his commentary (p. 348).
7 This is said to be the best, because all its members are co-ordi-
nate with one another, not one depending on another.
* 1.6. the deities of fame, ἄς.
γ΄ See, as to this, Muir, Sanskrit Texts, vol. i, p. 16. Sankara
says this hymn relates to final emancipation.
Ὁ Cf. KhAndogya-upanishad, p. 181, where Sankara says,
‘Gayatrt is the chief metre, because it is the means to a knowledye
of the Brahman.’ It is the metre of the celebrated verse ‘Om
Tatsavitur,’ ἄς.
CHAPTER X, 42. οι
spring among the seasons'; of cheats, I am the
game of dice; I am the glory of the glorious ; I am
victory, I am industry, I am the goodness of the
good. I am V4sudeva among the descendants of
Vrishai?, and Arguna among the Pandavas. Among
sages also, I am Vy4sa*; and among the discerning
ones, I am the discerning Usanas‘. I am the rod
of those that restrain, and the policy’ of those
that desire victory. I am silence respecting secrets.
I am the knowledge of those that have knowledge.
And, O Arguna! I am also that which is the seed
of all things. There is nothing movable or im-
movable which can exist without me. O terror of
your foes! there is no end to my divine emana-
tions. Here I have declared the extent of (those)
emanations only in part. Whatever thing (there is)
of power, or glorious, or splendid, know all that
to be produced from portions of my energy. Or
rather, O Arguna! what have you to do, knowing
all this at large? I stand supporting all this by
(but) a single portion (of myself) “.
1 Cf. Kandogya-upanishad, p. 126. M4rgasirsha is November-
December. Madhusfidana says this is the best month, as being
neither too hot nor too cold; but see Schlegel’s Bhagavadgité, ed.
Lassen, p. 276.
" One of Krishwa’s ancestors.
* The compiler of the Vedas.
4 The preceptor of the Daityas or demons. A work on politics
is ascribed to him.
5 Making peace, bribing, &c.
4 Cf. Purusha-sOkta (Muir, Sanskrit Texts, vol. i, p. 9).
92 BIAGAVADGITA,
CuapTerR XI.
Arguna said:
In consequence of the excellent and mysterious
words concerning the relation of the supreme and
individual soul, which you have spoken for my
welfare, this delusion of mine is gone away. O you
whose eyes are like lotus leaves! I have heard from
you at large about the production and dissolution of
things, and also about your inexhaustible greatness.
O highest lord! what you have said about yourself
is so. I wish, O best of beings! to see your divine
form. If, O lord! you think that it is possible for
me to look upon it, then, O lord of the possessors
of mystic power'! show your inexhaustible form
to me.
The Deity said:
In hundreds and in thousands see my forms, O
son of Prztha! various, divine, and of various colours
and shapes. See the Adityas, Vasus, Rudras, the
two Asvins, and Maruts likewise. And O descen-
dant of Bharata! see wonders, in numbers, unseen
before. Within my body, Ὁ Gud@akesa! see to-day
the whole universe, including (everything) movable
and immovable, (all) in one, and whatever else you
wish to see. But you will not be able to see me
with merely this eye of yours. I give you an eye
divine. (Now) see my divine power.
Sasigaya said:
Paving apoken thus, δ ἘΠΕῚ Hari, the great
, Madhusddana ake power to mean capacity of becoming
small or great, of obtaining what is wanted, &c.; the so-called
eight Bhitis,
CHAPTER XI, 17. 93
lord of the possessors of mystic power, then showed
to the son of Przth4 his supreme divine form, having
many mouths and eyes, having (within it) many
wonderful sights, having many celestial ornaments,
having many celestial weapons held erect, wearing
celestial flowers and vestments, having an anoint-
ment of celestial perfumes, full of every wonder, the
infinite deity with faces in all directions’. If in
the heavens, the lustre of a thousand suns burst
forth all at once, that would be like the lustre of
that mighty one. There the son of PAndu then
observed in the body of the god of gods the whole
universe (all) in one, and divided into numerous ἢ
(divisions), Then Dhanaggaya filled with amaze-
ment, and with hair standing on end, bowed his
head before the god, and spoke with joined hands.
Arguna said:
O god! I see within your body the yods, as also
all the groups of various beings; and the lord
Brahman seated on (his) lotus seat, and all the
sages and celestial snakes. I see you, who are of
countless forms, possessed of many arms, stomachs,
mouths, and eyes on all sides. And, O lord of the
universe! O you of all forms! I do not see your
end or middle or beginning. I see you bearing a
coronet and a mace and a discus—a mass of glory,
brilliant on all sides, difficult to look at, having on
Σ᾽ Cf. p. go supra. Sankara explains it as meaning ‘ pervading
everything.’ The expression occurs in the Nrisimha-t4pini-upani-
shad, p. 50, where it is said, ‘as, without organs, it sees, hears,
goes, takes from all sides and pervades everything, therefore it has
faces on all sides.’
3 Gods, manes, men, and so forth.
94 BHAGAVADGITA.
all sides the effulgence of a blazing fire or sun, and
indefinable. You are indestructible, the supreme
one to be known. You are the highest support! of
this universe. You are the inexhaustible protector
of everlasting piety. I believe you to be the eternal
being. I see you void of beginning, middle, end—
of infinite power, of unnumbered arms, having the
sun and moon for eyes, having a mouth like a
blazing fire, and heating the universe with your
radiance. For this space between heaven and
earth and all the quarters are pervaded by you
alone. Looking at this wonderful and terrible form
of yours, O high-souled one! the three worlds are
affrighted. For here these groups of gods are
entering into you. Some being afraid are praying
with joined hands, and the groups of great sages
and Siddhas are saying ‘Welfare?!’ and praising
you with abundant (hymns) of praise. The Rudras,
and Adityas, the Vasus, the Sadhyas, the Visvas, the
two Asvins, the Maruts, and the Ushmapas, and the
groups of Gandharvas, Yakshas, demons, and Sid-
dhas are all looking at you amazed. Seeing your
mighty form, with many mouths and eyes, with
many arms, thighs, and feet, with many stomachs,
and fearful with many jaws, all people, and I like-
wise, are much alarmed, O you of mighty arms!
Seeing you, O Vishau! touching the skies, radiant,
possessed of many hues, with a gaping mouth, and
with large blazing eyes, I am much alarmed in my
inmost self, and feel no courage, no tranquillity.
And seeing your mouths terrible by the jaws, and
? The words are the same as at p. 97 infra, where see the note.
* Seeing signs of some great cataclysm, they say, ‘ May it be well
with the universe,’ and then proceed to pray to you.
CHAPTER XI, 32. 95
resembling the fire of destruction, I cannot recog-
nise the (various) directions, I feel no comfort. Be
gracious, O lord of gods! who pervadest the
universe. And all these sons of Dhrztardsh/ra,
together with all the bands of kings, and Bhishma
and Droma, and this charioteer's son! likewise,
together with our principal warriors also, are rapidly
entering your mouths, fearful and horrific? by (reason
of your) jaws. And some with their heads smashed
are seen (to be) stuck in the spaces between the
teeth. As the many rapid currents of a river's
waters run towards the sea alone, so do these heroes
of the human world enter your mouths blazing all
round. As butterflies, with increased velocity, enter
a blazing fire to their destruction, so too do these
people enter your mouths with increased velocity
(only) to their destruction. Swallowing all these
people, you are licking them over and over again
from all sides, with your blazing mouths. Your
fierce splendours, O Vishxu! filling the whole
universe with (their) effulgence, are heating it. Tell
me who you are in this fierce form. Salutations be
to thee, O chief of the gods! Be gracious. I wish
to know you, the primeval one, for I do not under-
stand your actions.
The Deity said :
I am death, the destroyer of the worlds, fully
developed, and I am now active about the over-
* I.e. Karna, who was really the eldest brother of the Pandavas,
but having been immediately on birth abandoned by Kuntf, was
brought up by a charioteer. Karna was told of his true origin by
Bhishma on his deathbed, and advised to join the Pandavas, but he
declined.
* By reason of the ruggedness and distortion of face.
96 BHAGAVADGITA.
throw of the worlds. Even without you, the war-
riors standing in the adverse hosts, shall all cease to
be. Therefore, be up, obtain glory, and vanquishing
(your) foes, enjoy a prosperous kingdom. All these
have been already killed by me. Be only the in-
strument, O Savyasaéin'! Drosa, and Bhishma, and
Gayadratha, and Karaza, and likewise other valiant
warriors also, whom I have killed, do you kill. Be
not alarmed. Do fight. And in the battle you will
conquer (your) foes.
Sa/igaya said :
Hearing these words of Kesava, the wearer of
the coronet?, trembling, and with joined hands,
bowed down; and sorely afraid, and with throat
choked up, he again spoke to Krzshva after saluting
him.
Arguna said :
It is quite proper, O Hrzshtkesa! that the uni-
verse is delighted and charmed by your renown,
that the demons run away affrighted in all directions,
and that all the assemblages of Siddhas bow down
(to you). And why, O high-souled one! should
they not bow down to you (who are) greater than
Brahman, and first cause? O infinite lord of
gods! O you pervading the universe! you are
the indestructible, that which is, that which is not,
and what is beyond them?. You are the primal
’ Arguna, as he could shoot with his left hand as well as the
right.— Sridhara.
* Arguna, who had this coronet given him by Indra.—Madhu-
sGdana.
Ὁ The commentators interpret this to mean the perceptible, the
unperceived, and the higher principle. Cf. p. 84 supra, and also
pp. 103, 113 infra and notes there.
CUAPTER XI, 44. 97
god, the ancient being, you are the highest support
of this universe’. You are that which has know-
ledge, that which is the object of knowledge, you
are the highest goal. By you is this universe
pervaded, O you of infinite forms! You are the
wind, Yama, fire, Varuza, the moon, you Pragapati,
and the great grandsire*. Obeisance be to thee
a thousand times, and again and again obeisance to
thee! In front and from behind obeisance to thee!
Obeisance be to thee from all sides, O you who are
all! You are of infinite power, of unmeasured glory;
you pervade all, and therefore you are all! What-
ever I have said contemptuously,—for instance, “Ὁ
Krishna!’ ‘O Y4dava!’ ‘O friend !’—thinking you
to be (my) friend, and not knowing your greatness
(as shown in) this (universal form), or through
friendliness, or incautiously ; and whatever disrespect
I have shown you for purposes of merriment, on
(occasions of) play, sleep, dinner, or sitting (together),
whether alone or in the presence (of friends),—for
all that, O undegraded one! I ask pardon of you
who are indefinable?. You are the father of the
world — movable and immovable — you its great
and venerable master; there is none equal to you,
whence can there be one greater, O you whose
power is unparalleled in all the three worlds?
Therefore I bow and prostrate myself, and would
propitiate you, the praiseworthy lord. Be pleased,
' See p. 94 supra. Here the commentators say the words mean
* that in which the universe is placed at deluge-time.’
* Professor Tiele mentions great-grandfather as a name for the
Creator among Kaffirs (History of Religion, p. 18). Cf. p. 83 supra.
* Le. of whom it is impossible to ascertain whether he is such
oc such, Cf. p. 94 supra.
[8] H
98 BHAGAVADGITA.
O god! to pardon (my guilt) as a father (that of
his) son, a friend (that of his) friend, or a husband
(that of his) beloved. I am delighted at seeing
what I had never seen before, and my heart is also
alarmed by fear. Show me that same form, O god!
Be gracious, O lord of gods! O you pervading the
universe! I wish to see you bearing the coronet
and the mace, with the discus in hand, just the same
(as before)?. O you of thousand arms! O you of
all forms! assume that same four-handed form.
The Deity said:
O Arguna! being pleased (with you), I have by
my own mystic power shown you this supreme form,
full of glory, universal, infinite, primeval, and which
has not been seen before by any one else but you,
O you hero among the Kauravas! I cannot be seen
in this form by any one but you, (even) by (the help
of) the study of the Vedas, or of? sacrifices, nor by
gifts, nor by actions, nor by fierce penances. Be not
alarmed, be not perplexed, at seeing this form of
mine, fearful like this. Free from fear and with
delighted heart, see now again that same form of
mine.
Savigaya said:
Having thus spoken to Arguna, Vdsudeva again
showed his own form, and the high-souled one
becoming again of a mild form, comforted him who
had been affrighted.
' This is the ordinary form of Krishna.
* This is the original construction. One suspects that sacri-
fices and study of the Vedas are meant. Cf. the speech of Krishwa
on the next page.
CHAPTER XII, 3. 99
Arguna said :
O Ganardana! seeing this mild, human form of
yours, I am now in my right mind, and have come
to my normal state.
The Deity said:
Even the gods are always desiring to see this
form of mine, which it is difficult to get a sight
of, and which you have seen. I cannot be seen, as
you have seen me, by (means of) the Vedas, not by
penance, not by gift, nor yet by sacrifice. But, O
Arguna! by devotion to me exclusively, I can in
this form be truly known, seen, and assimilated !
with, O terror of your foes! He who performs acts
for (propitiating) me, to whom I am the highest
(object), who is my devotee, who is free from attach-
ment, and who has no enmity towards any being, he,
O son of Paxdu! comes to me.
Cuarter XII.
Arguna said :
Of the worshippers, who thus, constantly devoted,
meditate on you, and those who (meditate) on the
unperceived and indestructible, which do best know
devotion ?
The Deity said:
Those who being constantly devoted, and pos-
sessed of the highest faith, worship me with a mind
fixed on me, are deemed by me to be the most
devoted. But those, who, restraining the (whole)
group of the senses, and with a mind at all times
ὁ Literally, ‘entered into;’ it means final emancipation. See p. 128.
H 2
100 BHAGAVADGITA.
equable, meditate on the indescribable, indestruc-
tible, unperceived (principle) which is all-pervading,
unthinkable, indifferent ', immovable, and constant,
they, intent on the good of all beings, necessarily
attain to me. For those whose minds are attached
to the unperceived, the trouble is much greater.
Because the unperceived goal* is obtained by
embodied (beings) with difficulty. As to those,
however, O son of Prztha! who, dedicating all their
actions to me, and (holding) me as their highest
(goal), worship me, meditating on me with a devotion
towards none besides me, and whose minds are fixed -
on me, I, without delay, come forward as their
deliverer from the ocean of this world of death.
Place your mind on me only; fix your understanding
on me. In me you will dwell® hereafter, (there is)
no doubt. But if you are unable to fix your mind
steadily on me, then, O Dhanagigaya! endeavour *
to obtain me by the abstraction of mind (resulting)
from continuous meditation®. If you are unequal
even to continuous meditation, then let acts for
(propitiating) me be your highest (aim). Even
performing actions for (propitiating) me, you will
attain perfection. If you are unable to do even this,
then resort to devotion*® to me, and, with self-
restraint, abandon all fruit of action. For knowledge
is better than continuous meditation ; concentration’
' Passively looking on what occurs on earth; immovable=
changeless; constant= eternal,
* Viz. the indestructible.
5 Le. assimilated with me, as expressed before.
* Literally, ‘wish.’ * Cf. p. 78 supra.
* Performing actions, but dedicating them to me.
Τ᾿ Fixing the mind with effort on the object of contemplation.
Cf. Maitri-upanishad, p. 130.
CHAPTER XII, 19. 10!
is esteemed higher than knowledge; and the
abandonment of fruit of action than concentration ;
from (that) abandonment, tranquillity soon (results).
That devotee of mine, who hates no being, who is
friendly and compassionate, who is free from egoism,
and from (the idea that this or that is) mine, to whom
happiness and misery are alike, who is forgiving,
contented, constantly devoted, self-restrained, and
firm in his determinations, and whose mind and
understanding are devoted to me, he is dear to me.
He through whom the world is not agitated ', and
who is not agitated by the world, who is free from
joy and anger and fear and agitation, he too is dear
tome. That devotee of mine, who is unconcerned,
pure, assiduous’, impartial, free from distress ‘, who
abandons all actions (for fruit), he is dear to me.
He who is full of devotion to me, who feels no joy
and no aversion, who does not grieve and does not
desire, who abandons (both what is) agreeable and
(what is) disagreeable, he is dear to me. He who
is alike to friend and foe, as also in honour and
dishonour, who is alike in cold and heat, pleasure
and pain, who is free from attachments, to whom
praise and blame are alike, who is taciturn δ, and
contented with anything whatever (that comes), who
is homeless’, and of a steady mind, and full of
* No disturbance results from him to other men, or from other
men to him. Cf. Sutta Nipdta, p. 56.
3. Indifferent to worldly objects.
5 Ready to do work as it arises.
* Not feeling afflicted by other people's doing an injury to him.
* * For fruit’ must be understood here.
* Le. governs his tongue properly. Cf. Sutta Nipdta, p. 55, and
Dhammapada, stanza 96.
Ἶ Cf. Sotta Nipdta, pp. 94, 101, 122; Apastamba, Dharma-sttra,
102 BHAGAVADGITA.
devotion, that man is dear to me. But those
devotees who, imbued with faith, and (regarding)
me as their highest (goal), resort to this holy (means
for attaining) immortality, as stated, they are ex-
tremely dear to me.
Cuapter XIII.
The Deity said:
This body, O son of Kunt!! is called Kshetra’,
and the learned call him who knows it the Kshe-
tragia*. And know me also, O descendant of
Bharata! to be the Kshetrag#a in all Kshetras.
The knowledge of Kshetra and Kshetragéa is
deemed by me (to be real) knowledge. Now hear
from me in brief what that Kshetra (is), what (it
is) like, what changes (it undergoes), and whence
(it comes), and what is he*, and what his powers, (all
which) is sung in various ways by sages in numerous
hymns, distinctly, and in well-settled texts full of
argument, giving indications or full instruction about
the Brahman. The great elements‘, egoism, the
understanding, the unperceived also, the ten senses,
and the one, and the five objects of sense, desire,
p. 86 (p. 152 in this series); and Dhammapada, stanzas 40-91
(where the identical word is used).
' T retain the original for want of a good equivalent.
* Cf. Svetisvataropanishad, p. 368, and Maitrt, pp. 25-72.
> Le. the Kshetragvia.
“ Hymns=scil. from the Vedas about ordinary or special actions
and so forth. Argument=e. g. in texts like ‘How can entity come
{from non-entity δ᾽ ‘Who could breathe, if &c.?’
* Cf. Aitareya-franyaka, p. 97. The subtle elements, earth, fire,
&c., are meant. The unperceived=nature; the one=mind;
courage=that by which the drooping body and senses are sup-
ported; egoism=self-consciousness—the feeling ‘this is I.’
CHAPTER XIII, 13. 103
aversion, pleasure, pain, body, consciousness, cou-
rage, thus in brief has been declared the Kshetra
with changes’. Absence of vanity, absence of
ostentatiousness, absence of hurtfulness, forgiveness,
straightforwardness, devotion to a preceptor, purity’,
steadiness, self-restraint, indifference towards objects
of sense, and also absence of egoism; perception of
the misery and evil of birth, death *, old age, and
disease; absence of attachment, absence of self-
identifying regard for son, wife‘, home, and so
forth ; and constant equability on the approach of
(both what is) agreeable and (what is) disagreeable ;
unswerving devotion to me, without meditation on
any one else; resorting to clean places, distaste for
assemblages of men‘, constancy in knowledge of the
relation of the individual self to the supreme, percep-
tion of the object * of knowledge of the truth, this is
called knowledge ; that is ignorance which is opposed
to this. I will declare that which is the object of
knowledge, knowing which, one reaches immortality;
the highest Brahman, having no beginning nor end,
which cannot be said to be existent or non-existent’.
It has hands and feet on all sides, it has eyes, heads,
and faces on all sides, it has ears on all sides, it
See the last page. Changes=development.
* Internal as well as external; as to devotion to a preceptor, cf.
Apastamba, p. 11 (p. 23 in this series); Taittiriya-upanishad, p. 38;
Svetisvatara, p. 117; and Sutta Nipata, p. 87; as to egoism, see
Ρ. 53 supra.
* Cf Sutta Nipata, pp. 18-95.
4 Cf Suua Nip&ta, p. 12. " Cf. Sutta Nipata, p. 11.
* Viz. removal of ignorance and acquisition of happiness.
Τ᾽ Words indicate a class, a quality, an action, or a relation, says
Sankara. None of these can be predicated of the Brahman; so
you cannot apply either of these words to it. Cf. pp. 84, 96 supra,
also Svet4svatara, p. 346.
104 BHAGAVADGITA.
stands pervading everything in the world. Pos-
sessed of the qualities of all the senses, (but) devoid
of all senses', unattached, it supports all, is devoid of
qualities, and the enjoyer? of qualities. It is within
all things and without them; it is movable and
also immovable; it is unknowable through (its)
subtlety ; it stands afar and near*. Not different in
(different) things‘, but standing as though different,
it should be known to be the supporter of (all)
things, and that which absorbs and creates (them).
It is the radiance even of the radiant (bodies) ; it is
said (to be) beyond darkness. It is knowledge, the
object of knowledge, that which is to be attained to
by knowledge, and placed in the heart of 4115. Thus
in brief have Kshetra, knowledge, and the object
of knowledge been declared. My devotee, knowing
this, becomes fit for assimilation with me. Know
nature and spirit both (to be) without beginning,
and know all developments and qualities * (to be)
produced from nature. Nature is said to be the
origin of the capacity of working (residing) in the
body and the senses; and spirit is said (to be)
the origin of the capacity of enjoying pleasures and
' Cf. Svetasvatara, p. 331. He has no ears, but has the quality
of hearing, and so forth; unattached=really out of relation to
everything, though seeming to be connected with other things
through delusion.
* Lie. he perceives them.
* fsopanishad, p. 12; Mundaka, p. 313.
* Everything being really one. Cf. inter alia, p. 124 infra. The
various manifestations of the Brahman are really one in essence,
though apparently different, like foam and water.
* Cf. p. 88.
* Developments= body, senses, ἄς. Qualities= pleasure, pain, ἂς. ;
altogether the expression means the body and feelings and so forth.
CHAPTER XIII, 26. 105
pains’. For spirit with nature joined, enjoys the
qualities born of nature. And the cause of its birth
in good or evil wombs is the connexion with the
qualities *. The supreme spirit in this body is
called supervisor, adviser °, supporter, enjoyer, the
great lord, and the, supreme self also. He who
thus knows nature and spirit, together with the
qualities, is not born again, however living‘. Some
by concentration see the self in the self by the self;
others by the Sankhya-yoga ; and others still by the
Karma-yoga *; others yet, not knowing this, practise
concentration, after hearing from others*. They, too,
being (thus) devoted to hearing (instruction) cross
beyond death. Whatever thing movable or im-
movable comes into existence, know that to be
from the connexion of Kshetra and Kshetrag#a, O
chief of the descendants of Bharata! He sees (truly),
Stidhara says that ‘is said to be’ means by Kapila and salir
For the notion that activity is not a function of the soul, see inter
alia. p. 55 supra. Enjoyment, however, is, according to this pas-
sage, the function of the soul, not of nature. See also Maitrt-upa-
nishad, pp. 107, 108.
* Le. ‘the senses,’ says Sridhara; good=gods, &c.; evil=
beasts, &c.
* Scil. concerning the operations of the body and senses. Cf.
Nrisimha-tipint, p. 224. He is adviser because, though he does
not interfere, he sees and therefore may be said to sanction the
operations alluded to. Supporter, i.e. of body &c. in their workings.
* Ie. though he may have trangressed rules.
* Concentration = fixing of the mind exclusively on the soul, the
senses being quiescent. ‘See the self,’ i.e. the soul; ‘in the self,’
ie. within themselves; ‘by the sclf, i.e. by the mind. Sankhya-
yoga= belief that qualities are distinct from the self, which is only
& passive spectator of their operations. Cf. Svetésvatara, p. 109.
Karma-yoga= dedication of actions to the supreme. Cf. as to this
the gloes on Sankara’s Bhashya on Vedfnta-sftra IV, 2, 21.
* Cf. Satta Nipata, p. 49.
106 BHAGAVADGITA.
who sees the supreme lord abiding alike in all
entities, and not destroyed though they are de-
stroyed. For he who sees the lord abiding every-
where alike, does not destroy himself! by himself,
and then reaches the highest goal. He sees (truly),
who sees (all) actions (to be) in every way done by
nature alone, and likewise the self (to be) not the
doer. When a man sees all the variety of entities as
existing in one*, and (all as) emanating from that,
then he becomes (one with) the Brahman. This
inexhaustible supreme self, being without beginning
and without qualities, does not act, and is not
tainted, O son of Kuntt! though stationed in the
body. As by (reason of its) subtlety the all-per-
vading space is not tainted, so the self stationed in
every body is not tainted. As the sun singly lights
up all this world, so the Kshetrag#a, O descendant
of Bharata! lights up the whole Kshetra. Those
who, with the eye of knowledge, thus understand the
difference between Kshetra and Kshetragaa, and
the destruction of the nature of all entities *, go to
the supreme.
CuaPpTeR XIV.
The Deity said:
Again I will declare (to you) the highest know-
ledge, the best of (all sorts of) knowledge, having
' Not to have true knowledge is equivalent to self-destruction.
Cf. tsopanishad, ΡΡ. 9, 15, 16.
* Ie. absorbed at the time of the deluge in nature, one of the
energies of the supreme ; ‘emanating,’ i.e. at the time of creation.
3 Nature, which is the material cause from which all entities
are produced; the destruction of it results from true knowledge of
the soul. See the third note on p. 107 infra.
CHAPTER xiv, 8. 107
learnt which, all sages have reached perfection
beyond (the bonds of) this (body). Those who,
resorting to this knowledge, reach assimilation with
my essence, are not born at the creation, and are
not afflicted! at the destruction (of the universe).
The great Brahman * is a womb for me, in which
I cast the seed. From that, O descendant of Bha-
rata! is the birth of all things. Of the bodies, O son
of Kuntt! which are born from all wombs, the (main)
womb is the great Brahman, and I (am) the father,
the giver of the seed. Goodness, passion, darkness,
these qualities? born from nature, O you of mighty
arms! bind down the inexhaustible soul in the body.
Of these, goodness, which, in consequence of being
untainted, is enlightening and free from (all) misery,
binds the soul, O sinless one! with the bond of
pleasure and the bond of knowledge‘. Know that
passion consists in being enamoured, and is pro-
duced from craving and attachment. That, O son
of Kuntt! binds down the embodied (self) with the
' Le.‘are not destroyed,’ Madhus(dana ; ‘do not fall,’ Sankara ;
‘are not born,’ Srfdhara, and apparently RamAnuga.
* Le. the ‘nature’ spoken of before.
* These constitute nature. We must understand nature, with
Professor Bhandarkar, as the hypothetical cause of the soul’s feel-
ing itself limited and conditioned. If nature is understood, as it
usually is, to mean matter, its being made up of the qualities is
inexplicable. Interpreted idealistically, as suggested by Professor
Bhandarkar, the destruction of it spoken of at the close of the last
chapter also becomes intelligible. By means of knowledge of the
soul, the unreality of these manifestations is understood and nature
is destroyed.
4 Pleasure and knowledge appertain to the mind, not the self,
hence they are described as constituting bonds, when erroneously
connected with the self, Sankara and Srfdhara. They constitute
‘bonds,’ because the self when brought into contact with them,
strives to obtain them, Ramanuga.
108 BHAGAVADGITA.
bond of action. Darkness (you must) know to be
born of ignorance, it deludes all embodied (selfs).
And that, O descendant of Bharata! binds down
(the self) with heedlessness', indolence, and sleep.
Goodness unites (the self) with pleasure; passion,
O descendant of Bharata! with action; and darkness
with heedlessness, after shrouding up knowledge.
Passion and darkness being repressed, goodness
stands, O descendant of Bharata! Passion and
goodness (being repressed), darkness; and likewise
darkness and goodness (being repressed), passion ὃ.
When in this body at all portals ὃ light (that is to
say) knowledge prevails, then should one know
goodness to be developed. Avarice, activity 4, per-
formance of actions, want of tranquillity, desire,
these are produced, O chief of the descendants of
Bharata! when passion is developed. Want of light,
want of activity δ, heedlessness, and delusion, these
are produced, O descendant of Kuru! when dark-
ness is developed. When an embodied (self) en-
counters death, while goodness is developed, then he
reaches the untainted worlds of those who know the
highest *. Encountering death during (the preva-
Δ Carelessness about duty, owing ‘to being intent on something
else. Cf. Sutta Nipata, pp. 51-91; Dbhammapada, stanza a1 ;
Ka/hopanishad, p. 152.
3 The effects of each quality assert themselves, when the other
two are held in check. * Le. the senses of perception.
4 Activity=always doing something or another; performance,
&c.=rearing large mansions, &c.; want of tranquillity = perpetual
agitation of mind, ‘this I will do now, then that, and next the other;’
desire=to obtain everything that one comes across.
* Le. doing absolutely nothing.
4 The highest manifestations of Brahman, viz. the Hirasya-
garbha, &c., say Srfdbara and Madhusfdana, Nilakas/ha also
suggests that ‘those who know the highest’ means gods.
CHAPTER XIV, 21. 109
lence of) passion, Shes is born among those attached
to action. Likewise, dying during (the prevalence of)
darkness, he is born in the wombs of the ignorant !.
The fruit of meritorious action is said to be good,
untainted ; while the fruit of passion is misery ; and
the fruit of darkness ignorance. From goodness is
produced knowledge, from passion avarice *, and
from darkness heedlessness and delusion and igno-
rance also. Those who adhere to (the ways of)
goodness go up?; the passionate remain in the
middle; while those of the qualities of darkness,
adhering to the ways of the lowest quality, go
down. When a right-seeing person sees none but
the qualities (to be) the doers (of all action), and
knows what is above the qualities‘, he enters into
my essence. The embodied (self), who transcends
these three qualities, from which bodies are pro-
duced δ, attains immortality, being freed from birth
and death and old age and misery.
Arguna said :
What are the characteristics, O lord! of one who
has transcended these three qualities? What is his
conduct, and how does, he transcend these three
qualities * ?
1 Lower creation, such as birds, beasts, ἃς.
* Cf. Sutta Nipata, p. 15.
* Ie. are born as gods, &c.; ‘middle, as men, &c.; ‘down,’
as brutes, ἄς.
* Le. what has been called Kshetragf#a before, the supervising
principle within one.
5 Bodies are developments of the qualities, say the commen-
tators, which is not incompatible with the explanation of qualities
given above. As to transcending qualities, cf. p. 48 supra.
4 Cf. as to what follows what is said in chapter II about ‘one
whose mind is steady.’
110 BHAGAVADGITA.
The Deity said:
He is said to have transcended the qualities,
O son of Paadu! who is not averse to light and
activity and delusion (when they) prevail, and who
does not desire (them when they) cease'; who
sitting like one unconcerned is never perturbed by
the qualities ?; who remains steady and moves ὅ not,
(thinking) merely that the qualities* exist; who is
self-contained >; to whom pain and pleasure are
alike; to whom a sod and a stone and gold are
alike ; to whom what is agreeable and what is dis-
agreeable are alike; who has discernment ; to whom
censure and praise of himself are alike; who is alike
in honour and dishonour ; who is alike towards the
sides of friends and foes; and who abandons all
action*. And he who worships me with an un-
swerving devotion, transcends these qualities, and
becomes fit for (entrance into) the essence of the
Brahman. Forlam the embodiment of the Brahman’,
of indefeasible immortality, of eternal piety, and of
unbroken happiness.
' T.e. who does not feel troubled, for instance, thinking now 1 am
actuated by a motive of passion or darkness, and so forth.
* So as to lose all discrimination.
* Le. from his determination to pursue truth, by worldly plea-
sures or pains.
‘ Cf. p. 55 supra.
5. Intent on the self only.
* For the whole passage, cf. p. ror supra.
ΤΟ Nilakanha interprets this to mean ‘the ultimate object of the
Vedas.’ I here means Krishna. Sridhara suggests this parallel,
as light embodied is the sun, so is the Brahman embodied identical
with Vasudeva.
CHAPTER XV, 5. 111
Cuapter XV.
The Deity said:
They say the inexhaustible Asvattha' has (its)
roots above, (its) branches below; the A4andas
are its leaves. He who knows it knows the Vedas.
Upwards and downwards extend its branches, which
are enlarged by the qualities, and the sprouts of
which are sensuous objects. And downwards to
this human world are continued its roots which lead
on to action. Its form is not thus known here, nor
(its) end, nor beginning, nor support. But having
with the firm weapon of unconcern, cut this Asvattha,
whose roots are firmly fixed, then should one seek
for that seat from which those that go there never
return, (thinking) that one rests on that same primal
being from whom the ancient course (of worldly
life) emanated. Those who are free from pride
and delusion, who have overcome the evils of
attachment, who are constant in (contemplating)
the relation of the supreme and individual self,
from whom desire has departed, who are free from
the pairs (of opposites) called pleasure and pain,
go undeluded to that imperishable seat*. The sun
3 Cf. Kashopanishad, p. 70, and Sutta Nipata, p. 76.
* Asvattha stands here for the course of worldly life. Its roots
are above, viz. the supreme being; its boughs are Hiramyagarbha
and others of the higher beings. The Vedas are its leaves, pre-
serving it as leaves preserve trees (another interpretation is that
they are the causes of the fruit which the tree bears, i.e. salvation,
&c.) Upwards and downwards, from the highest to the lowest of
created things. Enlarged=the qualities manifesting themselves,
as body, senses, &c.; objects of sense are sprouts as they are at-
tached to the senses, which are the tips of the branches above stated.
The roots which extend downwards are the desires for various
112 BHAGAVADGITA,
does not light it, nor the moon, nor fire’. That
is my highest abode, going to which none returns.
An eternal portion of me it is, which, becoming an
individual soul in the mortal world, draws (to itself)
the senses with the mind as the sixth* When-
ever the ruler (of the bodily frame) obtains or quits
a body, he goes taking these (with him) as the wind
(takes) perfumes from (their) seats’. And presiding
over the senses of hearing and seeing, and touch,
and taste, and smell, and the mind, he enjoys
sensuous objects. Those who are deluded do not
see (him) remaining in or quitting (a body), enjoying
or joined to the qualities‘; they see, who have eyes
of knowledge. Devotees making efforts perceive him
abiding within their selfs® But those whose selfs
have not been refined, and who have no discern-
ment, do not perceive him even (after) making efforts.
Know that glory (to be) mine which, dwelling in the
sun, lights up the whole world, or in the moon or fire’.
enjoyments. Its form not thus known here, i.e. to those who live and
move in this world, thus viz. as above described. The man who
knows the tree thus is said to know the Vedas, because knowledge
of it is knowledge of the substance of the Vedas, which is, that the
course of worldly life springs from the supreme, is kept up by
Vedic rites, and destroyed by knowledge of the supreme. As to
freedom from pride, cf. Sutta Nip4ta, p. 4.
‘Cf. Kashopanishad, p. 142; Musdaka, p. 304; Nrisimha-
tapinf, p. 106; Svetasvatara, p. 110.
* Five senses and the mind issue from nature, in which they are
absorbed during sleep or at a dissolution of the world. Cf. Sutta
Nipata, p. 44.
* Cf. Kaushitaki-upanishad, pp. 86, 87.
4 Perceiving objects of sense, or feeling pleasure, pain, &c.
* *Selfs’=bodies, Ramanuga and Sridhara; ‘ understandings,’
Sankara. In the next sentence ‘self’ means mind.
4 Cf. Maitri-upanishad, p. 142. This sentence continues what
has been stated at the top of the page. The intervening
CHAPTER Xv, 18. 113
Entering the earth', 1 by my power support all
things; and becoming the juicy moon, I nourish
all herbs. I becoming the fire, and dwelling in the
bodies of (all) creatures, and united with the upward |
and downward life-breaths, cause digestion of the
fourfold food*. And I am placed in the heart of
all*; from me (come) memory, knowledge, and their
removal; I alone am to be learnt from all the
Vedas; I am the author of the Vedantas‘; and
I alone know the Vedas. There are these two
beings in the world, the destructible and the inde-
structible ὁ. The destructible (includes) all things.
The unconcerned one is (what is) called the inde-
structible. But the being supreme is yet another,
called the highest self, who as the inexhaustible
lord, pervading the three worlds, supports (them).
And since I transcend the destructible, and since
I am higher also than the indestructible *, therefore
portion explains how souls do come back in some cases. As a
general rule, ‘all going ends in returning.’ But the soul is an
exception in some cases, as the ‘going’ to the Brahman is going
to the fountain-head. Then the question arises, How does the
severance come off at all? And that is what the lines up to this
1 «Entering in the form of the goddess earth,’ say Anandagiri
and Madhusfidana. Support, i.e. by keeping the earth from falling
or crumbling away. The moon is said to nourish herbs by commu-
nicating to them some of her ‘juice.’ The moon, it may be noted,
is called ‘watery star’ by Shakespeare. As to her relation to the
vegetable kingdom, see Matsya-puraza XXIII, stanza 10 seq.
* I.e. what is drunk, what is licked, what is powdered with the
teeth, and what is eaten without such powdering.
* Cf. p. 104 supra.
4 See Introduction, p. 18.
5 Cf SvetAsvatara, p. 294.
* The two are the whole collection of things as they appear and
their material cause. The supreme being is a third principle.
[8 I
114 BHAGAVADGITA.
am I celebrated in the world and in the Vedas as the
best of beings. He who, undeluded, thus knows
me the best of beings, worships me every way', O
descendant of Bharata! knowing everything. Thus,
O sinless one! have I proclaimed this most myste-
rious science. He who knows this, has done all he
need do, and he becomes possessed of discernment.
CHAPTER ‘XVI.
Freedom from fear, purity of heart, perseverance
in (pursuit of) knowledge and abstraction of mind,
gifts?, self-restraint®, and sacrifice, study of the Vedas,
penance, straightforwardness, harmlessness, truth *,
freedom from anger, renunciation §, tranquillity, free-
dom from the habit of backbiting ‘, compassion for
(all) beings, freedom from avarice, gentleness,
modesty, absence of vain activity, noblemindedness,
forgiveness, courage, purity, freedom from a desire
to injure others, absence of vanity, (these), O de-
scendant of Bharata! are his who is born to godlike
endowments. Ostentatiousness, pride, vanity, anger,
and also harshness and ignorance (are) his, O son
of Prztha! who is born to demoniac * endowments.
Godlike endowments are deemed to be (means) for
’ Cf. p. 129 infra. Here Sankara paraphrases it by ‘ thinking me
to be the soul of everything.’
* Cf. Sutta Nipta, p. 49. 5. See next chapter.
4“ Sutta Nip4ta, pp. 15, 101.
* Ostentatiousness= making a show of piety; pride=scil. of
wealth and learning ; vanity=esteeming oneself too highly ; harsh-
ness=mercilessness.
* Cf. Ahindogya-upanishad, p. 585, and Max Miller's Hibbert
Lectures, p. 322.
CHAPTER XVI, 12. 115
final emancipation, demoniac for bondage’. Grieve
not, O descendant of Bharata! you are born to god-
like endowments. (There are) two classes of created
beings in this world, the godlike and the demoniac ;
the godlike (class) has been described at length ;
now hear from me, O son of Prztha! about the
demoniac. Demoniac persons know not action or
inaction*, neither purity nor yet (correct) conduct
nor veracity are in them. They say the universe
is devoid of truth?, devoid of fixed principle ", and
devoid of a ruler, produced by union (of male and
female) caused by lust’, and nothing else. Holding
this view, (these) enemies of the world, of ruined °
selfs, of little knowledge, and of ferocious actions, are
born for the destruction (of the world). Entertaining
insatiable desire, full of vanity, ostentatiousness, and
frenzy, they adopt false notions’? through delusion,
and engage in unholy observances. Indulging in
boundless thoughts ending with death’, given up to
the enjoyment of objects of desire, being resolved
that that is all, bound down by nets of hopes in
hundreds, given up to anger and desire, they wish
* Scil. to birth and death in this world.
* What should be done for the attainment of real good, and what
should not be done as productive of mischief. See too p. 125.
* I.e. contains nothing that is entitled to belief, as the Vedas, ἃς.
* No principle based on virtue and vice in the government of
the world.
* They do not believe in any unseen cause, but say the lust of
mankind is the cause of the universe.
* I.e. who have none of the means of reaching the next world.
* Such as that by propitiating a certain divinity by a certain rite
they may obtain treasure and 50 forth.
* Till their last moments, thinking of making new acquisitions
and preserving old ones.
12
116 BHAGAVADGITA.
to obtain heaps of wealth unfairly for enjoying
objects of desire. ‘This have I obtained to-day ;
this wish I will obtain ; this wealth is mine; and this
also shall be mine; this foe I have killed; others
too I will destroy; I am lord, 1 am the enjoyer,
I am perfect ', strong, happy; I have wealth; I am
of noble birth; who else is like me? 1 will sacrifice?;
I will make gifts ; I will rejoice.’ Thus deluded by
ignorance, tossed about by numerous thoughts, sur-
rounded by the net of delusion, and attached to the
enjoyment of objects of desire, they fall down into
impure hell. Honoured (only) by themselves, void
of humility, and full of the pride and frenzy of
wealth, these calumniators (of the virtuous) perform
sacrifices, which are sacrifices only in name, with
ostentatiousness and against prescribed rules ὃ; in-
dulging (their) vanity, brute force, arrogance, lust,
and anger ; and hating me in their own bodies and in
those of others*. These enemies‘, ferocious, meanest
of men, and unholy, I continually hurl down to these
worlds δ, only into demoniac wombs. Coming into
demoniac wombs, deluded in every birth, they go
down to the vilest state, O son of Kunt!! without
ever coming to me. Threefold is this way to hell,—
* Blessed with children, ἄς. Sridhara takes it to mean, ‘one who
has done all he need do,’ and Raminuga ‘ sufficient in himself.’
* Le. get higher renown for sacrifices than others.
* That is, because of indulgence in vanity, &c. Vanity = believing
oneself to have virtues which one has not; arrogance=proud dis-
dain of others.
4 There is trouble to oneself in sacrifices and to the animals
killed for them.
* Te. of God.
* The commentators render the original here by ‘the paths of
lite and death,’ or ‘ path to hell.’
CHAPTER XVII, 3. 117
ruinous to the self !,—lust, anger, and likewise avarice;
therefore one should abandon this triad. Released
from these three ways to darkness, O son of Kuntt!
a man works out his own salvation, and then proceeds
to the highest goal. He* who abandoning scripture
ordinances, acts under the impulse of desire, does
ποῖ attain perfection *, nor happiness, nor the highest
goal. Therefore in discriminating between what
should be done and what should not be done, your
authority (must be) scripture. And knowing what
is declared by the ordinances of scripture, you should
perform action in this world.
Cuarpter XVII.
Arguna said :
What is the state of those, O Kvrishuva! who
worship with faith, (but) abandoning scripture ordi-
nances—goodness, passion, or darkness ?
The Deity said :
Faith is of three kinds in embodied (beings), it is
produced from dispositions‘. It is of the quality
of goodness, of the quality of passion, and of the
quality of darkness. Hear about it. The faith of
all, O descendant of Bharata! is conformable to the
' Le. rendering the self unfit for any of the highest ends of man.
* Here, says Sridhara, it is laid down that the triad is not to be
got rid of save by following scripture rules.
* Le. fitness for the attainment of the summum bonum. As
to acting from desire, see also p. 65.
* Le. the result of the actions in a former birth, cf. p. 56 supra.
118 BHAGAVADGITA.
heart'. A being here is full of faith, and whatever
is a man’s faith, that is a man himself?. Those of
the quality of goodness worship the gods; those of
the quality of passion the Yakshas and Rakshases?;
and the others, the people of the quality of darkness,
worship departed (spirits) and the multitudes of
Bhiatas. Know those to be of demoniac convictions,
who practise fierce penance ὁ not ordained by scrip-
ture ; who are full of ostentatiousness and egoism,
and of desire, attachment, and stubbornness; who
are without discernment; and who torment the
groups of organs in (their) bodies, and me also
seated within (those) bodies. The food also, which
is liked by all, and likewise the sacrifice, the penance,
and gifts, are of three kinds. Listen to the distinc-
tions regarding them as follows. The kinds of food
which increase life, energy, strength, health, comfort,
and relish, which are savoury, oleaginous, full of
nutrition, and agreeable, are liked by the good. The
kinds of food which are bitter, acid, saltish, too hot,
sharp, rough, and burning, and which cause pain,
grief, and disease, are desired by the passionate.
And the food* which is cold, tasteless, stinking,
stale, impure, and even leavings, are liked by the
dark. That sacrifice is good which, being prescribed
in (scripture) ordinances, is performed by persons
' The hearts of gods are sa'd to be good, those of Yakshas ἄς.
passionate, those of men mixed, and so forth.
* Faith is the dominant principle in man, and he is good, pas-
sionate, or dark, as his faith is.
3 Goldstticker, Remains, I, 154.
‘ Troublesome to oneself and others, as standing on heated
stones, ὅς. ‘Egoism’ (Ahankdra)=the feeling that one is worthy
of honour, Nilakan/ha.
* Cf. Sutta Nipata, p.10g,and Apastamba, p-31(p.62 in this series).
CHAPTER XVII, 18. 119
not wishing for the fruit (of it), and after determining
(in their) mind that the sacrifice must needs be per-
formed. But when a sacrifice is performed, O highest
of the descendants of Bharata! with an expectation of
fruit (from it), and for the purpose of ostentation,
know that sacrifice (to be) passionate. They call
that sacrifice dark, which is against the ordinances
(of scripture), in which no food is dealt out (to Brah-
maaas, &c.), which is devoid of Mantras ', devoid of
Dakshi#d presents, and which is without faith.
Paying reverence to gods, Brahmaaas, preceptors,
and men of knowledge; purity’, straightforward-
ness, life as Brahmaérin, and harmlessness, (this) is
called the penance bodily. The speech which causes
no sorrow, which is true, agreeable, and beneficial,
and the study " of the Vedas, (this) is called the
penance vocal. Calmness of mind, mildness, taci-
turnity 4, self-restraint, and purity of heart, this is
called the penance mental. This threefold penance,
practised with perfect faith, by men who do not wish
for the fruit, and who are possessed of devotion,
is called good. The penance which is done for
respect, honour, and reverence δ, and with ostenta-
‘ Texts from the Vedas which ought to be recited on such occa-
sions. Presents (Dakshivi) to Brihmamas are insisted on in
Brshad-drawyaka-upanishad, p. 661; Asvalayana Grihya J, 23, 14.
* Cleanliness of body; straightforwardness =not doing prohibited
acts; harmlessness=not injuring any living beings. These are
‘bodily,’ because the body is the main instrument in these actions.
5. Le. recitation of the Vedas.
4 This is part of the ‘mental penance,’ because the government
of the tongué is a consequence of mental restraint ; the effect being,
according to Sankara, put here for the cause.
* Respect= people rising to receive one, &c.; honour=people
saying ‘this is a holy man,’ &c.; reverence=people washing one’s
feet, ἃς.
120 BHAGAVADGITA.
tiousness, and which is uncertain and transient’, is
here called passionate. And that penance is de-
scribed as dark, which is performed under a mis-
guided conviction, with pain to oneself, or for the
destruction of another. That gift is said (to be)
good, which is given, because it ought to be given,
to one who (can) do no service (in return), at a
(proper) place and time, and to a (proper) person.
But that gift which is given with much difficulty, for
a return of services, or even with an expectation of
fruit *, is said to be passionate. And that gift is
described as dark, which is given to unfit persons, at
un unfit place and time, without respect, and with
contempt. Om, Tad, and Sat, this is said (to be)
the threefold designation of the Brahman. By that?,
the Brahmazas and the Vedas and sacrifices were
created in olden times. Hence, the performance by
those who study the Brahman, of sacrifices, gifts,
and penances, prescribed by the ordinances (of scrip-
ture), always commence after saying ‘Om‘.’ Those
who desire final emancipation perform the various
acts of sacrifice and penance, and the various acts of
gift, without expectation of fruit, after (saying) ‘ Tad°.’
‘Sat’ is employed to express existence and yood-
ness; and likewise, O son of Prztha! the word ‘Sat’
is used to express an auspicious act. Constancy in
The fruit of which is uncertain or perishable.
Heaven &c. as a reward for liberality.
I.e. the Brahman, according to Sridhara.
Cf. Apastamba, p. 21 (p. 49 in this series). Nflakansha cites
texts to show that this and the other two words are used to designate
the Brahman. The texts are from the Taittiriya, Aitareya, and
A‘Aandogya-upanishads,
5 Nilakansha says, ‘after “ Tad”’ means considering the act and
all are Brahman, and cites p. 61 supra.
CHAPTER XVIII, 3. 121
(making) sacrifices, penances, and gifts, is called ‘Sat;’
and (all) action, too, of which that! is the object, is
also called ‘Sat.’ Whatever oblation is offered, what-
ever is given, whatever penance is performed, and
whatever is done, without faith*, that, O son of
Pritha! is called ‘Asat, and that is nought, both
after death and here?
Cuaprer XVIII.
Arguna said:
O you of mighty arms! O Hrishikesa! O de-
stroyer of Kesin! 1 wish to know the truth about
renunciation and abandonment distinctly.
The Deity said :
By renunciation the sages understand the rejection
of actions done with desires. The wise call the
abandonment of the fruit of all actions (by the name)
abandonment. Some wise men say, that action
should be abandoned as being full of evil; and
others, that the actions of sacrifice, gift, and penance
' Le. either the Braliman itself, or sacrifice, penance, and gift.
: Cf. Sutta Nipata, p. 69.
2 The meaning of this whole passage seems to be that these three
words, which designate the Brahman, have distinct uses, as specified.
‘Om,’ says Nilakanha, is employed whether the action is done
with any special desire or not. Those who study the Brahman
there means ‘study the Vedas.’ ‘Tad’ is employed in case of
actions without desires only. ‘Sat’ is employed, according to
Sankara, in case of existence, such as the birth of a first son;
" goodness,’ the reclamation of a bad man ; ‘auspicious acts,’ mar-
riage, &c. The intelligent use of these terms as here specified is
said to cure any defects in the actions, the various classes of which
are mentioned before.
122 BHAGAVADGITA.
should not be abandoned. As to that abandonment,
O best of the descendants of Bharata! listen to my
decision ; for abandonment, O bravest of men! is
described (to be) threefold. The actions of sacrifice,
gift, and penance should not be abandoned; they
must needs be performed ; for sacrifices, gifts, and
penances are means of sanctification to the wise. But
even these actions, O son of Pvztha! should be per-
formed, abandoning attachment and fruit; such is
my excellent and decided opinion. The renunciation
of prescribed action is not proper. Its abandon-
ment through delusion ' is described as of the quality
of darkness. When a man abandons action, merely
as being troublesome, through fear of bodily afflic-
tion, he does not obtain the fruit? of abandonment
by making (such) passionate abandonment. When
prescribed action is performed, O Arguna! aban-
doning attachment and fruit also, merely because it
ought to be performed, that is deemed (to be) a good
abandonment. He who is possessed of abandon-
ment’, being full of goodness, and talented, and
having his doubts destroyed, is not averse from
unpleasant actions, is not attached to pleasant ¢
(ones). Since no embodied (being) can abandon
actions without exception’, he is said to be pos-
sessed of abandonment, who abandons the fruit of
action. The threefold fruit of action, agreeable, dis-
agreeable, and mixed, accrues after death to those
who are not possessed of abandonment, but never to
* Without delusion no such abandonment will occur.
* Namely, final emancipation, by means of purity of heart.
* Le. who has the frame of mind necessary for a good aban-
donment.
* Such as bathing at midday in summer, * Cf. p. 53 supra.
CHAPTER xvii, 18. 123
renouncers ', Learn from me, O you of mighty arms!
these five causes of the completion of all actions,
declared in the Sankhya system *. The substratum,
the agent likewise, the various sorts of organs, and
the various and distinct movements, and with these
the deities, too, as the fifth, Whatever action, just
or otherwise, a man performs with his body, speech,
and mind, these five are its causes. That being so, the
undiscerning man, who being of an unrefined under-
standing, sees the agent in the immaculate self, sees
not (rightly) *. He who has no feeling of egoism 4,
and whose mind is not tainted, even though he kills
(all) these people, kills not, is not fettered δ (by the
action). Knowledge‘, the object of knowledge, the
knower—threefold is the prompting to action. The
instrument, the action, the agent, thus in brief is
action threefold. Knowledge and action and agent
1 The original is sannyAs{, but Sridhara is probably right in taking
i to mean one who has command of ‘abandonment.’ Sankara
and Madhusfidana, however, take the word in its ordinary sense of
‘ascetic.’ What follows explains, says Sridhara, why ‘the fruit does
not accrue to renouncers.’
* Sankara and Madhusfdana say this means Vedanta-sistra.
Sridhara suggests also the alternative SAnkhya-sdstra. Substratum
=the body, in which desire, aversion, &c. are manifested; agent=
one who egoistically thinks himself the doer of actions; organs
= senses of perception, action, &c.; movements=of the vital breaths
in the body; deities=the deities which preside over the eye and other
senses (as to this cf. Aitareya-upanishad, p. 45; Prasna, pp. 216, 217;
Mundaka, p. 314; Aitareya-4ranyaka, pp. 88-270; and Max Miller's
Hibbert Lectures, p. 204, note). * Cf. p. 106.
4 Egoiwm=the feeling that be is the doer of the action; taint=
the feeling that the fruit of the action must accrue to him.
* Cf. p. 45, and Dhammapada, stanza 294.
* Knowledge, i.e. that something is a means to what is desired ;
object is the means; the knower is he who has this knowledge.
When these co-exist we have action. The instrument= senses, ἃς.
124 BHAGAVADGITA,
are declared in the enumeration of qualities ' (to be)
of three classes only, according to the difference of
qualities. Hear about these also as they really are.
Know that knowledge to be good, by which (a man)
sees one entity, inexhaustible, and not different in
all things (apparently) different? (from one another).
Know that knowledge to be passionate, which is
(based) on distinctions * (between different entities),
which sees in all things various entities of different
kinds. And that is described as dark, which clings
to one created (thing) only as everything, which is
devoid of reason, devoid of real principle, and in-
significant‘. That action is called good, which is
prescribed, which is devoid of attachment, which is
not done from (motives of) affection or aversion,
(and which is done) by one not wishing for the
fruit. That is described as passionate, which (oc-
casions) much trouble, is performed by one who
wishes for objects of desire, or one who is full of
egotism ἡ. The action is called dark, which is com-
menced through delusion, without regard to con-
sequences, loss, injury, or strength®. That agent is
called good, who has cast off attachment, who is free
from egotistic talk, who is possessed of courage and
energy, and unaffected by success or ill-success. That
agent is called passionate, who is full of affections ",
? The system of Kapila. * Cf. p. 104.
* Cf. Kafhopanishad, p. 129.
* Reason=argument in support; real principle=truth, view of
things as they are; insignificant, i.e. in comprehensiveness,
5 Te. ‘pride of learning,’ &c., Sankara; ‘egoism,’ Ramanuga.
4 Consequences= good or evil resulting; loss=of wealth or
strength; injury =to others ; strength =one’s own capacity.
7 1.6. ‘for children,’ &c., according to Stidhara; ‘for the action,”
according to others.
CHAPTER XVIII, 34. 125
who wishes for the fruit of actions, who is covetous,
cruel, and impure, and feels joy and _ sorrow.
That agent is called dark, who is without applica-
tion', void of discernment, headstrong, crafty, ma-
licious, lazy, melancholy, and slow. Now hear, O
Dhanaggaya! the threefold division of intelligence "
and courage, according to qualities, which I am
about to declare exhaustively and distinctly. That
intelligeace, O son of Pretha! is good which under-
stands action and inaction *, what ought to be done
and what ought not to be done, danger and the
absence of danger, emancipation and _ bondage.
That intelligence, O son of Prztha! is passionate,
by which one imperfectly understands piety and
impiety, what ought to be done and also what ought
not tobe done. That intelligence, O son of Pretha!
is dark, which shrouded by darkness, understands
impiety (to be) piety, and all things incorrectly.
That courage, O son of Pritha! is good courage,
which is unswerving ὁ, and by which one controls
the operations of the mind, breath, and senses,
through abstraction. But, O Arguna! that courage
is passionate, by which one adheres to piety, lust,
and wealth’, and through attachment* wishes,
* Le. attention to work; melancholy=always desponding and
wanting in energy.
3 The nature of the faculty of understanding ; and courage is the
firmness of that faculty.
* Seep. 115. Sankara takes these to mean the ‘ paths’ of action
and knowledge, and Ntlakan/Aa takes the next expression to mean
that which is constant and that which is not constant—nitya, anitya.
* Always co-existing with mental abstraction and supporting it.
* Three of the aims of mankind, the highest being final emanci-
pation. In the view of the Git, piety, leading only to heaven, is
of doubtful benefit.
* Le. to the action for attaining them, in the belief that one is
126 BHAGAVADGITA.
O son of Prztha! for the fruit. That courage is
dark, O son of Pritha! by which an undiscerning
man does not give up sleep, fear, sorrow, despon-
dency, and folly. Now, O chief of the descendants
of Bharata! hear from me about the three sorts of
happiness. That happiness is called good, in which
one is pleased after repetition’ (of enjoyment), and
reaches the close of all misery, which is like poison
first and comparable to nectar in the long run, and
which is produced from a clear knowledge of the
self, That happiness is called passionate, which
(flows) from contact between the senses and their
objects, and which is at first comparable to nectar
and in the long run like poison. That happiness is
described as dark, which arises from sleep, laziness,
heedlessness, which deludes the self, both at first
and in its consequences. There is no entity either
on earth or in heaven among the gods, which is free
from these three qualities born of nature. The
duties of Brahmaaas, Kshatriyas, and Vaisyas, and
of Sddras, too, O terror of your foes! are distin-
guished according to the qualities born of nature’.
Tranquillity 4, restraint of the senses, penance, purity,
forgiveness, straightforwardness, also knowledge, ex-
perience, and belief (in a future world), this is the
natural duty of Brahmanas. Valour, glory, courage,
the doer of it; the ‘fruit’ scil. of the action performed with an eve
to the three things named.
? Not at once, as in the case of sensuous pleasures.
3 Cf. p. 51. The original has also been rendered by ‘ tranquillity
of one’s own mind.’
* Cf. p. 59.
‘ Le. resulting from control of the mind, purity here is both
external and internal. And see p. 119.
CHAPTER XVIII, 51. 127
dexterity ', not slinking away from battle, gifts, exer-
cise of lordly power 5, this is the natural duty of Ksha-
triyas. Agriculture, tending cattle, trade, (this) is the
natural duty of Vaisyas. And the natural duty of
Sidras, too, consists in service. (Every) man intent on
his own respective duties obtains perfection®. Listen,
now, how one intent on one’s own duty obtains per-
fection. Worshipping, by (the performance of) his
own duty, him from whom all things proceed, and
by whom all this is permeated, a man obtains per-
fection. One's duty, though defective, is better than
another's duty well performed‘. Performing the
duty prescribed by nature, one does not incur sin.
O son of Kuntt! one should not abandon a natural
duty though tainted with evil; for all actions are
enveloped by evil, as fire by smoke ®. One who is
self-restrained, whose understanding is unattached
everywhere, from whom affections have departed,
obtains the supreme perfection of freedom from
action * by renunciation. Learn from me, only in
brief, O son of Kunt!! how one who has obtained
perfection attains the Brahman, which is the highest
culmination of knowledge. A man possessed of a pure
understanding, controlling his self by courage, dis-
carding sound and other objects of sense, casting off
* J.e. in battle, Nflakaw/ka seems to say. Sankara says it means
ready resource whenever occasion arises.
5. 1.6. ‘ power to restrain people from going astray,’ Νίκαια.
* Eligibility for the path of knowledge.
* Cf. p. 56.
* Cf. p. 121; the evil appears to be the quality of ‘fettering’ the
soul.
* Sttdhara compares p. 65 (V, 13) and distinguishes this from
p. 64 (V, 8 seq.) Sankara says the perfection here spoken of is
emancipation, and it is obtained by true knowledge.
128 BHAGAVADGITA.
affection and aversion ; who frequents clean places,
who eats little, whose speech, body, and mind are
restrained, who is always intent on meditation and
mental abstraction !, and has recourse to unconcern,
who abandoning egoism *, stubbornness, arrogance,
desire, anger, and (all) belongings, has no (thought
that this or that is) mine, and who is tranquil, becomes
fit for assimilation with the Brahman. Thus reaching
the Brahman, and with a tranquil self, he grieves
not, wishes not; but being alike to all beings, obtains
. the highest devotion to me. By (that) devotion he
truly understands who I am and how great. And
then understanding me truly, he forthwith enters
into my (essence). Even performing all actions,
always depending on me, he, through my favour,
obtains the imperishable and eternal] seat. Dedi-
cating in thought‘ all actions to me, be constantly
given up to me, (placing) your thoughts on me,
through recourse to mental abstraction. (Placing)
your thoughts on me, you will cross over all difficulties
by my favour. But if you will not listen through
egotism 5, you will be ruined. If entertaining egotism,
you think that you may not fight, vain, indeed, is
that resolution of yours. Nature® will constrain
you. That, O son of Kuntt! which through delu-
sion you do not wish to do, you will do involuntarily,
1 Abstraction is concentrated and exclusive meditation, Sankara.
The other commentators take dhyanayoga as meditation simply,—
as treated of in chapter VI, says Nflakanéha.
® See p. 52.
3 I.e. comprehending his identity with the Brahman.
* Cf. p. 58.
* Pride of learning and cleverness, or of piety. See p. 124, note 5.
“ The nature of a Kshatriya, Sankara.
CHAPTER XVIII, 69. 129
tied down by your own duty, flowing from your
nature. The lord, O Arguna! is seated in the
region of the heart? of all beings, turning round all
beings (as though) mounted on a machine, by his
delusion. With him, O descendant of Bharata!
seek shelter in every way*; by his favour you will
obtain the highest tranquillity, the eternal seat.
Thus have I declared to you the knowledge more
mysterious than any mystery. Ponder over it
thoroughly, and then act as you like. Once more,
listen to my excellent words—most mysterious of all.
Strongly I like you, therefore I will declare what is
for your welfare. On me (place) your mind, become
my devotee, sacrifice to me, reverence me, and you
will certainly come to me. I declare to you truly,
you are dear to me. Forsaking all duties *, come
to me as (your) sole refuge. I will release you
from all sins. Be not grieved. This‘ you should
never declare to one who performs no penance’, who
is not a devotee δ, nor to one who does not wait on
(some preceptor)’, nor yet to one who calumniates
me. He who, with the highest devotion® to me, will |
proclaim this supreme mystery among my devotees,
will come to me, freed from (all) doubts. No one
Svet4svatara-upanishad, pp. 333-345; Kashopanishad, p. 157.
* Cf. p.214; by thought, word, and deed.
* Of caste or order, such as Agnihotra and so forth.
* All that has been taught in the Giri.
* Sridhara renders this to mean, ‘who performs no pious acts.’
* I.e. of God and a preceptor. Cf. last stanza of Svetasvataro-
* Cf. p. 62. Sankara says all these elements must co-exist to
give eligibility.
® le. belief that in disseminating it, he is serving me. Cf. Kasho-
panishad, p. 120.
(8) K
120 BHAGAVADGITA.
amongst men is superior to him in doing what is
dear to me. And there will never be another on
earth dearer to me than he. And he who will study
this holy dialogue of ours, will, such is my opinion,
have offered to me the sacrifice of knowledge '.
And the man, also, who with faith and without
carping will listen (to this), will be freed (from sin),
and attain to the holy regions of those who perform
pious acts*, Have you listened to this, O son of
Pritha! with a mind (fixed) on (this) one point only ?
Has your delusion (caused) by ignorance been de-
stroyed, O Dhanavigaya ὃ
Arguna said :
Destroyed is my delusion ; by your favour, O un-
degraded one! I (now) recollect ® myself. I stand
freed from doubts‘. 1 will do your bidding.
Sajigaya said :
Thus did I hear this dialogue between Vasudeva
and the high-minded son of Pritha, (a dialogue)
wonderful and causing the hair to standon end. By
the favour of Vy4sa, I heard this highest mystery,
(this) devotion δ, from Kvzshva himself, the lord of
the possessors of mystic power, who proclaimed it
in person. O king! remembering and (again) re-
membering this wonderful and holy dialogue of
Kesava and Arguna, I rejoice over and over again.
And remembering and (again) remembering that
1 Which is the best of sacrifices; see p. 62.
* Cf. p. 72.
> Ie. understand my real essence, what I am, &c.
* As to whether the battle was right or not.
5 The work is so called, as it refers to cevotion.
CHAPTER XVIII, 78. 131
excessively wonderful form of Hari also, great is
my amazement, O king! and I rejoice over and
over again. Wherever (is) Kréshuza, the lord of
the possessors of mystic power, wherever (is) the
(great) archer, the son of Pvzth4, there in my
opinion (are) fortune, victory, prosperity’, and
eternal justice.
* Prosperity is the greater development of fortune.
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SANATSUGATIYA.
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INTRODUCTION
TO
SANATSUGATIYA.
THE Sanatsugattya is, like the Bhagavadgita, one of the
numerous episodes of the Mahabharata’. It is true, that
it has never commanded anything like that unbounded
veneration which has always been paid in India to the
Bhagavadgita. Still it is sometimes studied even in our
days, and it has had the high distinction of being com-
mented on by the great leader of the modern Vedantic
school-—Sankara#arya*. The Sanatsugatiya purports to
be a dialogue mainly between Sanatsugata on the one side
and DhritarAshfra on the other. Sanatsugata, from whom
it takes its name, is said to be identical with Sanatku-
mara, a name not unfamiliar to students of our Upanishad
literature. And Dhritarashfra is the old father of those
Kauravas who formed one of the belligerent parties in
the bellum plusquam civile which is recorded in the
Mahabharata. The connexion of this particular episode
with the main current of the narrative of that epos is one
of the loosest possible character—much looser, for instance,
than that of the Bhagavadgita. As regards the latter, it
can fairly be contended that it is in accordance with poetical
justice for Arguna to feel despondent and unwilling to
engage in battle, after actual sight of ‘teachers, fathers,
sons,’ and all the rest of them, arrayed in opposition to
him; and that therefore it was necessary for the poet to
adduce some specific explanation as to how Arguna was
ultimately enabled to get over such natural scruples. But
as regards the Sanatsugattya, even such a contention as this
* Mahaébbirata, Udyoga Parvan, Adhydya 41-46.
* Madhav dddrya, in speaking of Sankara’s works, describes him as having
commented on the Senatsugitlya, which is ‘far from evil (persons, ' (asatsudi-
ram). Sahkara-vigaya, chapter VI, stanza 62.
136 SANATSUGATIYA.
can have no place. For this is how the matter stands. In
the course of the negotiations for an amicable arrangement’
between the Pazdavas and the Kauravas, Safgaya, on one
occasion, came back to Dhritarashéra with a message from
the Pandavas. When he saw Dhritardsh/ra, however, he
said that he would deliver the message in the public
assembly of the Kauravas the next morning, and went
away after pronouncing a severe censure on Dhritarashéra
for his conduct. The suspense thus caused was a source of
much vexation to the old man, and so he sent for Vidura,
in order, as he expresses it, that Vidura might by his dis-
course assuage the fire that was raging within him. Vidura
accordingly appears, and enters upon an elaborate prelection
concerning matters spiritual, or, perhaps, more accurately
quasi-spiritual, and at the outset of the Sanatsugatiya he
is supposed to have reached a stage where, as being born
a Sidra, he hesitates to proceed. After some discussion
of this point, between Vidura and Dhritardshéra, it is
determined to call in the aid of Sanatsugata, to explain
the spiritual topics which Vidura felt a delicacy in dealing
with ; and Sanatsugata is accordingly introduced on the
scene in a way not unusual in our epic and purazic litera-
ture, viz. by Vidura engaging in some mystic process of
meditation, in response to which Sanatsugdta appears.
He is received then with all due formalities, and after he
has had some rest, as our poem takes care to note, he is
catechised by Dhritarashtra; and with one or two excep-
tions, all the verses which constitute the Sanatsugatiya are
Sanatsugata’s answers to Dhritardsh¢ra’s questions *.
This brief statement of the scheme of this part of the
Mahabharata shows, as already pointed out, that the con-
nexion of the Sanatsugatiya with the central story of that
epic is very loose indeed; and that it might have been
entirely omitted without occasioning any zsthetical or other
defect. And therefore, although there is nothing positive
' See p. 3 supra.
* Aker this cialogue is over, the dawn breaks, and Dhritara>hfra and the
Kaurava princes meet in general assembly.
INTRODUCTION, 137
tending to prove the Sanatsugatiya to be a later addition
to the original epos, still the misgivings which are often
entertained upon such points may well, in this case, be
stronger than in the case of the Bhagavadgita. The text,
too, of the Sanatsugatiya is not preserved in nearly so satis-
factory a condition as that of the Gita. I have had before
me, in settling my text, the editions of the Mahabharata
respectively printed and published at Bombay ', Calcutta,
and Madras, and three MSS., one of which was most kindly
and readily placed at my disposal by my friend Professor
Ramkrishna Gopa/ Bhandarkar; the second by another
friend, Professor Abagi Vishnu KAthavaée ; and the third
was a copy made for me at Sdgar in the Central Provinces,
through the good offices of a third friend, Mr. Vaman Maha-
deva Kolhafkar. The copy lent me by Professor Bhandar-
kar comes from Puna, and that lent by Professor Kathavafe
also from Puna. This last, as well as the Sagar copy, and
the edition printed at Madras, contains the commentary of
Sankarasarya. And the text I have adopted is that which
is indicated by the commentary as the text which its author
had before him. But the several copies of the commentary
differ so much from one another, that it is still a matter
of some doubt with me, whether I have got accurately the
text which Sankara commented upon. For instance, the
Sagar copy entirely omits chapter V, while the other
copies not only give the text of that chapter, but also a
commentary upon it which calls itself Sankara4arya’s com-
mentary*. Again, take the stanzas which stand within
brackets at pp. 167, 168 of our translation. There is in
none of the copies we have, any commentary of Sankara-
karya on them. And yet the stanzas exist in the text of
the Mahabharata as given in those copies which do contain
Sahkara’s commentary. The matter is evidently one for
further investigation. I have not, however, thought it
' This contains Nilakan/ha's commentary, but his text avowedly inclades the
text of Sankara, and verses and readings contained in more modem copies.
* The commentary on the sixth chapter, however, takes up the thread from
the end of the fourth charter.
* See p. 182, where one of the lines recurs.
138 SANATSUGATIYA.
absolutely necessary to make such an investigation for the
purposes of the present translation. But to be on the safe
side, I have retained in the translation everything which
is to be found in those copies of the Sanatsugatiya which
also contain Sankara’s commentary. As to other stanzas—
and there are some of this description—-which other MSS.
or commentators vouch for, but of which no trace is to be
found in the MSS. containing Sahkara’s commentary ',
I have simply omitted them.
These facts show that, in the case of the Sanatsugatiya.
the materials for a trustworthy historical account of the
work are not of a very satisfactory character. The mate-
rials for ascertaining its date and position in Sanskrit litera-
ture are, indeed, so scanty, that poor as we have seen the
materials for the Bhagavadgit4 to be, they must be called
superlatively rich as compared with those we have now to
deal with. As regards external evidence on the points now
alluded to, the first and almost the last fact falling under
that head, is the fact of the work being quoted from and
commented upon by Sankaraéarya. In his commentary
on the Svetasvatara-upanishad *, Sankara cites the pas-
sage about the flamingo at p. 149, introducing it with the
words, ‘And in the Sanatsugata also.’ In the same? com-
mentary some other passages from the Sanatsugatiya are
also quoted, but without naming the work except as a
Smriti, and mixing up together verses from different parts
of the work.
This is really all the external evidence, that I am aware
of, touching the date of the Sanatsugatiya. There is, how-
ever, one other point, which it is desirable to notice, though
not, perhaps, so much because it is of any very great value
in itself, as because it may hereafter become useful, should
further research into the Mahabharata and other works
yield the requisite information. There are, then, eight
stanzas in the thirty-sixth, thirty-seventh, thirty-ninth, and
fortieth chapters of the Udyoga Parvan of the Mahdbha-
* See note 1, p. 137. * Ρ, 283.
> P. 252. Sce, too, Sarfraka Bhashya, p. 828.
INTRODUCTION. 139
rata (the Sanatsugatiya commencing at the forty-first
chapter), seven of which are quoted in the Pa#éatantra', and
the eighth in the Mahabhdshya ? of Pataggali. Of course,
it almost goes without saying, that neither the Pa#éatantra
nor the Mahabhashya mentions the source from which they
derive the verses in question. But I do not think it unallow-
able to make the provisional assumption, that they were
derived from the Mahabharata, so long as we cannot produce
any other, and more likely, source. It is true, that Professor
Weber has, in another connexion, impugned the cogency
of this argument. He seems to think, that the probability—
in the case he was actually dealing with—of the Ramayasza
having borrowed from the Mahabhashya, is quite as strong
as the probability of the Mah4bh4shya having borrowed
from the Ramayansa*. And doubtless, he would by parity
of reason contend, in the case before us, that the probabi-
lities, as between the Mahabharata on the one hand, and the
Mahabhdashya and the Pa#éatantra on the other, bear the
same mutual relation. I cannot accept this view. I am not
now concerned to discuss the merits of the conclusion in
support of which Professor Weber has advanced this argu-
ment*. I am only considering, how far it affects the
question now before us. And as to that question, I may
say, that the Pa#éatantra expressly introduces the stanzas
now under consideration with some such expression as, ‘ For
it has been said,’ indicating clearly that it was there quoting
the words of another δ. And so, too, does the Mahabh4shya,
5 Cf. Kosegarten’s Pa#éatantra, p. 28 (I, 28, Bombay S. C. ed.), with Udyoga
Parvan, chap. XL, st. 7 (Bombay ed.); PaAéatantra, pp. 112 and 209 (II, 10;
IV, 5, Bombay ed.), with Udyoga Parvan, chap. XXXVIII, 9; p. 35 I, 37,
Bombey cd.) with chap. XXXVI, st. 34; p. 140 (II, 40, Bombay ed.) with
chap. XXXVII, κἴ. 15; p. 160 (III, 62, Bombay ed.) with chap. XXXVII,
st. 17, 18; p. τοῦ (II, 2, Bombay ed.) with chap. XXXVI st. 59.
5 Udyoga Parvan, chap. XXXVIII, st. 1, and Mahfbhashya VI, 1-4, p. 35
(Banfiras ed.)
2. See Indian Antiquary IV, 247. The parallel from MAdhava which Professor
Weber adduces is quite inconclusive, and as far as it goes appears to me to
militate against the Professor's own view.
41 may, however, admit at once, that I ought not to bave expressed myself
as strongly as I did in the note which Professor Weber criticises.
® See p. 203 infra.
140 SANATSUGATIYA.
where the passage we refer to runs as follows : ‘(It is) laid
down, (that there is) a sin in one of tender age not rising to
receive (an elderly person), and (that there is) merit in rising
to receive. How? Thus, “The life-winds of a youth depart
upwards, when an elderly man approaches (him). By rising
to receive (him), and salutation, he obtains them again.”’ It
appears to me, that the indications of this being a quotation
in the Bhdshya are very strong. But apart from that, I do
demur to the proposition, that the probabilities are equal,
of a work like the Mahabhdrata or Ramayana borrowing
a verse from the Mahabhashya, and vice versa. It appears
to me perfectly plain, I own, that the probability of a gram-
matical work like the Bhashya borrowing a verse from
a standard work like the Bharata or Ramayana for pur-
poses of illustration is very much the stronger of the two.
And this, quite independently of any inquiry as to whether
the BhAshya does or does not show other indications of
acquaintance with the Bh4rata or the Ramdyana.
If these arguments are correct, it seems to me that they
carry us thus far in our present investigation—namely,
that we may now say, that we have reason to believe some
parts, at all events, of the thirty-sixth, thirty-seventh, thirty-
eighth, and fortieth chapters of the Udyoga Parvan of the
Mahabharata to have probably been in existence prior to the
sixth century A.C.'; and that some parts of the thirty-seventh
chapter were probably extant in the time of Pataggali, viz.
the second century B.c.2 Now, internal evidence does not
yield any indications tending to show that the several
chapters here referred to must have been prior in time to
the chapters composing the Sanatsugatlya, which come so
soon after them in the Mahabhérata. On the contrary, it
is not too much to maintain, that to a certain extent the
style and language of the Sanatsugatiya is, if anything,
rather indicative of its priority in time over the five chapters
immediately preceding it. And, therefore, so far as this
argument goes, it enables us—provisionally only, it must be
1 See p. 29 supra. 3. See p. 32 supra.
INTRODUCTION. 141
remembered—to fix the second century B.C. ἃ8 a terminus
ad quem for the date of the Sanatsugatiya.
This is all the external evidence available for a discussion
of the question—when the Sanatsugatiya was composed.
We now turn to the internal evidence. Standing by itself,
internal evidence is not, in my opinion, of much cogency
in any case. Still in ascertaining, as best we can, the history
of our ancient literature, even this species of evidence is not
to be despised; it must only be used and received with
caution. Under this head, then, we may note first the
persons who are supposed to take part in the dialogue.
Sanatsugata '—or Sanatkum4ra—as already pointed out, is
a name already familiar to the readers of one of our older
Upanishads—the A Aandogya. Dhrstarashéra is not known
in the Upanishads, but he is an important personage in the
epic literature. And it is to be remarked, that his character
as disclosed in the Sanatsugatiya is not at all similar to
that which has attached itself to his name, alike in the later
literature of our country, and in that popular opinion which
was probably formed by this later literature. In the dialogue
before us, he figures as an earnest inquirer after truth; he
is described as the ‘talented king Dhrvstarashfra;’ and is
addressed by Sanatsugata as, ‘O acute sir!’ ‘O learned
person!’ True it is, that Nilakawtha in one place, as we
have noticed in our note there*, endeavours to bring out
the later view of Dhritarashéra's character?; but it seems to
me that that endeavour, based as it is on a forced and far-
fetched interpretation of a single word in our poem, is an
unsuccessful one. None of the questions, which Dhrita-
rashéra puts to Sanatsugata in the course of their dialogue,
indicates the avaricious old man who wished to deprive his
innocent nephews of their just rights in the interests of his
own wicked and misguided sons. They rather indicate the
bona fide student of spiritual lore, and thus point to what
is, perhaps, an earlier view of DhrstarAshéra's character.
1 See Hall's Sddkhyasira, preface, pp. 14, 15. 5 P. 151, note 2.
3 Nilakansha himself, however, treats Dhrstarishfra's question latcr on as
showing that be had attained indifference to worldly concems. That question
docs not occar in Sahkara's text, Lut is given at p. 158 infra.
142 SANATSUGATIYA.
If we look next to the general style of this poem, we find
that it has none of that elaboration which marks what I
have called the age of Kavyas and Nafakas. The remarks
on this topic in the Introduction to the Gita apply pretty
accurately to this work also. We observe here the same
paucity of long-drawn compounds, the same absence of
merely ornamental adjectives, the same absence of figures
and tropes?; in one word, the same directness and simplicity
of style. Furthermore, there is a somewhat greater want
of finish about the syntax of our poem than there is even
in the Gita. Such constructions as we find inter alia at
chapter II, stanza 2, or 25, or at chapter III, stanza 14, or
chapter IV, stanza 12, or in the early verses of the last
chapter, indicate a period in the history of the language,
when probably the regulations of syntax were not quite
thoroughly established in practice.
If we turn to the metre of the poem, an analogous phe-
nomenon strikes us there. Similar irregularities in the
collocation of long and short syllables, similar superfluities
and deficiencies of syllables, meet us in the Sanatsugatiya
and the Bhagavadgita. And in the former work, as in the
latter, the irregularities are less observable in the Anush¢ubh?
than in the other metres used. Probably the explanation,
apart from the great elasticity of that metre, is that the
Anushfubh had been more used, and had in consequence
become comparatively more settled in its scheme even in
practical composition.
Looking now more particularly to the language of the
work before us, we find one word to be of most frequent
occurrence, namely, the word vai, which we have rendered
‘verily.’ It is not a common word in the later literature,
while in the Upanishad literature we meet with great
frequency, not merely vai, but the words, which I think are
cognate with it, va and vava. The former word, indeed,
1 The five similes which occur, and which are nearly all that occur, in the
poem, are the very primitive ones—of the hunter, of water on grass, the tiger of
straw, death eating men like a tiger, dogs eating what is vomited, a branch
of a tree and the moon, and birds and their nests.
* Cf. as to this the Nrrsimha Tapint, p. 105.
INTRODUCTION. 143
appears to me to stand in some passages of the Upanishads
for vai by euphonic alterations. Thus in the passage tvam
νὰ aham asmi bhagavo devate, aham vai tvam asi, it is
difficult not to suppose that the va of the first part of the
sentence is the same word as the vai of the second part,
only altered according to the rules of Sandhi in Sanskrit.
A second point of similarity between the language of the
Upanishads and that of the Sanatsugatfya is to be found in
the phrase, ‘ He who knows this becomes immortal.’ This
sentence, or one of like signification, is, as is well known,
of common occurrence in the Upanishads and in the Brah-
mamas. In the Bhagavadgitd, the verses towards the end,
which come after Krishza’s summing-up of his instruction,
seem to be of a somewhat analogous, though in some respects
different, nature. And in the Purazas we meet sometimes
with elaborate passages extolling the merits of a particular
rite, or a particular pilgrimage, and so forth. This form of
the Phalasruti, as it is called, appears to have been developed
in process of time from the minute germ existing in the
Brahmaszas and the Upanishads. In the Sanatsugatiya,
however, we are almost at the beginning of those develop-
ments ; indeed, the form before us is identically the same
as that which we see in the works where it is first met with.
It is a short sentence, which, though complete in itself, still
appears merely at the end of another passage, and almost
as a part of such other passage.
There is one other point of a kindred nature which it may
be well to notice here. As in the Gita, so in the Sanatsu-
gatlya, we meet with a considerable number of words used
in senses not familiar in the later literature. They are
collected in the Index of Sanskrit words in this volume ;
but a few remarks on some of them will not, it is thought,
be entirely out of place here. The word m4rga'—in the
sense of ‘worldly life’—is rather remarkable. Sankara
renders it by ‘the path of sams4ra’ or worldly life. And
he quotes as a parallel the passage from the K/andogya-
41 give no references bere, as they can be found in the Index of Sanskrit
words at the end of this volume.
144 SANATSUGATIYA.
upanishad which speaks of returning to the ‘path.’ There,
however, Sankara explains it to mean the ‘path by which
the self returns to worldly life,’ namely, from space to the
wind and so forth into vegetables, and food, ultimately
appearing as a foetus. Another remarkable word is ‘ varga.’
which occurs twice in the Sanatsugatiya. Sankara and
Nilakan¢ha differ in their explanations of it, and Nilakantha
indeed gives two different meanings to the word in the two
passages where it occurs. We may also refer here specially to
utsa, rétvig, and matva. In Boehtlingk and Roth’s Lexicon
the only passages cited under ‘ utsa’ are from Vedic works,
except two respectively from Susruta and the Dasakumara-
karita. One passage, however, there cited, viz. Vishzo# pade
parame madhva utsa4, is plainly the original of the passage
we are now considering. As to ritvig in the sense it bears
here, we see, I think, what was the earlier signification of
that word before it settled down into the somewhat technical
meaning in which it is now familiar. And matva in the
sense of ‘ meditating upon’ is to be found in the Upanishads,
but not, I think, in any work of the classical literature.
These words, therefore, seem to indicate that the Sanatsu-
gatiya was composed at a stage in the development of the
Sanskrit language which is a good deal earlier than the
stage which we see completely reached in the classical
literature.
Coming now to the matter of the Sanatsugatiya, it appears
to me, that we there see indications pointing in a general
way to the same conclusion as that which we have here
arrived at. There is, in the first place, a looseness and want
of rigid system in the mode of handling the subject, similar
to that which we have already observed upon as charac-
terising the Bhagavadgitaé. There is no obvious bond of
connexion joining together the various subjects discussed,
nor are those subjects themselves treated after any very
scientific or rigorous method. Again, if the fourth chapter
is a genuine part of the Sanatsugatiya, we have an claborate
repetition in one part, of what has been said in another
part of the work, with only a few variations in words, and
INTRODUCTION. 145
perhaps fewer still in signification. As, however, I am not
at present prepared to stand finally by the genuineness
of that chapter, I do not consider it desirable to further
labour this argument than to point out, that similar repeti-
tions, on a smaller scale, perhaps, are not uncommon in
our older literature '.
Coming now to the manner in which the Vedas are
spoken of in the work before us, there are, we find, one
or two noteworthy circumstances proper to be considered
here. In the first place, we have the reference to the four
Vedas together with Akhy4nas as the fifth Veda. This is
in conformity with the old tradition recorded in the various
works to which we have referred in our note on the passage.
The mention of the Atharva-veda, which is implied in this
passage, and expressly contained in another, might be re-
garded as some mark of a modern age. But without dwell-
ing upon the fact, that the Atharva-veda, though probably
modern as compared with the other Vedas, is still old
enough to date some centuries before the Christian era ἢ,
it must suffice to draw attention here to the fact that the
K hkandogya-upanishad mentions that Veda, and it is not
here argued that the Sanatsugdtiya is older than the A 44n-
dogya-upanishad. We have next to consider the reference
to the Saman hymns as ‘vimala,’ or pure. The point
involved in this reference has been already sufficiently
discussed in the Introduction to the Gita?; and it is not
necessary here to say more than that, of the two classes
of works we have there made, the Sanatsugatiya appears
from the passage under discussion to rank itself with the
class which is prior in date.
The estimate of the value of the Vedas which is implied
in the Sanatsugatiya appears to coincide very nearly with
that which we have shown to be the estimate implied in the
Bhagavadgita. The Vedas are not here cast aside as useless
any more than they are in the Bhagavadgita. For, [ do
not think the word Anrikas which occurs in one passage
of the work can be regarded really as referring to those
1 See p. 181, note 1 infra. δ, 19 supra. * Pp. 19, 20,
(: L
146 SANATSUGATIYA.
who entirely reject the Vedic revelation. But without going
as far as that, the SanatsugAtiya seems certainly to join the
Bhagavadgita in its protest against those men of extreme
views, who could see nothing beyond the rites and ceremonies
taught in the Vedas. A study of the Vedas is, indeed,
insisted on in sundry passages of the Sanatsugatiya. But
it is equally maintained, that the performance of the cere-
monies laid down in the Vedas is not the true means of
final emancipation. It is maintained, that action done with
any desire is a cause of bondage to worldly life; that the
gods themselves are ordinary creatures who have reached
a certain high position owing to the practice of the duties
of Brahmaéarins, but that they are not only not superior
to, but are really under the control of, the man who has
acquired the true knowledge of the universal self. On all
these points, we have opinions expressed in the Sanatsu-
gatiya, which conclusively establish an identity of doctrine
as between the Upanishads and the Bhagavadgit4' on the
one hand, and the Sanatsugatiya on the other. Lastly, we
have an explicit statement, that the mere study of Vedic
texts avails nothing, and that sin is not to be got rid of by
one who merely ‘studies the Αἱ and the Yagus texts, and
the Sama-veda.’ It is not necessary to repeat here the
chronological deductions which may be based upon this
relation between the Sanatsugdtiya and the Vedas. We
have already argued in the Introduction to the Bhagavad-
gité, that such a relation points to a period of Indian
religious history prior to the great movement of Gautama
Buddha *.
There is, however, this difference, perhaps, to be noted
between the Git4 and the Sanatsugdtiya—namely, that the
latter work seems to afford more certain indications of the
recognition, at the date of its composition, of a G#anakanda
as distinguished from a Karmakinzda in the Vedas, than,
we have seen, are contained in the Bhagavadgita*. The
passage, for instance, which speaks of the A/andas as
* Cf. p. 16 supra. 3 Cf. pp. 25. 26, * P.17.
INTRODUCTION. 147
referring ‘of themselves’ to the Brahman, and the passage
which refers to an understanding of the Brahman by means
of the Vedas, according to the principle of the moon and
the branch—these seem rather to point to a portion of the
Vedas which was regarded as giving instruction in true
knowledge, as distinguished from merely laying down
various sacrifices and ceremonials for special purposes. In
fact, in one passage we have the germ of the whole VedAntic
theory as afterwards settled. For there we are told, that
sacrifices and penances are laid down as the preliminary
steps towards the acquisition of true knowledge. By those
sacrifices one is purified of one’s sins, and then acquires
a knowledge of the supreme self as described in the Vedas—
which, I apprehend, must mean the Upanishads. .
There is but one other point on which we need say
anything further. And that is connected with the definition
of a Brahmama. That definition appears to me, to point
to an earlier stage in religious progress than is indicated
in Apastamba and Manu. The true Brahmava is he who
is attached to the Brahman. Perhaps, this marks some
little advance beyond the more general doctrine of the
Gita, but it is still very far short of the petrified doctrine,
if I may so call it, of the later law-givers. The Brahmana
has not yet degenerated into the mere receiver of fees and
presents, but is still in possession of the truth.
We thus see, that the external and internal evidence
bearing upon the question of the position of the Sanatsu-
gatiya in Sanskrit literature, seems to point to nearly the
same period and place for it as for the Bhagavadgit4. It
is plain enough, that the evidence under both heads is
extremely scanty and meagre. But such as it is, it appears
to us to justify a provisional conclusion, that the Sanatsu-
gatiya dates from a period prior to the rise of Buddhism,
and forms part of that same movement in the religious
history of ancient India of which the Git& is another
embodiment. More than this, we are not at present in
a position to assert. To this extent, the evidence cnables
us, I think, to go. And we accordingly hold, that unless
L2
148 SANATSUGATIYA.
other and further evidence requires a reversal of this judg-
ment, the Sanatsugatiya may be treated as a work nearly
contemporary with the Bhagavadgita, and occupying gene-
rally the same point of view.
One word, finally, about the translation. As stated
already, the text adopted is that which appears to have
been before Sankardsarya. And the translation follows
mainly his interpretations in his commentary. Sometimes
we have followed Nilakaz¢ka, whose commentary has been
consulted as well as a very incorrect copy of agother com-
mentary by one Sarvag#ia Narayana, contained in the MS.
from Puvza lent me by Professor Bhaadarkar. In some
places even the commentators have failed to clear up
obscurities, and there we have given the best translation we
could suggest, indicating the difficulties. There has been
an endeavour made here, as in the case of the Bhagavadgita,
to keep the translation as close and faithful to the text as
the exigencies of the English language permitted. The
exegetical notes are mostly taken from the commentaries,
even where the name of the commentator is not specified ;
while the references to parallel passages have been collected,
mostly by myself, in the same way as in the case of the
Bhagavadgita.
SANATSUGATIYA.
Cuapter I.
Dhritarashéra said :
If, O Vidura! there is anything not (yet) said by
you in (your) discourse, then do impart it to me
who wish to hear, for you have spoken marvellous
(things).
Vidura said :
O Dhritarashéra! the ancient youth Sanatsugata,
(otherwise called) Sanatana', who declared that death
exists not—he, O descendant of Bharata! the best
of all talented men, will explain all the doubts of
your mind, both those (which are) secret *, and those
openly declared.
Dhritarashéra said :
What, do you not yourself know more about this
(subject), that Sandtana should explain (it) to me ?
Explain (it) yourself, O Vidura! if there is any
remnant of intelligence (left) in you.
* So Nilakantha. Sankara says Sanatsugdta is Sanatkuméra,
and the component parts of the name he paraphrases by ‘born
from Brahman.’ For Sandtana, see Brihaddranyaka, p. 506, and
note 1, p. 141 supra.
* Le. relating to subjects which may be freely discussed by all,
and those which may not. Nilakans/ha adopts a different reading,
which he interprets to mean ‘doctrines exoteric and esoteric,’
e.g. self-resiraint, &c., and the acquisition of mystic power, &c.,
respectively. The expression ‘doubts of the mind’ occurs, how-
ever, further on.
150 SANATSUGATIYA.
Vidura said:
I am born of a Sidra womb, and do not like to say
more than what (I have said). But the intelligence
of that youth, I believe to be eternal’. He who
has come of a Brahmaza womb, even though he
may proclaim a great mystery, does not thereby
become liable to the censure of the gods. There-
fore do I say this to you.
Dhritarash/éra said :
Do you, O Vidura! speak to the ancient San4-
tana for me, so that there may be a meeting even
here, between (myself in) this body (and him).
Vaisampayana ἦ said :
(Then) Vidura meditated on that sage whose
vows are laudable*. And he, too, O descendant
of Bharata! knowing of such meditation, made his
appearance. And he‘, too, received him with the
ceremonies prescribed in the ordinances. After he
had been comfortably seated, and had taken rest,
Vidura then spoke to him: ‘ Venerable sir! there is
some doubt in Dhritardshéra’s mind, which cannot
1 Le. I suppose, never-failing, and such as can deal with all
sorts of topics. Sanatkumara, it need scarcely be stated, is the
teacher of Narada in the famous dialogue in the KAandogyopa-
nishad, p. 473.
* Vaisamp4yana is the narrator of the grand story of which
pieces like the present form parts.
* The reading is sometimes different, so as to mean ‘of rigid
vows,’ as at Git4, p. 61 supra.
4“ The pronouns here are too numerous. Does ‘he’ here refer
to Dhritarash/ra? Vidura seems more likely, though the express
mention of him in the next sentence might be treated as pointing
the other way.
CHAPTER II, 2. 151
be explained by me. Do you be pleased to explain
(it) tohim. Hearing it (explained), this lord of men
may cross beyond all misery, so that gain and loss},
(what is) agreeable and (what is) odious, old age and
death, fear and vindictiveness, hunger and thirst,
frenzy and worldly greatness, disgust and also lazi-
ness, desire and wrath, ruin and prosperity, may not
trouble him.’
Cuapter II.
Vaisampayana said :
Then the talented king, DhvztarAsh/ra, bowed 3 to
those words uttered by Vidura, and, in a secluded
place *, interrogated Sanatsugdta regarding the
highest knowledge‘, wishing to become (a) high-
souled (man) δ.
Dhrttarash/éra said :
O Sanatsugata! which of the two is correct, your
teaching *, about which I have heard, that death
exists not, or that’ the gods and demons practised
* Comp. Git4 passim ; disgust, scil. that resulting from a general
dissatisfaction with everything. As to ‘ruin and prosperity,’ Nila-
kantha adds, ‘and their causes, sin and merit.’
5. Literally ‘respected.’ Nflakansha says it means ‘rejoiced over,’
for Dhbritarash/ra thought, that in spite of his treachery he was
safe, as death was taught by Sanatsug4ta to have no existence.
* Le. free from the presence of ignorant and vulgar people.
Cf. Gita, p. 68 supra.
* Le. knowledge concerning the supreme Self.
* Sankara’s construction seems different, but is not quite clear.
He says, ‘ wishing to become—Brahman—the meaning is wishing
to acquire the self Jost through ignorance.’
* Le. imparted to your pupils, Sankara adds; ‘heard,’ scil. from
Vidura.
* The construction is imperfect, but the sense is clear. Is your
152 SANATSUGATIYA.
the life of Brahmaé4rins!, for freedom from
death ?
Sanatsugata said :
Some (say), that freedom frem death (results) from
action?; and others that death exists not. Hear me
explain (this), O king! have no misgiving about it *.
Both truths, O Kshatriya! have been current from
the beginning‘, The wise maintain what (is called)
delusion (to be) death. [δ verily call heedlessness
death, and likewise I call freedom from heedlessness
immortality. Through heedlessness, verily, were
the demons* vanquished; and through freedom
view correct, or the view involved in the practice of gods and
demons?
1 See Git4, p. 69 supra; Ka/hopanishad, p. 102; Prasna, p. 162.
As to the gods being afraid of death, see AAAndogya, p. 50; and
Nrisimha T4pinf, p. 32; and as to gods and demons practising
the life of Brahmaédrins, see KAandogya, p. 571; and cf. Brihad-
franyaka, p. 964.
* Le. action prescribed in the Vedas.
* I.e. as to how I shall be able to reconcile the seeming
contradiction between the ‘two truths.’
* T.e. of creation.
* Sanatsugata says he differs from ‘ the wise ;’ delusion=thinking
the not-self to be the self; heedlessness=falling off from one’s
natural condition as the Brahman—which is the cause of delusion
(Sankara). See p.153 infra; Kasha, p.152; and Taittiriya-upanishad,
p. 80.
* Sankara suggests that demons might mean creatures attached
to worldly objects; and gods those who are pleased in their own
self; and he cites a stanza in support of this suggestion. The
allusion, however, seems to be plainly to the story at AAandogya,
Ρ. 571 seq., where the idea and expression of ‘ being vanquished’
also occurs (p. 583). That word Sankara interprets in connexion
with his suggested interpretation to mean ‘are born in lower
species.” See XAandogya, p. 585, and Maitrt, p. a11, about asuras
or demons. It is interesting to note that in the Introduction to the
Mah4bhishya, there is an allusion to a story of the ‘demons’ being
‘ vanquished ’ in consequence of their grammatical blunders.
CHAPTER II, 9. 2 153
from heedlessness the gods attained to the Brah-
man. Death, verily, does not devour living crea-
tures like a tiger; for, indeed, his form is not to be
perceived. Some! say that death is different from
this, (named) Yama, who dwells in the self*; the
(practice of the) life of Brahmaéérins (being) immor-
tality. That god governs his kingdom in the world
of the Pitrzs, (being) good to the good, and not good
to (those who are) not good. That death, (or) heed-
lessness, develops in men as desire, and afterwards
as wrath, and in the shape of delusion®. And then
travelling in devious paths‘ through egoism, one
does not attain to union ° with the self. Those who
are deluded by it*, and who remain under its in-
fluence, depart from this (world), and there again
fall down’. Then the deities* gather around
them. And then he undergoes death after death *.
Being attached to the fruit of action, on action pre-
senting itse itself, they follow after it '°, and do not cross
* Those deluded by worldly objects; ‘this’ means ‘heedlessnesa.’
* Sankara cites a stanza from Manu, which says that king
Yama Vaivasvata dwells in the heart of every one. Cf. Aitareya-
upanishad, p.187. The following clause he understands to contain
two epithets of Yama, meaning ‘immortal, and intent on the Brah-
man.’ I follow Nftlakan/ha, but not very confidently.
* Cf. Gttd, p. 51. Here we have the developments, the varying
forms, of death or heedlessness.
* Le. paths contrary to Srutis and Smritis.
* Concentration of mind on the self or Brahman.
* Le. the egoism spoken of before.
7 L.e. to this mortal world. Cf. Gita, p. 84, and Brihadfrasyaka,
pp. 865, 856. There = from the next world. Sankara says,
‘having lived there.’
* Le. the senses. Cf Οἷϊᾶ, p. 123, and inter alia Lsopanishad,
Ρ. το.
* Cf. Katha, p. 129, and Brthad4rasyaka, p. 889.
* Le. the fruit. Cf. Kaséa, p. 155, and Mundaka, p. 317.
154 SANATSUGATIYA,
beyond death. And the embodied (self), in conse-
quence of not understanding union! with the real
entity, proceeds on all hands * with attachment to
enjoyments. That , verily, is the great source of
delusion to the senses ; for by contact * with unreal
entities, his migrations® are (rendered) inevitable ;
because having his inner self contaminated by
contact with unreal entities, he devotes himself to
objects of sense on all sides, pondering on them
(only). (That) pondering, verily, first ruins ® him;
and soon afterwards desire and wrath, after at-
tacking him. These’ lead children to death. But
sensible men cross beyond death by their good
sense. He who pondering (on the self) destroys®
(the) fugitive (objects of sense), not even thinking
of them through contempt (for them), and who
being possessed of knowledge destroys desires in
this way, becomes, as it were, the death of death
(itself), and swallows (it) up®. The being who
' Te. its identity with the Brahman.
2 Te. in various forms of life, Nflakantha.
* The going about in search of enjoyments.
“ The contact leads to pondering on them, and that to desire, &c.,
as described further on.
® Through various lives. Birth and death are certain for him.
* Ie. causes oblivion of his real nature, Sankara. Cf. the
whole train of cause and effect at Gftd, p. 50 supra.
7 T.e. the pondering, desire, wrath, ἄς. As to ‘children,’ cf.
Kasha, pp. 96 and 123, where b4la is contrasted with dhira, as
here. The ‘good sense’ is of help in withstanding the temptations
of worldly objects.
* Destroys=abandons; pondering, just before this, is rendered by
Sankara to mean ‘thinking of the objects as transient, impure,’ &c.
® Sankara cites on this a stanza of unknown authorship, which
says, ‘The learned and clever man who knows the self, and by
discrimination destroys all objects of sense, is said to be the death
of death.’ See too p. 178 infra.
CHAPTER II, 17. 155
pursues desires, is destroyed (in pursuing) after
the desires’. But casting away desires, a being
gets rid of all taint* whatever. This body, void of
enlightenment ?, seems (to be) a hell for (all) beings.
Those who are avaricious run about‘, going head-
long to a ditch. A man, O Kshatriya! who con-
temns everything εἶξε δ learns nothing. To him
(the body is) like a tiger made of straw®. And this
internal self (joined to) delusion and fear™ in conse-
quence of wrath and avarice, within your body,—
that verily is death *. Understanding death * to be
thus produced, and adhering to knowledge, one is
not afraid of death '° in this (world). In his province
death is destroyed, as a mortal (is destroyed) on
arriving in the province of death. δ
Dhrvtarash/ra said :
The good, eternal, and most holy worlds", which
" On this Nilakanéka quotes these lines, ‘The antelope, elephant,
butterfly, bee, and fish—these five are destroyed by the five,’
i.e. the five objects of sense, sound, ἄς. See Santi Parvan (Moksha
Dharma), chap. 174, st. 45- :
* Ie. misery, Nilakan/ha; merit or sin, Sankara.
® Le. void of discrimination between the real and unreal, Nfla-
kanthka; result of ignorance, Sankara. ‘A hell, as being full of
filth,’ says Sankara, ‘such as phlegm, blood, excretions.’ Cf. Maitrf,
p. 48.
‘ As blind men groping about fall into a ditch, so do these,
Sankara.
* Le. other than the sensuous objects he loves; ‘learns nothing’
about the supreme Self which he disregards.
5 Useless for any good purpose.
7 Cf. Taittirtya-upanishad, p. 102.
* As being ruinous to oneself. Sahkara compares Giti, p. 68.
Cf. also Taittirtya-upanishad, p. 103, and see Brshad4ramyaka, p. 61.
® Le. heedlessness and its developments as stated.
* Sankara cites on this Taittirtya-upanishad, p. 78.
" Such as Satyaloka, ἄς.
156 SANATSUGATIYA.
are mentioned (as attainable) by the twice-born by
means of worship?, those, say the Vedas, are the
highest aim*. How is it, then, that one who under-
stands this does not resort to action ?
Sanatsugata said :
(Thinking) so, an ignorant man does resort to
action. The Vedas likewise do lay down various
benefits * (for him). But that‘ (man) comes not
hither *. (Becoming) the supreme self*, he attains
the supreme, by the (right) path destroying the
wrong paths 1.
Dhritarashéra said :
Who ® is it that constrains this unborn primeval
(self), if it is (itself) all this severally *? And what
1 Gyotish/oma, Asvamedha, and other rites.
* As leading to final emancipation.
> T.e. objects for which various ceremonies (or ‘ actions’) should
be performed.
* Le. the man of knowledge.
* Le. into the sphere of action. Cf. Gita, p. 48.
* Knowing the supreme self is identical with becoming the
supreme self, Musdaka, p. 323.
7 Le. getting rid of the paths which keep one away from the
Brahman by means of contemplation of the Brahman, ἄς. _Nila-
kansha renders ‘right path’ to mean the Sushumaa passage by
which the soul proceeds to final emancipation, see AAdndogya,
p. 670; Kasha, p. 157.
* Sankara says: ‘ Having shown that true death is heedlessness,
and having shown that heedlessness in its forms of anger &c. is the
cause of all evil, and having also shown that death is destroyed by
true knowledge, and having shown further that heaven &c. are
really not man’s highest goal; the author has also implied the
unity of the supreme and individual self. On that arises a doubt.
which is stated in this passage.’
5 All this=all the developments of the Brahman, i.e. space,
wind, fire, water, earth, vegetation, food, living creatures; see
Taittittyopanishad, p. 68.
CHAPTER II, 21. 157
has it to do, or what is its unhappiness'? Tell me
all that accurately, O learned person !
Sanatsugata said :
There is great danger? in attributing distinctions
to it. The everlasting? (principles) exist by con-
nexion with the beginningless‘ (principle). So that
his greatness is not lost at 4115, and beings exist
by connexion with the beginningless‘ (principle).
That which is the real—the supreme Being *‘—is
eternal. He creates the universe by means of
changes’, for such is his power held to be; and
for such connexions of things the Vedas are
(authority) ὃ.
' What is the purpose of its existence, and what misery does it
undergo on entering the course of worldly life?
* <The danger,’ says Sankara, ‘is that of contravening Vedic
texts such as “I am the Brahman,” “ Thou art that,” ἃς. May it
not rather be that pointed out at Kashopanishad, p. 129, viz. never
attaining final emancipation? Cf. also Nrisissha Tapini, p. 223.
" The individual selfs, Sankara. * Nature or méy4.
® The appearance of degradation to an inferior state being delusive.
4 The original word implies the possession of aisvarya, dharma,
yasas, stt, vairagya, moksha. See Svetasvatara, p. 329 (where the list
is slightly different). For another definition, see Maitri, p. 6 (gloss).
7 See note 9, p. 156.
* Sankara says: ‘The question of Dhritaraishéra having suggested
a difference between two principles, one of which constrains, and the
other of which is constrained, the answer is—Such a difference ought
not to be alleged, as it involves “danger.” Then the question arises,
How is the difference, which does appear, to be explained? The reply
is, It is due to the beginningless principle—delusion or ignorance.
The next sentence shows that the universe as it appears is also a
result of delusion.’ Nilakanfha says expressly, changes= delusion.
He renders the original which we have translated by ‘ beginningless’
first, to mean ‘collection of objects of enjoyments.’ Sankara’s
explanation seems tautological as regards the words ‘connexion
with the beginningless,’ which occur twice in the above. Nila-
158 SANATSUGATIYA.
DhrrtarAsh/ra said:
Since some practise piety) in this world, and some
likewise practise impiety in this world; is the piety
destroyed by the sin, or else does the piety destroy
sin ἢ
Sanatsugata said :
Whichever? he adheres to, the man of under-
standing always destroys both by means of know-
ledge ; (that is) settled *. Likewise, in the other case ¢,
the embodied (self) obtains merit; and to such a
one sin (also) accrues; (that too is) settled*, De-
parting (from this world), he enjoys by his actions
both (kinds of) fruit, which are not enduring '—of
actions (which are) pure, and of (those which are)
sinful. The man of understanding casts aside sin
by piety in this (world), for know that his piety is
more powerful *. Those Brahmaaas, in whom there
is emulation? about (their) piety, as there is in
strong men about (their) strength, after departing
from this world, become glorious in heaven *. And
kantha’s is not quite clear. May the expression on the second
occasion mean, that the connexion by which beings are stated
before to exist has had no beginning—has existed from eternity?
The translation should then run thus: ‘And beings exist by a con-
nexion which had no beginning ;’ (see Sariraka Bhashya, p. 494.)
Connexions of things=creation of universe by his power.
1 E.g. Agnishfoma, &c., Sankara.
? T.e. impiety or piety, sin or merit.
* In Srutis and Smritis, which Sankara quotes. A’AAndogya, p.622;
Mundaka, p. 309; Brrhadaranyaka, p. 911. See, too, Maitri, p.131.
* Of the man devoid of knowledge.
* Cf. Gitd, p. 76, and Brthadiranyaka, p. 636.
* See p. 164, note g infra.
7 The feeling of one’s own superiority over others in piety.
* «In the shape of Nakshatras,’ says Sankara, which is not quite
intelligible. See AAandogya, p. 258, and Anugité infra, p. 240.
CHAPTER II, 31. 159
to those in whom there is no emulation about
(their) piety, that (piety) is a means of (acquiring)
knowledge *. Such Brahmazas released from this
(world), go to the heaven which is free from the
threefold source of pain*. People who understand
the Vedas call his conduct good. (But) people
closely connected ὃ, as well as strangers, do not pay
much regard to him. Wherever he may believe
food and drink for a Brahmama to exist in abun-
dance, like water on grass in the autumn, there
would he live and not be vexed‘. (To him) only
that person is good, and no other (as a companion),
who does nothing in excess, and who occasions
fear and injury to a taciturn man®. And his food is
acceptable to the good, who does not vex the self
of a taciturn man, and who does not destroy the
property of a Brahmana*. A Brahmasa should
hold, that living in the midst of kinsmen, his actions
should be always unknown’; and he should not
* According to the Vedantic theory, the acts of piety purify the inner
man, and are thus a stepping-stone to knowledge. See Introduction,
p.147 supra. Cf. Gita, p. 122; and Brthadaranyaka, p. 899.
* Le. physical, mental, and such as is caused by superhuman
agency. This is Sankara’s explanation. It is somewhat far-
fetched, but I can find none better. Cf. Gita, p. 49. And see also
Brihadiranyaka, p. 876, and the commentary of Sankara there with
Anandagiri’ 8 gloss.
* E-g. wife, children, &c.
* Ie. vexed as to how his livelihood is to be earned, ἄς.
δ Excess, e.g. too much obsequiousness towards a ‘taciturn
man, owing to his holiness, ἄς. Taciturn man = ascetic.
Injury = disrespect, ἄς, Perhaps the protest against worldliness
is here carried to an extreme. Sankara cites Manu as a parallel,
‘A Brahmana should be afraid of (worldly) respect as of poison.’
* E.g. the Kusa grass, deerskin, &c., mentioned at Gftd, p. 68.
* I.e. he should not parade his actions. Sankara compares Vasi-
shfha and aVedic text. See, too, the quotation at Taitt. Aran. p.go2.
160 SANATSUGATIYA.
think' (about them). What Brahmaza ought to
think of the inner self, which is void of symbols %,
immovable, pure, and free from all pairs of oppo-
sites, in this way? ? What sin is not committed by
that thief, who steals away his own self‘, who re-
gards his self as one thing, when it is a different
thing. The far-seeing Brahmaza, who knows the
Brahman, is not wearied δ, he receives nothing *; he
is honoured, free from trouble’, and wise, but acts
as if he was not wise®. As dogs eat what is
vomited, so do they, enjoying their own bravery’,
eat what is vomited, always with disaster (to them-
selves). Those twice-born persons, who are not
Cf. Gité, p. 103. Sankara suggests an alternative explanation
of this stanza, which will make it mean that one performing the
operations of the senses, should devote oneself nevertheless to the
unknown principle, and not consider the senses to be the self.
* T.e. beyond the reach of inference ; ‘subtle,’ says Sankara. Cf.
SvetAsvatara, p. 364; Brizhadaranyaka, p. 855; Maiti, p. 182; and
Katha, p. 149, where Sankara suggests a somewhat different
meaning. As to immovable, cf. fsa, p. 10, and Gita, p. 104. San-
kara renders it by ‘void of activity ;’ and pure he paraphrases by
‘free from ignorance and other taints.’
> It is difficult to say what ‘in this way’ refers to. Sankara
renders it by ‘as possessing qualities appertaining to the two kinds
of body.’ On Sankara’s suggested meaning of the stanza pre-
ceding (see note 1), it would refer to the confusion of the senses
with the self.
* Such a person is called a destroyer of his own self at Lsopani-
shad, p. 9.
* Le. by the troubles of worldly life.
* Cf. ‘ without belongings’ at Gita, p. 128.
7 Anger and other obstacles to concentration of mind.
* Te. unintelligent. The text of Vasish/Aa referred to in note 7,
p. 159, says he should act like an unintelligent man. Cf. also
Gaud.upida-kirikés, p. 443, and Sirfraka Bhishya, p. 1041.
® Ie. singing the praises of their own greatness and worth,
instead of keeping their ‘conduct unknown.’
CHAPTER II, 41. 161
first' in respect of human wealth, but who are first
in the Vedas’, are unconquerable, not to be shaken?;
they should be understood to be forms of the Brah-
man. Whosoever may in this (world) know all the
gods ‘—doers of favours—he is not equal to a Brah-
maza, (nor even) he® for whom he exerts himself.
The man who makes no efforts*, and is respected,
does not, being respected, think himself respected’,
nor does he become vexed in consequence of dis-
respect. One who is respected ® should think it to
be a natural operation of people, like their opening
or closing of the eyelids, that the learned respect
him in this world. One who is not respected should _
think, that the deluded people who do not under-
stand piety, and who are devoid of (knowledge of)
the world and the Sdstras, will never respect one
who is worthy of respect. Respect and taciturnity ",
verily, never dwell together; for this world is (the
field) for respect, the next for taciturnity, as is
understood '*. For worldly wealth dwells in the
* Highly esteemed for or strongly attached to, Sankara. Human
wealth=wife, offspring, property, ἄς. Cf. A#andogya, p. 319;
Bribad4ramyaka, p. 262.
5.1. 6. veracity and other duties taught by the Vedas.
* «They need fear nought,’ says Nilakas/ha.
* lle. may sacrifice to them, Sankara.
* Not even the deity to whom the sacrifice is offered is equal to one
who knows the Brahman. Cf. Taittirfya, p. 23, and Anugfid, p. 250.
* T.e. one who is ‘taciturn’ and does not parade his greatness.
7 He does not care for the respect shown him.
* Because he knows the Brahman.
® Le. restraint of all senses, not of speech only. For the con-
trast compare that between sreya and preya at Kasha, p. 92.
* Le. by all men of understanding. Sankara’s rendering is
diferent: ‘The next, which is known as Tad, is for taciturnity.’
He cites for this Git4, p. 120.
[8] M
162 SANATSUGATIYA.
sphere of respect?, and that, too, is an obstacle *.
While the Brahmic wealth*, O Kshatriya! is diff-
cult to be attained by any one devoid of knowledge.
The ways (to it) are stated by the good to be of
various descriptions, and difficult to reach—truth,
straightforwardness, modesty ὁ, restraint (of senses),
purity, knowledge, which are the six impediments
(in the way) of respect and delusion.
Cuapter [1]. ᾿
Dhrztardsh/ra said :
Who possesses this taciturnity δ, and which of the
two® is taciturnity ? Describe, O learned person!
the condition of taciturnity here. Does a learned
man reach taciturnity’ by taciturnity ? And how,
O sage! do they practise taciturnity in this world ?
* T.e. they both follow on devotion to worldly life.
? Te. in the way to final emancipation.
> The enjoyment of supreme felicity, Brahmananda (Sankara);
the greatness consisting of a knowledge of Rik, Yagus, Siman,
and the substance of their teaching, which is worthy of a Brahmasa
(Nilakansha). See, too, Anugfta, p. 232.
* Modesty= being ashamed of doing wrong; restraint (of senses)
=mental restraint ; and purity is both internal and external,—San-
kara; knowledge is, of course, knowledge of the Brahman.
® Ie. that spoken of in the last chapter.
* Viz. mere silence, or the contemplation of the self after re-
straining all the senses. In the Br*haddramyaka-upanishad, Sankara
(p. 605) renders the original word, mauna, to mean, ‘ The fruit of
the destruction of the consciousness of anything other than the self.’
And his commentator makes it clearer thus: ‘ The conviction in the
mind that one is the self—the supreme Brahman—and that there
is nothing else existing but oneself.’
7 T.e. the highest seat—the Brahman; for mind, sense, ἄς. are
all non-existent there. Cf. Kasha, p.151, and Maitri, p. 161.
CHAPTER ΠῚ, 4. 163
Sanatsugata said :
Since the Vedas, together with the mind ', fail to
attain to him, hence (is he) taciturnity *—he about
whom the words of the Vedas were uttered 3, and
who, O king! shines forth as consubstantial* with
them.
DhmtarAshéra said:
Does * the twice-born person who studies the Aié
and the Yagus texts, and the S4ma-veda, committing
sinful. (acts), become tainted, or does he not become
tainted ?
Sanatsugita said :
Not the S4man texts, nor yet the Aré texts, nor
the Yagus texts * save him, O acute sir! from sinful
* Cf. Kenopanishad, p. 39; Kasha, p.152; Taittirtya, p. 119.
* ‘Taciturnity is his name,’ says Nilakan/ha.
* Or, says Sankara, ‘who is the author of the Vedas.’
* Le. ‘with the Vedas,’ says Nilakan/ka, Om, the quintessence of
the Vedas, being a name of the Brahman (as to which cf. Gitd, p. 79,
and Maitrf, p. 84). Sankara takes the whole expression to mean
gyotirmaya, consisting of light. Nflakas¢ha says this stanza answers
the five following questions put in the stanza preceding, viz. of what
use is taciturnity? which of the two is taciturnity? &c., as above.
The first four questions are answered by the first two lines of this
stanza—the substance of the answer being, that the use of taci-
turnity is to attain the seat which is not to be grasped even by the
mind, that taciturnity includes both restraint of mind and of the
external senses. By means of such restraint, the external and
internal worlds cease to be perceived as existing, and the highest
goal is attained.
5 This question arises naturally enough on Nflakassha’s inter-
pretation of the preceding stanza, the meaning of which is in
substance that the Vedas cannot grasp the Brahman fully, but they
are of use towards a rudimentary comprehension of it, as is said
further on, see p. 172 infra.
* Cf. Svetisvatara-upanishad, p. 339; see, too, Nrisimha T4pinf,
pp. 81-98.
M2
164 SANATSUGATIYA.
action. I donottell youan untruth. The A4andas
do not save a sinful deceitful! man who behaves
deceitfully *, At the time of the termination (of his
life), the Aandas abandon ὃ him, as birds who have
got wings (abandon their) nest.
DhetarAsh/¢ra said :
If, O acute sir! the Vedas are not able to save
one who understands the Vedas, then whence is this
eternal talk‘ of the Brahmasas ἢ
Sanatsugata said :
O you of great glory! this universe becomes
manifest through his special forms—names* and
the rest. The Vedas proclaim (his form) after
describing (it) well*, and (they? also) state his
difference from the universe. For that® are this
penance and sacrifice prescribed. By these a
learned man acquires merit, and afterwards de-
stroying sin by merit ®, he has his self illuminated by
knowledge. By knowledge the learned man attains
* Te. one who parades his piety.
* Le. hypocritically.
* 1.6. do not rise to his memory—Nilakanéha, citing Gfti,
p. 78 supra.
4 Scil. about the veneration due to one who has studied the
Vedas—Nilakanf/ha, citing one or two passages in point.
δ The universe consists of ‘names and forms,’ the reality being
the Brahman only. Cf. AAandogya, p. 407 seq.
* Sankara refers to Taittiriya-upanishad, p. 68; A/4ndogya,
Pp. 596 seq. ἄς.
* Sankara takes this to mean ‘sages,’ who, according to him,
state the difference. He quotes Parasara for this.
* Ie. the Brahman, that is to say, for attaining to it. Penance=
Aandrayana and other observances; sacrifice=gyotishfoma, ἄς.
5 Cf. p. 158 supra, and Taittiriya-Aranyaka, p. 888.
CHAPTER ΠῚ, 12. 165
the self'. But, on the other hand, one who wishes
for the fruit—heaven *—takes with him ? all that he
has done in this (world), enjoys it in the next, and
then returns to the path‘ (of this world). Penance
is performed in this world; the fruit is enjoyed
elsewhere. But the penance of Brahmanas is fur-
ther developed’; that of others remains only as
much (as when first performed).
DhritarAsh/ra said:
How does the pure penance become developed
and well developed*? O Sanatsugata! tell (me)
how I should understand that, O Lord!
Sanatsugata said :
This penance, free from sin’, is called pure*; and
this pure penance becomes developed and well de-
veloped, not otherwise*®. All this'?, O Kshatriya!
' Cf. Svetdsvatara, p. 327; Musdaka, p. 323.
* So Sankara. Nilakan/ha takes the original word to mean
‘the group of the senses,’ and the whole phrase to mean ‘enjoy-
ments of sense.’ Nilaka/ha is supported by a passage further on,
Ρ- 167. But as to ‘those who wish for heaven,’ cf. Gita, pp. 48-84.
5.1.6. in the form of merit, &c.
“ Cf. Gftd, p. 84.
*Cf. Khandogya, p. 23. Brahmawas=those that know the
Brahman. See p. 171 infra.
41 am not quite sure about the meaning of the original here.
Riddha, which I have rendered ‘ developed,’ Nflakan/ha understands
to mean ‘what is performed merely for show.’ What has been
tendered ‘well developed’ in the text, Nflakan/ha takes to mean
‘performed from some desire,’ &c.
7 Anger, desire, &c.
* The original is kevala. Nflakanéha says it is so called as
being a means of kaivalya, ‘ final emancipation.’
51,6. not that which is not free from sin, which latter is not
developed at all.
* All objects of enjoyment, Nilakaysha.
166 SANATSUGATIYA.
has for its root that penance about which you
question me. By penance’, those conversant with
the Vedas attained immortality, after departing
from this world.
Dhrvtarashéra said:
I have heard about penance free from sin, O
Sanatsugéta! Tell me what is the sin (connected)
with penance, so that I may understand the eternal
mystery .
Sanatsugata said:
The twelve beginning with wrath, and likewise
the seven cruelties, are the defects (connected) with
it; and there are (stated) in the Sdstras twelve
merits (connected) with it, beginning with know-
ledge, which are known to the twice-born, and may
be developed. Wrath, desire’, avarice, delusion‘,
craving®, mercilessness, censoriousness, vanity, grief®,
attachment’, envy*, reviling others—these twelve
should always be avoided by a man of high quali-
1 Cf. Brthadiranyaka, p. 899. Tapas is variously rendered. See
inter alia, Prasna, pp. 162-170; Svet4svatara, p. 307 ; Mundaka, pp.
270-280, 311-314; Khaindogya, p.136; Anugit4, pp. 247, 339.
* T.e. Brahma-vidya, or science of the Brahman, Nilakasnfha ;
the Brahman itself, Sankara.
5.1.6. lust.
* Want of discrimination between right and wrong.
ὁ Desire to taste worldly objects.
* For the loss of anything desired.
T Desire to enjoy worldly objects. The difference between this
and craving, according to Sankara, appears to be between merely
tasting and continual enjoyment. According to Nilakansha, the
former is a desire which is never contented; the latter is merely
a general liking.
* Impatience of other people's prosperity ; censoriousness being
the pointing out of flaws in other people’s merits; and reviling
being an ignoring of the merits and merely abusing.
CHAPTER III, 19. 167
fications'. These, O king of kings! attend each
and every man, wishing to find some opening’,
as a hunter (watches) animals. [Boastful, lustful,
haughty, irascible, unsteady*, one who does not
protect (those dependent‘ on him), these six sinful
acts are performed by sinful men who are not afraid
(even) in the midst of great danger®.] One whose
thoughts are (all) about enjoyments, who prospers
by injuring (others), who repents of generosity, who
is miserly, who is devoid of the power® (of know-
ledge), who esteems the group’ (of the senses),
who hates his wife *—these seven, different (from
those previously mentioned), are the seven forms
of cruelty. Knowledge, truth, self-restraint, sacred
learning, freedom from animosity (towards living
beings), modesty ", endurance’, freedom from cen-
soriousness, sacrifice, gift, courage '', quiescence '*,—
these are the twelve great observances 15 of a Brah-
maza. Whoever is not devoid of these twelve
can govern this whole world, and those who are
1 Scil. for attaining to the Brahman.
3 Some weak point by which they may attack a man.
* Fickle in friendship, &c.
* Such as a wife, &c.
* Connected with this or the next world, Nilakan/ha. This and
a stanza further on I place witbin brackets, as it is not quite certain
whether Sankara’s copy had them, though they are now in some
of our copies of the text with his commentary. See Introduction.
* Cf. Mundaka, p. 319; KAandogya, p. 494.
* See note 2, at page 165.
* The wife having no other protector.
ἢ See note 4, at page 162.
‘© Of pairs of opposites, such as heat and cold, ἄς.
" Restraint of senses in presence of their objects.
* Cf. GitA, pp. 69, 70.
% Which are serviceable in attaining the highest goal.
168 SANATSUGATIYA.
possessed of three, two, or even one (of these) be-
come, in (due) course, distinguished (for knowledge)
and identified with the Brahman’. ([Self-restraint,
abandonment 3, and freedom from heedlessness—on
these depends immortality. And the talented Brah-
mazas say that truth is chief over them.] Self-
restraint has eighteen defects; if (any one of them
is) committed, it is an obstacle (to self-restraint).
They are thus stated. Untruthfulness, backbiting,
thirst’, antipathy (to all beings), darkness‘, repin-
ing >, hatred* of people, haughtiness, quarrelsome-
ness, injuring living creatures, reviling others, gar-
rulity, vexation’, want of endurance®, want of
courage ", imperfection 19, sinful conduct, and slaugh-
ter. That is called self-restraint by the good, which
is free from these defects. Frenzy has eighteen
defects"; and abandonment is of six kinds. The
contraries of those which have been laid down" are
stated to be the defects of frenzy. Abandonment
of six kinds is excellent. Of those six, the third
is hard to achieve. With it one certainly crosses
Ὁ The original is the word ‘taciturnity’ as at p. 162 supra.
* Offering one’s acts to God (Nilakantha), as to which ef. Gitd,
p.64. See also p. 182 infra for this stanza.
5 le. for objects of sense. * Ignorance.
5 Discontent even when one obtains much.
* This is active; antipathy is passive only.
7 Of oneself, by brooding on evil. Cf. Taittiriya, p. 11g. One
copy of Sankara’s commentary says this means ‘thinking ill of
others without cause.’
* Of pairs of opposites.
* Restraint of senses in presence of their objects.
© Le. of piety, knowledge, and indifference to worldly objects.
" Le. qualities which destroy it.
® Scil. as defects of self-restraint, viz. un:ruthfulness, ἄς.
CHAPTER ΠῚ, 27. 169
beyond all misery without distinction’, That being
achieved, (everything) is accomplished*. The (first
is the) giving away of sons and wealth to a de-
serving man who asks (for them); the second is
gifts at Vedic ceremonies, and gifts at ceremonies
laid down in the Smvtis*. The abandonment of
desires, O king of kings! by means of indifference
(to worldly objects) is laid down as the third‘.
With these one should become free from heed-
lessness. That freedom from heedlessness, too, has
eight characteristics, and is (a) great (merit). Truth-
fulness, concentration, absorbed contemplation, re-
flexion §, and also indifference (to worldly objects),
not stealing δ, living the life of a Brahmaéarin, and
1 Scil. any distinction as to physical, mental, or that which is
caused by superhuman agency.
* Literally, ‘all is conquered.’ Everything that needs to be
done is done. Cf. Ka/hopanishad, p. 155; Musdaka, p. 317.
5 Another interpretation of ish/ipOrta is ‘offerings to gods, and
offerings to the manes;’ a third ‘sacrifices, &c., and works of
charity, such as digging tanks and wells ;’ for a fourth, see Sankara
on Mumdaka, p. 291.
4 Each of the three classes mentioned contains two sub-classes,
and so the six are made up. It is not quite easy to see the two
Ἦν ads under the third class; but perhaps indifference, and the
consequent abandonment of desire, may be the two intended. To
indicate that, I have adopted the construction which takes the
words ‘by means of indifference’ with abandonment, instead of
with ‘ gifts at Vedic ceremonies,’ ἄς. Sankara seems to understand
‘giving away of wealth’ with the words‘ by means of indifference,’
and thus to constitute the second head under the third class. But
he is not quite clear.
* Concentration=fixing the mind continuously on some object,
such as the being in the sun, &c.; contemplation is that in which
one identifies oneself with the Brahman; reflexion as to what one
is, whence one comes, and so forth.
* Sankara says this may refer to the ‘stealing’ mentioned at
Ρ. 160. The life of a Brahmatirin is here taken to mean con-
170 SANATSUGATIYA.
likewise freedom from all belongings'. Thus have
the defects of self-restraint been stated; one should
avoid those defects. Freedom from (those) defects
is freedom from heedlessness; and that, too, is
deemed to have eight characteristics*. Let truth
be your (very) self, O king of kings! On truth all
the worlds rest*. Truth is said to be their main
(principle). Immortality depends on truth‘. Get-
ting rid of (these) defects, one should practise the
observance of penance. This is the conduct pre-
scribed by the Creator. Truth is the solemn vow
of the good. The pure penance, which is free from
these defects, and possessed of these characteristics,
becomes developed, and well developed’. I will
state to you, in brief, O king of kings! what you
ask of me. This (observance) ¢ is destructive of sin,
and pure, and releases (one) from birth and death and
oldage’. If one is free from the five senses, and also
from the mind *, O descendant of Bharata! also from
(thoughts regarding) the past and the future *, one
becomes happy.
Dhritardshéra said :
Some people make great boasts in consequence
of (their knowing) the Vedas with the Akhy4nas as
tinence by the commentators, as also at Musdaka, p. 311 inter alia.
See also AAandogya, p. 533.
τ Son, wife, home, &c.; as to which cf. Gfti, p. 103, and
Nrisimha T4pinf, p. 198, commentary.
3 The eight mentioned already. > Cf. Taitt. Aran. p. 885.
* Cf. Mundaka, p. 312; Santi Parvan (Moksha), chap. 199,
st. 64 seq. Immortality= final emancipation.
* P. 165 supra. * Of penance, that is to say.
τ Cf. Gita, p. 109 for the collocation.
* Kashopanishad, p. 151; Maitri, p. 161. Sankara seems to take
the five and the senses separately ; the five meaning the five classes of
sensuous objects. γ᾽ Past losses and future gains, Nilakan/ha.
CHAPTER ΠῚ, 38. 171
the fifth’; others, likewise, are (masters) of four
Vedas; others, too, of three Vedas; others are
(masters) of two Vedas, and of one Veda; and
others of no Veda*. Tell me which of these is the
greatest, whom I may know (to be) a Brahmaza.
Sanatsugata said :
Through ignorance of the one Veda*—the one
truth—O king of kings! numerous Vedas came into
existence. Some‘ only adhere to the truth. The
fancies of those who have fallen away from the truth
are abortive, and through ignorance of the truth,
ceremonies become amplified’. One should under-
stand a Brahmamza, who (merely) reads much, to be
a man of many words*. Know him only to be the
(true) Brahmaza, who swerves not from the truth 7.
O you who are the highest among men*! the
Khandas, indeed, refer of themselves * to it. There-
‘Cf, as to this, Max Miller’s Ancient Sanskrit Literature,
Ρ. 38 seq.; and XAdndogya, pp. 164, 474, 493; Brihad4ranyaka,
pp. 456, 687, 926; Maitrt, p.171; Nrisimha TApint, p. 105.
3 The original is ‘void of Rits.’ The commentators give no
explanation. Does it mean those who abandon the karma-m4rga?
Heretics who reject all Vedas are scarcely likely to be referred to in
this way. Nflakam/ha’s interpretation of all this is very different.
See his gloss.
* Sankara gives various interpretations of this. Perhaps the
best is to take it as meaning knowledge. ‘The one knowledge—
the one truth’—would then be like the famous text—Taittirtya,
Ρ. 56— The Brahman is truth, knowledge,’ ἄς.
* For this phrase cf. Gitd, p. 73.
* Those who do not understand the Brahman lose their natural
power of obtaining what they wish, and so go in for various
ceremonies for various special benefits. Cf. Khandogya, p. 541;
Ghd, p. 47; and p. 184 infra.
* Cf. Brthad4ranyaka, p. 893. T Ibid. p. 636.
5 Literally, ‘highest among bipeds,’ a rather unusual expression.
* Nilakas/ha says, ‘The part of the Vedas which teaches the
172 SANATSUGATIYA.
fore, studying them, the learned persons who under-
stand the Aé&andas, attain to the Veda, not that
which is to be known'. Among the Vedas, there
is none which understands?. By the unintelligent ’,
one understands not the Veda, nor the object of
knowledge‘. He who knows the Veda knows the
object of knowledge. He who knows the object of
knowledge® knows not the truth. He who under-
stands the Vedas understands also the object of
knowledge; but that‘ is not understood by the Vedas
or by those who understand the Vedas. Still the
Brahmazas who understand the Vedas, understand
the Veda by means of the Vedas%. As the branch
of a tree with regard to the part of a portion of the
glorious * one, so, they declare, are the Vedas with
knowledge of the supreme is enough by itself for its purpose ;
it is not like the part about rites, &c., which rites must be per-
formed before they serve any useful purpose.’ The G#anakanda
is enough by itself for understanding the Brahman. Sankara
compares Git4, p. 113, and Καλήα, p. 102.
' The Veda=the Brahman, as above, cf. SvetAsvatara, p. 372
and commentary ; that which is to be known=the material world,
which is a subject for human knowledge.
* Scil. understands the Veda—the Brahman.
3 «Τῆς mind,’ says Nilakan/ha; literally, ‘that which is to be
understood.’
* Because a real knowledge of it requires a knowledge of the
Brahman. As to the next clause cf. inter alia AAandogya, p. 384;
Brthadiranyaka, p. 450. °
* This is the converse of the last sentence, as to which cf.
Brthaddranyaka, p. 925.
4 The supreme.
™ The apparent contradiction is explained in the next sentence.
* Le. the moon. This refers to the well-known sAkh4éandra-
nydya. As the small digit of the moon, which cannot be perceived
by itself, is pointed out as being at the tip of a branch of a tree
pointing towards the moon, so the Vedas are of use as pointing
towards the Brahman, though inaccurately and imperfectly.
CHAPTER III, 45. 173
regard to the subject of understanding the supreme
self. 1 understand him to be a Brahmaza who is
ingenious, and explains! (Vedic texts). He who
apprehends (those texts) thus*, does verily know
that supreme (principle). One should not go in
search of it among (things) antagonistic to it at all.
Not looking (for him there) one sees that Lord by
means of the Veda‘. Remaining quiet, one should
practise devotion, and should not even form a wish
in the mind*®. To him the Brahman presents ®
itself, and directly afterwards he attains to the
perfect’ (one). By taciturnity*, verily, does one
become a sage; (one does) not (become) a sage by
dwelling in a forest®. And he is called the highest
sage, who understands that indestructible (principle).
One is called an analyser’ (also) in consequence of
* Scil. in the manner just indicated.
* As giving an idea of the Brahman. The first step to a
knowledge of the Brahman is to ‘hear’ about it from Vedic texts.
Cf. Brithadfranyaka, p. 925.
* Such as the body, the senses, &c., which must be distinguished
as quite distinct from the self, though most often confounded
with it.
* Such passages, namely, as ‘Thou art that, 1 am the Brahman,’ &c.
* About the objects of the senses.
4 Cf. Kasha, p. 155.
τ Cf. KA&ndogya, p. 516. The Bhiman there is the same as
the Bahu here, viz. the Brahman. Sankara says expressly in his
comment on the Upanishad text, that Bahu and Bhiman, among
other words, are synonyms.
* Self-restraint, as explained before at p. 163.
* Though this is not unimportant, as may be seen from the
contrast between town and forest at AAandogya, p. 340. Sce also
Maitrf, p. 100; Mundaka, p. 240. As to the ‘highest sage,’ see
Brihadéranyaka, p. 899, where the passage about ‘sacrifice, gift,
penance’ should be compared with Gftd, p. 122.
‘© The construction in the original is not quite clear. I under-
stand the sense to be as follows: In the science of the soul, the
174 SANATSUGATIYA.
analysing all objects. The analysis (is) from that
as the root; and as he makes (such an) analysis,
hence is he so (called). The man who sees the
worlds directly sees everything’. A Brdhmaza,
verily, adhering to the truth, understands it, and
becomes omniscient. I say to you, O learned man!
that adhering to knowledge and the rest? in this
way, one sees the Brahman, O Kshatriya! by means
of a course (of study) in the Vedas’.
Carter IV.
Dhrvtardsh¢ra said:
O Sanatsugata! since you have spoken these
words of highest significance, relating to the Brah-
man, and of numerous forms‘, give me that advice
which is excellent, and difficult to obtain in the
analyser (the word is the same as the word for grammarian) is he
who analyses objects, not words merely. Now the true analysis
of objects reduces them all to the Brahman (cf. XAAndogya, p. 407;
Brthadaranyaka, p. 152); and the sage understands this, and makes
the analysis accordingly, so he is rightly called an analyser.
' This again is not clear, and the discrepancies of the MSS.
make it more perplexing. The meaning, I take to be, that a man
may perceive all material things, such as the worlds, Bhfr, ἄς.
(as the commentators put it), but to be really omniscient, you must
have knowledge of the truth—the Brahman. See Sabh4 Parvan,
chapter V, stanza ἢ. And see, too, Brihadirasyaka, p. 613.
* P. 167 supra.
* ‘Hearing the Vedantas—Upanishads,’ &c., says Sankara. See
note 2 supra, p. 173.
4 Does this mean referring to many aspects of the Brahman?
Sankara merely says nAndrip4. Nilakam/ha takes it differently,
and as meaning that in which everything is elucidated; ‘relating
to the Brahman’ Nilakanéha takes to mean ‘leading to the Brah-
map,’ or ‘ instrument for attaining to the Brahman.’
CHAPTER IV, 5. 175
midst of these created objects!. Such is my request,
O youth!
Sanatsugata said:
This Brahman, O king! about which you question
me with such perseverance, is not to be attained by
anybody who is in a hurry. When the mind is
absorbed in the understanding’, then can that know-
ledge, which must be deeply pondered over, be
attained by living the life of a Brahma#drin®. For
you are speaking of that primordial knowledge‘,
which consists in the truth; which is obtained by
the good by living the life of Brahmaéérins*; which
being obtained, men cast off this mortal world; and
which knowledge, verily, is to be invariably (found)
in those who have been brought up under pre-
ceptors °.
Dhrttarashéra said:
Since that knowledge is capable of being truly
acquired by living the life of a Brahmaé4rin, there-
fore tell me, O Brahmanza! of what description the
life of a Brahmaéarin is *.
Sanatsugata said:
Those who entering (as it were) the womb ® of a
' In this material world, the highest knowledge is not to be got.
Cf. Kaéha, p. 96.
5.1. 6. withdrawn from objects and fixed on the self only. Cf.
Ghd, p. 79, and Maitri, p. 179, where, however, we have hrid for
buddhi.
2 Virofana and Indra do so according to the XAandogya, p. 570.
See also Mundaka, p. 311.
* The object of which is the primal Brahman.
* Cf. KhAndogya, p. 534; and Gita, pp. 78, 79, and the passage
from the Kasha there cited.
* Kh&ndogya, pp. 264-459. 7 See AAandogya, p. 553 5:4:
* Le. attending closely upon him ; foetus= pupil.
176 SANATSUGATIYA.
preceptor, and becoming (as it were) a foetus, prac-
tise the life of Brahma&drins, become even in this
world authors of Sastras', and they repair to the
highest truth? after casting off (this) body. They
subjugate desires here in this world, practising for-
bearance in pursuit of the Brahmic state*; and with
courage, they even here remove the self out of the
body “4, like the soft fibres from the Muziga. Father
and mother, O descendant of Bharata! only form
the body. But the birth® obtained from the pre-
ceptor, that verily is true®, and likewise immortal.
He perfects? (one), giving (one) immortality. Re-
cognising what he has done (for one), one should
not injure him. The disciple should always make
obeisance to the preceptor®; and, free from heedless-
ness, should always desire sacred instruction. When
the pure man obtains knowledge by this same
course of discipleship*®, that is the first quarter of
his life as a Brahmaéérin. As (is) his conduct
' Learned, men of knowledge, Sankara.
* The supreme, which is described as ‘truth, knowledge,’ &c.
In our ancient works the truth often means the real.
* The state of being absorbed in the Brahman. Cf. Gftd, p. 52.
* Cf. Kasha, p. 158.
® Sankara cites Apastamba (p. 11) in support of this, and Prasna-
upanishad, p. 256. The consciousness of being one with the
Brahman is a new birth. See, too, Musdaka, p. 282.
4 That birth is not merely delusive, and does not result in death.
7 Immortality or final emancipation is not to be achieved without
knowledge, which can only be got from a preceptor. And one is
not perfect without that immortality ; one is limited by the con-
ditions of human existence. See Nirukta (Roth's ed.), p. 41.
* Sankara compares Svetisvatara, p. 3743 see also p. 203 infra.
The necessity of having a Guru is often insisted on even in the
Upanishads. Cf. Muadaka, p. 282; AAindogya, p. 264.
* Stated at the beginning of this speech, Sankara.
CHAPTER IV, 14. 177
always towards his preceptor, so likewise should he
behave towards the preceptor’s wife, and so likewise
should he act towards the preceptor’s son—(that) is
said to be the second quarter. What one, recog-
nising what the preceptor has done for one, and
understanding the matter' (taught), feels with a
delighted heart regarding the preceptor —believing
that one has been brought into existence? by him—
that is the third quarter of life as a Brahmaarin.
One should do what is agreeable to the preceptor,
by means of one’s life and riches, and in deed,
thought, and word *—that is said to be the fourth
quarter. (A disciple) obtains a quarter by time‘,
so likewise a quarter by associating with the pre-
ceptor, he also obtains a quarter by means of his
own energy; and then he attains to a quarter by
means of the Sastras. The life as a Brahmaé4rin
of that man, whose beauty® consists in the twelve
beginning with knowledge, and whose limbs are
the other (qualifications mentioned), and who has
1 The meaning of the Vedic texts, &c., Sankara in one copy;
the highest aim of man, according to another copy,
* See note 5 on p. 176.
* I keep the order of the original, though I do not translate
quite literally ; ‘thought and word’ should be literally ‘mind and
speech.’ See, on the collocation, Git4, p. 123 inter alia.
* Time=maturity of understanding which comes by time;
energy =intellectual power; Sistras=consultation about Sistras
with fellow-students— Sankara, who adds that the order is not
material as stated, and quotes a stanza which may be thus ren-
dered, ‘The pupil receives a quarter from the preceptor, a
quarter by his own talent; he receives a quarter by time; and
ἃ quarter through fellow-Brahmaéarins.
δ The body being disregarded, these qualitics are attributed to
the self in this way. For the twelve, see p. 167; the others are
abandonment, truthfulness, &c., p. 169.
(8) N
178 SANATSUGATIYA.
strength', bears fruit, they say, by association with
a preceptor, in (the shape of) contact with that entity
—the Brahman. Whatever wealth may come to a
man who lives in this way, he should even pay that
over to the preceptor. He would thus be adopting
the conduct of the good which is of many merits;
and the same conduct is (to be adopted) towards the
preceptor’s son. Living thus, he prospers greatly *
on all sides in this world; he obtains sons and
position; the quarters* and sub-quarters shower
(benefits*) on him, and men pass their lives as
Brahmaéérins under him. By this life as a Brah-
maAirin, the divinities obtained their divinity. And
the sages, too, became great by living the life of
Brahmafarins. By this same (means), too, the Apsa-
rasas, together with the Gandharvas, achieved for
themselves beautiful forms. And by this life as a
Brahmaéarin, the sun illuminates (the universe).
That man of knowledge, O king! who practising
penance, may by penance pierce through or tear off
his body, crosses beyond childhood® by means of this
(life as a Brahmaé4rin), and at the time of the
termination (of life) overcomes death*. Those who
understand this (life as a Brahmafdrin) attain to a
1 To observe the duties referred to, Sankara. But see, too, p. 167,
note 6.
* «Obtains wealth, learning, and greatness,’ says a commentator.
For similar benefits, cf. K/Aindogya, p. 122.
> Cf. Ahandogya, p. 132.
“ « Wealth,’ says Nilakan/ha, as well as another commentator.
* Ignorance; cf. note 7 at p.154 supra. Nilakantha reads
‘reaches’ instead of ‘crosses beyond,’ and interprets ‘bilya’ to
mean ‘ frecdom from affection, aversion, &c. Cf. Brihadarasyaka,
p. 605. As to the divinity of divinities, cf. Taitt. Aran. p. 886.
* Nilakaw/ha reads ‘vanquishes death.’ The meaning is, he
reaches final emancipation. Cf. p. 154 supra.
ΝΣ
condition like that of those who ask (for what they
want) from the wish-granting stone’, when they
obtain the thing desired. By performing action,
O Kshatriya! people conquer (for themselves only)
perishable worlds*, (But) the man of understanding
attains by knowledge to the everlasting glory—for
there is no other way to it’
Dhmtardshéra said:
Where a Brahmaza possessed of knowledge, per-
ceives it, does it appear as white‘, as red, or again
as black, or again as grey or tawny? What is the
colour of that immortal, indestructible goal ?
CHAPTER IV, 21. 179
Sanatsugata said ;
It appears not as white, as red, nor again as black,
Nor again as grey, nor tawny’. It dwells not on
earth, nor in the sky; nor does it bear a body in
this ocean*(-like world). It is not in the stars, nor
does it dwell in the lightning; nor is its form’ to be
seen in the clouds, nor even in the air, nor in the
deities ; it is not to be seen in the moon, nor in the
sun. It is not to be seen in Azé texts, nor in
1 Called Xintamani. The effect of Brahmasarya is that those
who practise it can get what they desire.
* Cf. Ga, p. 76; KA&ndogya, p. 538; Musdaka, p. 279.
5 Cf. Svetasvatara, p. 327. “ Cf. Brihadfranyaka, p. 877.
5 Cf. Katha, p. 119; and Mundaka, p. 267. As to its not dwell-
ing in earth, sky, &c., Sankara refers to KAdndogya, p. 518, as
implying that.
* Literally, ‘it bears no water in the ocean.’ ‘ Water’ is said by
the commentators to mean the five elements of which the body is
composed. See Manu I, 5, and KAandogya, p. 330. In the Sveta-
svatara it signifies mind (see p. 388). For ocean meaning world, or
samsira; cf. Aitareya-upanishad, p. 182.
* Here I do not render rfipa by colour, as before.
N2
180 SANATSUGATIYA.
Yagus texts; nor yet in the Atharvan texts, nor in
the pure S4man texts; nor yet, O king, in the
Rathantara or Brthadratha' hymns. It is seen in
the self of a man of high vows*. It is invincible,
beyond darkness?, it comes forth from within‘ at
the time of destruction. Its form is more minute
than the most minute (things), its form is larger even
than the mountains®. That is the support® (of the
universe); that is immortal; (that is) all things
perceptible’. That is the Brahman, that is glory ὅ.
From that all entities were produced ", in that they
are dissolved. All this shines forth as dwelling in it
in the form of light?*. And it is perceived by means
of knowledge" by one who understands the self;
on it depends this whole universe. Those who
understand this become immortal.
Δ See Muir, Sanskrit Texts, vol. i, p. 16; TAsdya-brahmana.
Ρ. 838; Gita, p.go0; and Kaushitaki, p. 21. Brrhadratha=Brihat-
saman (?).
3 The twelve great vows—knowledge, &c., mentioned above,
sec p. 167. Nilakan/ha takes Mahf4vrata to refer to the sacrifice
of that name. It is described in the Aitareya Aranyaka.
* See Gita, p. 78, note 4.
“Οἵ, Gita, p. 82, and fsopanishad, p. 12.
® Sce Git4, p. 78, note 3.
* Cf. Gité, p. 113; Kasha, p. 99.
7 So Nilakan¢ha. The original word ordinarily means ‘ worlds.’
9 Cf Svetasvatara, p. 347.
* Cf. the famous passage in the Taittirlya, p. 123: and also
Mundaka, p. 289.
The explanations of the commentators are not quite clear
as to the word ahné, ‘in the form of light.’ Probably the meaning
is; The universe depends on the Brahman, and is, as it were, the
light of the Brahman. Sankara compares the passages referred to
at Gita, p. 112, note 1.
“ “Not by means of action,’ says Sankara,
CHAPTER V, 3. 181
CHAPTER V'.
Grief and wrath, and avarice, desire, delusion,
laziness, want of forgiveness, vanity, craving, friend-
ship*, censoriousness, and reviling others—these
twelve great enormities are destructive of a man’s
life. These, O king of kings! attend on each and
every man. Beset by these, a man, deluded in his
understanding, acts sinfully. A man full of at-
tachments, merciless, harsh (of speech), talkative,
cherishing wrath in his heart, and boastful—these
are the men of crue] qualities; (such) persons, even
obtaining wealth, do not always enjoy (it)*. One
' The whole of this chapter is wanting in one of our copies
of Sankara’s commentary. In the copy published in the Maha-
bh4rata (Madras edition) there is, however, this passage: ‘ Wrath
&c. have been already explained, still there are some differences
here and there, and those only are now explained.’ The chapter
is for the most part a repetition of what we have already had.
For such repetitions cf. Brihadéranyaka, pp. 317-1016; 444-930.
The same copy of Sankara’s commentary gives this general state-
ment of the object of this and the next chapter: ‘The course of study
of the science of the Brahman, in which knowledge is the principal
thing, and concentration of mind &c. are subsidiary, has been
described. Now is described the course of study in which
concentration of mind is principal, and knowledge subsidiary.
The first mode consists in understanding the meaning of the
word “ you” by means of concentration of mind, and then identify-
ing it with the Brahman by means of a study of the Upanishads ;
the second, in first intellectually understanding the identity of the
individual self and Brahman, by such study of the Upanishads,
and then realising the identity to consciousness by con-
templation, &c. In both modes the fruit is the same, and the
means are the same; and to show this, the merits and defects
already stated are here again declared.’ This explanation is
verbatim the same in Nilakan/4a’s commentary.
? The original is ‘pity, which is explained to mean ‘friend-
ship’ by Sankara and Nilakan/ha.
* ‘Owing to there being in it no enjoyment for the self,’ says one
182 SANATSUGATIYA.
whose thoughts are fixed on enjoyments, who is
partial', proud’, boastful when he makes a gift,
miserly, and devoid of power*, who esteems the
group (of the senses), and who hates (his) wife—
thus have been stated the seven (classes of) cruel
persons of sinful dispositions. Piety, and truthful-
ness, and penance, and self-restraint, freedom from
animosity, modesty, endurance, freedom from cen-
soriousness, liberality, sacred learning, courage, for-
giveness—these are the twelve great observances of
a Brahmama. Whoever does not swerve from these
twelve may govern this whole world. And one who
is possessed of three, two, or even one, of these,
must be understood to have nothing of his own‘.
Self-restraint, abandonment, freedom from delusion,
on these immortality depends δ, These are possessed
by those talented Brahmazas to whom the Brahman
is the principal ὁ (thing). A Br&hmaza’s speaking ill
of others, whether true or false, is not commended.
copy of Sankara’s commentary. Another reading, which is in the
Madras edition and in Nilakan/ha, may be rendered, ‘even obtaining
benefits, they do not respect one (from whom they obtain them).’
' The commentary says the meaning is the same as that of the
expression used in the corresponding place before, viz. one who
prospers by injuring others.
2 One copy of Sankara’s commentary takes this to mean one
who thinks the not-self to be the self. I adopt the other meaning,
however, as agreeing with that of atim4nf, which is the reading
of some copies instead of abhimant.
* Nilaka#/ha reads durbala and does not explain it. See p. 167.
* One commentator says this means that he should not be
supposed to have incurred the demerit of having any attachment
to this world. Nflakan/ha says, he gives up everything in the pursuit
of even one of these observances. * See p. 168.
* I.e. the goal to be reached. The commentary takes Brahman
to mean the Vedas, and the whole phrase to mean those who devote
themselves to the performance of actions stated in the Vedas.
CHAPTER V, 132. 183
The men who act thus have their places in hell.
Frenzy has eighteen defects—as already described
here—hatred of men, factiousness Ὁ, censoriousness,
untruthful speech, lust, wrath, want of self-control ἢ,
speaking ill of others, backbiting, mismanagement
in business *, quarrelsomeness, animosity, troubling
living creatures, want of forgiveness, delusion, flip-
pancy, loss of reason‘, censoriousness*®; therefore
a wise man should not be subject to frenzy, for it
is always censured. Six characteristics should be
understood as (belonging) to friendship—that one
should rejoice at (anything) agreeable; and feel
grieved at (anything) disagreeable; that with a
pure heart one, when asked by a deserving (man),
should give to him who asks what can ® certainly
be given, (though it) may be beneficial to oneself,
and even though it ought not to be asked, (namely)
one’s favourites, sons, wealth, and one’s own wife;
that one should not dwell there where one has be-
stowed (all one’s) wealth, through a desire (to get
a return for one’s liberality) ; that one should enjoy
3 One copy of Sahkara’s commentary says this means ‘ obstruct-
ing other people’s acts of piety,’ &c.
3 One copy of Sankara’s commentary says this means ‘being
given up to intoxicating drinks,’ &c.; another copy says, ‘doing
another's bidding without thought.’
5. One copy says this means ‘inattention to any work undertaken;’
another renders the original by ‘ destruction of property, i.e. squan-
dering it on dancers,’ &c.
41. -. discrimination between right and wrong.
5 This seems to be some error, for ‘censoriousness ’ has occurred
before. But neither the texts nor the commentaries give any help
to correct the error. Perhaps the latter is to be distinguished as
referring to the habit, and the former only to sporadic acts, of
censoriousness. These qualities, I presume, constitute frenzy ; they
are not the ‘ defects.’
* Le. where the power to give exists.
184 SANATSUGATIYA.
(the fruit of one’s? own) toils (only); and that one
should forego one’s own profit ®, Such a man, pos-
sessed of wealth, and possessed of merits, is a liberal
man of the quality of goodness; such a one diverts
the five elements from the five * (senses). This "
pure penance, acquired out of desire*® by those who
are fallen off from the truth, even though developed,
leads upwards’; since sacrifices are performed
owing to a misapprehension of the truth®. (The
1 Not a friend’s. 3 For a friend. 5 See Gita, p. 120.
4 The commentators take this to mean objects of sense, and
they interpret ‘elements’ before to mean senses.
δ ‘Viz. the turning away of the senses from their objects,’ says
one copy of Sankara.
* Scil. to enjoy the higher enjoyments of superior worlds,
7 Le. to the higher worlds ; it does not lead to emancipation here.
* Cf. Mundaka, p. 277. I must own that I do not quite under-
stand this passage, nor its explanation as given in the commentaries.
I do not quite see what the penance here mentioned has to do
with sacrifice, and yet the commentators seem to take the words
‘since sacrifices,’ &c., with what precedes them, not with what
follows, Taking them, however, with what follows, it is difficult to
explain the word ‘since.’ As far as I can understand the passage
I take the sense of it to be as follows: The author having said that
penance performed out of a particular motive does not lead to
final emancipation, he then proceeds to point out that all ‘action’
or ‘sacrifice’ is due to an imperfect understanding of the truth (cf.
p-. 171 supra), being mostly due to some particular motive. Then
he goes on to show the different classes of sacrifice, and finally
points out that he who is free from desires is superior to one who
is actuated by desires. The original for ‘misapprehension’ is ava-
bodha, which commonly means ‘apprehension,’ but Sankara finally
makes it mean moha or ‘delusion.’ The original for truth is rendered
by Nilakaz/ha to mean ‘fancies.’ Nflakaéfa says that the sacrifice
by the mind is the highest; that by speech, viz. Brahmayag#a,
Gapa, &c., is middling ; and that by deed, viz. with clarified butter
and other offerings, of the lowest class. ‘ Perfected by fancies’=
one whose fancies are always fulfilled ‘through a knowledge,’
says Nfilakanéha, ‘of the Brahma as possessing qualities.’
CHAPTER V, 21. 185
sacrifices) of some are by the mind, of others by
speech, and also by deed. The man void of fancies
takes precedence over the man perfected by fancies,
—especially among Brahmamas?, And hear this
further from me. One should teach this great and
glorious * (doctrine) ; (other doctrines) the wise call
mere arrangements of words. On this concentration
of mind’, all this‘ depends. Those who know this
become immortal. Not by meritorious action only,
O king! does man conquer the truth, One may
offer offerings, or sacrifice. By that the child(-like
man) does not cross beyond death; nor, O king!
does he obtain happiness in his last moments*. One
should practise devotion quietly, and should not be
active even in mind’; and then one should avoid
delight and wrath (resulting) from praise and cen-
sure*. I say to you, O learned person! that
adhering to this®, one attains the Brahman and
perceives it, O Kshatriya! by a course (of study)
of the Vedas.
* This also is far from clear. Should it be, ‘and a Brahmama
more especially?’ This might be taken as referring to one who
knows the Brahman as devoid of qualities, as Nilakan/ha does take
it. But his construction is not quite clear.
* As serviceable in attaining to ‘the glory, the Brahman; see p. 180.
* See note 1 at p. 181. As to ‘arrangements of words,’ cf.
Maitri, p. 179.
4 ‘Everything,’ says one copy of Sankara’s commentary ; ‘ all that
is good and desirable,’ says another.
* Cf. inter alia, Mundaka, pp. 281-314.
* For he has got to undergo migration from one life to another
as the result of the action. Cf. Brihaddramyaka, p. 856; Mundaka,
p. 278.
* Cf. Gftd, p. 70. 5 Ibid. pp. 101-110.
® I.e. the yoga or concentration of mind here described. This
stanza, like many others in this chapter, occurs in chapter III with
slight variations.
186 SANATSUGATIYA.
Cuarter VI.
That pure’, great light *, which is radiant; that
great glory’; that, verily, which the gods worship *;
that by means of which the sun shines forth *—
that eternal divine being is perceived by devotees.
From (that) pure (principle) the Brahman “ is pro-
duced; by (that) pure (principle) the Brahman is
developed’; that pure (principle), not illumined
among all radiant (bodies), is (itself) luminous and
illuminates (them) * That eternal divine being is
perceived by devotees. The perfect is raised out
of the perfect. It (being raised) out of the perfect
is called the perfect. The perfect is withdrawn
from the perfect, and the perfect only remains ἢ.
That eternal divine being is perceived by devotees.
' Free from ignorance and other taints. See Kafka, p. 144.
* Sankara compares Ka/ha, p. 142. See, too, Muadaka, p. 303;
and note 4 infra.
5. Svetasvatara, p. 347, and p. 180 supra.
* Sankara refers to Brzhadaranyaka, p. 887.
* Cf. Gita, p. 112, note 1.
* ‘Named Hiranyagarbha,’ Sankara. Cf. Gita, p. 107; Svetasva-
tara, p. 354; Mundaka, p. 309; Maitrf, p. 130; Taitt. Aran. p- 894.
* «In the form of Virag,’ says Sankara. As to these two, cf.
Mundaka, pp. 270-272; and Sankara’s and Anandagiri’s notes
there. See also Svet4svatara, pp. 324, 325; and Nrisimha T4pinf,
PP. 233, 234; Colebrooke, Essays, pp. 344, 368 (Madras reprint).
The Virag corresponds rather to the gross material world viewed as
a whole; the Hiranyagarbha to the subtle elements similarly viewed,
an earlier stage in the development. Cf. the Ved4ntasira.
* Cf. Mundaka, p. 303, and Gita, p. 112.
® The individual self is part of the supreme (Gft4, p. 112); perfect
=not limited by space, time, &c.; as being part of a thing perfect
in its essence, the individual soul also is perfect. The individual
self is withdrawn from the perfect, viz. the whole aggregate of body,
senses, &c. presided over by the self, and when so withdrawn it
appears to be the pure self only. Cf. Brihadaranyaka, p. 948.
CHAPTER VI, 6. 187
(From the Brahman), the waters! (are produced); and
then from the waters, the gross body. In the space
within that*, dwelt the two divine (principles). Both
enveloping the quarters and sub-quarters, support
earth and heaven*. That eternal divine being is
perceived by devotees. The horse‘(-like senses)
lead towards heaven him, who is possessed of know-
ledge and divine, (who is) free from old age, and
who stands on the wheel of this chariot(-like body),
which is transient, but the operations of which are
imperishable ὁ. That eternal divine being ὁ is per-
ceived by devotees. His form has no parallel’; no
one sees him with the eye*. Those who apprehend
him by means of the understanding, and also the
mind and heart, become immortal *. That eternal
1 «The five elements,’ says Sankara, cf. Aitareya, p. 189; and
for ‘ gross body,’ the original is literally ‘water ;’ see supra, p. 179,
note 6; and see, too, tsopanishad, p. 11, and Svet4svatara, p. 368,
for different but kindred meanings.
* Viz. the lotus-like heart. Cf. KAandogya, p. 528.
* The two principles between them pervade the universe, the
individual self being connected with the material world, the other
with heaven ; ‘divine’ is, literally, ‘the brilliant,’ says Sankara, who
quotes Kasha, p. 305, as a parallel for the whole passage.
4 Cf. Kasha, p. 111; Maitrt, pp. 19-34; and Mahabharata Set
Parvan, chap. VII, st. 13. Heaven=the Brahman here (see Brihadi-
ranyaka, p. 876); divine=not vulgar, or unrefined—Sankara, who
adds that though the senses generally lead one to sensuous objects,
they do not do so when under the guidance of true knowledge.
® The body is perishable, but action done by the self while in
the body leaves its effect.
* To whom, namely, the man of knowledge goes, as before stated.
7 Cf. Svetisvatara, p. 341.
9 Cf. Kasha, p. 152, and comment there, where the eye is said to
stand for all the senses.
» Kasha, Ὁ. 149; Svet&rvatara, pp. 346-348, also p. 330 (should it
be manfsh4 there instead of manviso?). The meanings of the three
words are difficult to fix accurately. Sankara varies in his interpre-
188 SANATSUGATIYA.
divine being is perceived by devotees. The cur-
rents of twelve collections ', supported by the Deity,
regulate the honey ?; and those who follow after it
move about in (this) dangerous (world). That
eternal divine being® is perceived by devotees.
The bee‘ drinks that accumulated honey for half
a month®, The Lord created the oblation for all
beings*. That eternal divine being is perceived by
devotees. Those who are devoid of wings’, coming
tations. Probably the meaning he gives here is the best. Mind and
understanding have been explained at Gita, p. 57. The heart is the
place within, where the self is said to be, and it may be taken as indi-
cating the self, the meaning would then be—a direct consciousness in
the self of its unity with the Supreme. See, too, Taitt. Aras. p. 896.
' The five organs of action, the five senses of perception, the
mind and understanding make the twelve.
3 Each current has its own honey regularly distributed to it
under the supervision of the Deity, the Supreme. Honey=material
enjoyment. Cf. Kasha, p. 126, where Sankara renders it by kar-
maphala, ‘ fruit of action.’
Ὁ Who supervises the distribution as stated. Cf. Vedanta-sftra
III, 2, 28-31.
* Bhramara, which the commentators interpret to mean ‘one
who is given to flying about—the individual self.’
® Te. in one life in respect of actions done in a previous life.
* Sankara says this is in answer to a possible difficulty that
action performed here cannot have its fruit in the next world,
as the fruit is so far removed in time from the action. The
answer is, The Lord, the Supreme, can effect this, and taking his
existence into account there is no difficulty. Oblation=food, &c.,
Sankara. The meaning of the whole passage, which is not very
clear, seems to be that the Lord has arranged things so that each
being receives some of this honey, this food, which is the fruit
of his own action, Then the question arises, Do these beings
always continue taking the honey and ‘migrating,’ or are they
ever released? That is answered by the following sentence.
7 «The wings of knowledge,’ says Sankara, citing a Brahmana text,
‘those, verily, who have knowledge are possessed of wings, those
who are not possessed of knowledge are devoid of wings.’
CHAPTER VI, IO. 189
to the Asvattha of golden leaves’, there become
possessed of wings, and fly away happily*. That
eternal divine being® is perceived by devotees.
The upward life-wind swallows up the downward
life-wind ; the moon swallows up the upward life-
wind; the sun swallows up the moon‘; and another®
swallows up the sun. Moving about above the
waters, the supreme self* does not raise one leg’.
(Should he raise) that, which is always performing
sacrifices ", there will be no death, no immortality ".
That eternal divine being’ is perceived by devotees.
' So, literally; Sankara explains ‘golden’ to mean ‘ beneficial
and pleasant,’ by a somewhat fanciful derivation of the word
hirawya. He refers to Gita, p. 111, about the leaves of the As-
vattha. Nilakanéha takes the leaves to be son, wife, &c., which are
‘ golden,’ attractive at first sight. ‘Coming to the Asvattha,’ San-
kara says, ‘means being born as a Brahmama,’ &c. ‘Flying away’
= obtaining final emancipation.
* The ‘selfs’ are compared to birds in the famous passage at
Mundaka, p. 306 (also Svetdsvatara, p. 337). See also Brihada-
rasyaka, p. 499.
* Knowledge of whom leads to ‘ flying away happily.’
* Cf. Khandogya, p. 441. Sankara says that the author here ex-
plains the yoga by which the Supreme is to be attained. As to the
life-winds, cf. Gita, p. ὅτ. ‘The moon,’ says Sankara, ‘means the
mind, and the sun the understanding, as they are the respective
deities of those organs’ (cf. Brshadaéranyaka, pp. 521-542, and Aita-
τε γᾶ, ἢ. 187, where, however, the sun is said to appertain to the eye).
* Le. the Brahman; the result is, one remains in the condition
of being identified with the Brahman.
4 Literally, flamingo. Cf. Svetésvatara, pp. 332, 367; see also
p. 289; Maitri, p. 99 ; and the commentary on Svetasvatara, p. 283.
Τ᾽ Via. the individual self, Sankara; that is, as it were, the bond
of connexion between the Supreme and the world. Cf. Gita, p. 112.
* This is the meaning, though the word in the original is Ritvig,
which in the later literature only means priest.
* As the whole of the material world is dissolved, when the
self is dissevered from the delusion which is the cause of it.
* Viz. who moves about on the waters, as above stated.
190 SANATSUGATIYA.
The being which is the inner self, and which is of
the size of a thumb’, is always migrating in con-
sequence of the connexion with the subtle body *.
The deluded ones do not perceive that praiseworthy
lord, primeval and radiant, and possessed of creative
power *. That eternal divine being is perceived by
devotees. Leading mortals to destruction by their
own action ὁ, they conceal themselves like serpents
in secret recesses’. The deluded men then become
more deluded *. The enjoyments afforded by them
cause delusion, and lead to worldly life’, That
eternal divine being* is perceived by devotees.
This*® seems to be common to all mankind—
whether possessed of resources 10 or not possessed
of resources—it is common to immortality and the
other". Those who are possessed (of them)" attain
there to the source of the honey’’. That eternal
divine being is perceived by devotees. They go,
1 Svetasvatara, pp. 330-355; Taitt. Aran. Ρ- 858, and comments
there.
3 The life-winds, the ten organs or senses, mind, and under-
standing. See the same word similarly interpreted at Svet4svatara,
p. 306, and Sankhya-sfitra III, 9.
5 According to Sankara, he who makes the distinct entities, after
entering into them; he alludes apparently to A’Aandogya, p. 407.
* Namely, that of giving the poison of sensuous objects.
* Le. the eye, ear, &c., like the holes of serpents.
41. ε. can appreciate nought but those sensuous objects.
7 One reading is, ‘lead to danger’=which means ‘to hell,’
according to Nilakan/ha.
* Scil. delusion about whom leads to ‘ danger’ or ‘ worldly life.’
* The quality of being one with the Brahman in essence.
19. Self-restraint, tranquillity, ἄς.
1 J. e. whether in the midst of worldly life, or in the state of perfect
emancipation. 1 Viz. the resources spoken of before.
Ὁ Viz.the supreme Brahman. ‘ There’ Sankara takes to mean ‘in
the supreme abode of Vishau.’ See Introduction.
CHAPTER VI, 16. ΙΟΙ
pervading both worlds by knowledge’. Then the
Agnihotra though not performed is (as good as)
performed?. Your (knowledge) of the Brahman,
therefore, will not lead you to littleness*. Know-
ledge is (his) name. To that the talented ones
attain. That eternal divine being is perceived by
devotees. The self of this description absorbing
the material cause becomes great. And-the self
of him who understands that being is not degraded
here®. That eternal divine being is perceived by
devotees. One should ever and always be doing
good. (There is) no death, whence (can there be)
immortality’? The real and the unreal have both
the same real (entity) as their basis. The source of
the existent and the non-existent is but one*. That
eternal divine being is perceived by devotees. The
1 Sankara does not explain this. Nflakaz/ha says pervading=
fully understanding ; both worlds=the self and the not-self. Is
the meaning something like that of the passage last cited by
Sankara under Vedinta-sfitra IV, 2, 14?
3 He obtains the fruit of it, Sankara. See as to Agnihotra,
KvAndogya, p. 381 seq. ; and Vedanta-sfitra IV, 1, τό.
* Te. this mortal world, as action ἄς. would do.
“Ie. of one who understands himself to be the Brahman.
See Aitareya-upanishad, p. 246.
* Sankara says, ‘the cause in which all is absorbed.’ Cf. a
similar, but not identical, meaning given to Vaisvinara at XAan-
dogya, p. 264; and sce Ved4nta-sttra I, 2, 24. Becomes great=
becomes the Brahman, Sankara.
* Even in this body, Sankara; degradation he takes to mean
departure from the body, citing Brihadaranyaka, p. 540.
7 There is no worldly life with birth and death for one who does
good, and thinks his self to be the Brahman; hence no emancipa-
tion from such life either.
* The Brahman is the real, and on that the unreal material world
is imagined. Cf. Taittirfya, p. 97, and Sankara’s comments there,
which are of use in understanding this passage.
192 SANATSUGATIYA.
being who is the inner self, and who is of the
size of a thumb, is not seen, being placed in the
heart?. He is unborn, is moving about day and
night, without sloth. Meditating on him, a wise
man remains placid*, That eternal divine being
is perceived by devotees. From him comes the
wind’; in him, likewise, is (everything) dissolved.
From him (come) the fire and the moon; and from
him comes life*. That is the support (of the uni-
verse); that is immortal; that is all things per-
ceptible®; that is the Brahman, that glory. From
that all entities were produced; and in that (they)
are dissolved*. That eternal divine being is per-
ceived by devotees. The brilliant (Brahman) sup-
ports the two divine principles? and the universe,
earth and heaven, and the quarters. He from whom
the rivers flow in (various) directions, from him were
created the great oceans*. That eternal divine being
is perceived by devotees. Should one fly, even after
furnishing oneself with thousands upon thousands
of wings, and even though one should have the
velocity of thought*, one would never reach the
end of the (great) cause’, That eternal divine
' Cf. Katha, pp. 130, 157; and Brihadaramyaka, p. 360.
3. Cf. Svetasvatara, p. 342; Kasha, pp. 100, 107; Maitri, p. 134.
* Cf. Taittiriya, p. 67; Kasha, p.146; Mundaka, p. 293.
* Ka/Aa, p. 298; Mundaka, p. 288.
* See p. 180, note 7. 4 See p. 180 supra.
™ <The individual soul, and God,’ say the commentators, the
latter being distinct from the supreme self. ‘The universe,’ says
Nilakax/ha, * means earth,’ &c., by which I suppose he means earth,
heaven, quarters, mentioned directly afterwards.
4 KasAa, p. 293.
5 This figure is implied in the fsopanishad, p. ro.
19 «Therefore it is endless,’ says Sankara; and as to this, cf.
Taittiriya, p. 51.
CHAPTER VI, 24. 193
being is perceived by devotees. His form dwells
in the unperceived'; and those whose understand-
ings are very well refined* perceive him. The
talented man who has got rid (of affection and
aversion) perceives (him) by the mind. Those who
understand him® become immortal. When one
sees this self in all beings stationed in various
places‘, what should one grieve for after that*?
The Brahmana has (as much interest) in all beings,
as in a big reservoir of water, to which waters flow
from all sides*. 1 alone am your mother’, father;
1 «In a sphere beyond the reach of perception,’ says Sankara,
who also quotes Kasha, p. 149, or Svet&svatara, p. 347, where
the same line also occurs.
* The original for understandings is sattva, which Sankara
renders to mean antaskarawa. ‘Refined,’ he says, ‘by sacrifices
and other sanctifying operations.’ In the Kasfa at p. 148 sattva is
rendered by Sankara to mean buddhi—a common use of the word.
* ‘As being,’ says Sankara, ‘identical with themselves.’ It will
be noted that the form of expression is slightly altered here. It
is not ‘ those who understand this.’
‘ Le. in different aggregates of body, senses, ἄς. Cf. Gité,
pp. 104 and 124; also KAdndogya, pp. 475-551.
* Cf. Brthaddranyaka, p. 882; Sankara also refers to Lsopa-
nishad, p. 14.
* The words are pretty nearly the same as at Gftd, p. 48. San-
kara says, the Brahmawa ‘who has done all he need do’ has no
interest whatever in any being, as he has none in a big reservoir,
and be cites Gft4, p. 54, in support of this. One copy of Sankara,
however, differs from this; that runs thus: ‘As a person who has
done all he need do, has no interest in a big reservoir of water, so
to a Brihmaza who sees the self in all beings, there is no interest
ip all the actions laid down in the Vedas, &c.; as he has obtained
everything by mere perception of the self.’ Nilakansha’s reading is
exactly the same as at Gitd, p. 48.
* Sankara savs that Sanatsugdta states here his own experiences,
ike VAamadeva (about whom there is a reference at Brihadarasyaka,
p- 216) and others, to corroborate what he has already said. Cf.
also Git, p. 83, as to the whole passage.
(8) ο
194 SANATSUGATIYA.
and I too am the son. And I am the self of all
this—that which exists and that which does not
exist’. (I am) the aged grandfather of this, the
father, and the son, O descendant of Bharata!
You dwell in my self only*. You are not mine,
nor I (yours). The self only is my seat*; the self
too is (the source of) my birth‘. I am woven
through and through ® (everything). And my seat
is free from (the attacks of) old age*. I am
unborn, moving about day and night, without
sloth. Knowing (me), verily, a wise man remains
placid 7, More minute than an atom &, possessed of
a good mind®, I am stationed within all beings’.
(The wise) know the father of all beings to be
placed in the lotus'(-like heart of every one).
See Gité, p. 84. Nilakantha takes what exists to mean
‘present,’ and what does not exist to mean ‘past and future.” Cf.
Khandogya, p. 532.
* See Gita, p. 82, where there is also a similar apparent contra-
diction.
* Cf. Khandogya, p. 518.
* That is to say he is ‘ unborn,’ says Nilakanfha. Sankara seems
to take ‘my’ with ‘seat’ only, and not with birth; for he says,
‘everything has its birth from the self.’
5. Cf. Muadaka, p. 298; Maitri, p. 84, and comment there.
* Cf. Gita, pp. 77, 109, and KAandogya, pp. 335, 55°-
7 See p. 192, note 2.
5 Cf. Gita, p. 78, and note 3 there.
* I.e. a mind free from affection and aversion, hatred, &c.,
Sankara.
© Cf. Gita, p. 113, and note 3; and also fsopanishad, Ρ. 12.
" Kh&ndogya, p. 528; and cf. Gita, p. 113.
ANUGITA.
O02
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INTRODUCTION
TO
ANUGITA.
LIKE the Bhagavadgita and the Sanatsugatiya, the Anu-
gita is one of the numerous episodes of the Mahabharata.
And like the Sanatsugatiya, it appears here for the first
time in an English, or, indeed, it is believed, in any European
garb. It forms part of the Asvamedha Parvan of the Maha-
bharata, and is contained in thirty-six chapters of that
Parvan. These chapters—being chapters XVI to LI—to-
gether with all the subsequent chapters of the Asvamcdha
Parvan, form by themselves what in some of our copies is
called the Anugita Parvan—a title which affords a parallel
to the title Bhagavadgita Parvan, which we have already
referred to. The Anugita is not now a work of any very
great or extensive reputation. But we do find some few
quotations from it in the Bh4shyas of Sankardéarya, and
one or two in the Sankhya-sara of Vig#ana Bhikshu, to which
reference will be made hereafter. And it is included in the
present volume, partly because it affords an interesting
glimpse of sundry old passages of the Upanishad literature
in a somewhat modified, and presumably later, form; and
partly, perhaps I may say more especially, because it pro-
fesses to be a sort of continuation, or rather recapitulation,
of the Bhagavadgit4. At the very outset of the work, we
read, that after the great fratricidal war of the Mahabharata
was over, and the Pandavas had become sole and complete
masters of their ancestral kingdom, Krishawa and Arguna- -
the two interlocutors in the Bhagavadgita—happened to
take a stroll together in the great magical palace built for
the Pandavas by the demon Maya _ In the course of the
conversation which they held on the occasion, Krishva
communicated to Arguna his wish to return to his own
people at Dvdraka4, now that the business which had called
198 ANuGITA.
him away from them was happily terminated. Arguna, of
course, was unable to resist the execution of this wish ; but
he requested Kvishaa, before leaving for Dvaraka, to repeat
the instruction which had been already conveyed to him on
‘the holy field of Kurukshetra,’ but which had gone out of
his ‘degenerate mind.’ Krisha thereupon protests that he
is not equal to a verbatim recapitulation of the Bhagavad-
gita, but agrees, in lieu of that, to impart to Arguna the
same instruction in other words, through the medium of
a certain ‘ancient story ’—or purdtana itihdsa. And the
instruction thus conveyed constitutes what is called the
Anugita, a name which is in itself an embodiment of this
anecdote.
Now the first question which challenges investigation
with reference to this work is, if we may so call it, the
fundamental one—how much is properly included under the
name? The question is not one quite easy of settlement,
as our authorities upon it are not all reconcilable with one
another. In the general list of contents of the Asvamedha
Parvan, which is given at the end of that Parvan in the
edition printed at Bombay, we read that the first section
is the Vyasa Vakya, and the second the Samvartamaruttiya.
With neither of these have we aught to do here. The list
then goes on thus: ‘ Anugita, Vasudevagamana, Brahmavra
Gita, Gurusishyasamvada, Uttankopakhy4na,’ and so forth.
With the later sections, again, we are not here concerned.
Now let us compare this list with the list which may be
obtained from the titles of the chapters in the body of the
work itself. With the sixteenth chapter, then, of the Asva-
medha Parvan, begins what is here called the Anugité
Parvan ; and that chapter and the three following chapters
are described as the sixteenth, seventeenth, eightecnth, and
ninetcenth chapters respectively of the Anugit4 Parvan,
which forms part of the Asvamedha Parvan. The title
of the twentieth chapter contains a small, but important,
addition. It runs thus, ‘Such is the twentieth chapter
of the Anugit4 Parvan, forming part of the Asvamedha
Parvan—being the Brahma Git4.’ This form is con-
tinued down to the thirty-fourth chapter, only Brahmawa
INTRODUCTION. 199
Git4 being substituted for Brahma Git4. At the close of the
thirty-fifth chapter, there is another alteration caused by
the substitution of Gurusishyasamvada for Brahmana Gita ;
and this continues down to the fifty-first chapter, where the
thread of the narrative is again taken up—the philosophical
parenthesis, if I may so say, having come to an end. With
the fifty-first chapter our present translation also ends. Now
it appears from the above comparison, that the list of con-
tents set out above is accurate, save in so far as it mentions
VAsudevagamana as a distinct section of the Asvamedha
Parvan. No such section seems to be in existence. And
there appears to be nothing in the Asvamedha Parvan to
which that title could be appropriately allotted. The
edition printed at Madras agrees in all essential particulars
with the Bombay edition; with this difference, that even at
the close of the twentieth chapter, the name is Brahmasa
Gita, and not Brahma Gité as it is in the Bombay edition.
The Calcutta edition also agrees in these readings. Turing
now to a MS. procured for me by my excellent friend Pro-
fessor Abagt Vishwu Kathavase at Ahmedabad, and bearing
date the 15th of Phalguna Vadya 1823, Sunday, we find
there at the end of the Asvamedha Parvan a list of contents
like that which we have seen in the printed edition. The
relevant portion of that list is as follows: ‘ Sawevartamarut-
γα, Anugita, Gurusishyasamrvada, and UttankopakhyAna.’
Here we find neither the erroneous entry of Visudevaga-
mana, nor the correct entry of Brahma Gita, which are both
contained in the other list. In another MS. which I have
now before me, and which has been lent me by Professor
Bhandarkar, who purchased it in Pusa for the Government
of Bombay—in this MS., which contains the commentary
of Arguna Misra, the earlier chapters are described not as
chapters of the Anugit4 Parvan, but of the Anugita con-
tained in the Asvamedha Parvan, and they are numbered
there as they are numbered in our translation, not con-
tinuously with the numbering of the previous chapters of
the Asvamedha Parvan. At the close of chapter IV, we
have an explicit statement that the Anugita ends there.
Then the Brahma Git4 begins. And the first chapter is
200 ANuGITA.
described as a chapter of the Brahma Gita in the Asvamedha
Parvan. The numbering of each of these chapters of the
Brahma Gita is not given in the copy before us—the titles
and descriptions of the various chapters being throughout
incomplete. Some of the later chapters are described as
chapters of the Brahma Gita, and some as chapters of the
Brahmaaa Git4; but this discrepancy is probably to be put
to the account of the particular copyist who wrote out the
copy used by us. With what is chapter XX in our num-
bering the Gurusishyasamvada begins. This MS. omits all
reference to any Anugita Parvan, and fails to number the
various chapters. Its list of sections agrees with that in
the Bombay edition. It bears no date.
So much for what may be described as our primary
sources of information on this subject. Let us now glance
at the secondary sources. And, first, Nilakaztha in com-
menting on what is, according to his numbering, chapter
XV, stanza 43, apparently distinguishes that chapter from
what he speaks of as the Brahmaza Gita and Gurusishya-
samvada, which, as he implies, follow after that chapter—
thus indicating that he accepted in substance the tradition
recorded in the passages we have already set forth, viz. that
the first four chapters of our translation form the Anugita,
the next fifteen the Brahmava Gita, and the last seventeen
the Gurusishyasamvada. This is also the view of Arguna
Misra. At the close of his gloss on chapter IV, he distinctly
states that the Anugita ends at that chapter ; and again at
the close of the gloss on chapter XIX, he explicitly says
that the Brahmava Gita ends there. He also adds the
following interesting observation : ‘ The feminine form (Gita,
namcly) is used in consequence of (the word) Upanishad
being feminine.’ The full title of that part of the Maha-
bharata would then be, according to this remark of Arguna
Misra, ‘the Upanishads sung by the Brahmama,’ a title
parallel to that of the Bhagavadgit4, ‘the Upanishads sung
by the Deity.’ It is to be further remarked, that the last
chapter of the Gurusishyasarvada is called in this com-
mentary the cighteenth chapter of the Gurusishyasamvada,
a fact which seems to indicate that Arguna Misra either
INTRODUCTION, 201
found in the MS. which he used, or himself established,
a separate numbering for the chapters in the several
sections! of which the Asvamedha Parvan is made up.
Although the information here set out from these various
sources is not easily to be harmonised in all its parts, the
preponderance of testimony seems to be in favour of re-
garding the portion of the Asvamedha Parvan embraced in
our translation as containing three distinct sections, viz.
the Anugit4, the Brahmana Gita, and the Gurusishyasam-
vada. And some indirect support for this conclusion may
be derived from one or two other circumstances. In the
Sankhya-s4ra of Vig#4na Bhikshu—a work which, as we
shall see in the sequel, expressly mentions the Anugita—
we have a passage cited as from the ‘Bharata*’ which
coincides almost precisely with a passage occurring in
chapter XXVII of our translation (see p. 335). And in the
Bhashya of δαλκαγάξαγγα on the Bhagavadgita, chapter XV,
stanza 1, we have a citation as from a‘ Puraaa’ of a passage
which coincides pretty closely with one which occurs in
chapter XX of our translation (see p. 313). If the dis-
crepancies between the quotations as given by Vig#ana
Bhikshu and Saakara, and the passages occurring in our
text, may be treated merely as various readings—and
there is nothing inherently improbable in this being the
case—it may be fairly contended, that neither Sankara nor
Vig#ana Bhikshu would have used the vague expressions,
‘a Purana,’ or even ‘the Bharata,’ if they could have cor-
rectly substituted in lieu of them the specific name Anu-
gita. And this, it may be said, is a contention of some
weight, when it is remembered, that both Sankara and
Vig#Ana show, in other parts of their writings, an acquaint-
ance with this very Anugitd. If this reasoning is correct,
' In the beginning of his gloss on the Anugfia he says, that he proposes to
explain difficult passages in the Anugtta, &c.—Anugitadishu, And at the
oatset of his gloss on the whole Parvan he says, that in the Anogtta we have
a statement of the miseries of birth, &c. as a protest against worldly life ; in the
Brahma ΟἿΑ we have a recommendation of Prislyima, &c.; and in the Gum-
nshyasamvida we have a eulogiom on the perception of the self as distinct from
Vrakriti or nature, and incidentally a protest against Pravritti or action.
"Po ar.
202 ANUGITA.
the conclusion to be derived from it must be, that Sankara
and Vig#ana must have considered the chapters of the
Asvamedha Parvan from which their respective quotations
are taken as not forming part of the Anugita.
The testimony we have thus collected is apparently of
considerable weight. Against it, however, we have to weigh
some testimony which appears to me to be entitled, upon
the whole, to even greater weight. In the Sankhya-sdra
of Vig#Ana Bhikshu, to which we have already referred,
we have two quotations’ from the Anugita which are
distinctly stated to be taken from that work. The first
occurs in our translation at p. 332, the second at p. 313.
Now, if we adopt the conclusion above referred to, regarding
the correct titles of the thirty-six chapters which we have
translated, it is a mistake to attribute the passages in ques-
tion to the Anugité. They would, on that view, form part
of the Gurusishyasamvada. Again, in his commentary on
the Sanatsugatiya, Sankara refers to sundry passages which
he expressly says are taken from the Anugita, but which
are not contained in the Anugita as limited by the evidence
we have considered above. One of the passages referred to
is taken from chapter XI of our translation, and others are
contained in the comments on Sanatsugatiya I, 6, and on
I, 20 and I, 41%. It is difficult to resist the conclusion to
which this positive evidence leads. One cannot possibly
explain this evidence upon the view which we have first
stated ; while, on the other hand, the points which appa-
rently support that view are capable of some explanation
on the theory that the Anugit4 includes all the chapters
here translated. And that in this wise. The passages
which we have referred to as cited by Safikara and Vig#ana
from a Purama and from the Bharata may have been actually
taken from some other work than the Anugit4. Even waiv-
ing the fact that the readings are different,—though in
regard especially to the quotation given by Sankara it is
not one to be entirely lost sight of,—there is this fact which
is of great and almost conclusive weight on such a point as
Ὁ Pp.1s, 21. The latter corresponds to Sankara’s quotation above referred to.
3 See p. 206 note,
INTRODUCTION. 203
this, namely, that we have many instances of passages com-
mon, almost verbatim et literatim, to the Mahabhérata
and other works. For one instance, take the very passage
on which a chronological argument has been founded by us
in the Introduction to the Sanatsugdtiya’. It ought to
have been there pointed out, that the stanza about a young
man being bound to rise to receive an elderly person, occurs
in the Manu Smriti* also in exactly the same words. The
omission to note this circumstance in its proper place in the
Introduction to the SanatsygAtlya was due to a mere inad-
vertence. But the conclusion there hinted at was expressed
in very cautious language, and with many qualifications,
out of regard to circumstances such as those which we are
now considering. Similar repetitions may be pointed out
in other places. The passage about the Kshetrag#a and
Sattva and their mutual relations (see p. 374) occurs, as
pointed out in the note there, in at least two other places
in the Mahabharata. The passage likewise which occurs
in Gita, p. 103, about the ‘hands, feet, &c., on all sides,’ is
one which may be seen, to my own knowledge, in about half
a dozen places in the MahAbhdrata. Such cases, I believe,
may be easily multiplied ; and they illustrate and are illus-
trated by Mr. Freeman’s proposition respecting the epic age
in Greece, to which we have already alluded. It follows,
consequently, that the quotations from Safkara and
Vig#ana, to which we have referred above, do not militate
very strongly against the final conclusion at which we
have arrived. The testimony of the MSS. and the com-
mentators is of considerably greater force. But Nilakantha,
whatever his merits as an exegete—and even these are often
marred by a persistent effort to read his own foregone con-
clusions into the text he comments on—Nilakam~ha is but
an indifferent authority in the domain of historical criticism.
In his commentary on the Sanatsugdtfya, for instance, he
tells us that he has admitted into his text sundry verses
which were not in the copy used by Sankara, and for which
he had none but a very modern voucher, and he very naively
adds that he has done so on the principle of collecting all
* P. 139, and cf p. 176 with Vishwa XXX, 44 seq. 5 See II, 120.
204 ANUGITA,
good things to a focus. Arguna Misra is a very much
more satisfactory commentator. But he is not likely to
be a writer of a very remote date. I assume, that he must
be more recent than Sankard4farya, though I cannot say
that I have any very tenable ground for the assumption.
But assuming that, I think it more satisfactory to adopt
Sankaraéarya’s nomenclature, and to treat the thirty-six
chapters here translated as constituting the Anugita. It
is not improbable, if our assumption is correct, that the
division of the thirty-six chapters in the manner we have
seen may have come into vogue after the date of Vig#ana
Bhikshu, who, according to Dr. F. E. Hall, ‘lived in all
probability in the sixteenth or seventeenth century, and
whom there is some slight reason for carrying back still
further !.’
Do these thirty-six chapters, then, form one integral
work? Are they all the work of one and the same author ?
These are the questions which next present themselves for
consideration. The evidence bearing upon them, however,
is, as might be expected, excessively scanty. Of external
evidence, indeed, we have really none, barring Sankara’s
statement in his commentary on the Brihaddranyaka-
upanishad? that the verse which he there quotes from
the Anugita has Vydsa for its author. That statement
indicates that Sankara accepted the current tradition of
Vyasa’s authorship of the Anugita; and such acceptance,
presumably, followed from his acceptance of the tradition
of Vy4sa’s authorship of the entire Mahabharata. If that
tradition is incorrect, and Vydsa is not the author of the
Anugita, we have no means of ascertaining who is the
author. And as to the tradition in question, it is difficult,
in the present state of our materials, to form any satis-
factory judgment. We therefore proceed at once to
consider whether the Anugita is really one work. And
[ must admit at the outset that I find it difficult to answer
this question. There are certainly some circumstances
connected with the work which might be regarded as indi-
cating a different authorship of different parts of it. Thus
‘ See Preface, Sankhya-sara, p. 37. + P. 234.
INTRODUCTION. 205
in an carly portion of the work, we find the first personal
pronoun is used, where the Supreme Being is evidently
intended to be signified, and yet the passage is not put
into the mouth of Krishaa, but of the Brahmaa. A similar
passage occurs a little later on also. Now it must be taken
to be a somewhat strained interpretation of the words used
in the passages in question to suppose that the speaker
there used the first personal pronoun, identifying himself
for the nonce with the Supreme Being!. Again, in a passage
still further on, we have the vocative O Partha! where the
person addressed is not Arguna at all, but the Brahmana’s
wife. Now these lapses are susceptible of two explana-
tions—either we are to see in them so many cases of
‘Homer nodding,’ or we may suppose that they are errors
occasioned by one writer making additions to the work of
a previous writer, without a vivid recollection of the frame-
work of the original composition into which his own work
had to be set*. I own, that on balancing the probabilities
on the one side and the other, my mind rather leans to the
hypothesis of one author making a slip in the plexus of
his own story within story, rather than the hypothesis of
a deliberate interpolator forgetting the actual scheme of the
original work into which he was about to foist his own
additions*, And this the rather, that we find a similar
slip towards the very beginning of the work, where we
have the Brdhmana K4syapa addressed as Parantapa, or
destroyer of foes—an epithet which, I think, is exclusively
reserved for Kshatriyas, and is, in any case, a very inap-
propriate one to apply to a humble seeker for spiritual
light. This slip appears to me to be incapable of explana-
tion on any theory of interpolation *. And hence the other
slips above noted can hardly be regarded as supporting
any such theory. Another circumstance, not indeed bearing
1 In fact the Brihmasa is not identified with the Supreme Being afterwards.
Bat that fact has not much bearing on the question here.
* C£ Wilson’s Dasakumfrasarita, Introd. p. 22.
* The third alternative, that a work independently written was afterwards
bodily thrown into the Mabfbhbfrata, is one which in the circumstances here
seems to me improbable.
4 See also pp. 238, 252, 299.
206 ANUGITA.
out that theory, but rendering interpolations possible, de-
serves to be noted. The scheme of the Anugita certainly
lends itself to interpolations. A story might without much
difficulty be added to the series of story joined to story
which it contains. Against this, however, it must not
be forgotten, that the Santi Parvan of the Mahabharata
and the Yogavasisht#a exhibit a precisely similar frame-
work of contents, and that the Pa#éatantra and the Katha-
saritsagara, among other works, follow the same model.
And from this fact it may be fairly argued, that while
there is, doubtless, room for suspecting interpolations in
such cases, there is this to be remembered, that with
respect to any particular one of these cases, such suspicion
can carry us but a very short way. And further, it is to
be observed, valeat quantum, that the connexion of the
several chapters of the Anugita one with the other is not
altogether a loose one, save at one or two points only,
while they are all linked on to the main body of the
narrative, only in what we have treated as the last chapter
of the Anugita, without any trace of any other connecting
link anywhere else. Upon the whole, therefore, we here
conclude, though not without doubt, that the whole of the
Anugita is the work of one author.
The next question to be discussed is the important one
of the age of the work. The quotations already given
above from Sankarasarya’s works, and one other which
is referred to in the note below’, suffice to show that the
Anugité must have been some few centuries old in the
time of Sankarasarya. For whether we treat the Anu-
gita as a part of the original Mahabharata or not, it is
not likely that such a scholar as Sankara would have
accepted the book as a genuine part of the Mahabharata,
and as a work of Vyasa, if it had not been in his day of
some respectable antiquity, of antiquity sufficient to have
thrown the real author into oblivion, and to have substi-
* See Sankara, Sirtraka Bhishya, p. 726. That, however, may be a quotation
from some other work. It may be noted that the passages quoted in the Bh­a
on Sanatsugatiya I, 20 and I, 41 are not to be traced in our copies, though
expressly stated there to have been taken from the Anugtté.
INTRODUCTION. 207
tuted in his place Vy4sa, who lived at the junction of
the Dvdpara and Kali ages’, upwards of thirty centuries
before the Christian era. The calculation is avowedly
a very rough one, but I think we may, as the result of it,
safely fix the third century of the Christian era as the
latest date at which the Anugita can have been composed.
Let us now endeavour to find out whether we can fix the
date as lying within any better defined period. It is
scarcely needful to say, that the Anugita dates from a
period considerably subsequent to the age of the Upani-
shads. The passages relating to the Prawasamvdda and
so forth, which occur originally in the Upanishads, are
referred to in the Anugita as ‘ancient stories ’—an indica-
tion that the Upanishads had already come to be esteemed
as ancient compositions at the date of the latter work. It
is not necessary, therefore, to go through an elaborate
examination of the versions of the ancient stories alluded
to above, as contained in the Upanishads and in the
Anugita, more especially because it is possible for us to
show that the Anugit4 is later than the Bhagavadgita,
which latter work, as we have seen, is later than the Upa-
nishads. And to this point we shall now address ourselves.
We have already observed upon the story referred to at
the opening of this Introduction, which, historically inter-
preted, indicates the priority of the Bhagavadgita to the
Anugita. This conclusion is confirmed by sundry other
circumstances, which we must now discuss in some detail,
as they are also of use in helping to fix the position of the
work in the history of Sanskrit literature and philosophy.
First, then, it seems to me, that the state of society mirrored
in the Anugit4 indicates a greater advance in social evolu-
tion than we have already seen is disclosed in the Bhaga-
vadgita. Not to mention decorations of houses and so
forth, which are alluded to in one passage of the Anugita,
we are here told of royal oppressions, of losses of wealth
accumulated with great difficulty, and of fierce captivities ;
we are told, to adapt the language of a modern English
poet, of laws grinding the weak, for strong men rule the
1 Cf£ Sirtraka Bhishya, p. 913.
208 ANUGITA.
law; we have references to the casting of images with
liquefied iron, and to the use of elephants as vehicles’;
and we meet with protests against the amusements of music
and dancing, and against the occupation of artisans*. True
it is, that all these indications put together, fail to constitute
what, according to the standard of modern times, would be
called a highly artificial state of society. But it seems to
me to mark a very perceptible and distinct advance beyond
the social condition when mankind was divided into four
castes or classes, with such a division of duties, to put it
briefly, as that of preparation for a future world, govern-
ment of this world, agriculture and trade, and service
respectively *. Artisans, it will be observed, are not even
referred to in the Bhagavadgita, nor is there any trace of
royal oppressions, or unequal laws. Then as regards
music, it may be noted, that there are references to it in
the Brithadaérazyaka and Kaushitaki-upanishads ὁ, without
any indications of disapprobation. The protest against
music, therefore, and the sister art of dancing, is probably
to be explained as evoked by some abuses of the two arts
which must have come into prevalence about the time of
the composition of the Anugit&. A similar protest is found
recorded in the Dharmas4stras of Manu and Apastamba
and Gautama’®. We shall consider in the sequel the chrono-
logical positions of the Anugita with reference to those
Dharmasastras. But we have already pointed out that the
Gita stands prior to them both 5.
Look again at the views on caste which are embodied
in the Anugité and the Bhagavadgit4 respectively. The
reference to the Kshatriya as representing the quality of
passion, while the Brahmana represents the quality of good-
ness’, seems to place a considerably larger distance between
the Brahmana and the Kshatriya than is suggested by the
Bhagavadgitd, and thus marks an advance in the direction
of the later doctrine on the subject. And in connexion
1 Cf. Lalita Vistara, p. 17. 5 See pp. 325-365. 5 See Gitd, p. 126.
* See Brihadaranyaka, p. 454, and Kaushitaki, p. 68.
5. See Bubler’s Apastamba I, 1, 3, 11, Gautama II, 13, and Manu II, 178.
* P. a1 seq. ΤΡ. 329.
INTRODUCTION. 209
with this, perhaps, the discrepancy between the reading of
the Bhagavadgita at p. 85, and that of the Anugita at p. 255,
is not entirely without significance, though much weight
would not be due to it, if it stood alone. The expression
‘devoted royal sages,’ which we find in the one work,
makes way for ‘well-read Kshatriyas who are intent on
their own duties’ in the other. Again, although the pas-
sage at p. 353 is undoubtedly susceptible of a different
interpretation, it seems to me, that the word ‘twice-born'
there employed, was meant to be interpreted as meaning
the Brahmaaas, and not the three twice-born castes; and
if this interpretation is correct, we have here the very
proposition upon the absence of which in the Bhagavad-
gita we have already made some observations'. That
twice-born in the passage in question means Brahmana
only, is, of course, not a proved fact. But having regard
to the passages noted above and to the passage at p. 320,
where reference is made to disparagement of Brahmanas—
it is not twice-born there—and in the same clause with
disparagement of gods and Vedas, it seems to me that the
interpretation we have suggested must be taken to be the
true one. And it is to be further noted, that this conclusion
is corroborated by a comparison of the passage now under
consideration with a passage occurring in the Santi Parvan *,
in the Ragadharma section of it, where we read that ‘the
cow is the first among quadrupeds, gold among metals,
a mantra among words, and the Brahmaaa is the first
among bipeds.’ The cow and gold occur in the passage
in the Anugita also, very near the clause we are now dis-
cussing. And it is allowable to argue, that reading the two
together, twice-born in the Anugita must be interpreted
to be synonymous with Brdhmasa in the R4gadharma.
And the same conclusion is, to my mind, confirmed indi-
rectly by comparing the clause ‘the twice-born among
men’ of the Anugita with ‘the ruler of men among men’
of that Bhagavadgita, the teaching of which the former
work professes to recapitulate.
‘ P. 24 supra. 3. See note at p. 353.
(8) P
210 ANUGITA.
A similar inference seems to be derivable from a com-
parison of the specific doctrines as to the duties of Brah-
manas which are enunciated in the Gita and the Anugita.
In the latter work, the famous six duties are expressly
mentioned. We have already argued in our Introduction
to the Gita, that a comparison of the teaching of that work
upon this point with the teaching of Apastamba and Manu
shows the former to have been older than the latter. The
six duties mentioned in the Anugit4 are those also mentioned
by Manu and Apastamba. It follows, therefore, that the
Gita is prior to the Anugit4 also. Whether the Anugita is
prior or subsequent to Manu and Apastamba, is a question
which will have to be discussed in the sequel.
The net result of the whole of this comparison appears to
me to clearly show the Anugit4 to be a work of considerably
more recent date than the Bhagavadgit4. What interval
of time lay between the two, is a most interesting, but also
a most difficult, question. The differences we have noted
appear to me to indicate a pretty wide interval. If I am
right in regarding the Gita as a work of what may be called,
for practical purposes, the age of the older Upanishads, I
am inclined to think that the interval between the Gita and
the Anugita must have been one of larger extent than even
three or four centuries. For as we have already pointed
out, the description of the various ‘Itihasas’ mentioned in
the Anugita as ‘pur4tana’—ancient—points to at least
three or four centurics having elapsed between the close of
the Upanishad period and the composition of the Anugita.
It is obvious, however, that this result is not one with
which we can rest satisfied. Even if it were more precise
and accurate, it would only fix the age of the Anugita
with reference to the age of another work itself of unknown
and unascertained date. We must therefore endeavour to
compare the Anugita with some other work, the date of
which is better known. For this purpose, it seems to be not
of any great use to refer to the Sankhya and Yoga-sitras,
although it is not improbable that some materials might be
forthcoming for a useful comparison between them and the
Anugita. Neither the Sankhya nor the Yoga-sitras can
INTRODUCTION. 211
be said to have their ages fixed with even any approach to
accuracy. And in the case of the SAnkhya-sitras, there is
the further difficulty presented by the circumstance, that
there is room for very serious doubts as to whether the
current Sdtras are really of the authorship of Kapila, or
whoever else was the original founder of the system. With
regard to the Yoga, one or two observations from a different
point of view may not, however, be entirely out of place.
At p. 248 the Yoga Sastra is referred to eo nomine. What
SAstra is here alluded to? Is it Patadgali’s, or some other
S4stra dealing with similar topics? Or, again, is it an
entirely different matter that is alluded to, and are we not
to see in the expression in question an allusion to any sys-
tem formally propounded? I own, as stated in the note on
the passage, that my mind inclines to the last view. There
is not very much to say on either side of the question, as
far as I am able to understand it. But the view I incline to
appears to have one small circumstance in its favour. At
Ρ. 249 we have an allusion to persons who understand the
Yoga, and to a certain illustration propounded by them.
Now who are these persons? My limited knowledge of
Yoga literature has not enabled me to trace the illustration
anywhere else than in the Ka¢Aopanishad, and in the Sanat-
sugatiya. It seems to me very unlikely, that the illustration
can have been put forward in any work older than the
Kaékopanishad. And we may, I think, assume it as most
probable that the SanatsugAtiya borrowed it from that work.
If so, it is not likely that the Anugita can have referred to
any other master of the Yoga than the author of the Kasho-
panishad. And then it would seem to follow, that the
Anugit4 must have been composed at a time when, although
the Upanishads were looked on with reverence and as works
of authority, they were not yet regarded as part and parcel of
the Vedic revelation'. It is impossible not to perceive, that
the train of reasoning here is at every stage hedged round
with difficulties and doubts. And the inference therefore to
which we are led by it must be accepted with proportionate
rales for final emancipation are alluded to.
P2
212 ANUGITA.
caution. But if the reasoning is correct, it seems to be
certain, that the Anugita belongs to some period prior to the
second, and probable, that it belongs to some period prior
to the third century, before Christ. For in the second cen-
tury before Christ was composed the Mah4bhdshya of
Pataggali, in which Rahasyas—which is another name for
Upanishads—are mentioned as forming part of the Vedic
literature. And in Apastamba’s Dharma-sitras, which are
older than Pataggali, Upanishads! are mentioned in the
same way. I am aware that it may be said, that because
Upanishads as a class of works are mentioned by Pataggali
and Apastamba, it does not follow that any particular Upa-
nishad, such as the Kama, for instance, also existed at that
time. This is quite true. But without going now into the
general question, it is sufficient to point out, that our argu-
ment here is concerned merely with the recognition of the
Upanishads as a class of works forming part of the Vedic
canon. Such recognition must have come later than the
period at which the Anugita could speak of a passage in
the Ka?/a-upanishad as the utterance of Yogavids, or
persons -who understood the Yoga.
Turning now to the materials available for ascertaining
the relative chronological positions of the Anugitéa and
the rise of Buddhism, we have again to complain of their
unsatisfactory character. We will briefly note the two or
three circumstances which appear to have a bearing upon
this question. In the first place, we have the word Nir-
vana used in one passage of the Anugita in the sense of
the highest tranquillity, and there the simile of the ex-
tinction of the fire is expressly adduced. On this it may
be argued, that if the term Nirvana had become the well-
understood property of Buddhism, such a use of it as we
find here would probably not have occurred. Again, we
have the injunction that an ascetic must dwell in a
town only for one day and no more, while he may stay
at one place during the rains. This is very similar to an
injunction prescribed by the Buddhistic teachers also. But
' They are also referred to in the Buddhistic Lalita Vistara, p. 65.
INTRODUCTION. 213
this fact furnishes, I think, no safe ground for a chronolo-
gical inference, more especially because, as pointed out by
Dr. Bihler, the Buddhistic injunction is itself only borrowed
from the Brahminical rules on the subject’. It is impos-
sible, therefore, to say that the Anugit4 borrowed its
doctrine from Buddhism. It is, of course, equally impos-
sible on the other hand to say, that Buddhism borrowed
its rule from the Anugita. And, therefore, we can build
no safe inference upon this faet either. We have next the
very remarkable passage at chapter XXXIV, where various
contradictory and mutually exclusive views of piety are
stated, or rather passingly and briefly indicated—a passage
which one most devoutly wishes had been clearer than it
is, In that passage I can find no reference to Buddhism.
True it is that Nilakasx¢ha’s commentary refers some of
the doctrines there stated to Buddhistic schools*. But that
commentary, unsatisfactory enough in other places, is par-
ticularly unsatisfactory here. And its critical accuracy
may be judged from its reference to Saugatas and Yoga-
karas apparently as two distinct schools, whereas in truth
the Saugatas are Buddhists, and Yogaéaras one of the
four principal Buddhist sects. And it must be further
remembered, that the interpretations of Nilakastha, upon
which his specifications of the different schools are based,
are by no means such as necessarily claim acceptance. If
then we do not find any reference to Buddhism in this
passage, that fact becomes certainly a remarkable one.
Still, on the other hand, I am not prepared to apply the
‘negative argument’ here, and to say that inasmuch as
Buddhism is not referred to where so many different
opinions are referréd to, Buddhism cannot have come
into existence at the date of the Anugita. It seems to
me that the argument will here be a very hazardous one,
because if the author of the Anugita was, as we may assume
he was, an orthodox Hindu, he might well have declined,
although not unacquainted with Buddhism, to put into the
mouths of the seven sages even as a possible view, that
5 See Gautama, pp. Iv and 191. ἢ See also the gloss on chap. XXXIV, st. 14.
214 ανυοῖτά.
which was the view of a school esteemed heretical by the
author and his co-religionists. This passage, therefore,
also fails to furnish any tangible ground for a chronological
inference, at all events in the present state of our knowledge.
Lastly, we come to the allusion to those who indulge in con-
stant talk in disparagement of Vedas and Brahmanas, the two
being thus bracketed together in the original. That seems,
at the first blush, to be a somewhat more distinct allusion
to Buddhism than any of those we have noted above. But
even that is not unambiguous. If the stanzas quoted by M4-
dhavafarya, in his Sarvadarsanasangraha in its first section,
are the composition of the original founder of the A’arvaka
school, or even if they correctly represent the earliest
opinions of that school, it is at least quite as likely that
the K4rvakas were the target for the denunciations of
the Anugita in the passage in question as that the
Buddhists were so. To me, indeed, it appears to be more
likely. For Buddha’s opinion with regard to the Vedas is,
that they are inadequate; with regard to the Brahmanas,
that they are in no sense the chosen of God as they claim
to be. The opinion of the Aarvakas, on the other hand, is
a far more aggressive one, so to say. According to Madha-
vakarya, they taught that the Vedas were either simple
fatuity or imposture, and that the Brahmazas were im-
postors. It seems to me much more likely, that this,
which I have called a comparatively aggressive attitude, was
the one at which the remarks of the Anugita were levelled ;
and more especially does this appear to be correct when
we remember, that the view taught by Gautama Buddha
regarding the Vedas and the Brahmamas was propounded
by him only in its strongest form; and that even before
his time, the doctrine of the inadequacy of the Vedas for the
purpose of securing the summum bonum of humanity
had been taught by other teachers. It is further to be
recollected, that we have evidence showing that other
thinkers also than Buddha, or Brshaspati, had in early
days attacked the authority of the Vedas. Kautsa is the
name of one who was probably the most distinguished
among them. It is certainly possible that his followers
INTRODUCTION. 215
were the people branded as of ‘the dark quality’ by the
Anugita in the passage in question. We have, therefore,
at least two different recognised bodies of thinkers, and
one individual thinker, to whom the words under dis-
cussion may apply, and it is plainly unsafe, under these
circumstances, to draw any chronological inference based
on the hypothesis of one particular body out of those
three being the one intended by the author. Before
closing this part of the investigation, it may be interesting
to note, that the phrase ‘turning the wheel,’ a phrase now
so familiar to us as one of the household words of Buddhism,
is used in the Anugita with respect to king Ganaka. I do
not think, however, that either alone, or even coupled with
the word Nirvasa, that phrase can be made the basis of any
legitimate deduction in favour of the priority of the Anugita
to Buddhism. At the outside, the only deduction admissible,
if any deduction were admissible, would be, that the Anu-
gita was composed prior to the recognition, of Nirvaxa and
Xakrapravartana as specially Buddhistic words. But
priority to such recognition is not, I apprehend, necessarily
synonymous with priority to the rise of Buddhism.
The net result of this part of the investigation appears
to be, that we have pretty strong grounds for holding the
Anugita to belong to a period very considerably removed
from the period of the Upanishads and the Bhagavadgita ;
but that we have no tangible grounds on which to base any
deduction regarding its priority or otherwise to the Sankhya
and Yoga systems of philosophy, or to the great movement
of Gautama Buddha. There is only one other point, which
we can establish in a not entirely unsatisfactory way, and
which enables us to draw closer the limits within which
the Anugit4 must have been composed. That point is the
position of the Anugita with reference to Apastamba’s
Dharma-sitra. I need not say again, that I accept here
the proposition about the age of Apastamba which has been
laid down by Dr. Biihler, as a sufficiently satisfactory work-
ing hypothesis. And accepting that proposition, I venture
to suggest the fourth century B.C. as a not unlikely date
for the Anugita. It appears to me, that a comparison of
216 ANUGITA.
the Anugita and the rules of Apastamba upon one impor-
tant point which they both deal with shows the priority of
the former work. I allude to the rules and regulations
touching the four Asramas or orders contained in the Anu-
gita and in the Dharma-sitra of Apastamba. One circum-
stance strikes us at once on comparing the two works on
this point. Apastamba goes into a very great deal of
minute details more than the Anugita, although the latter
work does not deal with the topic in any very summary
mode. Taking all the differences between the two works
together, and the fact that the Anugita sets about the dis-
cussion of the topic in a manner which seems intended to
be—not, indeed, absolutely exhaustive, but still—very full,
I am very strongly inclined to attribute the differences to
an actual development and progress of doctrine. I will
endeavour to illustrate this view by means of a few detailed
instances'. And let us first take the order of householders
to which the Anugita gives precedence over the others.
One of the injunctions laid down by the Anugita is that the
householder should always be devoted to his wife. Against
this simple precept, we have a very minute series of rules
prescribed by Apastamba, which it is not necessary to refer
to specifically, but which may be seen in several of the
Sdtras contained in the first Khasda of the first Pasala of
the second Prasna. Compare again the excessive minute-
ness of the rules regarding the Bali-offering or the reception
of guests, as given by Apastamba, with the simple statement
of the Anugita that the five great sacrifices should be per-
formed. There again, I think, we are to see in this difference
of treatment the result of a pretty long course of ceremonial
progress. Proceeding to the rules regarding the Brahma-
arin or student, an analogous phenomenon meets us there.
Taking first the subject of food, we have a considerable
number of detailed injunctions in Apastamba, compared with
the simple rule of the Anugit4, that the student should, with
the leave of his preceptor, eat his food without decrying it.
Again with regard to alms, whereas the Anugita simply
' Cf. pp. 358, 360 infra with Apastambe, pp. 9 seq., 103 1€q., 114 8¢q-
INTRODUCTION. 217
says that the student should take his food out of the alms
received by him, Apastamba has an elaborate catena of
rules as to how the alms are to be collected, and from whom,
and so forth. Take again the provisions in the two works
regarding the description of the cloth, staff, and girdle of the
student. Apastamba refers to various opinions on this
subject, of which there is not even a trace in the Anugtt4?.
It appears that even before Apastamba’s time, distinctions
had been laid down as to the description of girdle staff and
cloth to be used by the different castes—distinctions of which
there is no hint in the Anugita, where all students, of what-
ever caste, are spoken of under the generic name. These
distinctions appear to me to point very strongly to that
ceremonial and doctrinal progress of which we have spoken
above. The tendency is visible in them to sever the Brah-
manas from the other castes—by external marks. And that
tendency, it seems to me, must have set in, as the merits
which had given the Brahmaaa caste its original position at
the head of Hindu society were ceasing to be a living reality,
and that caste was intrenching itself, so to say, more behind
the worth and work of the early founders of its greatness, than
the worth and work of their degenerating representatives.
These comparisons, taken together, appear to me to warrant
the proposition we have already laid down with regard to
the priority of the Anugtta to Apastamba. If we have not
referred to the rules relating to the two other orders of
forester and ascetic, it is because the scope for a comparison
of those is very limited. Those rules alone would scarcely
authorise the inference drawn above; but I can perceive
nothing in them to countervail the effect of the comparisons
already made. And it must be remembered, that the rules
as to foresters and ascetics would be less apt to undergo
change than those as to students and householders.
It appears to me that the view we have now expressed
may be also supported by a comparison of the doctrines of
the Anugitd and Apastamba touching the duties of Brah-
maxas. According to Apastamba, the occupations lawful
* Cf. also Bihler’s Gautama, p. 175.
218 ANUGITA.
to Brahmanas are the famous six referred to in our Intro-
duction to the Bhagavadgit4, and two others superadded,
namely, inheritance and gleaning corn in the fields. These
last are not mentioned in the Anugita, or in Manu either,
and are, even according to Apastamba, common to Brah-
mazas with Kshatriyas and Vaisyas. But as regards
the six above referred to, it is worthy of note, that the
Anugita apparently groups them into two distinct sets of
three. The first set of three consists of those which, in our
Introduction to the Bhagavadgita, we have characterised as
constituting rather the rights than the duties of Brahmamas,
and which the Anugita describes as ‘means of livelihood for
Brahmavzas,’ The other set of three consists of real duties, and
these the Anugita speaks of as ‘pious duties.’ This grouping
appears to me to furnish powerful corroboration of the view
put forward in our Introduction to the Bhagavadzita. It
would seem, that the possession of the moral and spiritual
merits which, according to the Gita, constituted the duty of
Brahmauas, in the simple and archaic society there disclosed,
was developed, in a more advanced and artificial state of
society, into the performance of the ‘pious duties’ of the Anu-
gita and the dutics which are ‘the means of livelihood.’ Then
in the further social evolution, in the course of which the old
spiritual view began to be forgotten, and the actual facts of
the past began to be transmuted into the dogmatic rules of
the future, the occupations of receiving presents, imparting
instruction, and officiating at sacrifices, became the special
occupations of the Brahmawas, and the distinction between
these occupations from their higher duties was thrown into
the background; and accordingly we find no allusion to any
such distinction in Apastamba or Manu, or, as far as I know,
in any other later embodiment of the current ideas on the
subject. If all this has been correctly argued, the conclusion
derivable from it is in entire accord with that which we have
already drawn, namely, that the Bhayavadgita, the Anugita,
and the Dharma-sdtra of Apastamba, belong to different
‘In Gautama X, 1 3, the ‘ pious dutics’ are called ‘obligatory,’ the otvers
‘additional for Brahmamas.’ Sce the note on the passage in Bubler's edition,
and cf, Gautama VIII, 9, 10.
INTRODUCTION. 219
stages of ancient Indian history, and that the stage to
which the Gita belongs is the earliest, and that to which
Apastamba belongs, the latest of such stages.
I am unable to find anything else in the way of internal
evidence bearing upon the date of the Anugita. It appears
to me, that the date to which the investigation we have
now gone through leads us, is one which, in the present
state of our information, may be fairly accepted as a pro-
visional hypothesis. It does not appear to me to conflict
with any ascertained dates, while it is pointed to as pro-
bable by the various lines of testimony which we have here
considered. We now proceed to discuss one or two other
points which may have a bearing upon this topic, but which
at present cannot yield us any positive guidance in our
search for the date of the Anugita. And first among these,
let us consider the various names of deities that occur
in different parts of the work. We have, then, Vishau,
Sambhu, Gishau, Soma, Aditya, Sirya, Mitra, Agni,
Kandra, Rudra, Siva, Varuna, Pragapati, Maghavat,
Purandara, Indra, Brahman, Satakratu, Dharma, N4rayana,
Vayu, Yama, Tvash¢ri, Hari, fsvara, and lastly Uma under
three different names, namely, Uma, Mahesvari, and Par-
vati. Now, leaving aside for the moment the three names
of Uma, which appear from the passage where they are
used to be all three the names of the same goddess, there
is no doubt that in the list above set out, some of the names
are merely used in different passages, but still to indicate
the same being. Thus, Indra, Satakratu, Purandara, and
Maghavat are really the names of one and the same deity.
But when Soma is mentioned as the deity presiding over
the tongue, and Aandramas as the deity presiding over
the mind, it becomes doubtful whether the two names
do really indicate the same deity, albeit in later Sanskrit
Soma and Xandramas both signify the moon. Similarly,
when Arka is said to be the deity presiding over the eye,
and Mitra over another organ, it seems open to question
whether Arka and Mitra both signify the sun there, as
they undoubtedly do in classical Sanskrit. True it is, that
even in such a recent work as the Sankhya-sdra, this mention
220 ANUGITA.
of Arka and Mitra as presiding deities of two several
organs does occur. But it is plain, that that circumstance
can have no bearing on the inquiry before us, for the
Sankhya-sdra is avowedly a compilation based on older
authorities, and in the particular part under consideration,
really reproduces a passage from some older work. It can-
not, therefore, be argued, that because Arka and Mitra were
identified with one another at the time of the Sankhya-sara,
and yet are mentioned as deities of two separate organs,
therefore, they must have also been regarded as one in
the older original work where they are also mentioned as
deities of two separate organs. And it may, perhaps, be
remarked here in passing, that the Vedanta Paribhasha has
Mrityu instead of Mitra, which would get rid of the diffi-
culty here altogether ; while as regards Soma and Kandra-
mas, the passage in the Sankhya-s4ra reads Praketas instead
of Soma, which would get rid of the other difficulty above
pointed out. Whether these discrepancies are owing to any
tampering with the lists of organs and deities, at a time
when the later identifications between different deities took
place, or whether they are to be explained on some other
theory, it is impossible at present to say. And, therefore,
it is also unnecessary to pursue the inquiry here any further.
It must suffice for the present to have drawn attention to
the matter.
Akin to this point, though quite distinct from it, is one
which arises on a passage where the emancipated being
is identified with Vishzu, Mitra, Agni, Varuna, and Praga-
pati'. Now it is reasonable to suppose, that the deities thus
specified here must have been among those held in highest
repute at the time, the whole significance of the passage
where they are mentioned requiring that that should be
so. But in our Pantheon as disclosed by our later litera-
ture, Mitra and Agni and Varuza occupy but a very sub-
ordinate position. Even in K4lidd4sa?, the subordination
of these deities to our celebrated Trinity seems to be quite
* See p. 345.
® See inter alia, Kumara II, 20 seq., and VII, 44 seq., and cf. our Bhartrshari
(Bombay Sanskrit Classics), Introd. p. xix.
INTRODUCTION, 221
fully established. But, on the other hand, in the Vedic
theogony, they are among the most prominent deities. In
the Taittiriya-upanishad, we have in the very first sentence
Mitra, Varusa, Vishvu, and Brahman (who may be iden-
tified with Pragapati) all mentioned together, and their
blessings invoked. This does not help in fixing a date for
the Anugit4; but it lends some support to the conclusion
already arrived at on that point, by showing that the
theogony of the Anugita is not yet very far removed from
the theogony of the Vedic times, while it is separated by
a considerable interval from the theogony disclosed in the
works of even such an early writer of the classical period
as KAliddsa.
Another point of similar bearing on our present investi-
gation is the mode in which the story of Parasurama is
dealt with in the Anugita. There is in the first place no
allusion to his being an incarnation of Vish#u, nor to the
encounter between him and his namesake, the son of
Dasaratha and the hero of the Ramdyana. We have, on
the contrary, an explicit statement, that after the advice
of the ‘ Pitris’ he entirely abandons the slaughter of the
Kshatriyas, and resorting to penance thereby achieves
final emancipation. We have elsewhere argued ', that the
theory of Parasurama being an incarnation of Vish#u, must
have probably originated prior to the time of Bhartrshari,
but later than the time of K4lid4sa. The allusion to
Parasurama in the work before us does not, however, enable
us to judge of its chronological position with reference to
Kalidasa. But the last point discussed renders it unnecessary
to consider this question further. It may be noted, by the
way, that the Anugit4 represents Parasurama, although
living in the Asrama or hermitage of his father, who was
a Rishi, as mounting a chariot for the purpose of sweeping
away the kinsmen of K4rtavirya. Whence he obtained a
chariot in a hermitage, the Anugit4 does not explain.
In connexion with the episode of Parasurama, may be
noted the list which occurs in the course of it, of the
1 See ‘ Was the Ramfyawa copied from Homer?’ pp. δύ, 57.
222 ANUGITA.
degraded Kshatriya tribes, of Dravidas, Sabaras, ὅς. Iam
unable to see that those names can give us any further
help in our present investigation than in so far as they
show that, at the time of the Anugit4, there must have
been some information about the south of India available
in the districts where the author of the Anugita lived.
Some of the tribes mentioned appear to have been located
far in the south of the Indian peninsula. But this is a
point on which we shall have to say something more in
discussing the next item of internal evidence to which we
shall refer. Here it is enough to point out that some of
the tribes mentioned in the Anugita are also referred to
in no less a work than the Aitareya-brahmama '.
We come next to the enumeration of the principal
mountains which is contained in one passage of the Anu-
gita. Those mountains are the Himalaya, the Périyatra,
the Sahya, the Vindhya, the Trikdsavat, the Sveta, the
Nila, the Bhdsa, the Kosh¢Aavat, the Mahendra, the Μάϊγα-
vat, and perhaps the Guruskandha. I am not sure whether
the last name is intended to be taken as a proper name,
or only as an epithet of Mahendra. Now compared with
the mountains mentioned in the BhagavadgitA, this is cer-
tainly a remarkable list. The Gita mentions only Meru?
and Himalaya; while here we have in the Anugit4 the
Sahya, and Malaya, and Trikd/avat, and Nila (the same,
I presume, with the modern Nilgiri, the Sanatorium of the
Madras Presidency), which take us far to the west and
south of the Indian peninsula; and the Mahendra and
MAlyavat, which, coupled with the mention of the river
Ganges, cover a considerable part of the eastern districts.
The Pariy4tra and Vindhya occupy the regions of Central
India. The Anugit4, therefore, seems to belong to that
period in the history of India, when pretty nearly the whole,
* Hauy'sed., p 183. And see generally on these tribes, Wilson's Vishwu Puraxa
(Hall's ed. , vol. ii, p. 170 seq., and Santi Parvan (Moksha), chap. 207, st. 42.
* This is also mentioned in the Anug{ta, but in a different passage. The Nila
is said by Professor Wilson to be a mountain in Orissa. But our suggestion has,
I find, been already made by Dr. F. E. Hall also: see on this, and generally,
Wilson's Vishwa Purasa, vol. ii, p. 141 seq. (ed. Hall). See also Indian
Antiquary, VI, 133 seq.
INTRODUCTION, 223
if not absolutely the whole, of the Indian continent was
known to the Sanskrit-speaking population of the country.
When was this knowledge reached? It is difficult to fix
the precise period ; and even if it could be fixed, it would
not help us to fix satisfactorily any point of time to which
the Anugita could be attributed. But it may be pointed
out here, that in Patasigali’s Mahabhdshya we have evidence
of such knowledge having been possessed by the Aryas in
the second century B.c. In truth, the evidence available
in the Mahabhashya is even fuller than this in the Anu-
gita. For Patafgali tells us of a town or city in the south
named K4#kipura'; he speaks of the dominions of the
Pandya kings, and of the Kola and Kerala districts?;
he refers also to the large tanks of the south; and he
makes allusions to linguistic usages current in the southern
and other provinces*. Before Patasigali’s time there
had taken place Mahendra’s invasion of Ceylon, and the
invading army must have penetrated through the southern
provinces. And there had been also put up the great
Inscriptions of Asoka, which have attracted so much in-
terest, and are proving such prolific sources of information
in various departments of knowledge. One of these inscrip-
tions was at Ga#gam, which is not very far from the
Mahendra mountain alluded to in the Anugita‘*. All these
facts support the conclusion drawn by General Cunningham
from the correctness of the information given to Alexander
the Great by the Hindus of his time, namely, that ‘the
Indians, even at that early date in their history, had a very
accurate knowledge of the form and extent of their native
land®.’ And not only do they support that conclusion,
they show that the knowledge covered other facts regarding
1 Bandras ed., p. 74 (IV, 2, 2).
* P. 60 (IV, 1, 4). See also p. 65.
® See Mahabhashya, p. 82 (I, 1, 5), p. 16 (I, 1,15; and cf. Muir, Sanskrit
Texts, vol. ii, pp. 152, 255.
* See Cunningham's Corpus Inscriptionum, I, p. 1.
* See Ancient Geography of India, p. 3. And compare also the information
collected in the Periplus of the Eurythryscan Sea (translated by Mr. McRindle),
pp. 102-136, where a large number of posts is mentioned as existing on the Indian
coasts, The Periplus seems to date from about go Α. Ὁ. sce ibid. p. 5).
224 ANUGITA,
their native land than its form and extent. It follows con-
sequently that this enumeration of mountains does not
require the date of the Anugita to be brought down to
a later period than the fourth century B.C., and leaves it
open to us, therefore, to accept whatever conclusion the
other evidence available may seem to justify. On the
other hand, it is plain also, that it affords no positive
information as to when the Anugité was composed, and
therefore we need not dwell any further upon the point
on the present occasion.
There are a few other points which arise upon the contents
of the Anugit4, but which are not, in the present condition
of our knowledge, capable of affording any certain guidance
in our present investigation. Thus we have the story of
Dharma appearing before king Ganaka disguised as a Brah-
mavza. I am not aware of any case of such disguises occur-
ring in any of the Upanishads, although there are numerous
parallel instances throughout the Purdnik literature !. It is,
᾿ however, difficult to draw any definite chronological infer-
ence from this fact. There is further the reference to the
attack of Rahu on the sun. It is difficult, in the present
state of our knowledge, to say for certain, when the theory
of eclipses there implied was prevalent. In the KX andogya-
upanishad* we have the emancipated self compared to the
moon escaped from the mouth of Rahu. And a text of the
Rig-veda, quoted by Mr. Yaga#esvara Sastrin in his Arya-
vidy4sudhakara 3, speaks of the demon Rahu attacking the
sun with darkness. Here again we have another matter of
some interest ; but I cannot sce that any safe deduction can
be derived from it, without a more ample knowledge of
other relevant matters than is at present accessible. Take
again the references to certain practices which look very
much like the practices of the Gainas of the present day.
Is the Anugita, then, earlicr or later than the rise of the
Gaina system? It is not safe, I think, to found an answer
to this question upon the very narrow basis afforded by the
* And sce, too, Kalidasa Kumara V, st. 84. * P. 622.
* P. 26. In Kalidasa’s Raghuvamsa the true explanation of eclipses is
alluded to. See Canto XIV, 40.
INTRODUCTION. 225
passage referred to. But it may be observed, that the pre-
cepts laid down in the passage in question are laid down as
precepts for orthodox Hindus, and not as the doctrines of
a heretical sect. They are also very general, and not so
minute as those which the Gainas of the present day observe
as binding upon them. If, therefore, any conclusion is to be
drawn from these precepts, it must be that the Anugit4
must have been composed prior to the rise of Gainism ; and
that Gainism must have appropriated and developed this
doctrine which it obtained from the current Brahmanism!.
If this is so, the Anugité must be a very ancient work
indeed. It is not, however, necessary to further work out
this line of argument, having regard to the opinions recently
expressed by Mr. Thomas’, rehabilitating the views enun-
ciated long ago by Colebrooke and others. If those views
are correct, and if Gainism was a dominant system in this
country prior even to the time of Gautama Buddha, and if,
further, we are right in the suggestion—for it is no more,
it must be remembered—that the Anugit4 dates from a
period prior to the rise of Gainism, then it would seem to
follow that the Anugit4 belongs to some period prior to the
sixth century B.c. All this, however, is at present very
hypothetical, and we draw attention to it only that the
question may be hereafter considered when fuller materials
for expressing a final judgment upon it become accessible.
Meanwhile, having regard to the views above alluded to as
so elaborately put forward by Mr. Thomas, it is possible
for us still to hold that, in the present state of our know-
ledge, the third or fourth century B.C. is not too early
a date to assign to the Anugit4, even on the assumption
that the precepts contained in that work regarding the care
to be taken of worms and insects were borrowed by it from
the Gaina system. With this negative result, we must for
the present rest contented.
One other fact of similar nature to those we have now
* As the Baddhists did in sundry instances, Cf. inter alia Bubler’s Gautama,
pp.lv and 191. And cf. also’ Was the Kamayama copied from Homer?’ pp. 48, 49.
* See Mr. Thomas's very elaborate discussion of the whole subject in the
Journal of the Koyal Asiatic Society (New Scrics}, vol. ix, p. 1§§ seq.
[:] Q
226 ANUGITA.
dealt with may, perhaps, be also noticed here. We allude
to the stanzas which we find in the Anugita and also in the
SAnti Parvan of the Mahabharata and in the Manusmriti.
There is also one which the Anugité has in common with
the Parisishta of Yaska’s Nirukta'. It is not possible, I
conceive, to say finally whether one of these works borrowed
these stanzas from the other of them; while, on the other
hand, it is quite possible, as already argued by us in the
Introduction to the Gita, that all these works were only repro-
ducing from some entirely different work, or that the stanzas
in question were the common property of the thinkers of
the time. We have no means available for deciding between
these conflicting hypotheses.
We have thus noticed all the salient points in the evidence,
external and internal, which is available for determining the
position of the Anugita in our ancient literature. Nobody
who has seen even a little of the history of that literature
will be surprised at the quantity or quality of that evidence,
or the nature of the conclusions legitimately yiclded by it.
We have endeavoured to express those conclusions in
language which should not indicate any greater certainty
attaching to them than can fairly be claimed for them.
The net result appears to be this. The Anugitdé may be
taken with historical certainty to have been some centuries
old in the time of the great Sankarakarya. It was very
probably older than the Dharma-sitras of Apastamba, but
by what period of time we are not in a position at present
to define. It was, perhaps, older also than the rise of
Buddhism and Gainism, and of the Yoga philosophy ; but
on this it is impossible to say anything with any approach
to confidence. It is, on the other hand, almost certain that
it belongs to a period very considerably removed from the
older Upanishads ; probably removed by a distance of some
centuries, during which ‘stories’ not contained in the Upa-
nishads had not only obtained currency, but also come to be
regarded as belonging to antiquity”. And yet the period to
* Some of the Purdtana Itihasas, e.g. that of Narada and Devamatsa, are
not traceable in any Vedic work known to us. Devamata’s name I do not find
teferred to anywhere else.
INTRODUCTION. 227
which the work belongs was one in which the Upanishads
were only reverenced as the authoritative opinions of emi-
nent men, not as the words of God himself'. In this respect,
it may be said that the Anugit4 seems rather to belong to
an earlier stratum of thought than even the Sanatsugatiya,
in which a G#Anak4nda, as forming a part of the Vedic
canon, seems to be recognised*. But it is abundantly clear,
that the Anugita stands at a very considerable chronological
distance from the Bhagavadgita.
Such are the results of our investigation. We have not
thought it necessary to discuss the verse or the language of
the work. But it must in fairness be pointed out, that upon
the whole, the verse and language are both pretty near the
classical model. There are, it is true, a few instances of the
metrical anomalies we have noticed elsewhere, but having
regard to the extent of the work, those instances are far
from being very numerous. The language and style, too,
are not quite smooth and polished; though, judging
from them alone, I should rather be inclined to place the
Sanatsugatlya prior to the Anugita. But that suggests a
question which we cannot now stop to discuss.
One word, in conclusion, about the translation. The text
used has been chiefly that adopted in the commentary of
Arguna Misra, a commentary which on the whole I prefer
very much to that of Nilakas¢ha, which has been printed in
the Bombay edition of the Mahabharata. Arguna Misra,
as a rule, affords some explanation where explanation is
wanted, and does not endeavour to suit his text to any fore-
gone conclusion. His comments have been of the greatest
possible help to me; and my only regret is that the only
copy of his commentary which was available to me, and the
use of which I owe to the kindness of my friend Professor
Bh4ndarkar, was not as correct a one as could be desired.
I have also looked into the Vishamasloki, a short work
containing notes on difficult passages of the Mahabharata.
* See p. 211 supra.
5 See p. 146 supra. The Buddhists seem to have borrowed the division of
Karma and GAanakindas. See Dr. Kagendraléla Mitra’s Lalita Vistara ‘trans).),
p. 21. The division, therefore, was probably older than the first century B.C.
Q2
228 ANUGITA.
The MS. of it belonging to the Government Collection
of MSS. deposited in Deccan College was lent me also by
Professor Bhandarkar. The principles adopted in the trans-
lation and notes have been the same as those followed in
the other pieces contained in this volume.
P. 5. I take this opportunity of stating that it is not at
all certain that Arguna Misra is the name of the author of
the commentary which I have used. I find that in sup-
posing Arguna Misra to be the author, I confounded that
commentary, which does not mention its author’s name,
with the commentary on another section of the Maha-
bharata which does give its author's name as Arguna Misra,
and which is also among the MSS. purchased by Professor
Bhandarkar for the Government of Bombay. (See with
regard to these MSS. Professor BhAudarkar’s Report on
the Search for Sanskrit MSS. of 7th July, 1880.)
ANUGITA.
CuHapTer I.
Ganamegaya' said:
What conversation, O twice-born one?! took
place between the high-souled Kesava and Arguna,
while they dwelt in that palace?® after slaying their
enemies ?
Vaisampayana said :
The son of Preth4, after becoming possessed of
his kingdom (in an) undisturbed (state), enjoyed
himself in the company of Kvrshaa, full of delight
in that heavenly palace. And once, O king! they
happened to go, surrounded by their people, and
rejoicing, to a certain portion of the palace which
resembled heaven. Then Arguna, the son of PAandu,
having surveyed with delight that lovely palace, in
the company of Kvishaa, spoke these words: “Ὁ
you of mighty arms! O you whose mother is
Devaki‘! when the battle was about to commence,
I became aware of your greatness, and that divine
1 This is the prince to whom the Mahfbbfrata, as we have it,
purports to have been related.
5.1. ε. Vaisampayana, who relates the Mah&bbfrata to Gana-
megaya.
5 This appears to have been situated at Indraprastha, and to
have been the one built for the Pandavas by the demon Maya, as
related in the Sabha Parvan.
* This is a rather unusual form of address.
230 anuGiTA.
form of yours'. But that,O Kesava! which through
affection (for me) you explained before’, has all dis-
appeared, O tiger-like man! from my degenerate
mind. Again and again, however, I feel a curiosity
about those topics. But (now), O Madhava! you
will be going at no distant date to Dvaraka.’
Vaisamp4yana said :
Thus addressed, that best of speakers, Kv#shaa,
possessed of great glory, replied in these words after
embracing Arguna.
Vasudeva said :
From me, O son of Prttha! you heard a mystery,
and learnt about the eternal*® (principle), about
piety in (its true) form, and about all the everlasting
worlds‘. It is excessively disagreeable to me, that
you should not have grasped it through want of
intelligence. And the recollection (of it) now again
is not possible (to me). Really, O son of Pandu!
you are devoid of faith and of a bad intellect. And,
O Dhanaggaya! it is not possible for me to repeat
in full (what I said before). For that doctrine was
perfectly adequate for understanding the seat* of the
Brahman. It is not possible for me to state it again
in full in that way. For then accompanied by my
mystic power*, 1 declared to you the Supreme
Brahman. But I shall relate an ancient story upon
' Cf. Bhagavadgfta, chapters X and XI passim.
* Le. in the Bhagavadgfta.
This may also be taken with piety thus: ‘and learnt about the
eternal piety in (its true) form.’
* As to the plural, see Sankara on Mundaka, p. 320.
* Cf. Gita, p. 78. For ‘ understanding’ here we might, perhaps,
substitute ‘attaining.’ The original word means both understanding
and attaining. * Cf. Gi, p. 82.
CHAPTER I, 21. 231
that subject, so that adhering to this knowledge, you
may attain the highest goal. O best of the sup-
porters of piety ! listen to all that I say. (Once), O
restrainer of foes! there came from the heavenly
world and the world of Brahman’, a Brahmana
difficult to withstand *, and he was (duly) honoured
by us. (Now) listen, without entertaining any mis-
givings, O chief of the descendants of Bharata! O
son of Prrtha! to what he said on being interrogated
by us according to heavenly rules *.
The Brahmaaa said:
O Krishna! O destroyer of Madhu! I will explain
to you accurately what you, out of compassion for
(all) beings *, have asked me touching the duties (to
be performed) for final emancipation. It is destructive
of delusion, O Lord! Listen to me with attention °,
as I relate it, O Madhava! A certain Brahmana
named KAsyapa, who had performed (much) penance,
and who best understood piety, approached a certain
twice-born (person) who had learnt the Scriptures
relating to (all) duties *, having heard (of him, as
one) who had over and over again gone through all
knowledge and experience about coming and going ’,
who was well versed in the true nature of all worlds °,
2 This seems to mean not the Supreme Brahman, but the Creator.
1. Cf. Sanatsugatiya, p. 161, ‘not to be shaken.’
5. I suppose this to mean according to the forms proper in the
case of such a being as the one in question. Cf. Git4, p. 62,
and note there.
4 This is not easy to understand. Perhaps the allusion is to the
doctrine at Git, pp. 54, 55- 5 Cf. Brihadfranyaka, p. 447.
* I.e. all prescribed acts of piety.
7 As to knowledge and experience, cf. Git4, p. 57; and as to
coming and going, cf. ibid. p. 84.
* J.e. as stated, for instance, at Gita, p.79,or Brshadaranyaka, p.61 3.
232 ANuGITA.
who knew about happiness and misery ', who knew
the truth about birth and death*, who was con-
versant with merit and sin, who perceived the migra-
tions of embodied (souls) of high and low (degrees)
in consequence of (their) actions, who moved about
like an emancipated being, who had reached per-
fection ®, who was tranquil, whose senses were re-
strained, who was illumined with the Brahmic
splendour‘, who moved about in every direction,
who understood concealed movements δ, who was
going in company of invisible Siddhas and celestial
singers δ, and conversing and sitting together (with
them) in secluded (places), who went about as he
pleased, and was unattached (anywhere) like the
wind. Having approached him, that talented ascetic
possessed of concentration (of mind), that best of
the twice-born, wishing to acquire piety, fell at his
feet, after seeing that great marvel. And amazed on
seeing that marvellous man, the best of the twice-
born, Kasyapa, pleased the preceptor by his great
devotion. That was all appropriate ’, (being) joined
to sacred learning and correct conduct. And, O
terror of your foes! he pleased that (being) by (his
purity of) heart and behaviour (suitable) towards
a preceptor *. Then being satisfied and pleased, he
spoke to the pupil these words, referring to the
' Cf. infra, p. 245. * Cf. Gfta, pp. 48, 103.
* Gf. Gité, passim. 4 Cf. Sanatsugitfya, p. 162.
* Le. moving about so as not to be seen by everybody.
* Literally, ‘ holders of wheels,’ which Arguna Misra interprets to
mean ‘A ‘ramas.’ At Santi Parvan (Moksha Dharma) CCXLIV, 26
Nilaka#/ha renders Kakradhara by Xakravartin or Emperor.
7 Le. as Kasyapa was possessed of Vedic lore, and behaved as
he ought to behave in his capacity of pupil, it was natural that the
other should be pleased. ® See p. 176 seq. supra.
CHAPTER I, 38. 233
highest perfection. Hear (them) from me, Ὁ
Ganardana !
The Siddha said:
Mortals, O dear friend'! by their actions which
are (of) mixed (character), or which are meritorious
and pure, attain to this world as the goal, or to
residence in the world of the gods*. Nowhere is
there everlasting happiness; nowhere eternal resi-
dence*. Over and over again is there a down-
fall from a high position attained with difficulty.
Overcome by lust and anger, and deluded by desire,
I fell into uncomfortable and harassing states (of
life), in consequence of (my) committing sin. Again
and again death, and again and again birth’. I ate
numerous (kinds of) food, sucked at various breasts,
saw various mothers, and fathers ofdifferent sorts; and,
O sinless one! (I saw) strange pleasures and miseries.
Frequently (I suffered) separation from those I loved,
association with those I did not love. Loss of
wealth also came on me, after I had acquired that
wealth with difficulty; ignominies full of affliction
from princes and likewise from kinsmen ; excessively
poignant pain, mental and bodily. 1 also underwent
frightful indignities, and fierce deaths and captivities;
(I had a) fall into hell, and torments in the house of
Yama‘. [also suffered much from old age, continual
ailments, and numerous misfortunes flowing from the
pairs of opposites*. Then on one occasion, being
much afflicted with misery, I abandoned the whole
' The same word as at Gfté, p. 72.
* Cf. Xkandogya-upanishad, pp. 356-359, and Gfté, p. 84.
* See Gitd, p. 76, and cf. Kasha, p. go.
4 For the whole of this passage, cf. Maitrf-upanishad, p. 8.
® See Mann VI, 61. 4 See Gita, p. 48.
234 anuciTA.
course of worldly life, through indifference (to worldly
objects), and taking refuge with the formless (prin-
ciple)". Having learnt about this path in this world,
I exercised myself (in it), and hence, through favour
of the self, have I acquired this perfection*®. 1 shall
not come here again‘; I am surveying the worlds,
and the happy migrations® of (my) self from the
creation of beings to (my attaining) perfection.
Thus, O best of the twice-born! have I obtained
this highest perfection. From here I go to the
next® (world), and from there again to the still
higher (world)—the imperceptible seat of the Brah-
man. Have no doubt on that, O terror of your
foes™! 1 shall not come back to this mortal world.
I am pleased with you, O you of great intelligence !
Say, what can I do for you? The time is now
come for that which you desired in coming to me.
I know for what you have come to me. But I shall
be going away in a short time, hence have I given
1 Taking refuge, says Nilakan/ha, in the belief of my being
identical with the Brahman, which is to be comprehended by means
of the profound contemplation called Asamprag/ita Samadhi.
* Le., says Nilakaw/ha, the mind, and he cites Maitri, p.179. Cf.
Kasha, p. 108. The rendering at p. 192 supra will also suit (through
the self becoming placid). This placidity is defined at Santi Parvan
(Moksha Dharma) CCXLVI, 11, with which cf. Gité, p. 69. See
Gité, p. 51.
* As above described.
4“ Cf. Khandogya, p. 628; sce also ibid. p. 282.
* He calls them happy because they have ended happily, I pre-
sume. ‘Surveying the worlds’ Nilakan/ha takes to be an index of
omniscience. Cf. Sanatsugatiya, p.174. See also Yoga-sdtras III,
25. and commentary there.
* Ie, the world of Brahman, or the Satyaloka; and the next
siep is assimilation into the Brahman.
* So read all the copies I have seen, though K4syapa is the
person addressed.
CHAPTER I, 5. 235
this hint to you. I am exceedingly pleased, O clever
one! with your good conduct. Put (your) questions
without uneasiness, I will tell (you) whatever you de-
sire. I highly esteem your intelligence, and greatly
respect it, inasmuch as you have made me out';
for, O Kasyapa! you are (a) talented (man).
Cuapter II.
Vasudeva? said :
Then grasping his feet, Kasyapa asked questions
very difficult to explain, and all of them that (being),
the best of the supporters of piety, did explain.
Ka4syapa said :
How does the body perish, and how, too, is it
produced ? How does one who moves in this
harassing course of worldly life become freed? And
(how) does the self, getting rid of nature, abandon
the body (produced) from it? ? And how, being freed
from the body, does he attain to the other‘? How
does this man enjoy the good and evil acts done
by himself? And where do the acts of one who is
released from the body remain?
The Brahmaaa said:
Thus addressed, O descendant of Vrishai! that
Siddha answered these questions in order. Hear
me relate what (he said).
* This was difficult, as the Siddha possessed extraordinary powers,
such as that of concealed movement, &c. * Sic in MSS.
* Cf. as to getting rid of nature, Gité, pp. 75-106. As to the
body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra,
* Le. the Brahman, says Nilakansha.
236 ανυοῖτά.
The Siddha said:
When those actions, productive of long life and
fame', which a man performs here, are entirely
exhausted, after his assumption of another body,
he performs (actions of an) opposite character, his
self being overcome at the exhaustion of life. And
his ruin being impending, his understanding goes
astray. Not knowing his own constitution *, and
strength, and likewise the (proper) season, the man
not being self-controlled, does unseasonably what is
injurious to himself. When he attaches himself to
numerous very harassing (actions); eats too much‘, or
does not eat at all; when he takes bad food, or meat’,
or drinks, or (kinds of food) incompatible with one
another, or heavy food in immoderate quantities, or
without (previously taken food) being properly di-
gested; ortakestoo much exercise, or is incontinent; or
constantly, through attachment to action, checks the
regular course (of the excretions‘); or takes juicy food’;
or sleeps by day*; or (takes food) not thoroughly
prepared; (such a man) himself aggravates the dis-
* One reading omits ‘ fame,’ as to which cf. Taittirfya-upanishad,
p.129; KhAndogya, pp. 122-227. As to long life, cf. KAandogya.
Ρ. 272; exhausted, i.e. by enjoyment of fruit in another world.
* Cf. Sarfraka Bhashya, p. 753 seq., where we have a slightly
different view.
® Arguna Misra renders the original, sattva, by svabh4va.
4 Cf. for all this, Git4, pp. 62, 69, 118, which passages, however, are
from a slightly different point of view. See also KAandogya, p. 526.
* A various reading here excludes meat. But cf. Apastamba I,
1, 2, 23; Gautama II, 13. * So says Nilakamsha.
7 J.e. which turns to juice in digestion, much juice being a cause
of indigestion, say the commentators.
* This is doubtful. The sense may be, ‘ who takes juicy or not
thoroughly prepared food by day and night” But see Asvaliyana
Grrhya-sitra, p. 90; Apastamba I, 1, 2, 24; Gautama II, 13.
CHAPTER II, 20. 237
orders (in the body) when the time comes’. By
aggravating the disorders (in) his own (body), he
contracts a disease which ends in death, or he even
engages in unreasonable (acts), such as hanging?
(oneself). From these causes, the living* body of
that creature then perishes. Learn about that
correctly as I am about to state it. Heat being
kindled in the body, and being urged by a sharp.
wind 4, pervades the whole frame, and, verily, checks
the (movements of all the) life-winds. Know this
truly, that excessively powerful heat, if kindled in
the body, bursts open the vital parts—the seats of
the soul’. Then the soul, full of torments, forthwith
falls away from the perishable (body). Know, O
best of the twice-born! that (every) creature leaves
the body, when the vital parts are burst open, its self
being overcome with torments. All beings are con-
stantly distracted with birth and death; and, O chief
of the twice-born! are seen abandoning (their) bodies,
or entering the womb on the exhaustion of (their
previous) actions*. Again, a man suffers similar tor-
ments, having his joints broken and suffering from
1 The time of destruction, says Arguna Misra.
* Which, say the commentators, leads to death, even without
any disease. ;
2. So I construe the original, having regard to the question, ‘how
does the body perish?’ The other reading, which is in some respects
better, is equivalent to ‘the life falls away from the body of that
creature.’
4 This is different, as the commentators point out, from the
ordinary life-winds.
5 The original here is gtva, not 4tman, which we have rendered
‘self’ This refers rather to the vital principle. As to the seats,
cf. Yagfavalkya Smriti II, 93 seq.
41 adopt the reading karmanam, which I find in one of the MSS.
I consulted. I think it probable that that was the reading before
the commentators. ‘The other reading is marmazam.
238 ANUGITA
cold, in consequence of water’. As the compact
association of the five elements is broken up, the
wind in the body, distributed within the five elements?,
between the upward and downward life-winds, being
aggravated by cold, and urged by a sharp wind’, goes
upwards‘, abandoning the embodied (self) in con-
sequence of pain. Thus it* leaves the body, which
appears devoid of breath. Then devoid of warmth,
devoid of breath, devoid of beauty, and with con-
sciousness destroyed, the man, being abandoned by
the Brahman ", is said to be dead. (Then) he ceases
to perceive (anything) with those very currents?
with which the supporter of the body® perceives
objects of sense. In the same way, it is the eternal
soul which preserves in the body the life-winds which
are produced from food *®. Whatever (part of the
body) is employed in the collection ® of that, know
' Having spoken of heat, he now speaks of the effects of cold.
I am not sure if the water here refers to the water of the ‘juicy’
substances before referred to.
2 This means, I presume, within the dissolving body. Cf. Maitri-
upanishad, p. 42.
5. See note 4, last page. 4“ To the head, Arguna Misra.
* That is, the wind, I suppose, and then the breath departs from
the body, and the man is said to die. ‘ Devoid of beauty,’ further
on, means, disfigured in the state of death.
* Le. the mind, Arguna Misra.
7 The senses. Cf. Svetasvatara, p. 288.
* See and cf. p. 262 infra,
* This, says Arguna Misra, is in answer to the possible question
why this ‘sharp wind’ does not work with the life-winds. The
answer is, that such working requires the presence of the soul, which
Arguna Misra says here means ‘mind.’ As to ‘ production from
food,’ cf. KzAndogya, p. 421 seq., and Taittirlya Aramyaka, Ρ. 893.
16 Collection of that = turning the food into semen, says Arguna
Misra, who adds, ‘in those vital parts, which are useful for this
purpose, the life-wind dwells.’
CHAPTER II, 34. 239
that to be a vital part, for thus it is seen (laid down)
in the Scriptures. Those vital parts being wounded,
that (wind) directly comes out therefrom, and entering
the bosom of a creature obstructs the heart’. Then
the possessor of consciousness knows nothing 2.
Having his knowledge enveloped by darkness’,
while the vitals are still enveloped, the soul‘, being
without a fixed seat, is shaken about by the wind.
And then he heaves a very deep and alarming gasp,
and makes the unconscious body quiver as he goes
out (of it). That soul, dropping out of the body, is
surrounded on both sides by his own actions‘, his
own pure and meritorious, as also his sinful (ones).
Brahmaaas, possessed of knowledge, whose con-
victions are correctly (formed) from sacred learning,
know him by (bis) marks as one who has performed
meritorious actions or the reverse. As those who
have eyes see a glow-worm disappear here and there
in darkness, so likewise do those who have eyes
of knowledge. Such a soul, the Siddhas see with
a divine eye, departing (from the body), or coming
to the birth, or entering into a womb*. Its three
descriptions ἴ of seats are here learnt from the Scrip-
tures. This world is the world of actions*, where
1 Arguna Misra renders this to mean ‘ mind.’
* As the mind is obstructed, says Arguna Mista. The possessor
of consciousness = the self, Arguna.
* I.e. pain, Arguna Misra.
* Le. mind, Arguna Misra. 5 Cf. Brihadaranyaka, p. 843.
4 See Aitareya-upanishad, p. 222, and Sankara’s commentary
there. The coming to the birth is the coming out of the womb
into the world. Cf. also Gité, p. 112.
* As stated further on, viz. this world, the next world, and the
womb. With this compare X/AAndogya, p. 359.
9 Cf. our Bhartrshari (Bombay series), Notes (Nitisataka), p. 27.
240 ANUGITA.
creatures dwell. All embodied (selfs), having here
performed good or evil (actions), obtain (the fruit).
It is here they obtain higher or lower enjoy-
ments by their own actions. And it is those whose
actions here are evil, who by their actions go to hell.
Harassing is that lower place where men are tor-
mented. Freedom from it is very difficult, and the
self should be specially protected from it. Learn
from me now the seats in which creatures going
up ' dwell, and which I shall describe truly. Hearing
this, you will learn the highest knowledge, and
decision regarding action®. All (the worlds in) the
forms of stars, and this lunar sphere’, and also this
solar sphere which shines in the world by its own
lustre, know these to be the seats of men who
perform meritorious actions. All these, verily, fall
down again and again in consequence of the ex-
haustion of their actions*. And there, too, in
heaven, there are differences of low, high, and
middling ®. Nor, even there, is there satisfaction,
(even) after a sight of most magnificent splendour.
Thus have I stated to you these seats distinctly.
I will after this (proceed to) state to you the pro-
duction of the fatus*. And, O twice-born one!
hear that attentively from me as I state it.
* Cf. on this and ‘lower place,’ Gita, p. rog; Sankhya Karik4, 44.
* The readings here are most unsatisfactory. The meaning of
the printed reading adopted above would seem to be, ‘decision as
to what actions should be performed,’ &c.
* Cf. Gita, p. 81, and Sanatsugativa, p. 158. 4 Cf. Gita, p. 84.
* Arguna Misra says, ‘In heaven=in the next world, low = infe-
nior(?), high= heaven, and middling = the space below the skies
(antariksha).’ For the three degrees of enjoyment in heaven, see
Yogavasish/Aa I, 35 seq.
* ‘Lhis is the third of the three seats above referred to.
CHAPTER III, 7. 241
Cuapter III.
There is no destruction here of actions good or
not good'. Coming to one body after another they
become ripened in their respective ways?. As a
fruitful (tree) producing fruit may yield much fruit,
so does merit performed with a pure mind become
expanded *. Sin, too, performed with a sinful mind, is
similarly (expanded). For the self engages in action,
putting forward this mind‘. And now further, hear
how δ a man, overwhelmed with action, and enveloped
in desire and anger®, enters a womb. Within the womb
of a woman, (he) obtains as the result of action a body
good or else bad’, made up of virile semen and blood.
Owing to (his) subtlety and imperceptibility, though
he obtains a body appertaining to the Brahman, he
is not attached anywhere; hence is he the eternal
Brahman*. That is the seed of all beings; by that
1 Cf. Maitri-upanishad, p. 53, and Muadaka, p. 270. And see
generally as to this passage, Sarfraka BhAshya, pp. 751-760.
* Ie. they yield their respective fruits; cf. Maitri, p. 43, and
A AAndogya, p. 358.
5 This explains, say the commentators, how even a little merit or
sin requires sometimes more than one birth to enjoy and exhaust.
* As a king performs sacrifices ‘putting forward’ a priest, Arguna
Misra ; and cf. Dhammapada, the first two verses.
6 Arguna Misra has tatha, ‘in the same way,’ instead of this,
and renders it to mean ‘ putting forward’ the mind.
* Hence he does not get rid of birth and death.
Τ᾿ Good=of gods or men; bad=of the lower species of creatures,
Arguna.
* He, in the preceding sentences, according to Arguna Misra,
means the self, through the mind, or ‘ putting forward’ the mind,
as said above. In this sentence, he takes ‘he’ to mean the mind
itself; Brahman=the self; and the mind, he says, is called the
Brahman, as it, like the self, is the cause of the Xaitanya, intelli-
gence, in all creatures.
[8] R
242 AnuGiTA.
all creatures exist. That soul, entering all the limbs
of the foetus, part by part, and dwelling in the seat
of the life-wind', supports (them) with the mind *.
Then the foetus, becoming possessed of consciousness,
moves about its limbs. As liquefied iron being
poured out assumes the form of the image®, such
you must know is the entrance of the soul into the
foetus. As fire entering a ball of iron, heats it, such
too, you must understand, is the manifestation of
the soul in the foetus. And asa blazing lamp shines
in a house, even so does consciousness light up
bodies *. And whatever action he performs, whether
good or bad, everything done in a former body must
necessarily be enjoyed (or suffered). Then® that is
exhausted, and again other (action) is accumulated,
so long as the piety which dwells in the practice
of concentration of mind for final emancipation * has
not been learnt. As to that, O best (of men)! I will
tell you about that action by which, verily, one going
the round of various births, becomes happy. Gifts,
penance, life as a Brahmaé4rin, adherence to pre-
scribed regulations, restraint of the senses 7, and also
* Te. the heart.
* Arguna Misra says that the soul at the beginning of the
sentence means the mind, and mind here means knowledge or
intelligence. Cf. p. 238 supra.
* In the mould of which, that is to say, it is poured.
* Cf. Gita, p. 106. The three similes, says Nflakan/ha, show
that the soul pervades the whole body, is yet imperceptible, and
also unattached to the body. Arguna Misra’s explanation is
different, but 1 prefer Nilakansha's.
® Ie. by the enjoyment or suffering.
* Le. while he does not possess the knowledge which leads to
the piety necessary as a preliminary for final emancipation, and
which ultimately destroys action. Cf. Gitd, p. 62.
" Le. keeping the senses of hearing &c. from all operations
CHAPTER III, 23. 243
tranquillity, compassion to (all) beings, self-restraint,
and absence of cruelty, refraining from the appro-
priation of the wealth of others, not acting dishonestly
even in thought towards (any) being in this world,
serving mother and father, honouring deities and
guests, honouring preceptors, pity, purity, constant
restraint of the organs', and causing good to be
done; this is said to be the conduct of the good*.
From this is produced piety, which protects people
to eternity. Thus one should look (for it) among
the good, for among them it constantly abides. The
practice to which the good adhere, points out (what)
piety (is)*. And among them dwells that (course of)
action which constitutes eternal piety. He who
acquires that, never comes to an evil end‘. By this
are people held in check from making a slip in the
paths of piety’. But the devotee who is released*
is esteemed higher than these. For the deliver-
ance from the course of worldly life of the man who
acts piously and well, as he should act, takes place
after a long time’. Thus a creature always meets
with (the effects of) the action performed (in a)
previous (life). And that® is the sole cause by which
he comes here (in a) degraded (form). There is
save those relating to the Brahman. Tranquillity is the same thing
as regards the mind.
1 This I take to mean restraint of the active organs, such as
speech, ἃς. ‘Self-restraint’ is rendered by Nflakan/ha to mean
‘concentration of mind.’
* Cf. Maitrt, p. 57; AAandogya, p. 136; and Git4, pp. 103, 119.
*Cf. Apastamba I, 1,1, 2; 1, 7,20, 7; Sakuntalé, p. 30 (Williams).
* Cf. Gita, p. 72.
* By this, ie. by the practice of the good, Arguna Misra.
4 From delusion, Arguna Misra; emancipated by force of his
devotion, Nilakansha.
* Cf. Giti, p. 73; KAandogya, pp. 136,137. 5 Scil. the action.
R 2
244 ANuGITA.
in the world a doubt as to what originally was the
source from which he became invested with a body.
And that I shall now proceed to state. Brahman, the
grandfather of all people, having made a body for
himself, created the whole of the three worlds, mov-
ing and fixed’. From that he created the Pradhana.
the material cause of all embodied (selfs), by which all
this is pervaded, and which is known in the world as
the highest ἢ This is what is called the destructible’;
but the other‘ is immortal and indestructible. And
Pragdpati, who had been first created, created all
creatures and (all) the fixed entities, (having) as
regards the moving (creation), a pair separately for
each® (species). Such is the ancient (tradition)
heard (by us). And as regards that, the grandsire
fixed a limit of time, and (a rule) about migrations
among (various) creatures, and about the retum ".
What I say is all correct and proper, like (what
may be said by) any talented person who has in
1 T.e. animate and inanimate. ‘A body for himself’ undeveloped
Akasa, Nilakan/ha, But see Sankhya-sara, p. 19, and Sankhya Prav.
Bhashya I, 122, and III, 10.
* Cf. inter alia Git4é, p. 58 and note, and Sankhya-sara, p. 11.
As to the words at the beginning of this sentence, ‘ from thar,’ cf.
Taittirfya-upanishad, p. 67, where everything is derived from Akdsa,
mentioned in the last note, and Akasa from the Brahman.
2 Cf. Gitd, p. 113, where there are three principles distinguished
from each other.
* Le. the self, Arguna Misra.
* A pair, i.e. a male and female for each species, such as man, &c.,
Arguna Misra.
4 Prag4pati fixed the limit of life for every ‘moving’ creature, and
the rule as to going from one species of body into another, and
as to going from one world to another. As to a part of ‘the
ancient tradition,’ the first stanza of the Mundaka-upanishad may
be compared.
CHAPTER IV, I. 245
a former birth perceived the self?. He who properly
perceives pleasure and pain to be inconstant, the
body to be an unholy aggregate*, and ruin to be
connected with action®, and who remembers that
whatever little there is of happiness is all misery “,
he will cross beyond the fearful ocean of worldly
life, which is very difficult to cross. He who under-
stands the Pradhana®, (though) attacked by birth
and death and disease, sees one (principle of) con-
sciousness in all beings possessed of consciousness ὅ.
Then seeking after the supreme seat, he becomes
indifferent to everything’. O best (of men)! I will
give you accurate instruction concerning it. Learn
from me exhaustively, O Brahmaaa! the excellent
knowledge concerning the eternal imperishable seat,
which I am now about to declare.
Cuapter IV.
He who becoming placid *, and thinking of nought,
may become absorbed in the one receptacle ", aban-
doning each previous (element), he will cross beyond
! Arguna Misra says the strength of the impression in the former
birth would give him this knowledge in the subsequent birth.
* Cf. Sanatsugatfya, p. 155. * Cf. inter alia p. 256 infra.
4 Cf. Gttd, p. 79. 6 Otherwise called Prakriti, or nature.
4 Cf. Gita, p. 124. * Cf. Οἱ, p. ται.
* We now begin, as Nflakaw/ka points out, the answer to the
question put above by K4syapa about the emancipation of the self.
Placid, Arguna Misra renders to mean ‘silent, taciturn.’ See p. 234
supra.
* The path of knowledge, says Arguna Misra; the Brahman,
says Nilakaw/4a. Abandoning each element= absorbing the gross
into the subtle elements, and so forth, Nflakas/ha; abandoning
each elementary mode of worship till one reaches that of contem-
plating the absolute Brahman, Arguna Misra.
246 anuGiTA.
(all) bonds. A man who is a friend of all, who en-
dures all, who is devoted to tranquillity’, who has
subdued his senses, and from whom fear and wrath
have departed, and who is self-possessed 5, is re-
leased. He who moves among all beings as if they
were like himself*, who is self-controlled, pure, free
from vanity‘ and egoism, he is, indeed, released
from everything. And he, too, is released who is
equable towards both life and death δ, and likewise
pleasure and pain, and gain and loss, and (what is)
agreeable and odious*. He who is not attached to
any one, who contemns no one, who is free from
the pairs of opposites, and whose self is free from
affections’, he is, indeed, released in every way.
He who has no enemy, who has no kinsmen, who
has no child, who has abandoned piety, wealth, and
lust altogether, and who has no desire, is released.
He who is not pious and not impious ", who casts off
(the merit or sin) previously accumulated, whose
self is tranquillised by the exhaustion of the primary
elements of the body °, and who is free from the pairs
of opposites, is released. One who does no action '°,
and who has no desire, looks on this universe as
' This, in the terminology of the Vedanta, means keeping the
mind from everything save ‘hearing’ &c. about the Brahman.
* One who has his mind under his control. But see Git4, p. 63.
τ Cf. Gité, p. γι.
“ Le. the desire to be honoured or respected, Arguna Misra.
Cf. Sanatsug4tfya, p. τότ.
® Who does not care when death comes. 4 Cf. p. 151 supra.
7 Cf. Gita for all this, pp. 101, 103,125, ἄς. * Cf. Kasha, ρ. τοι.
* Nilakanéha says this means the constituents of the body.
Arguna Misra says, ‘Prana or life-wind,’ ἄς. They are seven. Sec
gloss on A’Aindogya-upanishad, p. 441, and p. 343 infra.
* Because, says Arguna Misra, he has no desire. Nilakaw/sa
says this means an ascelic, sannydsin. See p. 257 infra, note 1.
CHAPTER IV, 13. 247
transient, like an Asvattha tree', always full of birth,
death, and old age*. Having his understanding
always (fixed) upon indifference to worldly objects,
searching for his own faults *, he procures the release
of his self from bonds in no long time. Seeing the
self void of smell‘, void of taste, void of touch,
void of sound, void of belongings, void of colour,
and unknowable, he is released. He who sees the
enjoyer of the qualities’, devoid of qualities, de-
void of the qualities of the five elements 5, devoid
of form, and having no cause, is released. Aban-
doning by the understanding’ all fancies bodily and
mental *, he gradually obtains tranquillity ", like fire
devoid of fuel. He who is free from all impres-
sions’, free from the pairs of opposites, without
belongings, and who moves among the collection of
organs with penance", he is indeed released. Then
freed from all impressions, he attains to the eternal
1 Cf. Gité, p. 121, where Sankara explains the name to mean
* what will not remain even till to-morrow.’
* Cf. Git4, p. 109, and other passages.
* Arguna Misra has a different reading, which means ‘ particu-
larly observing the evils of (the three kinds of) misery.’
4“ Cf. Kasha, p.119; Mundaka, p. 267; and Masdukya, p. 371.
* Cf Git, pp. 104, 10g, and Kafha, p. 112.
* Nilakan/ha says this refers to the gross elements, the next
expression to the subtle ones, and being free from these two, he is
* devoid of qualities,’ viz. the three qualities. | 7 Cf. Gita, p. 65.
* I.e. those which cause bodily and mental activity.
9 Cf. Maitri, p.178. The original is the famous word ‘ Nirvasa.’
1 Scil. derived from false knowledge, says Arguna Misra. Nila-
kantha says all impressions from outside oneself which are destroyed
by those produced from concentration of mind, ἄς. See p. 391 infra.
" L.e. all those operations by which the internal man is rendered
pure and free from all taints; see below, p. 248, where Nilakansha ren-
ders it as ‘the performance of one’s duty which is called penance.’ But
see, too, pp. 74, 119, 166 supra. The meaning seems to be that the
248 ανυοῖτά.
Supreme Brahman, tranquil, unmoving, constant, in-
destructible. After this I shall explain the science
of concentration of mind, than which there is nothing
higher, (and which teaches) how devotees concentrat-
ing (their minds) perceive the perfect self*. 1 will
impart instruction regarding it accurately. Learn
from me the paths® by which one directing the self
within the self perceives the eternal‘ (principle).
Restraining the senses, one should fix the mind
on the self; and having first performed rigorous
penance 5, he should practise concentration of mind
for final emancipation. Then the talented Brah-
mana, who has practised penance, who is constantly
practising concentration of mind, should act on (the
precepts of) the science of concentration of mind ",
seeing the self in the self by means of the mind’.
If such a good man is able to concentrate the self
on the self, then he, being habituated to exclusive
meditation δ, perceives the self in the self. Being
man in question lets his senses work, but does not permit himself to
be in any way identified with their operations. Cf. Git4, p. 64.
1 Cf. the expressions at Gita, p. 45. ‘Unmoving,’ which occurs
at fsa, p- 10, is there explained by Sankara to mean ‘always the same.’
The same sense is given by Mahidhara. Weber's Satapatha, p. 980.
* « Perfect’ would seem to mean here free from all bonds or
taints, the absolute.
5. T.e. sources of knowledge, says Arguna Misra.
* Cf. as to ‘ directing the self within the self,’ Gita, p. 69. Nila-
kantha says, ‘paths, means of mental restraint, the self, mind; in
the self, in the body.’
* See p. 247, note 11. Nilakan/ha’s note there referred to occurs
on this passage. See also p. 166, note 1 supra.
* It is not easy to say what this science is. Is it Patafgali's
system that is meant? No details occur to enable one to identify
the ‘science.’ But, probably, no system is alluded to.
T See note 4 above.
* Nilakaw/ha has a very forced explanation of the original word.
CHAPTER IV, 25- 249
self-restrained and self-possessed', and always con-
centrating his mind, and having his senses subju-
gated, he who has achieved proper concentration of
mind? sees the self in the self. Asa person having
seen one in a dream, recognises him (afterwards),
saying, ‘ This is he;’ so does one who has achieved
proper concentration of mind perceive the self®*.
And as one may show the soft fibres, after extracting
them from the Mufga, so does a devotee see the
self extracted from the body. The body is called
the Mudga; the soft fibres stand‘ for the self. This
is the excellent illustration propounded by those
who understand concentration of mind. When an
embodied (self) properly perceives the self con-
centrated ὁ, then there is no ruler over him, since he
is the lord of the triple world". He obtains various
bodies as he pleases; and casting aside old age and
death, he grieves not and exults not. The man who
which also occurs further on; he takes the meaning to be, ‘he
who is habituated to that by which the One is attained, viz. medi-
tation.’
* The original is the same as at Gftd, p. 63.
* That is to say, one who has got the power of concentrating
his mind as he pleases; and the words ‘always concentrating’ &c.,
just before, would mean ‘one who always exercises that power.’
* Le. having perceived the self in the state of concentration, he
sees the whole universe to be the self in this state when the concen-
tration has ceased, Nilakan/ka. Arguna Misra says, ‘having per-
ceived the self at the time of concentration, he recognises it as the
same at the time of direct perception,’ meaning, apparently, the
time of final emancipation.
* Le. the reality, which in this simile forms the substratum of
what are called the fibres; the simile is in the Ka/4a-upanishad ;
see, too, Sanatsugftiya, p. 176.
* J.e. on the supreme self, as above explained.
* Cf. Sanatsugatiya, p. 161; Svetdsvatara, p. 290; and Brihadara-
ayaka,p.218; KA&ndogya, p.§23; Aitareya, p.26; Kaushitaki, p. 126.
250 ANuGiTA.
has acquired concentration of mind, and who is self-
restrained, creates for himself even the divinity
of the gods'; and abandoning the transient body,
he attains to the inexhaustible Brahman. When
(all) beings are destroyed, he has no fear; when (all)
beings are afflicted, he is not afflicted by anything ?.
He whose self is concentrated, who is free from
attachment, and of a tranquil mind, is not shaken
by the fearful effects of attachment and affection °,
which consist in pain and grief*. Weapons do not
pierce him®; there is no death for him; nothing can
be seen anywhere in the world happier than he.
Properly concentrating his self, he remains steady
to the self; and freed from old age and grief, he
sleeps at ease. Leaving this human frame, he as-
sumes bodies at pleasure. But one who is practising
concentration should never become despondent *.
When one who has properly achieved concentration
perceives the self in the self, then he forthwith
ceases to feel any attachment to Indra himself’.
+ I do not quite understand the original. The other reading,
dehatvam for devatvam, is not more intelligible. But comparing
the two, the meaning seems to be, that the divinity of the gods, Le.
their qualities and powers as gods, are within his reach, if he likes
to have them,
* Cf. Gita, p. 107.
ἢ Affection is the feeling that a thing is one’s own; attachment
is the feeling of liking one has for a thing acquired with difficulty,
Arguna Misra.
4 Pain appears to be the feeling immediately following on hurt or
evil suffered ; grief is the constant state of mind which is a later result.
* Cf. Yoga-sdtra Bhashya, p. 208.
* Cf. Gita, p. 70. Despondency is the feeling that one has not
acquired ‘concentration’ after much practice, and that therefore
the practice should be abandoned.
* The other reading here may be rendered, ‘Then forthwith
Indra himself esteems him highly.’
CHAPTER IV, 36. 251
Now listen how one habituated to exclusive medita-
tion attains concentration. Thinking?! of a quarter
seen before, he should steady his mind within and
not out of the city in which he dwells. Remaining
within (that) city, he should place his mind both in
its external and internal (operations) in that habita-
tion in which he dwells. When, meditating in that
habitation, he perceives the perfect one, his mind
should not in any way wander outside. Restraining
the group of the senses, in a forest? free from noises
and unpeopled, he should meditate on the perfect one
within his body with a mind fixed on one point. He
1 This is all rather mystical. Nilakaw/ha takes ‘city’ to mean
‘ body,’ and ‘habitation’ to mean the mflddh4ra, or other similar
mystic centre within the body, where, according to the Yoga philo-
sophy, the soul is sometimes to be kept with the life-winds, &c.
‘Thinking of a quarter,’ &c., he explains to mean ‘meditating on
the instruction he has received after studying the Upanishads.’
I do not understand the passage well. ‘City’ for ‘body’ is a
familiar use of the word. Cf. Gité, p. 6g. The original word for
habitation occurs at Aitareya-upanishad, p. 199, where Sankara
explains it to mean ‘seat.’ Three ‘seats’ are there mentioned,—
the organs of sight, &c.; the mind; and the Ak4sa in the heart.
There, too, the body is described as a ‘city,’ and Anandagiri
explains habitation to mean ‘seat of amusement or sport.’ Here,
however, the meaning seems to be that one should work for con-
centration in the manner indicated, viz. first fix the mind on the
city where one dwells, then on the particular part of it oftenest seen
before, then one’s own habitation, then the various parts of one’s
body, and finally one’s own heart and the Brahman within it. Thus
gradually circumscribed in its operations, the mind is better fitted
for the final concentration on the Brahman, As to external and
internal operations, cf. note 8, p. 247. The perfect one is the
Brahman. Cf. Sanatsug4tiya, p.171. As to fvasatha, which we
have rendered by ‘habitation,’ see also Maadukya, p. 340; Brihada-
ranyaka, p. 751; and the alternative sense suggested by Sankara
on the Aitareya, loc. cit.
* Cf. Maitri-upanishad, p. 100.
252 anucirA.
should meditate on his teeth’, palate, tongue, neck, and
throat likewise, and also the heart, and likewise the
seat of the heart. That talented pupil, O destroyer
of Madhu! having been thus instructed by me, pro-
ceeded further to interrogate (me) about the piety
(required) for final emancipation, which is difficult
to explain. ‘How does this food eaten from time
to time become digested in the stomach? How
does it turn to juice and how also to blood? And
how, too, do the flesh, and marrow, and muscles, and
bones—which all (form) the bodies for embodied
(selfs) —develop in a woman as that (self) develops ?
How, too, does the strength develop? (And how is
it also) about the removal of non-nutritive (sub-
stances) *, and of the excretions, distinctly ? How,
too, does he breathe inwards or outwards? And
what place does the self occupy, dwelling in the
self?? And how does the soul moving about carry
the body? And of what colour and of what
description (is it when) he leaves it? O sinless
venerable sir! be pleased to state this accurately
to me.’ Thus questioned by that Brahmaaa, O
Madhava! I replied*,‘O you of mighty arms! O
? Nflakantha cites numerous passages from works of the Yoga
philosophy in illustration of this. He takes ‘heart’ to mean the
Brahman seated in the heart (cf. A7Aindogya, p. 528), and ‘the seat
of the heart’ to mean the one hundred and one passages of the
heart. The latter expression Arguna Misra seems to render by
‘mind.’ See also generally on this passage, Maitrt-upanishad,
p. 133, and Yoga-sfitra ITI, 1 and 28 seq., and commentary there.
3. Literally, ‘those which are void of strength.’ I adopt Arguna
Misra’s reading. The other reading literally means ‘ obstructions.’
* The self here means the body, I take it. See p. 248 supra.
4 The reply does not appear here. Nilakan/ha says that the suc-
ceeding chapters contain it. Arguna Misra seems to say that the
answer has been already given. The context here is obscure.
CHAPTER IV, 51. 253
restrainer of (your) foes! according to what (I had)
heard. As one placing any property in his store-room
should fix his mind on the property', so placing
one’s mind in one's body, and (keeping) the passages
confined, one should there look for the self and
avoid heedlessness*, Being thus always assiduous
and pleased in the self, he attains in a short time
to that Brahman, after perceiving which he under-
stands the Pradhana*. He is not to be grasped
by the eye, nor by any of the senses. Only by the
mind (used) as a lamp is the great self perceived ‘.
He has hands and feet on all sides; he has eyes,
heads, and faces on all sides; he has ears on all
sides ; he stands pervading everything in the world®.
The soul sees the self* come out from the body ;
and abandoning his body, he perceives the self,—
holding it to be the immaculate Brahman,—with,
as it were, a mental smile’. And then depending
upon it thus, he attains final emancipation in me ὃ.
' Nflakansha says the original means household effects; Arguna
Misra says wealth, and adds, the mind is fixed on it from fear of
others finding it out.
* Cf. Sanatsugatiya, p. 152. Here, however, the sense is the
ordinary one.
5.1 ς. all nature, that from which the universe is developed.
* Cf. Kasha, pp. 117-130. See Santi Parvan (Moksha) CCXL, 16.
* Cf. Gita, p. 103. The stanza occurs often in the Bh4rata. This,
says Arguna Misra, answers the question ‘how the soul carries the
body.’ The soul can do that as it is all-pervading.
* The individual soul, which has acquired true knowledge, per-
ceives the self to be distinct from the body. See p. 249 supra.
™ Le. at the false notions which he entertained. Nilakas/ha
says, ‘smile, i.e. amazement that he should have been deceived
by the mirage-like course of worldly life.’
* Le. final emancipation and assimilation with the supreme ;
‘depending upon it thus’= taking refuge with the Brahman in
the way above stated.
254 ANUGITA.
This whole mystery I have declared to you, O best
of Brahmazas!! I will now take my leave, I will go
away; and do you (too) go away, O Brahmaaza!
according to your pleasure.’ Thus addressed by me,
O Krishza! that pupil, possessed of great penance,
—that Braéhmaaa of rigid vows,—went away as he
pleased.
Vasudeva said:
Having spoken to me, O son of Pritha! these
good words relating to the piety (required) for final
emancipation, that best of Bréhmazas disappeared
then and there. Have you listened to this, O son
of Prztha! with a mind (fixed) on (this) one point
only?? For on that occasion, too, sitting in the
chariot you heard this same (instruction). It is my
belief, O son of Pvztha! that this is not easily under-
stood by a man who is confused, or who has not
acquired knowledge with his inmost soul purified?
What I have spoken, O chief of the descendants of
Bharata! is a great mystery (even) among the gods.
And it has never yet been heard by any man in this
world, O son of PrzthA! For, O sinless one! there
is no other man than you worthy to hear it. Nor
is it easily to be understood by (one whose) in-
ternal self (is) confused. The world of the gods‘,
O son of Kuntt! is filled by those who perform
' Arguna Misra says, the only questions among those stated
above, which are of use for final emancipation, have been here
answered. The others should be looked for elsewhere.
3 The original words here are identical with those at Gita, p. 139.
* 1 adopt Nilakam/ja’s reading here. Arguna Misra reads
‘vigagdhena,’ which he explains to mean ‘one who eats kinds
of food incompatible with one another. A third reading is
*kritaghnena,’ ungrateful !
* See Gita, p. 84.
CHAPTER IV, 66. 255
actions. And the gods are not pleased with a
cessation of the mortal form’. For as to that
eternal Brahman, O son of Pvztha! that is the highest
goal, where one, forsaking the body, reaches immor-
tality and is ever happy. Adopting this doctrine,
even those who are of sinful birth, women, Vaisyas,
and Sddras likewise, attain the supreme goal. What
then (need be said of) Brahmamas, O son of Pritha?!
or well-read Kshatriyas, who are constantly intent on
their own duties, and whose highest goal is the world
of the Brahman? This has been stated with reasons ;
and also the means for its acquisition; and the fruit
of its full accomplishment, final emancipation, and
determination regarding misery*. O chief of the
descendants of Bharata! there can be no other
happiness beyond this. The mortal, O son of
PAndu! who, possessed of talents, full of faith, and
energetic ‘, casts aside as unsubstantial the (whole)
substance of this world5, he forthwith attains the
highest goal by these means. This is all that is
to be said, there is nothing further than this. Con-
centration of mind comes to him, O son of Prztha!
who practises concentration of mind constantly
throughout six months δ,
1 Cf. Brihadaranyaka, p. 234, where Sankara quotes the original
stanza, but with a reading which means, ‘And the gods are not
pleased at mortals rising above (them).’ That is a better reading.
* See Gita, pp. 85, 86, where the words are nearly identical
with those in the text.
* This is not quite clear. Does ‘determination regarding
misery,’ the original of which is duA&khasya 4a vinirmayah, mean
‘conclusion of all misery?’ Comp. Gitd, p. 79.
* Arguna Misra says this means assiduous.
* T.e. wealth and so forth, says Nflakan/Aa. Cf. ‘human
wealth’ at Sanatsugatiya, p. 161.
* Cf. Maitri-upanishad, p. 154. The copy of Arguna Misra's
256 ανυοῖτά.
CHapTerR V.
On this!, too, O chief of the descendants of Bha-
rata! they relate this ancient story, (in the form of) a
dialogue, which occurred, O son of Prztha! between
a husband and wife. A Brahmaza’s wife, seeing
the Brahmaza her husband, who had gone through
all knowledge and experience ?, seated in seclusion,
spoke to him (thus): ‘ What world, indeed, shall I go
to, depending on you as (my) husband, you who live
renouncing (all) action, and who are harsh and un-
discerning*. We have heard that wives attain to
the worlds acquired by (their) husbands. , What goal,
verily, shall 1 reach, having got you for my husband ?’
Thus addressed, that man of a tranquil self, spoke
to her with a slight smile: ‘O beautiful one! O
sinless one! I am not offended at these words of
yours. Whatever action there is, that can be caught
(by the touch) *, or seen, or heard, that only do the
men of action engage in as action. Those who are
devoid of knowledge only lodge " delusion in them-
selves by means of action. And freedom from action
is not to be attained in this world even for an
commentary which I have used, says that the Anugft4 ends here.
But, as we have shown, there is a verse coming further on, which
Sankarafarya cites as from the Anugité. In the printed copies of
the Mahabharata the next chapter is called the Brabmanagiti.
* I.e. the questions at p. 252, Nilakantha; more probably, per-
haps, the ‘ doctrine’ mentioned at p. 254 is what is alluded to.
* Cf. Gita, p. §7 and note.
* Nilakan/fa says this means ‘ignorant that the wife has no
other support.’ Arguna Misra interprets kfndsa to mean ‘ indi-
gent ’ instead of ‘harsh.’
* So Arguna Misra. Nilakan/ha’s reading and his interpretation
of the passage are different.
* 1 follow Arguna Misra; the original literally means ‘ restrain.’
CHAPTER V, 12. 257
instant!, From birth to the destruction of the body,
action, good or bad, by act, mind or speech *, does
exist among (all) beings. While the paths* (of
action), in which the materials are visible, are de-
stroyed by demons‘, I have perceived by means of the
self the seat abiding in the self‘—(the seat) where
dwells the Brahman free from the pairs of opposites,
and the moon together with the fire δ, upholding (all)
beings (as) the mover of the intellectual principle 7;
(the seat) for which* Brahman and others concen-
trating (their minds) worship that indestructible
(principle), and for which learned men have their
senses restrained, and their selfs tranquil, and
(observe) good vows. It is not to be smelt by
the nose, and not to be tasted by the tongue. It
is not to be touched by the sense of touch, but
is to be apprehended by the mind. It cannot be
* Cf. Gtta, pp. 52, 53; see also, as to freedom from action,
Gita, p. 127.
* I.e. thought, word, and deed. I have in the text kept to a
more literal rendering.
* This is Nflakan/ha’s reading and interpretation. Arguna Misra
reads ‘actions visible and invisible.
* Cf. inter alia Kum4ra-sambhava II, 46.
* Le. says Arguna Misra, the safe place, within the body; and
says Nflakan/Aa, the seat called Avimukta, between the nose and
the brows; as to which cf. Gita, p. 67. In the Kenopanishad
(Ρ. 220) the word dyatana is used to signify a means to the
attainment of the Brahman.
4 The moon and fire constitute the universe, says Arguna
Misra. Cf. Ghd, p.113. Nilakaw/ha interprets this more mystically
as referring to the Idi and Pingala arteries.
* So Nilakansha, but he takes it to stand for ‘v4yu’ or wind, as
a distinct principle. The sense is by no means clear. But the
moon being the deity of the mind also may, perhaps, be described
as she is bere, on that account.
4 This is Arguna Misra’s interpretation of the original locative.
[8 8
258 anucitA.
conquered by the eyes, and is entirely beyond the
senses of hearing. It is devoid of smell, devoid of
taste and touch, devoid of colour and sound, and
imperishable’. (It is that) from which (this whole)
expanse * (of the universe) proceeds, and on which
it rests. From this the Praza, Apana, Samana,
Vy4na, and Udana also proceed, and into it they
enter*. Between the Sam4na and the Vydna, the
Praza and the Ap4na moved. When that‘ is
asleep, the Samana and Vyd4na also are absorbed 5;
and between the Pra#za and the Ap4na dwells the
Udana pervading (all). Therefore the Praza and
the Ap4na do not forsake a sleeping person. That
is called the Udana, as the life-winds are controlled ὁ
(by it). And therefore those who study the Brahman
engage in penance’ of which I am the goal®. In
' Cf. note 4, p. 247 supra, andp. 253.
* Arguna Misra says this means the five great elements, the
eleven organs (active and perceptive, and the mind), the life-wind,
and the individual soul.
* The Prana is at the nose, the Ap4na at the arms, the Sa-
mina at the navel, the Vy4na pervades the whole body, and the
Udiana is at all the joints ; cf. Yoga-sQtra III, 38 seq. Nilakansha
says this explains how the ‘expanse’ (meaning, he says, the opera-
tions of the creation, &c.) ‘proceeds’ from the Brahman. See on the
life-winds, Brshadiranyaka, p. 667; AAA&ndogya, pp. 42-188; Sin-
khyatattvakaumudi, p. 96 ; Vedanta Paribhasha, p. 45; p. 271 infra,
* The self, Arguna Misra. Nilakan/ha says, ‘the Prana accom-
panied by the Apna.’
* Le. into the Priva and Apana, Arguna Misra.
4 Nilakaa/ha derives the word thus, utkarshewa fnayati.
* T.e. the subjugation of the life-winds as indicated at Gitd, p. 61.
δ The meaning of the passage as a whole is not very clear,
and the commentators afford but little help. The sense appears
to be this: The course of worldly life is due to the operations of
the life-winds which are attached to the self and lead to its manifes-
tations as individual souls. Of these, the Samfna and Vy4na are
CHAPTER ΡΝ, 21. 259
the interior’, in the midst of all these (life-winds)
which move about in the body and swallow up one
another 2, blazes the Vaisvana fire® sevenfold. The
nose, and the tongue, and the eye, and the skin,
and the ear as the fifth, the mind and the under-
standing, these are the seven tongues‘ of the blaze
of Vaisv4nara. That which is to be smelt, that
which is to be drunk, that which is to be seen, that
which is to be touched, and likewise that which is
to be heard, and also that which is to be thought
of, and that which is to be understood, those are
the seven (kinds of) fuel for me*®. That which
smells, that which eats, that which sees, that which
touches, and that which hears as the fifth, that which
thinks, and that which understands, these are the
seven great officiating priests*. And mark this always,
controlled and held under check by the Praza and Ap‘na, into
which latter the former are absorbed in sleep. The latter two
are held in check and controlled by the Udana, which thus
controls all. And the control of this, which is the control of all
the five, and which is otherwise called penance, destroys the
course of worldly life, and leads to the supreme self.
Σ Le. within the body. * As explained in note 8, p. 258.
* This, says Niflakan/ha, explains the word ‘I’ in the sentence
preceding. Vaisvanara is a word often used to denote the self.
The Vishamasloki derives it thus, ‘that which saves all beings
from hell;’ see the Prasna-upanishad, pp. 167-188 (where seven
tongues are also referred to); Musdaka, p. 292; AA&ndogya,
p- 364; Mandukya, p. 341.
4 Cf Taittirfya-aranyaka, p. 802.
® Le. the Vaisvanara. Cf. Taittirfya-Aranyaka, p. 803 and gloss.
4 These I take to be the powers of hearing, &c., which are
presided over by the several deities; or, better, perhaps, they
may mean the soul distinguished as so many with reference to
these several powers; cf. Brihadéranyaka, p. 169; Maitrf, p. 96;
Prasna, pp. 214, 215; Kaushftaki, p. 96; Aitareya, p.187; XAan-
dogya, p. 616. The latter sense is accepted by Arguna Misra.
82
260 ANUGITA.
O beautiful one! The learned sacrificers throwing
(in) due (form) the seven offerings into the seven
fires in seven ways, produce them in their wombs ὃ;
(namely), that which is to be smelt, that which is
to be drunk, that which is to be seen, that which
is to be touched, and likewise that which is to be
heard, that which is to be thought of, and also that
which is to be understood. Earth, air, space, water,
and light as the fifth, mind and understanding, these
seven, indeed, are named wombs. All the qualities
which stand? as offerings are absorbed in the
mouth of the fire*; and having dwelt within that
dwelling are born in their respective wombs‘. And
in that very (principle), which is the generator of all
entities, they remain absorbed during (the time of)
deluge. From {παῖδ is produced smell; from that
is produced taste; from that is produced colour;
from that touch is produced; from that is produced
sound; from that doubt® is produced; from that
is produced determination. This (is what) they know
as the sevenfold production. In this very way was
it’ comprehended by the ancients. Becoming per-
fected by the perfect sacrifice *, they were perfectly
filled with light.’
δ The next clause explains this; that which is to be smelt is
earth, and so on throughout. The men who sacrifice all sensuous
objects, get such powers that they can create the objects whenever
they like. As to ‘in their wombs,’ sce Yoga Bhdshya, p. 108.
* Le. are so treated in the above allegory.
* T.e. the Brahman. ᾿
41.6. when the sacrificer wishes, as stated in note 1.
5 That principle—viz. the Brahman.
4 This is the operation of the mind, see Gita, p. 57 note.
τ The Brahman, Arguna Misra. Or it may be the ‘ sevenfold
production.’
* The wholesale sacrifice of all sensuous perceptions, The
CHAPTER VI, 6. 261
Cuarter VI.
The Brahmaza said :
On this, too, they relate this ancient story. Learn
now of what description is the institution of the ten
sacrificial priests?. The ear ?*, the skin, the two eyes,
the tongue, the nose, the two feet, the two hands,
speech, the genital organ, and the anus, these, verily,
are ten sacrificial priests, O beautiful one! Sound,
touch, colour, and taste, smell, words, action, motion,
and the discharge of semen, urine, and excrement,
these are the ten oblations. The quarters, wind,
sun, moon, earth and fire, and Vishzu also, Indra,
Pragdpati, and Mitra, these, O beautiful one! are
the ten fires*: The ten organs are the makers
of the offering; the offerings are ten, O beautiful
one! Objects of sense, verily, are the fuel; and they
are offered up into the ten fires. The mind is the
ladle‘; and the wealth is the pure, highest know-
ledge®. (Thus) we have heard, was the universe
duly divided*. And the mind, which is the instru-
root corresponding with perfect occurs three times in the original,
hence the repetition of perfect above.
? Cf. Taittirtya-brahmasa, p. 411, and Aramyaka, p. 281.
5. Cf. Brihad&ranyaka, p. 459. The reading in the printed edition
of Bombay is defective here.
® See p. 337 seq., where all this is more fully explained. And
cf. the analogous Buddhistic doctrine stated at Lalita Vistara (Trans-
lation by Dr. R. Mitra), p. 11.
4 See Taittiriya-Granyaka loc. cit., and cf. Gta, p. 61. ‘The
wealth’ probably means the Dakshin& to be given to the priests,
which is mentioned at Gftd, p. 119.
* The ‘priests’ here being the senses, the knowledge would
accrue to them, as to which cf. Gftl, p. 108.
4 See note 3.
262 ANUGITA.
ment of knowledge, requires everything knowable'
(as its offering). The mind is within the body the
upholder of the frame, and the knower is the upholder
of the body*. That* upholder of the body is the
GArhapatya fire; from that another is produced,
and the mind which is the Ahavantya; and into this
the offering is thrown. Then the lord of speech
was produced‘; that (lord of speech) looks up to
the mind. First, verily, are words produced; and
the mind runs after them.
1 Each sense can only offer up its own perceptions—the mind
offers up all knowledge whatever.
5 Arguna Misra says this is an implied simile, the mind is an
upholder of the body as the ‘ knower’ or self is.
5 Arguna Misra says this means ‘the mind.’ I think it better
to take it here as the self (see p. 238 supra), to which the ‘ mind’
and the ‘other,’ mentioned further on, would be subordinate; the
‘other’ Arguna Misra renders by the ‘ group of the senses.’ The
senses are compared to fires at Gitd, p. 61. The passage at
Taittiriya-Arazyaka above cited refers only to the Garhapatya and
Ahavaniya fires. Nilaka/ha’s text and explanation of this passage
are, to my mind, not nearly so satisfactory as Arguna Misra’s.
4 In the Taittirfya-brahmasza and Aranyaka loc. cit. the equi-
valent of the original word for ‘lord of speech’ here occurs, viz.
Vakpati for Vasaspati here; but that is there described as the
Hotr# priest, and speech itself as the Vedi or altar. The com-
mentator there interprets ‘lord of speech’ to mean the wind
which causes vocal activity, and resides in the throat, palate, ἄς.
As to mind and speech, see also Khindogya, pp. 285-441, and
comments of Sankara there. The meaning of this passage,
however, is not by any means clear to my mind. The Dasahou?
mantras in the Taittirfya are stated to be the mantras of the Ishi,
or sacrifice, performed by Pragapati for creation. It is possible,
then, that the meaning here is, that speech which is to be learnt
by the pupil, as stated further on—namely, the Vedas—was first
produced from that Ishfi (cf. KullQka on Manu I, 21). But to
understand that speech, mind is necessary ; hence it is said to look
up to the mind. The Brahmana’s wife, however, seems to under-
stand speech as ordinary speech, hence her question.
CHAPTER VI, 15. 263
The Brahmaza’s wife said :
How did speech come into existence first, and
how did the mind come into existence afterwards,
seeing that words are uttered (after they have been)
thought over by the mind? By means of what
experience does intelligence come to the mind,
and (though) developed, does not comprehend! ?
What verily obstructs it?
The Brahmaaa said :
The Ap4na becoming lord changes it into the
state of the Ap4na in consequence. That is called
the movement of the mind, and hence the mind is
in need (of it)*. But since you ask me a question
regarding speech and mind, I will relate to you
a dialogue between themselves. Both speech and
mind went to the self of all beings*® and spoke
(to him thus), ‘Say which of us is superior; destroy
our doubts, O lord!’ Thereupon the lord positively
said to speech, ‘Mind (is superior).’ But speech there-
upon said to him,‘I, verily, yield (you) your desires ¢,’
1 This, again, is to my mind very hard to understand. The
original word for ‘intelligence’ is mati, which at AA4ndogya,
p. 514, Sankara interprets thus: ‘ intelligence is pondering, ap-
plication to (literally, respect for) the subject of thought.’ The
original for ‘developed,’ Arguna Misra renders by ‘ mixed or assimi-
lated with ;’ and ‘does not comprehend,’ he takes to mean ‘does
not understand—speech or words.’ This question appears to be
suggested by the last words of the previous speech.
* These two sentences are again very obscure. Nilakas/ha, as
usual, deserts his original, giving peculiar meanings to the words
without producing any authority. Arguna Misra is very meagre,
and besides the MS. is very incorrect. See p. 264, note 5 infra.
* Le. Pragapati, says Arguna Misra, which seems to be justified
by the sequel. Nilakaw/ha takes it to mean the individual self,
which doubtless is its meaning elsewhere, e.g. Maitrf, p. 56.
41. ς. speech conveys information on all matters, Arguna Misra;
264 anucitA.
The Brahmaaa! said :
Know, that (in) my (view), there are two minds ?,
immovable and also movable. The immovable,
verily, is with me; the movable is in your dominion.
Whatever mantra, or letter, or tone goes to your
dominion, that indeed is the movable mind*. To
that you are superior. But inasmuch, O beautiful
one! as you came personally to speak to me (in the
way you did)‘, therefore, O Sarasvatt! you shall
never speak after (hard) exhalations ®. The goddess
speech, verily, dwelt always between the Praza and
Ap4na*®. But, O noble one! going with the Apana
as the means of acquiring desired fruit, visible or invisible, is
learnt by speech, Nflakan‘ha. Cf. as to all this, Brthadarasyaka-
upanishad, pp. 50 seq. and 261.
' Le. Nilakan/ha says, ‘the Brahmawa named mind,’ alluding
apparently to p. 310 infra. But the reading of some of the
MSS., viz. Brahman for the Brahmama, seems preferable, having
regard to what follows. Apparently, the Brahmana’s own speech
should begin at ‘The goddess speech’ further on.
* Nilakanéha says, immovable=to be understood by the external
senses; movable=not perceptible by senses, such as heaven, &c.,
which is not quite intelligible. Arguna Misra says, the immovable
mind is that of the teacher, which is fixed, as it has not to learn or
acquire anything, while that of the pupil is movable as acquiring
new impressions and knowledge.
* Te. it is the movable mind which takes cognisance of the
significations of all mantras (sacred texts), letters, tones, in which,
I presume, sacred instruction is conveyed. To this mind, speech
is superior, as that mind only works on what speech places before
it; but the mind which is ‘ with’ Pragdpati, is superior to speech
as it is not dependent on speech like the other.
‘ I.e. proudly, about her being the giver of desires to Brahman.
* I.e., says Arguna Misra, the words will not come out with the
Prana life-wind and convey any sense to the hearer, but will be
absorbed down into the Ap4na life-wind, and not be articulated as
speech at all. Cf. Kaushitaki, p. 41; Kasha, p. 184 (with gloeses) ;
and XA&ndogya, p. 42.
‘ Ie, I presume, was dependent on the two life-winds named.
CHAPTER VI, 25. 265
wind', though impelled, (in consequence of) being
without the Praaa, she ran up to Pragdpati, saying,
‘Be pleased *, O venerable sir!’ Then’ the Praxa
appeared again nourishing speech. And therefore
speech never speaks after (hard) exhalation. It is
always noisy or noiseless. Of those two, the noise-
less is superior to the noisy * (speech). This excel-
lent (speech), like a cow, yields milk 5, and speaking
of the Brahman it always produces the eternal
(emancipation). This cow-like speech, O you of a
bright smile ! is divine, with divine * power. Observe
the difference of (its) two subtle, flowing (forms)’.
The Brahmana’s wife said :
What did the goddess of speech say on that
occasion in days of old, when, though (she was)
impelled with a desire to speak, words could not
be uttered ?
The Brahmaaa said:
The (speech) which is produced in the body by
Cf. p. 353 infra. For this sense of the word ‘ between,’ see p. 258
supra, and Kandogya-upanishad, p. 623.
’ And not with the Prana, so as to be articulated. Cf. p. 264.
* I.e. to withdraw the ‘curse’ pronounced, as above stated.
* After the curse was withdrawn, says Arguna Misra. Cf.
Brthad4ranyaka, Ὁ. 317.
4 Since, says Arguna Misra, noiseless speech is the source of all
words—V4hmaya. Perhaps we may compare Aitareya-brahmana
(Haug), p. 47.
δ Viz. Vanmaya ; milk, as a source of pleasure.
* Le. enlightening, Arguna Misra. But, perhaps, the translation
should be, ‘has powers divine and not divine.’ As to this, cf. San-
khya Bhashya on III, 41, and Sankhyatattvakaumudf, p. 118, and
Wilson’s Sénkhya K4rika, p. 37 (Sanskrit), and Svet&svatara,
p. 284 (gloss).
* Arguna Misra refers to a ‘ Satapatha text’ in praise of the
subtle speech. I cannot trace the text. But see Nirukta (Roth),
pp. 167-187.
266 ANUGITA.
means of the Préza', and which then goes into the
Apdna, and then becoming assimilated with the
Udana leaves the body’, and with the Vyana
envelopes all the quarters’, then (finally) dwells in
the Samana‘. So speech formerly spoke. Hence
the mind is distinguished by reason of its being
immovable, and the goddess distinguished by reason
of her being movable ὅ.
Cuarter VII.
The Brahmaza said :
On this, too, O beautiful one! they relate this
ancient story, (which shows) of what description is
the institution of the seven sacrificial priests*. The
’ Cf. Khandogya, p. 285, and the passage there quoted by San-
kara as well as Anandagiri’s gloss. And see, too, p. 353 infra.
* Viz. the part of it which specially appertains to speech—the
throat, &c.
* All the nadis or passages of the body, Arguna Misra.
41. ε. at the navel in the form of sound, as the material cause of
all words. There and in that condition speech dwells, after going
through the body, as above stated. There, adds Arguna Misra,
devotees are to meditate on speech.
* This is not quite clear, but the meaning seems to be, that the
merit of the immovable mind consists in its unchangeability, and
that of speech in being the cause of variations in the movable
mind by conveying new knowledge and new impressions. Cf. on
this result, A2andogya-upanishad, p. 482.
* Arguna Misra says, the last chapter explained Praxdy4ma, and
this explains Pratydhara. Prasdyama is the restraint of the life-
winds, Pratyahara that of the senses, according to the Yoga
philosophy (sce the quotation in the commentary at Yoga-sQtra LI,
1, and see also pp. 141-145). Cf. also Gita, p. 61. The Sapta-
hou#-vidhana as taught in the Taittiriya-brahmana and Aranyaka
is to be found a few pages after the pages referred to for the
Dasahous-vidhana at p. 261 supra. And the other Vidhdnas also
are to be found in the same parts of those books.
CHAPTER VII, 12. 267
nose, and the eye, and the tongue, and the skin, and
the ear as the fifth, mind and understanding, these
are the seven sacrificial priests separately stationed.
Dwelling in a minute space, they do not perceive
each other. Do you, verily, O beautiful one! learn
about these sacrificial priests, (which are) seven
according to (their several) natures.
The Brahmaza’s wife said:
How (is it) these do not perceive each other,
dwelling (as they do) in a minute space? What
are their natures, O venerable sir? Tell me this,
O lord!
The Brahmaaa said:
Not knowing the qualities (of anything) is igno-
rance (of it). Knowledge of the qualities is know-
ledge. And these never know the qualities of each
other. The tongue, the eye, the ear likewise,
the skin, the mind, and the understanding also, do
not apprehend smells, the nose apprehends them.
The nose, the eye, the ear likewise, the skin, the
mind, and the understanding also, do not apprehend
tastes, the tongue apprehends them. The nose, the
tongue, the ear likewise, the skin, the mind, and
the understanding also, do not apprehend colours, the
eye apprehends them. The nose, the tongue, and
next the eye, the ear, the understanding, the mind
likewise, do not apprehend (objects of) touch, the skin
apprehends them. The nose, the tongue, and the
eye, the skin, the mind, and the understanding also,
do not apprehend sounds, the ear apprehends them.
The nose, the tongue, and the eye, the skin, the
ear, and the understanding also, do not apprehend
doubt, the mind apprehends it. The nose, the
tongue, and the eye, the skin, the ear, and the mind
268 ANnuGiTA.
also, do not apprehend final determination, the under-
standing apprehends it. On this, too, they relate
this ancient story,—a dialogue, O beautiful one!
between the senses and the mind.
The mind said:
The nose smells not without me, the tongue does
not perceive taste, the eye does not take in colour,
the skin does not become aware of any (object of)
touch. Without me, the ear does not in any way
hear sound. I am the eternal chief among all
elements!. Without me, the senses never shine, like
an empty dwelling, or like fires the flames of which
are extinct. Without me, all beings, like fuel half
dried and half moist, fail to apprehend qualities or
objects, even with the senses exerting themselves’.
The senses said:
This would be true as you believe, if you, without
us, enjoyed the enjoyments (derived from) our objects *.
If when we are extinct, (there is) pleasure and support
of life, and if you enjoy enjoyments, then what you
believe is true; or if when we are absorbed‘, and
objects are standing, you enjoy objects according
to their natures by the mere operation of the mind.
' Cf. Kaushftaki-upanishad, p. 93; AA&ndogya, p. 297; Maitrt,
Ρ. 158; and Brshaddranyaka, p. 284. The passages in the last two
works seem to be identical ones.
* T.e. in their respective operations.
* The implication, of course, is, as Arguna Misra says, that ths
is not so, as what is not perceived by the senses cannot be the
object of the mind’s operations,—a proposition which reminds
one of the maxim, ‘ Nihil est in intellectu quod non fuerit in sensu,’
apparently without Leibnitz’s limitation of it. Cf. Archbishop
Thomson's Laws of Thought, p. 52.
* As in sleep, ἄς.
CHAPTER VII, 27. 269
If again you think your power over our objects
is constant!, then take in colours by the nose, take
in tastes by the eye, take in smells by the ear, take
in (objects of) touch by the tongue, and take in sounds
by the skin, and also (objects of)? touch by the under-
Standing. For those who are powerful have no rules
(to govern them); rules are for the weak. You
should accept enjoyments unenjoyed before; you
ought not to enjoy what has been tasted? (by others).
As a pupil goes to a preceptor for Vedic learning,
and having acquired Vedic learning from him, per-
forms the directions of the Vedic texts, so you treat
as yours‘ objects shown® by us, both past and
future’, in sleep and likewise wakefulness. Besides,
when creatures of little intelligence are distracted
in mind, life is seen to be supported, when our
objects? perform their functions. And even after
having carried on numerous mental operations, and
indulged in dreams, a creature, when troubled by
desire to enjoy, does run to objects of sense only.
One entering upon enjoyments, resulting from mental
operations (alone), and not connected with objects
‘Le. if you can enjoy objects independently of the senses,
whenever you choose to perform your operations. This, says
Arguna Misra, meets an objection which might be made, that the
mind at the time stated does not desire objects.
® Sic in original. It comes twice.
* Eating what has been tasted by another is a cause of degrada-
tion. Cf. Ksandogya, p. 81; Maitrf, p. 103; and p. 363 infra.
* You incorrectly attribute to yourself the quality of appre-
bending them.
* I.e. presented before you by us.
4 This is not quite clear. Arguna Misra has, ‘not past, not
future ;’ literally, ‘not come, not gone.’
* Viz. smell, sound, &c.; not by the mere operations of the
mind, but by obtaining the objects, is life supported.
270 ANUGITA.
of sense, (which is) like entering a house without
a door', always meets death, on the exhaustion of
the life-winds?, as a fire which is kindled (is extin-
guished) on the exhaustion of fuel. Granted, that
we have connexions with our (respective) qualities,
and granted that we have no perception of each
other’s qualities; still, without us, you have no
perception ὃ, and so long no happiness can accrue
to you.
Cuapter VIII.
The Brdhmaaa said:
On this, too, they relate an ancient story, O
beautiful one! (showing) of what description is the
institution of the five sacrificial priests. The learned
know this to be a great principle, that the Praxa
and the Apdna, and the UdAna, and also the Samana
and the Vy4na, are the five sacrificial priests.
The Brahmaza’s wife said:
My former belief was that the sacrificial priests
were seven by (their) nature‘. State how the great
principle is that there are verily five sacrificial priests’.
1 The senses are the doors of the house here, as they are among
the doors of the city at Git4, p. 65.
3 Owing to the want of food, ἄς, Cf. Maitrf, p. 112, and AAan-
dogya, p. 422.
5 Perception of pleasure, says Arguna Misra; but he takes the
subsequent clause to mean this, ‘and without you no pleasure
accrues to us either.’ The text is here in an unsatisfactory state.
* As stated in the last chapter; some MSS. read ‘ your’ for ‘ my’
at the beginning of the sentence.
* Arguna Misra says that in this Pa#sahotrr-vidhana the five
chief Hotrss only are stated for briefly explaining the Pranw4yama.
CHAPTER VIII, 7. 271
The Brahmaza said:
The wind prepared by the Praza afterwards be-
comes the Apdna. The wind prepared in the Apana
then works as the Vy4na. The wind prepared by the
Vy4na works as the Uddna. And the wind prepared
in the Udana is produced as Samana}. They for-
merly went to the grandsire, who was born first, and
said to him, ‘Tell us which is greatest among us.
He shall be the greatest among us?.’
Brahman said:
He, verily, is the greatest, who being extinct, all
the life-winds in the body of living creatures become
extinct; and on whose moving about, they again move
about. (Now) go where (you) like.
The Praxa said:
When I am extinct, all the life-winds in the body
* Arguna Misra says, ‘The wind going to the Prana, and being
obstructed in upward progress by the Prana, goes to the Apna,
and then unable to go upwards or downwards, enters the passages
or nfdts of the body and becomes Vy4na. In the same way Ud4na,
by the collision of the two, produces sound in the throat, and de-
pends on Ῥιᾶμα and Apina; 80, too, the Sam4na dwelling in the
navel and kindling the gastric fire is also dependent on those two.’
The meaning seems to be that one life-wind is distributed in the
different places, and gets different names, as stated, in the order
mentioned. See Maitrf, p. 28.
* A similar visit on the part of the Pranas (who, however, are not
there the life-winds only, but the Priva life-wind and the active
organs) to Prag4pati is mentioned at Brrhadfranyaka-upanishad,
p. 1016, and AAandogya, p. 297. Cf. also Prasna, p. 178; Bri-
hadiranyaka, p. 317; and Kaushftaki, p. 63. See also, generally, as
to the life-winds and their functions, Brihadiranyaka, p. 280, and
Sahkara’s comment there; Yoga-s(itras III, 38, and comment ;
Cowell's note at Maitrt, p. 247; Santi Parvan (Moksha Dharma),
chap. 184, st. 24-25 ; chap. 185, st. 1 564. ; and p. 258 supra,
272 anucitA,
of living creatures become extinct; and on my moving
about, they again move about. I am the greatest.
See I am extinct!
The Brahmaza said:
Then the Praza became extinct, and again moved
about. Then the Sam4na and Udana also', O
beautiful one! spoke these words, ‘ You do not per-
vade all this here as we do. You are not the greatest
among us, Ὁ Praaa, because the Ap4na is subject
to you*.. The Praza again moved about’, and the
’ Apana‘ said to him.
The Apana said:
When I am extinct, all the life-winds in the body
of living creatures become extinct; and on my moving
about, they again move about. I am the greatest.
See I am extinct!
The Brdhmaaa said:
Then the Vyd4na and the Udana addressed him
who was speaking (thus): ‘ You are not the greatest,
O Apana! because the Préza is subject to you.’
Then the Apina moved about, and the Vy4na spoke
to him: ‘I am the greatest among (you) all. Hear
the reason why. When I am extinct, all the life-
winds in the body of living creatures become extinct.
' Arguna Misra says, Vyana and Ap§na also by force of the two
‘ands’ which occur in the original; and so in other places too.
* Arguna Misra says on this, ‘The Prana moves upwards through
the help of the Apéna. If it moved downwards, it would be simply
absorbed into the Apdna.’
5.1.6. recommenced its proper operation in its proper place.
* And the other life-winds also, Arguna Misra says, the name
Prana being merely ‘indicative,’ as the phrase is, of the class to
which it belongs.
CHAPTER VIII, 21. 273
- And on my moving about, they again move about.
I am the greatest. See I am extinct!’
The Brahmaaa said:
Then the Vy4na became extinct, and again moved
about. And the Praza and Ap4na,and the Udana,and
the SamAna, spoke to him,‘You are not the greatest
among us, O Vy4na! because the Sam4na' is subject
to you. The Vy4na moved about again, and the
Samana spoke again. ‘I am the greatest among
(you) all. Hear the reason why. When I am extinct,
all the life-winds in the body of living creatures
become extinct; and on my moving about, they again
move about. I am the greatest. See I am extinct!’
Then the Sam4na moved about, and the Ud4na said
to him: ‘I am the greatest among (you) all. Hear the
reason why. When I am extinct, all the life-winds
in the body of living creatures become extinct ; and
on my moving about, they again move about. I am
the greatest. See I am extinct!’ Then the Udana
became extinct, and again moved about. And the
Prava and Apdna, and the SamAna, and the Vy4na
also, spoke to him: ‘O Udana! you are not the
greatest. The Vy4na? only is subject to you.’
The Brahmaaza said :
Then Brahman, the lord of (all) creatures, said to
them who were assembled together: ‘ You are all
greatest, and not greatest’. You are all possessed
* Because the Sam4na helps in the digestion of the food which
afterwards goes to the Vy4na for distribution through the nfais.
* Because the Udina is able to generate sound after the nidis
are filled up by the Vy4na.
* ‘Not greatest’ because none of them is independent of the
other. ‘Greatest’ Arguna Misra renders by ‘ superior to objects.’
(8) τ
274 ANUGITA,
of one another's qualities'. All are greatest in their -
own spheres, and all support one another. There
is one unmoving? (life-wind). There are others
moving about, (which are) five, owing to (their) speci-
fic qualities. My own self is one only’, (but) accumu-
lated in numerous (forms). Being friendly with one
another, and pleasing one another, go away happily.
Welfare be to you! Support one another.’
CuHapTerR IX.
The Brdhmaaa said:
On this, too, they relate this ancient story, a
dialogue between Narada and the sage Devamata.
Devamata said:
When a creature is about to be born, what comes
into existence first, his Praza, or Apana, or Sam4na,
or Vy4na, or else Udana ?
Narada said:
By whichever the creature is produced, that which
is other than this first comes to him. And the pairs
of the life-winds should be understood, which (move)
upwards, or downwards, or transversely.
1 This ‘s not quite clear. I presume it means that each one has
the generic qualities which make the others great in their own
spheres ; but the specific qualities are different.
3 The one life-wind is supposed here to be generally unmoving,
but its distribution among the different parts of the body as spe-
cified, for instance, in the commentary on the Yoga-sfitra IIL, 38.
gives it the different names. The expression does not seem to be
quite accurate for this, which nevertheless seems to be the true, sense.
* Another reading is, ‘ That one is my own self.’ Cf. Maitrf,
pp. 28 seq., 105, and Brrhadaranyaka, p. 169.
CHAPTER ΙΧ, 9. 275
Devamata said:
By which (of the life-winds) is a creature produced ?
and which (of them) first comes to him? Explain
to me also the pairs of the life-winds, which (move)
upwards, or downwards, or transversely.
Narada said:
Pleasure is produced from a mental operation’,
and (it) is also produced from a sound, (it) is also
produced from taste, and (it) is also produced from
colour, and (it) is also produced from touch, and
(it) is also produced from smell. This is the effect?
of the Udana; the pleasure is produced from union?,
From desire the semen is produced; and from the
semen is produced menstrual excretion. The semen
and the blood are produced by the Sam4na and the
Vyana in common‘. From the combination of the
semen and the blood, the Praaa comes first into
operation; and the semen being developed by the
Praza, the ApAna then comes into operation. The
pair Praza and Apdna go upwards and downwards,
and the Samana and Vy4na are called the pair
(moving) transversely. It is the teaching of the
11,6. desire. ‘Sound’=recollection of a woman's voice ; ‘taste,’
scil. of chastity ; ‘colour’=the beauty of a woman, Arguna Misra.
Cf. Apastamba I, 2, 7, 8, and Lalita Vistara, p. 19.
3. Literally, ‘form,’ which Arguna Misra interprets to mean effect,
and adds, ‘ The Ud4na causes mental activity, and by mental acti-
vity sound &c. are apprehended.’
® Ie. of Udana and mind, Arguna Misra; adding, ‘the result is
that a creature is produced by the Udana.’
4 Or, perhaps, generally, that is to say, the store of them, the
specific semen being produced from desire, as before stated. The
Samfina’s function is the digestion of food, and that of the Vyana
is the distribution of the digested food to the whole body through
the nadis, hence the proposition in the text,
T 2
276 anucttA,
Veda, that the fire verily is all the deities’, and
knowledge (of it) arises among Brahmaaas, being
accompanied by intelligence*. The smoke of that
(fire), which is of excellent glory, (appears) in the
shape of (the quality of) darkness; (its) ashes, (the
quality of) passion; and (the quality of) goodness
is that in connexion with it*, in which the offering
is thrown. Those who understand the sacrifice under-
stand the Samana and the Vy4na as the principal
(offering). The Praza and Apdna are portions‘ of
the offering of clarified butter, and between them
is the fire. That is the excellent seat of the Udana
as understood by Brahmazas*. As to that which
is distinct from these pairs*, hear me speak about
1 Cf. inter alia, Aitareya-brahmana (Haug’s ed.), p. 1.
* Arguna Misra says intelligence means ‘discussion, or argument’
The connexion of this with what has gone before, according to
Arguna Misra, is this, that the author having first stated the five
Hotr‘s fully, now explains in what the Prawa and Ap4na are to be
offered up for acquiring the Prizf4yama. The fire he takes to mean
the self. Cf. what has been said about Vaisvinara above, p. 259.
* That is to say, the flame, I take it. He is drawing out here
the figure of the fire.
4 These are only a subordinate part of the offering, called Agya-
bhiga. They are called subordinate, I suppose, as the operations
of the Samana and Vy4na are more practically important for vita-
lity. The fire is the self. The place of the principal offering is
between the Agyabhagas, as stated by Arguna Misra.
* The Udina is here treated as the life-wind into which the
others are to be offered up. See p. 258, and note 8 there.
4 The next three sentences seem to indicate what is to be de-
stroyed in common with the life-winds. One has to get rid of all
notions about day and night, good and evil, existence and non-
existence, and then final emancipation is reached. The fire, which
is common to all the passages, stands for the self; into that appa-
rently all the ideas of time, and good and evil, and so forth, are to
be offered as the life-winds are ; and that fire stands in the place of
the Udina, for this purpose, as into the last all the other life-w:nds
CHAPTER Χ, 2. 277
that. Day and night are a pair, between them
is the fire. That is the excellent seat of the Udana
as understood by Brahmazas. That which exists
and that which does not exist are a pair, between
them is the fire. That is the excellent seat of the
Udana as understood by Brahmanas. The two—
good and evil—are a pair, between them is the
fire. That is the excellent seat of the Udana as
understood by Brahmamzas. First', the Samana and
Vyana, their function’ is performed: then, secondly,
the Sam4na comes into operation again. Then the
VAmadevya® for tranquillity, and tranquillity is the
eternal Brahman. This is the excellent seat of the
Udana as understood by Brahmaaas,
CHarTer X.
On this, too, they relate an ancient story (showing)
of what nature is the institution of the Aaturhotra‘.
The due performance of it in its entirety is now
taught. Hear me, O good woman! state this won-
have to be offered. ΑΒ to that which exists, &c., cf. Gftd, p. 103,
and p. 370, note 9 infra. As to good and evil and generally, cf.
KkAndogya, p. 60; Kaushftaki, p. 19. They are nothing to one
who knows the Brahman. Day and night Arguna Misra takes to
mean the 1¢4 and Pingalé n4dis, between which is the Sushumeé,
as they are connected with the sun and moon. But the sense of
the whole passage is far from clear.
* Arguna Misra understands these to be three Savanas.
* Of taking into the nAdis the food digested in the night, this is
the morning Savana; the afternoon Savana is the kindling of the
gastric fire for digesting new food.
5 The Vamadevya is a sikta beginning ‘ Kay4 nas Aira’ (Rv. IV,
31,1). The singing of it is the third Savana, Arguna Misra. And
see Taittirfya-Gramyaka, p. 889.
4 Cf. Aitareya-brahmasza (Haug), pp. 132, 133-
278 anuciTA.
derful mystery. The instrument, the action, the
agent, and emancipation’, these, indeed, O you of
a (pure) heart! are the four Hotrzs by whom this
universe is enveloped. Hear also the assignment
of causes exhaustively*. The nose, and the tongue,
and the eye, and the skin, and the ear as the fifth,
mind and understanding, these seven should be un-
derstood to be the causes of (the knowledge οἵ")
qualities. Smell, and taste, and colour, sound, and
touch as the fifth, the object of the mental opera-
tion and the object of the understanding‘, these
seven are causes of action. He who smells, he who
eats, he who sees, he who speaks, and he who hears
as the fifth, he who thinks, and he who understands,
these seven should be understood to be the causes
of theagents®. These *, being possessed of qualities’,
enjoy their own qualities, agreeable and disagree-
able. And I am here devoid of qualities. Thus
these seven are the causes of emancipation®. And
among the learned who understand (everything), the
* Cf. as to the three first,Git4, p.123. They are the four categories,
to one or other of which everything in the world may be referred.
* The texts here differ. Arguna Misra’s reading he interprets
to mean ‘the subjugation of these Hotris.’ The reading followed
in the text seems to some extent to be supported by the sequel
But the passage altogether is not very clear.
* So Arguna Misra—through these the knowledge of the quali-
ties of objects of sense is acquired.
4 The sensations, or perceptions, referred to lead to action.
5 This seems to mean, that the powers of smelling, &c., when
attributed to the self, make him appear as an agent, as an active
principle.
41. ε. action, agent, and instrument, Arguna Misra.
* Le. the three, goodness, passion, and darkness.
* It is these seven from which the self is to be emancipated.
"1 must mean the self, not the Brahmasa who speaks.
CHAPTER X, 14. 279
qualities’ which are in the position of the deities, each
in its own place, always enjoy the offering according
to prescribed rules. To him who is not learned, eating
various (kinds of) food, the (feeling of this or that
being) mine adheres. And cooking food for him-
self, he, through the (feeling of this or that being)
mine, is ruined*. The eating of that which should
not be eaten, and drinking of intoxicating drinks also
destroys him. He destroys the food, and destroying
that food he is destroyed in return. The learned
man, being (himself) a ruler, destroying this food
again produces it*. And not even a trifling obstacle
arises to him from that food. Whatever is thought
by the mind, whatever is spoken by speech, what-
ever is heard by the ear, whatever is seen by the
eye, whatever is touched by the sense of touch, and
whatever is smelt by the nose, absorbing all these
offerings from all sides, together with those (senses)
which with the mind are six*, my fire’ of (high)
qualifications®, shines dwelling within the body. My
sacrifice of concentration of mind is in progress, the
performance of which yields the fire® of knowledge ;
' Le. I presume, the senses. Cf. Gita, p. 566. The learned do not
suppose their self to have aught to do with them. Cf. Gitd, p. 64.
* Cf. Gitd, p. 53; Manu III, 118.
* His knowledge gives him this power. He is not ‘destroyed’
by the food as the other man is. Nilakaz/ha compares Brihadara-
ayaka, p. 884. See, too, p. 260, note 1 supra.
* Le. mischief owing to the destruction of life necessary for
getting food, says Nilakan/ha quoting Brihadiranyaka, p. 913.
* This includes the operation of the understanding also. Nfla-
kantha says this verse explains what the word ‘food’ means here.
* For the phrase cf. Gitd, p. 112.
Ἶ That is to say, my self, Arguna Misra. See p. 259, note 3 supra.
* As the objects of sense ἄς. are all absorbed into it.
* It is called ‘fire,’ as it burns up all action. Cf. Gita, p. 62.
280 ανυοῖτΑ.
the Stotra in which, is the upward life-wind; the
Sastra, the downward life-wind ; and which is very
beneficial on account of the abandonment of every-
thing'; the Brahman priest in which, is the coun-
sellor in all action*; the Hotv? priest, the self; the
Adhvaryu priest, (the self) whose hymn of praise ὃ is
the offering ; the Sastra of the PrasAstrz, truth ; and
the Dakshiw4, final emancipation. On this, too, Xz
verses are recited by the men who understand
Narayama‘—the god Nardyaza to whom they for-
merly offered animal ® (offerings). On that Saman
hymns? are sung, of which an illustration is stated’.
? Arguna Misra’s commentary is not intelligible here, so I follow
Nflakansha, but diffidently.
* I.e.the mind, say the commentators. ‘Mant&’ simply is given
among the synonyms of Ahank4ra at Sankhya-s4ra, p. 16.
* T.e. the actions performed for knowledge of the truth, Arguna
Misra.
‘ Nilakansha refers to a Rik ‘Tapa astd-grihapati4,’ and also
the famous allegory at the end of the Taittirtya-4ranyaka. These
are cited, he says, as authorities for this ‘ sacrifice (consisting of)
concentration of mind.’
5]. 6. the senses, Nilakan/sa. Arguna Misra compares the whole
passage with the Purusha SOkta, which are the Ri&é verses alluded
to, according to him. He refers for further explanations to his
own commentary on that sfikta of the Rig-veda.
4 They sing these hymns, out of the gratification produced by
knowledge of the self, says Nflakan/ha, and he cites Taittirfya-
dranyaka, p. 749. See also Taittirfya-upanishad, p. 138, and San-
kara’s commentary there.
7 The readings of our texts here are not very satisfactory. The
illustration is stated, says Nilakan/ha, whose reading we follow, by
the Taittirfyas in the passage referred to in the last note. Arguna
Misra’s reading means ‘ such as Tahu 4ihu,’ which would seem to
be the words of the Saman hymn referred to. But his commentary
docs not show what the words before him were. The whole figure
as drawn out in this passage is not quite clear, though the general
sense is pretty intelligible. Cf. the allegories at Aitareya-brahmawa,
Pp- 132, 133, and at the close of the Taittirfya-dranyaka.
CHAPTER XI, 3. 281
O modest one! understand that god Nardyasa, who
is the self of everything.
Cuapter XI.
There is one director!; there is no second di-
rector. I speak concerning him who abides in the
heart. This being, the director, dwells in the heart
and directs (all creatures). Impelled by that same
(being), I move as I am ordered, like water on a
declivity. There is one instructor; there is no
second (different) from him. I speak concerning
him who abides in the heart. Taught by that in-
structor, all snakes whatever are ever hated in
the world*. There is one kinsman; there is no
second (different) from him. I speak concerning
him who abides in the heart. Taught by him
kinsmen are possessed of kinsmen®, (and) the seven
Rishis, O son of Prztha‘! shine in heaven’. There
Ὁ I.e. the Supreme Being, Arguna Misra. Nflakas/ha connects
this with the preceding chapter by saying that this describes N4r4-
yasa, who is there mentioned. See Santi Parvan (Moksha Dharma),
chap. 226, st. 8 (Bombay ed.)
* The natural feelings of animosity are caused by the Supreme
Being within. Such seems to be the meaning. Cf. Gitd, pp. 128,
129. I may remark that Arguna Misra seems to interpret the
original words, which we have rendered by ‘I speak concerning
him,’ &c., to mean ‘I repeat what has been said by,’ &c. This
does not seem to me to be satisfactory ; and it may be added, too,
that Arguna Misra’s interpretation appears in his gloss not on the
first verse, about the ‘director,’ but only on the second, about the
‘instructor. Hated = full of animosity, Nilakassha.
* Le. the feeling of kinsmanship arises from his inspiration.
4“ The poet seems to be nodding here, as this expression cannot
form part of the Bréhmavsa’s speech to his wife.
δ The seven sages are always mentioned together, and may
well be spoken of as types of the feeling of kinship.
282 ANuGiTA.
is one hearer'; there is no second (different) from
him. I speak concerning him who abides in the
heart. Living under that instructor, (according to
the proper mode of) living with δὴ instructor,
Sakra* acquired immortality in all worlds. There
is one enemy; there is no second (different) from
him. I speak concerning him who abides in the
heart. Taught by that instructor, all snakes what-
ever are ever hated in the world®.
On this, too, they relate an ancient story, (about the)
instruction of the snakes, and the gods, and sages, by
Pragdpati. The gods, and sages, and the snakes, and
the demons, approaching PragApati, said (to him):
‘Tell us the highest good.’ To them who were inquir-
ing about the highest good, the venerable one said,
‘Om ‘, the Brahman, in a single syllable.’ Hearing
that, they ran away in (various) directions’, When
they were running for instruction regarding the self,
the inclination of the snakes to biting had been
already formed. The natural inclination of the de-
mons towards ostentatiousness had been formed. The
gods had been engaged in gifts, and the great sages
in restraint of the senses. Having had one teacher,
’ Nilakanéha takes this to mean pupil, but it is difficult to recon-
cile that with the rest of the passage. Arguna Misra renders it by
‘the destroyer of every one’s doubts.’ For that, it will be necessary
to take the word as a form of the causative, and not the simple root
stu, to hear. But see, too, p. 283, ‘the instructor... the bearer.’
* Cf. Sanatsugatiya, p. 152, note 1.
* The words here are nearly the same as before; the commenta-
tors give no explanation of the repetition. But sce p. 281, note 2.
* Cf. Gité, p. 79. The full sense is that from the study of this
Om the highest good is attained.
* Le. to their own dwellings, believing that they had learnt what
they wanted.
CHAPTER XI, 17. 283
and having been instructed with one word, the snakes,
the gods, the sages, and the demons, all engaged in
different! (pursuits). One hears what is said (to
one) and apprehends it duly; (but even) to one who
inquires and extols highly, there is no other in-
structor*. And by his counsel does action afterwards
take place. The instructor, the learner, the hearer,
and the enemy, are always within the heart. Acting
sinfully in the world, he becomes (a man of) sinful
conduct. Acting virtuously in the world he becomes
(a man of) virtuous conduct®. And he becomes a
man of conduct according to his own desire‘, who,
owing to his desires, is given up to the pleasures of
the senses. But he who, casting aside vows* and
actions, merely adheres to the Brahman, he moving
about in the world identifying himself with the
Brahman, becomes a Brahmaéérin. To him the
Brahman itself is the fuel, the Brahman the fire,
the Brahman his origin, the Brahman water, the
Brahman the instructor. He is γὰρ in the
' The meaning seems to be that the original inclination was
not altered by the new instruction received by them. Nilakantha
seems to understand the passage differently. What has been ren-
dered in the text by ‘when they were running for instruction,’
he renders by ‘ when they were practically carrying out the instruc-
tion received by them ;’ but this rendering seems to omit all consi-
deration of the words ‘ Parvameva tu’—already. Though, therefore,
there are one or two circumstances in favour of this construction,
I have adopted the other. Cf. Brihaddranyaka, p. 964.
* The meaning is that the real instructor is within oneself,
‘abiding in the heart,’ as said before, although instruction may in
form be received from one outside, of whom one seeks to learn,
and whom one respects (or extols highly, as the text has it), and
although such instruction may be well apprehended.
* Cf. Brihadaranyaka, pp. 546-853. * See Gitd, p. 117.
51. 6. fasts and other like observances.
284 . anucttA,
Brahman'. Such is this subtle life as a Brahmaé4rin
understood by the wise. Understanding it they
practised it, being instructed by the Kshetrag#a’.
CuaPTer XII.
The Brahmama said:
I have crossed beyond that very impassable place,
in which fancies are the gadflies and mosquitoes ἢ, in
which grief and joy are cold and heat, in which
delusion is the blinding darkness, in which avarice
is the beasts of prey and reptiles, in which desire
and anger are the obstructors, the way to which
consists in worldly objects, and is to be crossed by
one singly‘. And I have entered the great forest®.
The Brahmama’s wife said:
Where is that forest, O very intelligent person!
what are the trees (there), and what the rivers, and
the hills and mountains; and at what distance is
that forest ?
1 Cf. Gita, p. 61. The water is that required for the sacrifice.
The words ‘the Brahman is his origin’ are not quite clear, as being
not connected with the figure employed. Perhaps it might be
taken otherwise thus, ‘the Brahman (is) the fire produced from the
Brahman,’ this last standing for the arani.
? T.e. one who understands the truth, Nilakan/fa ; God, Arguna
Misra. The same sentence winds up two of the following chapters ;
and at p. 310 Krishna says the Kshetragfa signifies the supreme
self. See Gita, p. 102 seq.
* Cf. Lahta Vistara, p. 44.
* I.e. not with the help of son, wealth, &c., says Nilakan/ha, as
each man’s salvation after having got into the course of worldly life
depends on himself. Cf. Santi Parvan (Moksha Dharma), chap. 193,
st. 32, and Manu IV, 240; obstructor, thief, Arguna Misra.
* Le. the Brahman. Nilakaw/ha compares a text from the Sruti,
‘ Kim svid vanam ka ἃ sa vriksha 4sa;’ see Rig-veda X, 31, 7.
CHAPTER ΧΙ, 8. 28ς
The Brdhmaana said:
There is nothing else more delightful than that,
when there is no distinction from it. There is
nothing more afflicting than that, when there is a
distinction from ἴ 1. There is nothing smaller than
that, there is nothing larger than that*. There is
nothing more subtle than that; there is no other
happiness equal to that. Entering it, the twice-
born do not grieve, and do not exult?. They
are not afraid of anybody, and nobody is afraid
of them. In that forest‘ are seven large trees 5,
seven fruits, and seven guests; seven hermitages,
seven (forms of) concentration, and seven (forms
of) initiation. This is the description of the forest.
That forest is filled with trees producing splendid
flowers and fruits of five colours*. That forest
Cf. KhAndogya, pp. 516, 517.
* Cf. Sanatsugatiya, p. 180 and note there.
* Cf. as to all this Gia, p. ror.
* This is not the forest spoken of before, but what has been
before called the ‘impassable place,’ but which also at p. 286 is
by implication called a forest, viz. the course of worldly life.
* Viz. the eye, ear, tongue, skin, and nose, and the mind, and
understanding—these are called trees, as being producers of the
fruits, namely, the pleasures and pains derived from their several
operations; the guests are the powers of each sense personified—
they receive the fruits above described; the hermitages are the
trees above mentioned, in which the guests take shelter; the seven
forms of concentration are the exclusion from the self of the seven
functions of the seven senses &c. already referred to; the seven
forms of initiation refer to the initiation into the higher life, by repu-
diating as not one’s own the actions of each member out of the group
of seven. Cf. as to this A’Aandogya, p. 219, and commentary there.
4 Cf. for these different numbers of colours, Yoga-sftra II, 19, and
commentary, p. 105, and Sankhya-sira, p. 18. The trees here meant
are the Tanmitras, or subtle elements, and the theory is that the
Gandha-tanmiira, or subtle element of smell, has five qualities, its
286 ANUGITA.
is filled with trees producing flowers and fruits of
four colours. That forest is filled with trees pro-
ducing flowers and fruits of three colours, and mixed.
That forest is filled with trees producing flowers
and fruits of two colours, and of beautiful colours.
That forest is filled with trees producing flowers
and fruits of one colour, and fragrant. That forest
is filled with two large trees producing numerous
flowers and fruits of undistinguished colours’.
There is one fire? here, connected with the Brah-
man‘, and having a good mind‘. And there is
fuel here, (namely) the five senses. The seven
(forms of) emancipation from them are the seven
(forms of) initiation®, The qualities are the fruits,
and the guests eat the fruits. There, in various
places, the great sages receive hospitality. And
when they have been worshipped and have dis-
appeared δ, another forest shines forth, in which
intelligence is the tree, and emancipation the fruit,
and which possesses shade (in the form of) tran-
own special one, so to say, and the four special ones of the others ;
the next is taste, the next colour, the next touch, and the last sound;
each has one quality less than its predecessor. See Yoga-sfitra, p. 106,
and gloss; Sankhya-sfttra 1, 62; and Vedanta Paribhashd, p. 45.
Δ These are mind and understanding ; the fruits and flowers are
here of ‘undistinguished colours,’ as the text expresses it, since they
include the colours of all the fruits of all the other five sets of trees;
that is to say, the subject-matter of their operations is sound, taste,
&c., the subject-matters of all the senses together. ‘Undistinguished
colours’ is, perhaps, more literally ‘of colours not clear.’ Arguna
Misra paraphrases it by ‘of variegated colours,’ which is no doubt
the true ultimate sense.
* The self, Nilakantha. See p. 279, note 7 supra.
* T.e., I presume, devoted to the Brahman.
* Le. true knowledge, Arguna Misra. * See note 5, p. 285.
* Te. when the senses having worked,as unconnected with the self,
are finally absorbed into it. Cf, Sankhya-kérika ggand KasAa, p. 151.
ν
CHAPTER XII, 21. 287
quillity, which depends on knowledge, which has con-
tentment for its water, and which has the Kshetrag#a
within for the sun. The good who attain to that,
have no fear afterwards. Its end cannot be per-
ceived upwards or downwards or horizontally '.
There always dwell seven females there *, with faces
(turned) downwards, full of brilliance, and causes of
generation. They absorb® all the higher delights
of people, as inconstancy (absorbs) everything ".
In that same® (principle) the seven perfect sages,
together with their chiefs, the richest *, abide, and
again emerge from the same. Glory, brilliance, and
greatness, enlightenment, victory, perfection, and
power ’—these seven rays follow after this same
sun. Hills and mountains also are there collected
together, and rivers and streams flowing with water
produced from the Brahman*. And there is the con-
fluence of the rivers in the secluded place® for the
1 Tt extends on all sides, its end cannot be perceived on any side.
3 These are, according to Arguna Misra, the Mahat, Ahank4ra,
and five Tanm&tras. Their faces are turned downwards, as they
are obstacles in the way upwards, viz. the way of final emancipa-
tion; they are brilliant, as they light up the course of worldly life ;
and hence, too, they are ‘causes of generation.’ They give birth
to the universe.
3 They conceal the higher delight of final emancipation.
41 follow Arguna Misra, but the text is doubtful.
* Viz the Brahman.
* Cf. KAandogya, pp. 295-300. The word sages here, as before,
means the various organs. See Brihaddranyaka, p. 415.
7 Glory =renown; brilliance = Brahmic splendour (Brahmategas);
perfection = obtaining what is desired; power =not being conquered
by others, Arguna Misra. About the sun, see line 3 of text above.
51. ε. contentment. See the second line in the text above.
* Le. the space in the heart, the sacrifice being that of ‘con-
centration of mind,’ yogayag#a,—Nilakassha. <A confluence of
͵
288 ANUGITA..
sacrifice, whence those who are contented in their
own selfs repair to the divine grandsire himself.
Those whose wishes are reduced', whose wishes
are (fixed) on good vows, whose sins are burnt up
by penance, merging the self in the self*, devote
themselves to Brahman. Those people who under-
stand the forest of knowledge’, praise tranquillity.
And aspiring to that forest, they are born so as
not to lose courage‘. Such, indeed, is this holy
forest, as understood by Brahmazas. And under-
standing it, they act (accordingly), being directed
by the Kshetragaa.
CuapTer XIII.
The Bradhmaza said:
I do not smell smells, I perceive no tastes, I see
no colour, and I do not touch, nor yet do I hear
various sounds, nor even do I entertain any fancies*.
‘Nature desires objects which are liked; nature
hates all (objects) which are hateful*. Desire and
hatred are born from nature’, as the upward and
rivers is very sacred—here the meaning intended seems to be the
absorption of all desires by contentment into the heart.
1 Literally, ‘lean.’ —?_ Ie. the body in the soul, Arguna Misra.
* Knowledge is Brahman, which is described as a forest here,
Arguna Misra.
* Cf. Gita, p. 70.
* This is the name for the operations of the mind.
4 The sense is similar to that at Gftd, p. 5656. The self has nothing
to do with these feelings ; the qualities deal with the qualities.
7 Cf. Gita, p. 65. ‘The meaning of nature here, as in the Gil.
is in substance the result of all previous action with which the self
has been associated, which result, of course, exists connected not
with the self, but with the developments of nature, in the form of body,
CHAPTER XIII, 7. 289
downward life-winds, after attaining to the bodies of
living creatures. Apart from them, and as the
constant entity underlying them, I see the individual
self in the body. Dwelling in that (self), 1 am in
no wise attached! (to anything) through desire or
anger, or old age, or death. Not desiring any
object of desire, not hating any evil, there is no
taint on my natures’, as there is no (taint) of a drop
of water on lotuses*, They are inconstant things
appertaining to this constant (principle) which looks
on various natures. Although actions are per-
formed, the net of enjoyments does not attach itself
to it, as the net of the sun's rays does not attach
itself to the sky‘. On this, too, they relate an
ancient story, (in the shape of) a dialogue between
an Adhvaryu priest and an ascetic. Understand
that, O glorious one! Seeing an animal being
sprinkled 4 at a sacrificial ceremony, an ascetic who
was sitting (there) spoke to the Adhvaryu, censur-
ing (the act) as destruction of life. The Adhvaryu
senses, &c. The comparison appears to mean that the feelings of
desire &c. are, like the life-winds, unconnected with the self, though
associated with it, and are both alike manifestations of nature.
τ Nflakanéha compares Brihaddramyaka, p. 770. Arguna Misra
has a different reading, meaning ‘ liable (to be subjugated).’
3 The plural, which is in the original, is unusual. The various
aspects of the ‘result’ stated in p. 288, note 7, being looked at
separately, are described as ‘natures,’ like the leaves of a loius, which
in their ensemble make one lotus.
5. Lalita Vistara, p. 2, and p. 64 supra.
4 The figure seems to be somewhat like that at Gia, p. 82, about
the atmosphere and space, which latter remains untainted by the
former. Looking on various natures, i.e. as distinct from the self.
* Viz. the remaining untainted.
* I.e. with water, preparatory to its being offered up for the
sacrifice.
[8] υ
290 ανυοῖτά.
answered him (saying), this goat will not be de-
stroyed. (This) creature will obtain welfare, since
the Vedic text is such. For that part of him which
is of the earth will go to the earth; whatever in
him is produced from water, that will enter water.
His eye (will enter) the sun, (his) ear the quarters,
and his life-winds likewise the sky’. There is no
offence on my part, adhering (as 1 do) to the
scriptures %,
The Ascetic said:
If you perceive (that) good (will) result upon his
life being severed (from him), then the sacrifice
is for the goat, what benefit (is it) to you? Let the
brother, father, mother, and friend (of the goat) give
you their consent*; take him (to them) and consult
(them), especially as he is dependent. You ought
to inquire of those who can give their consent thus.
After hearing their consent, (the matter) will be
fit for consideration’. The life-winds δ, too, of this
goat have gone to their sources, and I think only
his unmoving body remains. To those who wish
to derive enjoyment from the slaughter (of a living
creature), the unconscious body being comparable
to fuel, that which is called an animal becomes
1 Cf. Brihadaranyaka, p. 542, and p. 337 below.
* Cf. Khandogya-upanishad, p. 627, and also Sarfraka Bhashya
on Sftra III, 1, 25, p. 774.
* Le. for his slaughter, which is to bring welfare to the goat.
Arguna Misra says that this is a sort of reductio ad absurdum,
as the sacrifice is in truth not in the interests of the goat at all.
* Viz. whether the goat should be killed. Without their consent
he ought not to be slaughtered; with their consent, it becomes
a matter for consideration, Arguna Misra.
® It may also mean the senses, as in the A’Aandogya, p. 297.
CHAPTER XIII, 21. 201
the fuel’. The teaching of the elders? is, that re-
fraining from slaughter (of living creatures) is (the
duty) among all duties. We maintain that that
action should be performed which involves no
slaughter. (Our) proposition is no slaughter (of living
creatures). If I spoke further, it would be possible
to find fault with your proceedings in many ways ὃ.
Always refraining from the slaughter of all beings is
what we approve. We substantiate (this) from what
is actually visible‘, we do not rely on what is not
visible.
The Adhvaryu said:
You enjoy the earth’s quality of fragrance, you
drink watery juices, you see the colours of shining
bodies, you touch the qualities of the air, you hear
the sound produced in space, you think by the mind
(on the objects of) mental operations. And all
these entities, you believe, have life. You have not
(then) abstained from taking life. You are (engaged)
in the slaughter (of living creatures)’, There is no
movement * without slaughter (of living creatures).
Or what do you think, O twice-born one ?
1 This is not very clear, but the meaning seems to be that the
slaughter is committed for the enjoyment of the sacrificer; the
sacrificer only requires fuel, and the slaughtered animal is then
used for that purpose.
3 Cf. Khandogya, p. 627, and next note; and Gft4, inter alia,
p- 114, and p. 348 infra, ® See Sankhyatattvakaumudf, p. 7.
‘ Te. a rule expressly laid down, What is not visible means
what is not expressly stated, but is to be derived by inference, and
so forth (cf. Apastamba I, 1, 4,8). The express text is the famous
one, ‘Na himsyatsarv4 bhatani.’ Hims4, which is rendered slaughter
here, may mean also ‘giving pain’ generally.
δ This is the tu quoque argument. The sustentation of life
requires some sort of slaughter.
® Le. the support of the body, says Arguna Misra.
U2
292 anuciTA.
The Ascetic said:
The indestructible and the destructible, such is
the double manifestation of the self. Of these the
indestructible is the existent!, the manifestation as an
individual? (entity) is called the destructible*. The
life-winds, the tongue, the mind, and (the quality of)
goodness, together with (the quality of) passion 4, (these
make up) the manifestations as individual entities.
And to one who is free from these manifestations,
who is free from the pairs of opposites, who is devoid
of expectations, who is alike to all beings, who is
free from (the thought that this or that is) mine,
who has subdued his self, and who is released on all
hands‘, there is no fear anywhere *.
The Adhvaryu said:
O best of talented men! one should in this (world)
1 Arguna Misra takes it otherwise, ‘the true nature of the Sat,
the self’ Nflakan/ha renders the original by sadrépam without
further explanation. This indestructible seems to correspond to
that mentioned at Gité, p. 113, which should be considered in
connection with Gita, pp. 73, 74. The note at the former page is,
perhaps, not quite accurately expressed, as the word ‘material cause’
conveys some inadmissible associations. Perhaps ‘underlying prin-
ciple’ might be a nearer approach to the correct idea. The existent
will thus be that which really exists, as it is indestructible.
* Cf. Gita, p. 77. 5 See Santi Parvan (Moksha), ch. 240, st. 31.
‘ Arguna Misra says, ‘ The life-winds here are indicative of the
operations of the organs of action (as to which see p. 290, note §
supra), the tongue of the perceptive senses, the mind of the internal
activities, the quality of goodness of all sources of pleasure, and
passion of all sources of pain,’ the last two apparently covering the
external world, the previous ones the human activities, internal and
external.
* Released scil. from piety or impiety, &c..—Arguna Misra, who
says ‘sclf’ in the phrase preceding means mind.
* Because, says Arguna Misra, according to the very authority
which says there is sin in slaughter, all sin is destroyed by know-
lelge. Cf. Gita, p. 64.
CHAPTER XIV, 2, 293
dwell in company of good men only’. For having
heard your opinion, my mind is enlightened. O
venerable sir! I approach you, in the belief (that you
are) the Lord; and I say (to you), O twice-born one!
there is no fault (attaching) to me, performing (as I
have done) the rites performed by others *.
The Brahmaza said:
With this explanation, the ascetic thereafter re-
mained silent, and the Adhvaryu also proceeded with
the great sacrifice, freed from delusion. Thus Brah-
mazas understand the very subtle emancipation to
be of this nature, and understanding it, they act
(accordingly), being directed by the Kshetragia.
Cnuaprer XIV.
The Brdhmama said:
On this, too, they relate an old story, (in the
shape of) a dialogue, O you of a pure heart! between
K4rtavirya and the ocean. (There lived once) a
king named Arguna‘, a descendant of Krztavirya,
possessed of a thousand arms, who with his bow
conquered the (whole) earth ip to the ocean. Once
' Cf. Taittirtya-upanishad, p. 40.
3 The readings here in the MSS, are not satisfactory. I adopt
as the best that which appears to have been before Arguna Misra.
The meaning seems to be this :—-I have now understood the truth,
but I cannot be blame: for having hitherto done that which I saw
every one else do. Now I have had the benefit of conversation with
a good man, and have become free from my delusion.
* Namely, that final emancipation is not to be obtained by action,
and that slaughter is sinful.
* He is also called a Yogin at Raghuvamsa VI, 38. See Mallinath’s
commentary there.
294 ανυοϊτΑ.
on a time, as we have heard, he was walking about
near the sea, proud of his strength, and showering
hundreds of arrows on the sea. The ocean, saluting
him, and with joined hands, said, ‘O brave man! do
not throw arrows (on me). Say, what shall I do for
you? The creatures, who take shelter with me, are
being destroyed, O tiger-like king! by the great
arrows thrown by you. Give them security, O Lord!’
Arguna said :
If there is anywhere any wielder of the bow equal
to me in battle, who might stand against me in the
field, name him to me.
The ocean said:
If, O king! you have heard of the great sage
Gamadagni, his son is (the) proper (person) to show
you due hospitality '.
Then the king, full of great wrath, went away, and
arriving at that hermitage approached RAma only.
In company with his kinsmen, he did many (acts)
disagreeable to R4ma, and caused much trouble to
the high-souled Rama. Then the power of Rama,
whose power was unbounded, blazed forth, burning
the hosts of the enemy, O lotus-eyed one! And then
Rama, taking up his axe, hacked away that man of
the thousand arms in battle, like a tree of many
branches. Seeing him killed and fallen, all (his)
kinsmen assembled together, and taking swords and
lances, surrounded the descendant of Bhrigu. Rama
also taking up a bow, and hurriedly mounting a
chariot, shot away volleys of arrows, and blew
away the army of the king. Then some of the
* Te. by giving him what he desired—a ‘foeman worthy of his
steel’ to fight with him.
CHAPTER XIV, 20. 295
Kshatriyas, often troubled by fear of the son of
Gamadagni, entered mountains and _ inaccessible
places, like antelopes troubled by a lion. And the
subjects of those (Kshatriyas) who were not per-
forming their prescribed duties! through fear of him,
became Vrishalas, owing to the disappearance of
Brdhmazas*. Thus the Dravidas, Abhtras, Pauzaras,
together with the Sabaras, became Vvzshalas?, owing
to the abandonment of their duties by Kshatriyas.
Then when the heroic (children) of Kshatriya women
were destroyed again and again, the Kshatriyas, who
were produced by the Brahmamzas‘, were also de-
stroyed by the son of Gamadagni. At the end of
the twenty-first slaughter, a bodiless voice from
heaven, which was heard by all people, spoke
sweetly to Rama, ‘O Rama! O Rama! desist (from
this slaughter). What good, dear friend, do you
perceive, in taking away the lives of these kins-
men of Kshatriyas over and over again?’ Then,
too, his grandfathers*®, with Asétka as their head,
likewise said to the high-souled (RAma), ‘ Desist,
O noble one*!’ But Rama, not forgiving his father’s
1 Viz. the protection of their subjects.
* As the kings failed to protect the people, the Briéhmaszas
apparently were nowhere forthcoming.
5 Cf. Muir, Sanskrit Texts, vol. i, pp. 482 seq., 358, 391; vol. ii,
Pp. 423; Santi Parvan, ch. 65, st. 13 ; ch. 207, st. 42 (R4gadharma).
* As Kshatriyas were required for the protection of the people,
the Braéhmawas procreated them on Kshatriya women. See Muir,
Sanskrit Texts, vol. i, p. 451 seq. And as they were the offspring of
these anomalous connexions they are described as ‘kinsmen of
Kshatriyas.’ Cf. XA44ndogya, p. 317; Brihadarasyaka, p. 1037 and
comments there. As to heroic, see Muir, Sanskrit Texts, vol. iv,
Pp. 302 note.
5 Cf. Gita, p. 40, note 1.
4 See as to the whole story, Muir, Sanskrit Texts, vol. i, p. 442.
296 anucttTA,
murder, said to those sages, ‘You ought not to keep
me back from this.’
The Pitrzs said:
O best of victors! you ought not to destroy these
kinsmen of Kshatriyas. It is not proper for you,
being a Brahmaaa, to slaughter these kings.
CHAPTER XV.
The Pitrzs said:
On this’, too, they relate an ancient story; hearing
that (story), O best of the twice-born! you should
act accordingly. There was (once) a royal sage,
named Alarka, whose penance was very great, who
understood duty, who was veracious, high-souled,
and very firm in his vows. Having with his bow
conquered this world as far as the ocean,—having
performed very difficult deeds*,—he turned his
mind to subtle " (subjects). While he was sitting at
the foot of a tree, O you of great intelligence! his
thoughts, abandoning (those) great deeds, turned to
subtle (questions).
Alarka said:
My mind is become (too) strong‘; that conquest is
constant in which the mind is conquered. (Though)
surrounded by enemies, I shall direct my arrows
elsewhere δ, As by its unsteadiness, it wishes*® to
’ The dmipropriety or sinfulness of slaughter.
* Such as the subjugation of enemies and so forth.
* The Brahman, says Nilakamsha.
* Te. too strong to be under control.
* That is to say, elsewhere than towards the external foes with
whom he was waging war.
* The text is-unsatisfactory here. I adopt Nilakaséha’s reading.
CHAPTER XV, 12. 297
make all mortals perform action, I will cast very
sharp-edged arrows at the mind.
The mind said:
These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.
Hearing that, he then spoke these words after
consideration :—
' Alarka said :
Smelling very many perfumes, one hankers after
them only. Therefore | will cast sharp arrows at
the nose.
The nose? said:
These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.
Hearing that, he then spoke these words after
consideration :—
Alarka said:
Enjoying savory tastes, this (tongue) hankers after
1 This and the other corresponding words must be understood
to refer not to the physical nose and so forth, but the sense seated
there. The nose here, for instance, stands for the sense of smell.
Nilakan/ha understands all these words of Alarka as indicating the
so-called Hasha-yoga, which, he adds, invariably occasions death.
As to the throwing of arrows at the mind, he says, it means, ‘I will
subdue the mind by the restraint of the excretive organs by means
of the Hasha-yoga.’ And finally he says, ‘A man, having restrained
all the senses by means of the Ha/sa-yoga, merely droops away ;
becoming deficient in those senses, he does not accomplish
his end.’
298 anucitA.
them only. Therefore I will cast sharp arrows at
the tongue.
The tongue said:
These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.
Hearing that, he then spoke these words after
consideration :—
Alarka said:
Touching various (objects of) touch, the skin
hankers after them only. Therefore I will tear
off the skin by various feathered arrows.
The skin said:
These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.
Hearing that, he then said after consideration :—
Alarka said:
Hearing various sounds, the (ear) hankers after
them only. Therefore I (will) cast sharp arrows
at the ear.
The ear said:
These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and then you will lose (your) life.
Look out for other arrows by which you may
destroy me.
Hearing that, he then said after consideration :—
CHAPTER XV, 28. 299
Alarka said:
Seeing numerous colours, the eye hankers after
them only. Therefore I will destroy the eye with
sharp arrows.
The eye said:
These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.
Hearing that, he then said after consideration :-—
Alarka said:
This (understanding) forms various determina-
tions by its operation. Therefore I will cast sharp
arrows at the understanding.
The understanding said:
These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your own
vital part, and your vital part being pierced, you
will die. Look out for other arrows by which you
may destroy me.
The Brahmana' said:
Then Alarka even there employed himself in a
fearful penance? difficult to perform; but he did not
obtain any arrows for these seven by his devotions.
Then that king deliberated with a mind very intent
on one (subject), and after deliberating for a long
time, O best of the twice-born! Alarka, the best of
talented (men), could not arrive at anything better
1 Sic in our copies. It should be the Pitrss, seeing that they
are relating Alarka’s story to Parasurama.
3. Meditation, or pondering, according to Nflakassha. .
300 ανυοῖτΑ.
than concentration of mind'. Then directing his mind
to one point?, he became steady, and applied him-
self to concentration of mind. And (then) the brave
man forthwith destroyed the senses with one arrow;
and entering the self by means of concentration of
mind, he reached the highest perfection. And the
royal sage, amazed, then uttered this verse, ‘O!
Alas! that we should have engaged in all external
(matters); that being possessed of a desire for en-
joyments, we should have devoted ourselves before
now to sovereignty! I have now subsequently learnt
that there is no higher happiness than concentration
of mind.’ Do you understand this too, O Rama!
and do not kill Kshatriyas. Perform a fearful "
penance, thence you will obtain the highest good.
Thus spoken to by (his) grandfathers, the noble son
of Gamadagni engaged himself in fearful penance, and
attained that perfection which is difficult to reach.
Cuapter XVI.
The Brdhmaaa said:
There are, verily, three foes in (this) world, and
they are stated to be (divided) ninefold, according
to qualities. Exultation, pleasure, joy‘, these three
1 Te. the riga-yoga, says Nilakan/sa, which consists in mere
control of the mind. Cf. Sankhya-sira, p. 39.
* See Yoga-sfitra, p. 45.
5. This means difficult, and occasioning many trials to one who
performs it.
4 Nilakan/ha says exultation is when one is sure of obtaining
what is desired, pleasure when it is obtained, and joy when the
thing obtained is enjoyed. Arguna Misra takes a different distinc-
tion; but our copy of his commentary is not quite intelligible in
CHAPTER XVI, 5. 301
are qualities appertaining to the quality of good- —
ness. Grief, wrath, persistent hatred, these are
stated to be qualities appertaining to the quality of
passion. Sleep, sloth, and delusion, these three
qualities are qualities appertaining to the quality
of darkness. Cutting these off by multitudes of
arrows', a courageous man, free from sloth, having
a tranquil self, and senses controlled, is energetic
about subjugating others*. On this, people who
know about ancient times celebrate verses which
were sung of old by the king Ambartsha, who had
become tranquil (in mind). When vices* were in
the ascendant, and good (men) were oppressed,
Ambartsha, of great glory, forceably possessed him-
the beginning. Pleasure he takes to mean ‘ pride felt in supposing
oneself to possess some merit,’ and joy that produced when im-
pending danger is averted. As to the next triad, the text is again
unsatisfactory. The text printed in the edition which contains
Nilakan/ha’s commentary, is ‘desire, anger, &c. There is nothing
about them in the commentary. Arguna Misra’s text is the one
we have adopted. He says, ‘grief, pain caused by loss of what is
desired ; anger, the pain caused by the counteraction of one’s
attempts to injure another; persistent hatred, the pain caused by
believing another to be doing harm to oneself.’ Persistent hatred
is Nflakan/ha’s interpretation. I think his interpretation is prefer-
able. The two triads seem to be based on one principle of grada-
tion. The distinctive marks of the three qualities are pleasure,
pain, and delusion respectively, and those characterise the three
triads stated in the text. See Santi Parvan (Moksha), chap. 194,
st. 27 seq.
’ Tranquillity and so forth, Nflakan/ha; practising yoga or
concentration of mind, Arguna Misra.
3.1.6. external, says Arguna Misra; external foes of one’s own
emancipation is, I presume, what is meant.
* Arguna Misra says, ‘his own and those of others.’ Nilakantha
takes good to mean not men, but tranquillity, &c. The next
sentence seems rather to militate against this view, which in itself
is not a well-founded one.
302 anucitA,
self of the kingdom’. He (then) restraining his own
vices, and honouring good men, attained high per-
fection, and sang these verses: ‘I have conquered
most vices; destroyed all foes; but there is one,
the greatest, vice which should be destroyed and
which I have not destroyed—that (vice), being im-
pelled by which, a creature does not attain freedom
from desire, and being troubled by desire, under-
stands (nothing) while running into ditches*; (that
vice), being impelled by which, a man even does
what ought not to be done. That avarice—cut
(it) off, cut (it) off with sharp swords. For from
avarice® is born desire; then anxiety comes into
existence; and he who desires, mostly acquires
qualities appertaining to the quality of passion.
Obtaining those, he mostly acquires qualities ap-
pertaining to the quality of darkness‘. When the
bodily frame is destroyed, he, owing to these quali-
ties, is born again and again, and engages in action.
And at the expiration of life, again with his body
dismembered and scattered about, he meets death,
and again birth. Therefore, properly perceiving this,
and restraining avarice by courage, one should wish
for sovereignty in the self. This is sovereignty ὃ;
there is no other sovereignty here. The self pro-
perly understood is itself the sovereign.’ Such were
1 For the good of the people, says Arguna Misra.
2 T.e. base actions, Nilakantha.
* Avarice, according to Arguna Misra, is the belief that one has
not got that which one has, and desire is the wish for more and
more. Avarice, seems, however, to be the general frame of mind,
always wishing for something, never being contented, and desire
is the wish for a specific object.
4“ Which are sources of delusion. Cf. a similar doctrine at Ape-
stamba II, 5, 140. * Nilakan/ha compares Taittirfya, p. 26.
CHAPTER XVII, 8. 303
the verses sung with regard to the great sovereignty,
by the glorious Ambartsha, who destroyed the one
(chief vice), avarice.
Cuaptrer XVII,
The Brahmaaa said:
On this’, too, they relate this ancient story (in the
shape of) a dialogue, O you of a pure heart! between
a Brahmaaa and Ganaka. King Ganaka, by way of
punishment, said to a Brahmaza who had fallen into
some offence: ‘You should not live within my do-
minions. Thus spoken to, the Brahmasa then
replied to that best of kings: ‘Tell me, O king! how
far (extend) the dominions which are subject to you.
I wish, O Lord! to live in the dominions of another
king, and, O master of the earth! I wish to do your
bidding according to the Sdstras.’ Thus spoken
to by that glorious Brahmaaa, the king then heaved
frequent and warm sighs, and said nothing in reply.
While that king of unbounded power was seated,
engaged in meditation, a delusion suddenly came
upon him, as the planet* upon the sun. Then when
the delusion had gone off, the king recovered him-
self, and after a short while spoke these words to
the Brahmana.
Ganaka said:
Though this country, which is the kingdom of my
father and grandfather, is subject (to me), I cannot
* On getting rid of the notion that this, that, and the other
thing is one’s own,—Arguna Misra. Nilakan/ha agrees, and adds
also on the subject of cutting off avarice.
* That is to say, Rabu.
304 ανυοῖτά.
‘find my domain!, searching through the (whole)
earth. When I did not find it on the earth, I looked
for MithilA; when I did not find it in Mithila, I looked
for my own offspring. When I did not find it among
them, then came the delusion on me. Then on the
expiration of the delusion, intelligence again came
to me. Now I think that there is no domain (of
mine), or that everything is my domain. Even this
self is not mine, or the whole earth is mine. And
as mine, so (is it) that of others too, I believe, O
best of the twice-born! Live (here, therefore) while
you desire, and enjoy while you live *.
The Brahmana said:
Tell me, what belief you have resorted to, by which,
though this country, which is the kingdom of your
father and grandfather, is subject to you, you have
got rid of (the notion that this or that is) mine.
What conviction have you adopted, by which verily
you consider your whole domain as not (your)
domain, or all as your domain?
Ganaka said:
I understand (all) conditions here, in all affairs, to
be terminable’, hence I could not find anything that
should be (called) mine‘. (Considering) whose this
= Meaning, apparently, that over which he and no one else has
power. He contracts his vision gradually, and finds nothing at all
which he can call his own to the exclusion of others. He explains, fur-
ther on, how he arrives at the alternative conviction stated towards
the close of this speech. In the Brihaddranyaka (p. 916) he is said
to have offered his kingdom to Yagaavalkya and himself as his slave,
after learning the Brahma-vidya. See too Muir, Sanskrit Texts, vol. iv,
Ρ. 426 seq. * See Santi Parvan (Moksha) I, 13.
* Conditions of indigence or affluence, Nilakan/ha. Arguna
Misra’s reading is different.
4 There is a familiar verse, ascribed to Ganaka, which says, ‘If
CHAPTER XVII, 21. 305
was, (I thought of) the Vedic text about anybody’s
property, (hence) I could not find by my intelligence
anything that should be (called) mine'. Resorting
to this conviction, I have got rid of (the notion that
this or that is) mine. Now hear the conviction,
holding which, my domain (appears to me to be)
everywhere *. I do not desire for myself even smells
existing in the nose*. Therefore the earth‘ being
conquered is always subject to me. I do not desire
for myself tastes even dwelling in the mouth.
Therefore water being conquered is always subject
to me. I do not desire for myself the colour (or) light
appertaining to the eye. Therefore light being con-
quered is always subject to me. 1 do not desire for
myself the (feelings of touch) which exist in the
skin. Therefore air being conquered is always
Mithil4 is on fire, nothing of mine is burnt (in it).’ The verse
occurs in the Mah4bhfrata, Santi Parvan (Moksha Dharma), chap.
178, st. 2, and also chap. 276, st. 4. See too Muir, Sanskrit Texts,
vol. i, p. 429.
' This is not clear. I have followed Nilakans/ha’s text. Arguna
Misra’s is in the earlier part more intelligible, ‘ Whose is this to-day,
whose to-morrow?’ But I cannot find that there is any Vedic
text to this effect. Nilakawsha cites on his text fsopanishad, Ρ. 5.
The meaning here seems to be, ‘When I considered as to whom
the things I saw in my thoughts belonged to, I remembered the
Vedic text that one should not wish to obtain another’s property,
and so, thinking about the matter with that caution, I could not
make out that there was anything which I could call my own.’
* This is the alternative conclusion he has come to.
* The sense of smell enjoys the smell, my self has nothing to
do with it. Cf. Gita, p. 55, also Maitri, pp. 112, 113.
* Whenever there is any smell, it is supposed that particles of
earth are there; so the meaning here is ‘all things having the
quality of smell are subject to me,’ and so throughout. The
objects of sense are all used for the purposes of the prescribed
actions, the benefits of which accrue to gods, &c. Cf. Gita, pp. 53,
54, and see also pp. 84, 85.
[8] Χ
306 anucitA.
subject to me. I do not desire for myself sounds
even though existing in the ear. Therefore sounds
being conquered are always subject to me. I do
not desire for myself the mind always within me.
Therefore the mind being conquered is always sub-
ject to me. All these actions of mine are, verily,
for this purpose, (namely) for the gods, the Pitrts, the
Bhatas, together with guests. Then the Brahmaza,
smiling, again said to Ganaka: ‘Know me to be
Dharma, come here to-day to learn (something)
about you’. You are the one person to turn this
wheel, the nave of which is the Brahman’, the spoke
the understanding, and which does not turn back *,
and which is checked by the quality of goodness as
its circumference 4,’
Cuaprer XVIII.
The Brdhmaza said:
O modest one! I do not move about in this world
in the way which, according to your own under-
standing, you have guessed. I*am a Bréhmama, I am
1 T.e. to put him to the test. Such examinations are often
referred to in our later literature.
* Le. Veda, says Arguna Misra.
* Le. says Arguna Misra, which leads to the seat from which
there is no return. Cf. Gita, p. εἰ.
4 The wheel is the yoga, says Arguna Misra. The expression
is noteworthy, as being that used of Buddha’s teaching. See on
that Davids’ Buddhism, p. 45.
5 The man who has achieved final emancipation has got that, in
which the benefits to be derived from the course of life of a Brih-
mana, &c., are included (see p. 191 supra). Hence, says he, the
CHAPTER XVIII, 8. 307
emancipated, I am a forester, and I likewise perform
the duties of a householder, observing vows. I am
not such, O beautiful one! as you see me with the
eye. I pervade every single thing that is in this
world. Whatever creatures there are in the world,
movable or not moving, know me to be the de-
stroyer of them as fire is of wood'. Sovereignty
over the whole world, and even over heaven; that,
or else this knowledge; (of these two) knowledge
is my only wealth?. This* is the path of the
Brahmazas, by which those who understand that‘
proceed, to households, or residence in forests, or,
dwelling with preceptors, or among mendicants δ.
With numerous unconfused symbols only one know-
ledge is approached. And those who, adhering to
various symbols and Asramas, have their under-
standing full of tranquillity *, go to the single entity
as rivers to the ocean. This path is traversed
by the understanding, not by the body*. Actions
have a beginning and an end, and the body is tied
down by action. Hence, O beautiful one! you
doubt, on which your question is based as to what world you will
go to by being joined to me, is wrong. See p. 256 supra.
1 He is speaking here on the footing of the essential identity
of everything. Cf. Gft4, p. 62.
* The expression here is clumsy; the meaning is that he prefers
knowledge to sovereignty, if the alternative is offered him.
* Viz. knowledge. * Le. the Brahman.
® These are the four orders or Asramas.
* The knowledge to be acquired, by whatever symbols the
attempt to acquire it is made, is but this, that all is one; and that
is acquired certainly when tranquillity has been achieved.
7 Le. by realising the identity of everything, not by the actions
performed with the body, which, as he goes on to show, are
perishable, and cannot lead to any lasting result.
X 2
308 anucita.
(need) have no fear occasioned by the other world.
With your heart intent upon the real entity, you will
certainly come into my self.
Cuarter XIX.
The Brahmanza’s wife said:
This is not possible to be understood by one
whose self! is frivolous, or by one whose self is not
refined; and my intelligence is very frivolous, and
narrow, and confused. Tell me the means by which
this knowledge is acquired. I (wish to) learn from you
the source from which that knowledge proceeds.
The Br&dhmasa said:
Know that he who devotes himself to the Brah-
man is the (lower) Arazi, the instructor is the upper
Arazi. Penance and sacred learning cause the at-
trition?, and from that the fire of knowledge is
produced.
The Brihmaza’s wife said:
As to this symbol of the Brahman which is de-
nominated the Kshetragza, where, indeed, is (to be
found) a description of it, by which it* is capable
of being comprehended ?
* Le. mind, Arguna Misra.
* Scil. of the Aranis (i.e. the wood used for kindling fire); the
sense is, that the pupil who has penance and Vedic learning goes
to a teacher for knowledge. See Svetisvatara, pp. 307, 308.
* Le. the Brahman, says Arguna Misra, of which the Kshetraga#a
is only a symbol. For a definition of Kshetrag€a, see Sanu
Parvan (Moksha), chap. 187, st. 23.
CHAPTER XIX, 9. 309
The Brahmana said:
He is without symbols’, and also without qualities;
nothing exists that is a cause of him. I will only
state the means by which he can be comprehended
or not. A good means is found, namely, action?
and knowledge, by which that® (entity), which has
the symbols (useful) for knowledge ὁ attributed to it
through ignorance, is perceived as by bees®. In the
(rules for) final emancipation, it is not laid down, that
a certain thing should be done, and a certain thing
should not*. But the knowledge of the things bene-
ficial to the self is produced in one who sees and
hears’. One should adopt as many of these things,
(which are) means of direct perception, as may here
be practicable—unperceived, and those whose form
is perceived *, in hundreds and in thousands, all of
various descriptions. Then one comes near to that
beyond which nothing exists.
The Deity said:
Then the mind of the Brahmaaa’s wife, after the
1 See Sanatsugitiya, p. 160.
* Viz. that which is required as a preliminary to the acquisition
of knowledge, and hence is necessary for final emancipation.
3 The Brahman.
* Le. symbols which are to convey a knowledge of the Brahman.
* Le. in a way not perfect; as bees hovering above a flower
get the fragrance of it without grasping the flower itself, so these
Means give one an imperfect knowledge of the Brahman to be
afterwards perfected by constant meditation upon it (nididhy4sa),
* As it is in the prior portion of the Vedas, as to sacrifices, &c.
7 Sees, i.e. by contemplation ; hears, i.e. from a teacher, Arguna
Misra.
5 This seems to mean such things as hearing, reading, &c.,
which would be ‘perceived’ scil. by the senses ; and all intellectual
operations which would be ‘ unperceived.’
310 anucitA.
destruction of the Kshetrag#a', turned to that which
is beyond (all) Kshetrag#as by means of a knowledge
of the Kshetra *.
Arguna said:
Where, indeed, O Krishza! is that Brahmana’s
wife, and where is that chief of Brahmazas, by both
of whom this perfection was attained? Tell me
about them both, O undegraded one!
The Deity said:
Know my mind to be the Brahmama, and know
my understanding to be the Brahmaza’s wife. And
he, O Dhanazigaya! who has been spoken of as the
Kshetrag#a, is I myself *.
CuapTeR XX.
Arguna said:
Be pleased to explain to me the Brahman which
is the highest object of knowledge; for by your
favour my mind is much interested in (these) subtle‘
(subjects).
VA4sudeva said:
On this, too, they relate an ancient story (in the
shape of) a dialogue, connected with final emanci-
pation, between a preceptor and a pupil. A talented
* Tle. after the identification of the individual self with the uni-
versal self, when the individual ceases to be perceived as such. Cf.
Santi Parvan (Moksha), chap. 187, st. 23.
3 That beyond Kshetragas=the absolute supreme self. Cf.
Ghd, p. 106.
* The substance of this specch, says Arguna Misra, is that the mind
and understanding devoted to the supreme lead to final emancipation.
* See p. 296 supra. The last chapter closes what in some of the
MSS. is called the Brahma Git4, or Brdhmana Git4 contained in
the Anugit4 Parvan. See further as to this our Introduction,
where the point is further dwelt on.
CHAPTER XX, 12. ΔΙ:
pupil, O terror of your foes! asked a Brahmana pre-
ceptor of rigid vows, (when he was) seated, something
about the highest good. ‘I’ (he said), ‘whose goal
is the highest good, am come to you (who are)
venerable; I pray of you with (bowed) head, O
Brahmaza! that you should explain to me what I
ask.’ The preceptor, O son of Prztha! said to the
pupil who spoke thus: ‘I will explain to you every-
thing, O twice-born one! on which you verily have
any doubt.’ Thus addressed by the preceptor, O
best of the Kauravas! he who was devoted to the
preceptor, put (his) questions with joined hands.
Listen to that, O you of great intelligence!
The pupil said:
Whence am I’, and whence are you? Explain
that which is the highest truth. From what were
the movable and immovable entities born? By
what do entities live, and what is the limit of their
life? What is truth, what penance, O Brahmana ?
What are called the qualities by the good? And what
paths are happy? What is pleasure, and what sin ?
These questions of mine, O venerable Brahmaza
sage! O you of excellent vows! do you be pleased
to explain? correctly, truly, and accurately. There
is none else here who can explain these questions.
Speak, O best of those who understand piety! I feel
the highest curiosity (in this matter). You are cele-
brated in the worlds as skilled in topics connected
with the piety (required for) final emancipation. And
there exists none else but you who can destroy all
* Compare the questions at the beginning of the Svetasvatara-
νι}
* A similar expression to that in the Sanatsugattya, p. 149,
and elsewhere. .
312 anucfrA.
doubts. And we’, likewise, are afraid of worldly life,
and also desirous of final emancipation.
V4sudeva said:
That talented preceptor, who preserved (all) vows,
O son of Pritha! O chief of the family of the
Kauravas! O restrainer of foes! duly explained all
those questions to that pupil, who had approached
him (for instruction), who put (his) questions properly,
who was possessed of (the necessary) qualifications,
who was tranquil, who conducted himself in an agree-
able manner, who was like (his) shadow’, and who
was a self-restrained ascetic and a Brahmaéarin.
The preceptor said:
All this, which is connected with the knowledge
of the Vedas* and involves a consideration of the
real entity, and which is cultivated by the chief
sages, was declared by Brahman. We consider
knowledge only as the highest thing; and renuncia-
tion ‘ as the best penance. And he who understands
determinately the true object of knowledge which is
impregnable ‘—the self abiding in all entities—and
who can move about anywhere‘, is esteemed highest.
The learned man who perceives the abiding together’,
Δ It is not easy to account for the change here from the singular
to the plural.
* Te. always attended on the preceptor. Cf. generally, Musdaka,
p. 283.
* The question was not quite from his own imagination, says
Nilakav/ia. Arguna Misra has a different reading, which he
interprets to mean ‘that on which the Vedas are all at one.’
* Of the fruit of action, Arguna Misra.
* I.e. not such as to require modification by any other knowledge,
as knowledge of the world does.
* Nilakan/ha compares A’Aindogya, pp. §23-553-
7 Le. of Xit and Gada, says Nilakan/ha; of Brahman and its
manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra.
CHAPTER XX, 22. 313
and the severance also, and likewise unity and
variety 1, is released from misery. He who does
not desire anything, and has no egoism about any-
thing, becomes eligible for assimilation with the
Brahman, even while dwelling in this world?. He
who knows the truth about the qualities of nature,
who understands the creation of all entities, who is
devoid of (the thought that this or that is) mine,
and who is devoid of egoism, is emancipated ; there
is no doubt of that. Accurately understanding the
great (tree) of which the unperceived ὃ is the sprout
from the seed, which consists of the understanding
as its trunk, the branches of which are the great
egoism, in the holes of which are the sprouts, namely,
the senses, of which the great elements are the
flower-bunches‘, the gross elements the smaller
boughs, which is always possessed of leaves, always
possessed of flowers, and from which pleasant fruits
are always produced, on which all entities subsist,
which is eternal, and the seed of which is the Brah-
man ; and cutting it with that excellent sword—know-
ledge—one attains immortality, and casts off birth
and death® I will state to you to-day, O highly
* Le. that variety is only in this world, but that the unity of
everything is the true proposition. Cf. inter alia Gita, p. 104.
* Cf. Brthadaranyaka, p. 858, and Gita, p. 65.
* Tie. the Prakriti of the Sénkhyas,
4 The great elements are the five tanmAtras of earth, water, fire,
air, and space, which afterwards produce what we have called the
gross elements in the text, namely, the earth &c. which we perceive.
* The wee typifies worldly life. Cf. pp. 111-189 supra. The
leaves and flowers, Arguna Misra says, stand for volition and
action; and Nilakan/ha seems to agree. The tee is called eternal,
as worldly life is supposed to have had no beginning. Cf. Sarfraka
Bhashya, p. 494, ‘sprout from the seed,’ this rendering is necessi-
tated by Brahman being described as the seed. Cf. Mundaka,
p- 288; SvetAsvatara, p. 362; Kasha, pp. 143, 144.
314 ANUGITA.
talented one! the true conclusion! about the past,
the present, the future, and so forth, and piety, de-
sire, and wealth *, which is understood by the mul-
titudes of Siddhas, which belongs to olden times, and
is eternal, which ought to be apprehended, and under-
standing which talented men have here attained
perfection. Formerly’, the sages, Brzhaspati, Bha-
radvaga, Gautama, and likewise Bhargava, Vasish¢ha,
and also KAsyapa, and Visvdmitra, and Atri also,
desiring knowledge, met each other, after having
travelled over all paths‘, and becoming wearied of
their own actions. And those twice-born (sages),
giving the lead to the old sage Angirasa, saw Brah-
man, from whom (all) sin has departed, in Brah-
man’s mansion. Having saluted that high-souled
one who was sitting at ease, the great sages, full
of humility, asked him this momentous (question)
concerning the highest good: ‘ How should one per-
form good action? how is one released from sin?
what paths are happy for us? what is truth and
what vice? By what action are the two paths southern
and northern obtained 59 (andwhatis) destruction * and
emancipation, the birth and death of entities δ᾽ What
the grandsire said conformably to the scriptures’,
1.1. 6. the means of arriving at it, Arguna Misra.
3 The triad, the acquisition of which worldly men aspire to.
* He explains how the doctrine belongs to olden times.
* J.e. paths of action, Nilakan/ha. See Sanatsuyitiya, p. 165.
* Namely, the Pitr‘yana and Devayana (Arguna Misra), as to
which sce AAindogya, p. 341, Kaushitaki, p. 13, and Brihadira-
nyaka, p. 1034.
* Nilakan/A4a seems to interpret this to mean the temporary ard
final dissolutions of the worlds, on which see, inter alia, Vedanta
Paribh4shA, p. 48.
7 So Milakan/ha. May it not be ‘according to the received
tradition ?’
CHAPTER XX, 37. 315
when thus spoken to by the sages, I will state to you.
Listen (to that) O pupil!
Brahman said :
From the truth were the entities movable and
immovable produced. They live by penance’.
Understand that, O you of excellent vows! By their
own action they remain transcending their own
source*, For the truth joined with the qualities is
invariably of five varieties. The Brahman? is the
truth ; penance is the truth; Pragdpati also is truth ;
the entities are born from the truth; the universe
consisting of (all) creatures is the truth. Therefore
Brahmaaas whose final goal is always concentration
of mind, from whom anger and vexation have de-
parted, and who are invariably devoting themselves
to piety, are full of the truth. I will speak about
those (Brahmanas) who are restrained by one
another‘, who are possessed of knowledge, who are
the establishers of the bridge of piety, and who are
the constant creators of the people’. I will speak
of the four (branches of) knowledge, and likewise
of the castes, and of the four orders, distinctly. The
wise always speak of piety as one, (but) having
* Le. by action, Nilakan/ha. Cf. Mundaka, p. 280, and sec
p. 166 supra, note 1.
* Ie. they remain apart from the Brahman, being engaged in
action. This answers some of the questions put by the pupil to
the preceptor. As to ‘the truth,’ see p. 162, note 2 supra.
Le. bys or god; penance=piety; PragApati=the individual
soul, Nilakan/ka. Brahman=‘ that’ (but how is ‘that’ ‘joined with
qualities ?’); Pragdpati= Brahman, Arguna Misra. They agree about
penance and entities (which they take to mean the gross elements)
and creatures. Brahman and Pragdpati= Virlg and Hiranyagar-
bha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1.
‘ I.e. who commit no breach of piety through fear of one
another, Nilakan/ha. 5 Cf. Gita, p. 86.
316 anucitA.
four quarters. I will speak to you, O twice-born
ones! of the happy path, which is productive of
pleasure, and which has been invariably travelled
over by talented men in old days for (obtaining)
assimilation with the Brahman. Learn, O noble ones !
from me, now speaking exhaustively, of that highest
path which is difficult to understand, and of the
highest seat. The first step is said to be the order
of Brahmadérins ; the second is that of householders ;
next after that is that of foresters; and next after
that too, the highest step must be understood to be
that relating to the Adhy4tma’. Light*, space, sun,
air, Indra, Pragdpati, one sees not these, while one
does not attain to the Adhyétma*. I will subse-
quently state the means to that, which you should
understand. The order of foresters, (the order) of
the sages who dwell in forests and live on fruits,
roots and air, is prescribed for the three twice-born
(castes). The order of householders is prescribed
for all castes. The talented ones speak of piety
as having faith for its characteristic. Thus have
I described to you the paths leading to the gods‘,
which are occupied by good and talented men by
means of their actions, and which are bridges of
piety. He who, rigid in his vows, takes up any one
of these modes of piety separately, always comes in
time to perceive the production and dissolution of
That is to say, that of the ascetic, who specially devotes him-
self to the acquisition of knowledge about the relation of the
supreme and individual self (Adhyduma).
* The deity presiding over the bright fortnight, says Arguna Misra.
The words space and sun and air must be similarly interpreted.
* Nilakaw/ha says ‘one sees these only while one has not bad
a perception of the self’ He takes light ἄς. to mean the ‘universe.’
* Le. the means of reaching the Devayina path (mentioned at
Ρ- 314, note 5), Nilakantha. Cf. also Musdaka, p. 312.
CHAPTER XXI, 2. 317
(all) entities?. Now I shall state with accuracy and
with reasons, all the elements which abide in parts
in all objects. The great self, the unperceived? like-
wise, and likewise also egoism, the ten senses and
the one‘ (sense), and the five great elements, and the
specific characteristics of the five elements 5, such is
the eternal creation. The number of the elements is
celebrated as being twenty-four plus one. And the
talented man who understands the production and
dissolution of (all) elements, he, of all beings, never
comes by delusion. He who accurately understands
the elements, the whole of the qualities *, and also
all the deities’, casting aside sin, and getting rid of
(all) bonds, attains to all the spotless worlds.
CuarTeR XXI.
Brahman said:
That unperceived (principle), all-pervading, ever-
lasting, and immutable, which is in a state of equi-
librium δ, should be understood (to become) the city
of nine portals, consisting of three qualities, and five
Ὁ Namely, how they are all manifestations of the Brahman, and
are all dissolved in it. Cf. inter alia Git4, pp. 74, 92.
* See the Ka/hopanishad, p. 149. See also p. 332 infra.
® See p. 313, note 3 supra.
* I.e. the mind. Cf. Gft4, p. roz. 5 Viz. smell, sound, ἄς.
4 Tranquillity, self-restraint, &c., Arguna Misra. Are they not
rather the three qualities? As to ‘twenty-four plus one’ above,
see p. 368.
1 Does this mean the senses, as at Gfta, p. 123? An accurate
understanding of the things noted requires a knowledge of their
relation to the supreme, which is the means of final emancipation.
And see p. 337 infra.
5 See Gfid, p. 107, and Saéakhya-sfra, p. 11, and note 2, p. 331
infra.
318 ANUGITA.
constituent principles’, encircled by the eleven ’, con-
sisting of mind’ as the distinguishing power, and of
the understanding as ruler, this is (an aggregate
made up of) eleven’. The three currents’ which
are within this (city) support (it)* again and again,
and those three channels run on, being constituted
by the three qualities. Darkness, passion, and
goodness, these are called the three qualities,
which are all coupled with one another, and like-
wise serve one another, which depend on one
another, and attend on one another, and are joined
to one another’. And the five constituent principles
1 The five gross elements of which the body is composed (cf.
Mahébhfrata, Santi Parvan, Moksha Dharma, chap. 183, st. 1 564.)
are developments of the unperceived principle, the Prakriti. Cf.
Git4, p. 112, where the words ‘which remain (absorbed) in nature’
have been inadvertently omitted after ‘ with the mind as the sixth.’
As to the nine portals cf. Gita, p. 65.
3 The five active organs, the five perceptive senses, and the mind.
3 This Arguna Misra takes to mean ‘egoism.’ Nilakansha takes
the usual meaning, and adds, objects are produced from mental
operations ; ‘distinguishing,’ that is, manifesting as distinct entities.
4 The eleven are, according to Arguna Misra, the three qualities,
the five gross elements, the group of organs and senses as one,
egoism, and understanding.
® Viz. the nadis, Id4, Pingala, and Sushumaa, Arguna Misra,
who adds that they are respectively of the quality of darkness,
passion, and goodness.
4 The three nadis, says Arguna Misra, support the life-winds.
Nilakan/fa takes the three currents to be the threefold inclination
of the mind, viz. towards a pure piety, towards injuring other living
creatures, and towards that mixed piety which requires the destruc-
tion of life for its performance. Nilakan/Aa also has a different
reading from Arguna Misra, which means ‘are replenished’ instead
of ‘support.’ And the three channels are, according to Nilakanéka,
the Sampskaras, or effects of previous actions of piety or impiety.
Τ᾽ Coupled=always existing in association with one another ;
serving = being necessary to the operations of one another ; depend-
ing =supporung one another like three staves, says Nilakassha;
CHAPTER XXI, II. 319
(are made up of) the three qualities. Goodness
is the match of darkness, and passion is the match
of goodness; and goodness is also the match of
passion, and darkness the match of goodness. Where
darkness is restrained, passion there prevails.
Where passion is restrained, goodness there pre-
vails', Darkness should be understood to consist
in obscurity. It has three qualities ?, and is called
delusion. Its characteristic is also impiety, and
it is constant in sinful actions. This is the nature
of darkness ; it also appears combined (with others).
Passion is said to consist in activity, and is the
cause of successive® (acts). When it prevails,
its characteristic, among all beings, appears to be
production’. Light, lightness δ, faith, such is stated
to be the nature of goodness (prevailing) among
all beings, as accepted by good men. The true
nature of their characteristics, in aggregation and
separation, will now be stated together with the
reasons ; learn those accurately. Delusion, ignorance,
upholding, says Arguna Misra, as the total absence of one would lead
to the absence of the others also; attending=becoming subordinate
to whichever of them is dominant for the time being; joined=so
as to become one organic whole. Cf. as to all this, Yoga-sftra 11,
18, and commentary, p. 101; Sdakhya-karika, K4rik4 12, with
Vakaspati Misra’s comments on it.
* Cf. Gita, p. 108, and the quotation in the Sankhyatattvakau-
mudf, p. 64.
* Ie. characteristics, viz. obscurity (which seems to stand for
ignorance), delusion (which is false knowledge), and impiety (doing
that which is known to be sinful and wrong).
* The original means, according to ΝΠ καμία, wrong, unlawful
conduct. As to all this cf. Santi Parvan (Moksha), chap. 194, st. 29.
¢ Le. apparently perpetually doing something. Cf. Gité, p. 108.
* Cf. as to this, and generally also, Sankhya-k4rika 13, and com-
mentary of Vadaspati Misra (p. 64). The blazing upwards of fire
is said to illustrate the lightness of the quality of goodness which
belongs to fire,
320 anucitA.
want of liberality, indecision about actions’, sleep,
haughtiness?’, fear, avarice, grief, finding fault with
good acts, want of memory ὃ, immaturity (of intel-
lect), nihilism ‘*, violation of (the rules of) conduct,
want of discrimination 3, blindness, behaviour of the
lowest® quality, pride of performance without (actual)
performance, pride of knowledge without (actual)
knowledge, unfriendliness, evil disposition, want of
faith, deluded convictions, want of straightforward-
ness, want of knowledge‘, sinful action, want of
knowledge (of the subtle principle), stolidity’, lassi-
tude, want of self-restraint, going into inferior ways ;
all these qualities, O Brahmazas! are celebrated as
being dark. And whatever other states of mind,
connected with delusion, are found in various places
in this world, all these are dark qualities. Constant
talk in disparagement of gods, Brahmamas and
Vedas, want of liberality, vanity, delusion *, anger,
want of forgiveness likewise, and also animosity
* According to Gitd, p. 108, doing nothing—stolid laziness—is
a mark of darkness. Cf. generally on this passage Gfta, pp. 107,
118, 124 seq.; Maitrf, p. 49.
* The same word as at Gita, pp. 116, 125 (headstrong in the
latter passage should have been haughty). Cf. as to the word,
Khandogya, p. 383. > Cf. Gita, p. δι.
4 The opposite of the belief mentioned at Gf’, p. 126.
5 The same word as at Gitd, p. rog. But the commentators
render it here by himsra, i.e. destructive.
I am not sure about the original word here, and the word next
but one after this. The latter Arguna Misra renders by sfkshma-
tattvavedanam, which I have translated above in the text. The
former seems to mean general unintelligence.
7 Heaviness and dulness, induced by indolence, &c., Nilakaw/ha.
Lassitude is drooping from despondency. Going into inferior ways,
Arguna Misra says, means falling into the inferior castes; ΝΠ κα δ
says it means love for base actions.
5 Not being cognisant of one’s own shortcomings, Arguna Misra.
CHAPTER XxI, 18. 321
towards people, this is considered to be dark con-
duct. Whatever vain! actions (there are), and what-
ever vain gifts, and vain eating, that is considered
to be dark conduct. Reviling, and want of forgive-
ness, animosity, vanity, want of faith also, this is
considered to be dark conduct. And whatever such
people there are in this world, doers of sinful acts,
who break through (all) regulations, they are all
held to be dark. I will state the wombs appointed
for these (men) of sinful actions. They go to the
hell, (namely) the brute (species), to be born in the
lower hell?; (or become) the immovable entities’,
animals, beasts of burden, demons, and serpents,
and worms, insects, birds, and also creatures born
from eggs, and all quadrupeds, and idiots, deaf
and dumb men, and whatever others are attacked
by diseases generated by sin‘. These dark, evil-
conducted men, who are sunk in darkness, who
bear the marks of their own actions, the current
of whose (thoughts) is downwards δ, sink into dark-
ness. I will now proceed to state their improve-
ment and ascent; how, becoming men of meritorious
actions, they attain to the worlds of those who per-
form good acts*. Resorting to a contrary” (course
of life), and growing old in (good) actions ", they exert
* Cf. Gita, p. 83. * Cf. Gf, p. 116.
® Such as trees and so forth, which are also forms of life.
* This is alluded to in some Smritis too. And cf. KhAindogya,
Ῥ. 358, and the quotation in the commentary on Sinkhya-sittra
V, 122.
* Such, says Ν᾽] κα μα, as to fit them for the nether world. See
Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra.
* Cf. Gita, p. 130.
* Le. contrary to that already described as dark.
5 Nilakaw/ha renders this to mean ‘ destroyed for Agnihotra and
such ceremonies,’ like the goat referred to above at p. 290.
[8] Y
322 anuciré,
themselves, and through the ceremonies (performed
for them) by benevolent Brahmazas devoted to their
own duties, they go upwards to the same world (as
the Brahmazas)—the heaven of the gods. Such is
the Vedic text. Resorting to a contrary’ (course
of life), and growing old in their own duties, they
become men in this world whose nature is to return ἡ.
Coming to a sinful womb, as KA4ndalas*, or deaf, or
lisping men, they attain to higher and higher castes in
order; going beyond the Sddra womb, and (beyond)
whatever other dark qualities there are which abide in
the quality of darkness‘ in the current (of this world).
Attachment to objects of desire is laid down to be
the great delusion. There, sages and saints and
gods become deluded, wishing for pleasure. Dark-
ness‘, delusion, the great delusion, the great obscu-
rity called anger, and death the blinding obscurity ;
anger is called the great obscurity. I have now
duly described to you, O Braéhmazas! this quality
of darkness, in full and accurately with reference to
' See note 7 on last page. The sequence of ideas seems not to
be properly brought out here. In the course of transmigration after
their course of conduct is altered they become men, and then pro-
ceed to heaven. This seems the real sense here.
* To return to life and death, and so on, until they fit themselves
for final emancipation. Cf. Apastamba II, 5, 11, 10-11.
* Cf. Khindogya, p. 359.
4 This is not very clear, and the commentators give but litle
help. The meaning probably is, that they gradually, in course of
improvement, cross beyond the Sddra caste, and all those qualities
or tempers of mind, and so forth, which have been stated to apper-
tain to the quality of darkness.
® Cf. Sankhya-k4rik4, pp. 47, 48,and Vasaspati’s comment. There
these are identified with the ‘afflictions’ of the Yoga-sastra—igno-
rance, self-consciousness, affection, aversion, persistent attachment,
and they are five divisions of false knowledge, or the quality of dark-
ness, as it is here called. See, too, Svetisvatara (comm.), p. 284.
CHAPTER XXII, 5. 323
its nature, and also its qualities, and also its source.
Who, indeed, understands this properly; who, in-
deed, perceives this properly? The definition of
the essence of darkness is, that one sees the real
in what is unreal. The qualities of darkness have
been described to you in many ways. And dark-
ness in its higher and lower? (forms) has been accu-
rately stated. The man who always understands
these qualities gets rid of all dark qualities.
CuHarTer XXII.
Brahman said:
O best (of men)! I will explain to you accurately
the quality of passion. Learn, O noble ones! the
action of the quality of passion. Injuring (others),
beauty’, toil, pleasure and pain, cold and heat,
power’, war, peace, argument, repining*, endurance,
strength, valour, frenzy, wrath, exercise and quarrel
too, vindictiveness, desire, backbiting, battle, the
thought (that this or that is) mine, preservation ‘,
slaughter, bonds, affliction, buying and _ selling,
touching ® other people’s weak points, by cutting,
breaking, piercing; fierceness and cruelty, vilifying,
pointing out others’ weaknesses, thinking of (this)
world, harbouring evil thoughts, animosity, abuse,
* Generally and specifically, says Arguna Misra.
* Arguna Misra says these mean pride of beauty and pride of
power respectively. Cf. as to this list generally, Maitri, pp. 50, 51.
* Cf. Sanatsugatfya, p. 168.
41 presume this means solicitude for preserving what one has
got. Cf. Gita, p. 48.
5 Literally, piercing. ‘Cutting, breaking piercing,’ further on,
seems to indicate the greater or less offensiveness of the operation
of ‘touching others’ weak points.’
Y2
324 ανυοῖτά.
uttering falsehoods, bad? gifts, doubt, boasting, cen-
sure, praise, laudation?, prowess, defiance, attendance
(on another), obedience ὅ, service, harbouring desire,
management’, policy, heedlessness, contumely, belong-
ings®, and the various decorations which prevail in
this world, for men, for women, for living creatures,
for articles, and for houses, vexation, and also want
of faith, vows and regulations’, and actions with
expectations, and the various acts of public charity’,
the ceremony of Sv4h4, the ceremony of Svadh4,
the ceremony of Vashat ", salutation, both officiating
at sacrifices and imparting instruction, and also
sacrificing and study, gifts and acceptance of gifts,
expiations, auspicious rites, the wish ‘this may be
mine and that may be mine,’ affection generated by
the qualities ®, treachery and likewise deception, dis-
respect and respect, theft, slaughter, disgust, vexing
(oneself), wakefulness, ostentation, haughtiness, and
attachment also, devotion, pleasure and delight,
gambling, common scandal, association with women,
* Le. to undeserving persons, Arguna Misra. Probably it in-
cludes the other defects also pointed out at Giti, p. 120. As to
doubt, see Gita, p. 63.
* The one is attributing merits which do not exist, the other is
merely parading merits which do exist.
* Arguna Misra takes this literally to mean ‘ wish to hear.’
* Cleverness in worldly affairs, Nilakansha.
5 Cf. Gita, passim, and see also Yoya-sQtras II, 30, and com-
mentary (pp. 127-129, Calc. ed.)
* Fasts and other observances for special benefits.
ΤῈ. g. digging tanks and wells, ἄς.
* Vashat and Svahd indicate offerings to gods, Svadhi to the
manes. See Brihadaranyaka, p. 982, and Maadukya (Gaudapdda
K4rika), p. 443, and commentaries there.
51 presume this means attachment to the operations of the
qualities. Cf. Gia, p. 48. As to the wish just before, see Giti,
pp. 115, 116.
CHAPTER XXIII, 3. 325
devotion to dancing, and instrumental or vocal music,
all these qualities, O Brahmamas! are described as
passionate. The men who meditate on past, present,
and future entities in this world', who are always
devoted to the triad—piety, wealth, and lust also?—
who acting under (the impulse of) desires exult on
the success of all their desires, these men, who are
enveloped by passion, have (their) currents down-
wards*, Born again and again in this world, they
rejoice‘, and wish for the fruit appertaining to the life
after death‘ and that appertaining to this world also.
They give and receive, and make Tarpaza‘, and also
sacrifice. The qualities of passion have been de-
scribed to you in many ways, and the action of the ~
quality has also been stated accurately. The man
who always understands these qualities, gets rid of
all passionate qualities.
Cuarter XXIII.
Brahman said :
Now I shall proceed to describe the third—the
best—quality, beneficial to all creatures, and unblam-
able, the duty of the good. Joy’, pleasure, nobility,
enlightenment and happiness also, absence of stingi-
ness, absence of fear, contentment, faith, forgiveness,
courage, harmlessness, equability, truth, straight-
forwardness, absence of wrath, absence of calumnia-
* Le. who are always thinking of what they have done and what
they have to do, and so forth. Cf. Gita, pp. 115, 116.
* And not that which is higher than these, viz. final emancipation.
5 See p. 321 and note 5 there. 4 Cf. inter alia, Gfta, p. 48.
* Viz. heaven. Cf. Gttd, p. 48. * Le. offerings to the manes.
* Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34;
chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy.
326 ανυοῖτά.
tion, purity, dexterity, valour. He who possesses the
piety of concentration of mind, (holding) knowledye
to be vain’, (good) conduct vain, service vain, and
labour vain, he attains the highest in the next
world. Devoid of (the notion that this or that is)
mine, devoid of egoism, devoid of expectations,
equable everywhere, not full of desires, (to be) such
is the eternal duty of the good. Confidence, modesty ?,
forgiveness, liberality, purity, freedom from laziness,
absence of cruelty, freedom from delusion, com-
passion to (all) creatures, absence of backbiting, joy.
contentment, joviality, humility, good behaviour,
purity in all action for (acquiring) tranquillity >,
righteous feelings, emancipation’, indifference’, life as
a BrahmaZdrin, abandonment on all hands, freedom
from (the notion that this or that is) mine, freedom
from expectations’, unbroken piety’, (holding that)
gifts (are) vain, sacrifices vain, learning vain, vows
vain, receipt of gifts vain, piety vain, penance vain.
Those talented Brahmazas in this world, whose
conduct is of this description, who adhere to the
quality of goodness, abiding in the seat of the Brah-
man’, perceive (everything) aright. Getting rid of all
' Such is Nilakaw/ha’s reading, and he takes knowledge to mean
mere knowledge derived from books, &c. Arguna Misra has a dif-
ferent reading for vain, which he interprets to mean ‘ wish for fruit.’
* See Sanatsucatiya, p. 162.
> T.e. pure and straightforward conduct in the performance of
whatever is done for attaining final emancipation.
* Of other people from sorrow, Arguna Misra,
5 The state of being unconcerned, udisina, NflakansAa.
© Cf. Gita, p. 60, inter alia.
7 Arguna Misra understands the original here to mean ‘not
being under the control of another.’
* Le. the source of the Vedas, according to Nflakanm/ka. The
supreme is called Brahmayoni, the original word here, at Svet4-
CHAPTER XXIII, 14. 327
sins, and free from grief, those talented men reach
heaven, arid create (various) bodies'. The power of
governing, self-restraint, minuteness*, these those high-
souled ones make (for themselves) by (the operations
of their own) minds like the gods dwelling in heaven.
They are said to have their currents upwards’, and
to be gods, and of the quality of goodness‘; and
having gone to heaven they verily change in various
ways, by means of nature®. They obtain and divide®
whatever they desire. Thus, O chiefs of the twice-
born! have I described to you the conduct of the
quality of goodness. Understanding this according to
rule, one obtains whatever one desires. The qualities
svatara, p. 354, where Brahman is rendered to mean Prakriti by
Sankara. See Sanatsugatiya, p. 186, note 6, and Taittiriya-dranyaka,
p. 894. As to the probable sense here, see p. 339, note 2 infra.
‘ Tie. for themselves. Cf. p. 345 infra; Yoga-sftras, p. 227;
and Brihadiranyaka, p. 849.
3 These include, according to Nilakan/ha, the other qualities of
the same class unnamed here, for which see Yoga-sftra III, 44
(p. 207). The power of governing, i.e. producing, destroying, or
combining worldly objects as one pleases; self-restraint, i.e. in
the presence of tempting objects ; minuteness= power of becoming
as minute as one pleases. The other qualities are lightness, large-
ness, and heaviness; power of attracting everything so as to be
near oneself (e.g. touching the moon with the finger), power of
obtaining one’s wish.
* Cf. p. 321 supra and note 5. Arguna Misra, and Nilakas¢ha
also, here render it by ‘ those who go upwards.’ As to which, see
Git4, p. 109.
4 Cf. for this sense, which is given by Arguna Misra, Sankhya-
sara, Ὁ. 19.
* Nilakaz/ha says this means that they change their minds for
purposes of enjoyment by means of the impression of previous
enjoyments. The changes, however, seem to be those above referred
to—minuteness, &c., and the acquisition of other bodies. As to na-
tare, cf.Gfta, pp. 58 and 112, with the correction made at p.318 supra.
4 This is not quite clear. Does it mean distribute among them-
aelves or others?
328 anuciTA.
of goodness have been specifically described, and the
operation of the qualities has been accurately stated.
The man who always understands these qualities,
enjoys the qualities', but is not attached to the
qualities.
CuapTeR XXIV.
Brahman said :
The qualities cannot be explained altogether dis-
tinctly (from one another). Passion, goodness, and
darkness likewise are seen mixed up (with one
another). They are attached to one another, they
feed on one another. They all depend on one
another, and likewise follow one another*. There
is no doubt of this, that as long*as there is goodness
so long darkness exists. And as long as goodness
and darkness, so long is passion said (to exist) here.
They perform their journey together, in union, and
moving about collectively. For they act with cause
or without cause‘, moving in a body. Of all these
acting with one another, but differing in development,
the increase and diminution will now be stated.
Where darkness is increased, abiding § in the lower
entities, there passion should be understood to be
little, and goodness likewise to be less. Where
? Cf. Gita inter alia, p. 104. 3 Cf. p. 318 supra.
* So Arguna Misra. Nilakam/ka says on this, ‘However much
goodness may be increased, it is still held in check by darkness,
and thus there is the continual relation of that which checks and
that which is checked between the three qualities; hence they are
alike. Soalso passion being increased, holds goodness and darkness
in check. The sense seems to be that the qualities dominate all in
this world and exist together though varying in strength’ (Git, p. 73).
‘ Ie. spontaneously, Arguna Misra. Cf. Santi Parvan (Moksha),
chap. 194, st. 35.
* It is in the lower species that darkness is predominant.
CHAPTER XXIV, 14. 329
passion is developed, abiding in those of the middle
current, there darkness should be understood to be
little, and goodness likewise to be less. And where
goodness is developed, abiding in those of the upward
current 3, there darkness should be understood to be
little, and passion likewise to be less*. Goodness
is the cause of the modifications in the senses, and
the enlightener *. For there is no other higher duty
laid down than goodness. Those who adhere to
(the ways of) goodness go up; the passionate remain
in the middle; the men of the quality of darkness,
being connected with the lowest quality, go down’.
The three qualities abide in the three castes thus:
darkness in the Sddra, passion in the Kshatriya, and
the highest, goodness, in the Brahmaza*. Even
from afar’, darkness, goodness, and passion also,
are seen to have been together and moving about
collectively. We have never heard of them (as
existing) separately. Seeing the sun rising, evil-
doers are alarmed, and travellers, suffering trouble
from the heat, feel the warmth. The sun is good-
ness developed, evil-doers likewise are darkness, and
the heat to the travellers is said to be a property of
* T.e. the human species, Arguna Misra. Cf. Gita, p. 10g.
3 See Οἰϊᾶ, p. 109, also p. 327 supra. In his Sankhyatattva-
kaumudf, Vaéaspati Misra applies the epithet to Yogins (see p. 13
of T&ran4th’s edition, and the editor's note there).
2. Cf. Gita, p. 108.
* Cf. Gita, p. 108. The modifications of the senses constituting
perception by them is an operation of the quality of goodness.
This seems to be the meaning of the text; as to this, cf. Tattva-
kaumudf, p. 14 (T4ran&th’s edition).
5 See Gita, p. 109; the words are nearly identical.
* Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is
omitted here.
" T.e. Arguna Misra says, even after much observation.
330 ANuGITA.
passion'. The light in the sun is goodness ; the heat
is the quality of passion; and its eclipse on the
Parvan? days must be understood to be of the quality
of darkness. So in all shining bodies, there exist
three qualities. And they act by turns in the several
places in several ways. Among immovable entities,
darkness is in the form of their belonging to the
lower species; the qualities of passion are variable ;
and the oleaginous property is of the quality of
goodness*, The day should be understood to be
threefold, the night is stated to be threefold, and
likewise months, half-months, years, seasons, and
the conjunctions‘. Threefold are the gifts given‘,
threefold the sacrifices performed, threefold are the
? This illustrates the existence of the qualities as one body.
Even the enlightening sun, which embodies the quality of goodness.
produces effects which belong to the other qualities. The fear and
sorrow which evil-doers, that is thieves, feel, is an effect of the rising
of the sun, which appertains to the quality of darkness, and the heat
as being the cause of vexation and consequent delusion to travellers,
appertains to the quality of passion.
® T.e. the days of the moon’s conjunction or opposition.
? I understand this to mean that in the ‘immovable entities’ the
three qualities co-exist ; the birth in the lower species is an effect
of darkness ; the variable qualities, viz. the heat, &c., as Arguna
Misra says, are the properties of passion ; and the oleaginous
properties among them appertain to goodness, as, says Arguna
Misra, they are sources of pleasure (cf. Gita, p. 118). Nilakan/Aa
says, ‘Immovable entities being very unintelligent, darkness is
very much developed among them,’ but this last, as an interpreta-
tion of tiryagbhavagata, appears to me to be alike unwarranted
and inappropriate here.
* Does this mean the period about the close of one and beginning
of another yuga or age? That is the only sense ejusdem generis
with the words preceding it that I can think of; yet the jump from
years to yuga-sandhis is a long one.
* Cf. Gita, p. 120. With reference to some, at least, of the things
enumerated here, the division would be rather fanciful.
CHAPTER XXIV, 25. 331
worlds, threefold the gods, threefold the (depart-
ments of) knowledge, and threefold the path’. The
past, the present, and the future; piety, wealth, and
lust; the Praza, the Apdna, and the Udana; these
are the three qualities. And whatever there is in
this world, all that is (made of) these three qualities’.
The three qualities—goodness, passion, and darkness
also—are always acting unperceived. The creation
of the qualities is eternal. Darkness, unperceived,
holy *, constant, unborn, womb, eternal, nature,
change ὁ, destruction, Pradhana, production and ab-
sorption, not developed, not small, unshaking, im-
movable, immutable, existent and also non-existent®—
all these, the unperceived, (consisting) of the three
qualities, is said to be. These names should be learnt
by men who ponder on matters relating to the self.
He who understands correctly all the names of the
unperceived, and the qualities, and its pure opera-
tions, he, freed from the body, understanding the
truth about (all) distinctions, and being free from all
misery, is released from all qualities.
Δ See these three mentioned at AAAndogya, pp. 340-359. As
to departments of knowledge, ef. Gité, p. 84; Arguna Misra reads,
‘threefold the Vedas.’
* The universe is all developed from the Prakriti, which is merely
the three ‘qualities in equilibrium.’ Cf. Sankhya-sftra I, 61.
* Because it gives final emancipation to one who discriminates
it from Purusha, Arguna Misra. Cf. Sankhya-s@tra II, 1 seq., and
Sankhya-kérika, p. 56 seq., and commentary. For another list of
names of Prakriti, see SvetGsvatara (comm.), p. 283.
‘ Nature is not a development from anything, and hence is called
avikriti in Sankhya-k4rika 3; but ‘change’ here probably means
the whole aggregate of Vikritis, ‘changes’ or developments, which
make up Prakriti; or by a different derivation it may, perhaps, also
mean that from which all development or change takes place.
® See Sankhya-sfitra V, 52-56; and also I, 26, and commentary
here. The Vedantins speak of Miya—which answers to what the
332 ANuGITA,
CHAPTER XXV.
Brahman said:
From the unperceived was first produced the
great self?, of great intelligence, the source of
all qualities?; it is said to be the first creation.
That great self is signified by these synonymous
terms—the great self, intelligence, Vishzu Ὁ, Gishau,
Sambhu, the valiant, the understanding, means of
knowledge, means of perception, and likewise cogni-
tion, courage, memory. Knowing that (great self), a
learned Brahmaza comes not by delusion. It has
hands and feet on all sides ‘, it has eyes, heads, and
faces on all sides; it stands pervading everything
in the world*®. The being of great power is stationed
in the heart of all. Minuteness °, lightness, (the power
of) obtaining (everything) (are his); he is the
governor, the light, inexhaustible. Now people who
comprehend the understanding, and who are always
possessed of a good heart, who practise meditation,
who are constant at concentration of mind, who are
true to their promises, and whose senses are subdued,
who are possessed of knowledge, who are not ava-
ricious, who have subdued wrath, whose minds are
clear, who are talented, who are devoid of (the at ae
Sankhyas call Prakriti (see ὁ Svetdsvatara, Ρ. 340, and Sankhya-sfitra
I, 69, and commentary there)—as ‘ sattvasattvabhy4manirvatya.,’
* Te. the understanding, on which see Sankhya-sftra I, 61-64. It.
is called being (Purusha) further on, as it dwells in the body (Puri).
* Le. of the effects of all qualities (namely, the universe ; cf.
Gita, p. 48), Nflakansha.
* Le. all-pervading, Arguna Misra. On the whole passage, see
Sinkhya-sira, pp. 15, 16, and note 3 on page 333 infra.
* As, says Arguna Misra, it is the source of all activity.
5 The words are identical with those at Git4, p. 103.
4 See p. 327 supra.
CHAPTER XXVI, 2. 333
these being emancipated, attain greatness’. And the
talented man who understands that high and holy
goal, the great self*, he among all people comes not
by delusion. The self-existent Vishau is the Lord in
the primary creations *. And he who thus knows the
lord lying in the cave‘, the transcendent, ancient
being, of universal form, and golden‘, the highest goal
of those possessed of understanding, that talented
man, abides transcending the understanding 5.
Cuarter X XVI.
Brahman said:
That Mahat which was first produced, is (after-
wards) called egoism; when it is born as (the feeling
itself) 71, that is said to be the second creation.
That egoism is stated to be the source of all entities®,
* T.e., says Arguna Misra, the world of the understanding. Does
this mean the world of Hiramyagarbha? The understanding is said
to be the ‘subtle body’ of Hirasyagarbha (Vedanta Paribh4sha,
p- 46). Probably the reference spiritually interpreted is to the state
in which egoism and all its products are non-existent.
* Literally, ‘the high and holy passage to the great self.’
* The Mahat first manifests itself as Vishwu before it manifests
itself as Brahman or Siva (Sankhya-sdra, p. 16), hence he is said
to be the Lord in the primary creation. It may be added, that in
the S4nkhya-sfra where this passage is quoted the original word
rendered ‘cognition’ above (khy4ti) does not occur, but in lieu of
it occurs Brahman. The sentence ‘And the talented man’ ἄς. is
also wanting there.
* Le. the understanding. See Sankara on Svet4svatara, p. 329 ;
Kasha, p. 100.
* Source of enlightenment, Arguna Misra. Cf. Mundaka, pp. 303-
308 (gloss).
* Le. attaching himself to the Purusha, as the never-changing
reality, and rising above Prakriti and its manifestations.
7 T.e. when the Mahat develops into the feeling of self-conscious-
ness—I—then it assumes the name of egoism.
* See on this Sdakhya-sdra, Hall’s Introd. p. 31, note.
334 anucitA,
that from which the changes take place’; it is full
of light, the supporter of consciousness; it is that
from which the people are produced, the Pragdpati.
It is a deity, the producer of the deities, and of the
mind; it is the creator of the three worlds. That
which feels? thus—‘ I am all this’—is called (by) that
(name). That eternal world is for those sages who
are contented with knowledge relating to the self,
who have pondered on the self, and who are perfected
by sacred study and sacrifice. Βγ ὃ consciousness of
self one enjoys the qualities ; and thus that source of
all entities, the producer of the entities, creates (them):
and as that from which the changes take place, it
causes all this to move; and by its own light, it
likewise charms the world.
1 So Arguna Misra. Nilakan/ha says it means ‘born from the
change, or development, viz. Mahat.” The Saénkhya-sara, p. 17,
however, shows it means ‘appertaining to the quality of goodness.’
See also Sinkhya-kirika 25, and commentary there, which is of great
help here. The sense is this: Egoism is of three descriptions ; it
appertains to the quality of goodness, and as such is the creator
of the deities and mind, the deities being those presiding over the
ten senses (cf. Sankhya-sara, p. 17); it is full of light, or apper-
tains to the quality of passion (cf. ibid.), and as such imparts to
the other two qualities their virtue of activity (cf. Sankhya-kanka
commentary, p. 91, Tardnath’s ed.); it is also of the quality of
darkness, and as such the producer of the triple world (see ibid.).
See Sankhya-sftra II, 17, 18, and comment, where a view some-
what different in one or two details is stated.
3 Sankhya-sara, p. 16; Sankhya-karik4 24, p. 89 (T4ranath’s ed.)
* Arguna Misra says that the words Ahankara &c. are here ex-
plained ; qualities here means objects, as at Gft4, p. 55. The
meaning of the first clause is, that the feeling that the objects are
for oneself, and therefore enjoying them, gives the name of Ahank4ra
tothe principle in question; its creation ofall the elements gives it the
name of Bhftddi. It is called Vaikdrika, as the cause of the various
activities and developments going on. The last clause seems to be
an explanation of the epithet Taigasa, also applied to egoism.
CHAPTER XXVII, 7. 335
CuapTer XXVII.
Brahman said:
From egoism, verily, were the five great elements
born—earth, air, space, water, and light as the fifth.
In these five great elements, in the operations of
(perceiving) sound, touch, colour, taste, and smell,
creatures are deluded?. When, at the termination
of the destruction of the great elements, the final
dissolution approaches, O talented one! a great
danger for all living beings arises*. Every entity
is dissolved into that from which it is produced.
They are born one from the other, and are dis-
solved in the reverse order*, Then when every
entity, movable or immovable, has been dissolved,
the talented men who possess a (good) memory ‘
are not dissolved at all. Sound, touch, and like-
wise colour, taste, and smell as the fifth; the
operations (connected with these) have causes 4,
and are inconstant, and their name is delusion.
Caused by the production of avarice *, not different
from one another’, and insignificant®, connected with
flesh and blood, and depending upon one another,
1 The contact of the objects of sense with the senses is the
source of delusion.
* Cf. Gita, p. τοῦ, and note 1 there.
5 Cf. Sankhya-sftra I, 121, and p. 387 infra.
* Le. knowledge of the truth, Arguna Misra.
* Hence, as they have a beginning, they also must have an end,
and hence they are inconstant.
“ This and following epithets expand the idea of inconstancy.
7 Being all in substance connected with the Prakriti, the material
world, so to say.
* Containing no reality, Nilakas/ha.
336 anucirA.
excluded from the self!, these are helpless and
powerless. The Praaa and the Apina, the Udana,
the Samdna, and the Vy4na, these five winds
also are joined to the inner self*, and together
with speech, mind, and understanding make the
eight constituents of the universe *. He whose skin,
nose, ear, eye, tongue, and speech are restrained,
and whose mind is pure, and understanding un-
swerving ‘, and whose mind is never burnt by these
eight fires’, he attains to that holy Brahman than
which nothing greater exists. And the eleven
organs, which are stated as having been produced
from egoism—these, O twice-born ones! I will
describe specifically. The ear, the skin, the two
eyes, the tongue, the nose also as the fifth, the
two feet, the organ of excretion, and the organ of
generation, the two hands, and speech as the tenth;
such is the group of organs, the mind is the ele
venth. This group one should subdue first, then
the Brahman shines (before him). Five (of these)
are called the organs of perception, and five the
Nilaka#/ha apparently takes the original here to mean of gross
nature, not subtle, such as anything connected with the self would
be. They are helpless and powerless without support from other
principles, and mainly the self.
3. Ele here states what is more closely connected with the self,
and, as Nilakaw/ha puts it, accompanies the self till final emancipa-
tion. The inner self Nilakazéha takes to mean the self associated
with egoism or self-consciousness,
» Nilakan/Aa cites certain texts to show that the perceptive senses
work only through the mind, and that the objects of the senses are
produced from the senses, and hence the universe, he says, is con-
stituted of the eight enumerated above.
‘ Te. from the truth.
* Le. vexed by the operations of any of these.
CHAPTER XXVII, 24. 337
organs of action. The five beginning with the
ear are truly said to be connected with knowledge.
And all the rest are without distinction connected
with action. The mind should be understood to be
among both’, and the understanding is the twelfth.
Thus have been stated the eleven organs in order.
Understanding these *, learned men think they have
accomplished (everything). I will now proceed to
state all the various organs. Space? is the first
entity; as connected with the self it is called the
ear; likewise as connected with objects (it is) sound;
and the presiding deity there is the quarters. The
second entity is air; it is known as the skin as
connected with the self; as connected with objects
(it is) the object of touch; and the presiding deity
there is lightning. . The third (entity) is said to be
light; as connected with the self it is called the eye;
next as connected with objects (it is) colour; and
the presiding deity there is the sun. The fourth
(entity) should be understood to be water; as con-
nected with the self it is called the tongue; as con-
nected with objects it is taste; and the presiding
deity there is Soma. The fifth entity is earth;
as connected with the self it is the nose; as con-
nected with objects likewise it is smell; and the
presiding deity there is the wind. Thus are the
five entities stated to be divided among the three‘.
I will now proceed to state all the various organs.
' Cf. Sénkhya-kariké 27; Sankhya-sfra, p. 17.
* Cf. Kasha, p. 143.
* Cf. Lalita Vistara (translated by Dr. R. Mitra), p. 11.
* The above sentences show the entities in the three different
aspects mentioned, which correspond to each other; the ear
is the sense, that which is connected with the self; sound is the
object of that sense, as connected with the external world; and the
(8) Ζ
338 anucité,
As connected with the self, the feet are mentioned
by Brahmazas, who perceive the truth; as connected
with objects it is motion; the presiding deity there
is Vishau. The Apdna wind, the motion of which is
downward, as connected with the self, is called the
organ of excretion; as connected with objects it is
excretion!; and the presiding deity there is Mitra.
As connected with the self the generative organ is
mentioned, the producer of all beings ; as connected
with objects it is the semen ; and the presiding deity
there is Pragdpati. Men who understand the Adhya-
tma speak of the two hands as connected with the
self; as connected with objects it is actions; and
the presiding deity there is Indra. Then first, as
connected with the self, is speech which relates
to all the gods; as connected with objects it is
what is spoken; and the presiding deity there is
fire. As connected with the self they mention the
mind, which follows after the five entities*; as con-
nected with objects it is the mental operation; the.
presiding deity there is the moon. Likewise (there
is) egoism, the cause of the whole course of worldly
life, as connected with the self; as connected with
objects, self-consciousness ; the presiding deity there
is Rudra. As connected with the self, they men-
tion the understanding impelling the six senses ?;
quarters, Dik, are the deities presiding over the senses; as to this
cf. Sinkhya-sdra, p. 17, and Vedanta Paribhash4, p. 45, which show
some discrepancies. The distinctions of Adhy4tma ἄς, are to
be found in the Upanishads ; cf. inter alia, KAindogya, p. 227, and
cf. Gftd, p. 77.
’ As to the original word, cf. inter alia, Svet&svatara, pp. 197-202.
* This probably means the five senses which can perceive only
when associated with the mind. See p. 268 supra.
* The understanding is called the charioteer at Kasha, p. 144.
CHAPTER XXVII, 39. 339
as connected with objects that which is to be un-
derstood; and the presiding deity there is Brah-
man. There are three seats for all entities—a fourth
is not possible—land, water, and space. And the
(mode of) birth is fourfold. Those born from eggs,
those born from germs, those born from perspira-
tion, and those born from wombs—such is the four-
fold (mode of) birth of the group of living beings '.
Now there are the inferior beings and likewise those
moving in the air. Those should be understood to
be born from eggs, as also all reptiles. Insects
are said to be born from perspiration; and worms
of the like description. This is said to be the
second (mode of) birth, and inferior, Those beings,
however, which are born after the lapse of some
time, bursting through the earth, are said to be
born from germs, O best of the twice-born!
Beings of two feet or more than two feet, and
those which move crookedly, are the beings born
from wombs. Understand about them also, O
best of men! The eternal seat (where) the
Brahman? (is to be attained) should be under-
stood to be twofold—penance* and meritorious
action. Such is the doctrine of the learned.
Action should be understood to be of various‘
' Cf. KhAndogya, pp. 404-406, and glosses; Aitareya, p. 243;
Vedanta Paribhfsha, p. 47; Sankhya-efitra V, 111; Manu I, 43;
Max Moller’s note at p. 94 of his KAAndogya in this series.
* So NilakamAa, but he also adds that this means birth as a
Brahmana, which seems to be quite wrong. Arguna Misra’s
‘means of acquiring Brahman’ is right. See p. 369 infra.
* Le., I presume, ‘knowledge.’ Sankara has so interpreted the
word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and
see SanatsugAtfya, p. 166 supra.
* Another reading is ‘of two kinds.’ But I prefer this, as three
kinds are mentioned further on.
22
340 anuciTA.
descriptions, (namely) sacrifice, gift at a sacrifice,
and sacred study’, for (every one) who is born’.
Such is the teaching of the. ancients. He who
duly understands this, becomes possessed of concen-
tration of mind, O chief of the twice-born! and
know, too, that he is released from all sins. Space?
is the first entity; as connected with the (indivi-
dual) self it is called the ear; as connected with
objects likewise it is called sound; and the presiding
deity there is the quarters. The second entity is air;
as connected with the (individual) self it is called
the skin; as connected with objects it is the object
of touch; and the presiding deity there is the
lightning. The third is called light; as connected
with the (individual) self it is laid down to be the
eye; next as connected with objects it is colour;
the presiding deity there is the sun. The fourth
should be understood to be water; as connected
with the (individual) self it is stated to be the
tongue; as connected with objects it should be
understood to be taste; the presiding deity there
is Soma. The fifth element is earth; as connected
with the (individual) self it is called the nose; as
connected with objects likewise it is called smell;
the presiding deity there is Vayu. Thus have I
* Cf. as to this KAandogya, p. 136, which justifies our rendering,
though the commentator Arguna Misra seems to understand the
passage differently.
* Arguna Misra seems to understand this to mean ‘ twice-born.’
* This is a repetition of what occurs at p. 337, and apparently is
spurious. But two ofthe MSS., both those containing commentaries,
contain the passage twice. One of the other MSS. omits the pas-
sage where it occurs before, and has it here. I think that the
passage is in its place before, and probably interpolated here.
CHAPTER XXVII, 49. 341
accurately described to you the creation’ as connected
with the (individual) self. A knowledge of this, O ye
who understand piety! is here obtained by those
who possess knowledge. One should place all these
together, (viz.) the senses, the objects of the senses,
and the five great elements, and hold them by the
mind*. When everything is absorbed into the mind,
the pleasures of (worldly) life* are not esteemed.
The learned (men) whose understandings are pos-
sessed of knowledge esteem the pleasure derived
from that‘. Now® I shall proceed to describe that
discarding of all entities by (means) gentle and
hard®, which produces attachment to subtle? (topics),
and is sanctifying. The (mode of) conduct in which
qualities are not (treated as) qualities, which is free
from attachment, in which one lives alone’, which is
uninterrupted”, and which is full of the Brahman",
is called happiness (dwelling) in one aggregate".
* I am not quite sure that this is a correct rendering. But I can
think of none better, and the commentators afford no help.
* Nilakawsha says, ‘Thinking that the great elements are not dis-
tinct from the senses, one should hold them absorbed in the mind.’
Arguna Misra says, ‘In the mind as their seat they should be placed,’
as being not distinct from the mind, I presume. Cf. Kasha, p. 148.
2 Literally, ‘ birth.’
* From knowledge, I presume. The commentators afford no help.
5 Arguna Misra’s text appears to commence a new chapter here.
4 Such as meditation or upisana, and prasdyama or restraint of
life-winds respectively, Arguna Misra.
7 Cf. p, 310 supra.
* Le. bravery, learning, &c. are treated as not being merits, as
they cause pride, &c., Nflakantha.
* Le. in solitude, Nflakastha; devoting oneself to the self only,
Arguna Misra. Cf. also p. 284 supra, note 4.
* Or, says Nilakaxéha, free from any belief in distinctions.
“ Another reading would mean ‘ which exists among Brahmawas.’
* Le. all collected together, I presume.
242 ανυοῖτΑ.
The learned man who absorbs objects of desire
from all sides, as a tortoise (draws in) his limbs ',
and who is devoid of passion, and released from
everything *, is ever happy. Restraining objects
of desire within the self, he becomes fit for assi-
milation with the Brahman‘, having his cravings
destroyed, and being concentrated in mind, and
friendly and affectionate * to all beings. The fire
of the AdhyAtma* is kindled in a sage by his
abandoning the country’, and by the restraint of
all the senses which hanker after objects of sense.
As fire kindled with fuel shines forth with a great
blaze, so the great self* shines forth through the
restraint of the senses. When one with a tranquil
self perceives all entities in one’s own heart, then
being self-illumined*, one attains to that which is
subtler than (the most) subtle (thing)'*, and than
which there is nothing higher. It is settled, that
the body in which the colour" is fire, the flowing'*
* Cf. Gita, pp. 50, 51, and Santi Parvan (Moksha Dharma) I, 51,
where the phrase is precisely the same as here.
* T.e. from all bonds, I suppose. See p. 292 supra.
> Cf. Gité, p. 51. 4“ Cf. Gita, p. rro. * Cf. Gita, p. 68.
4]. ς. experience, Nilakan/ha. It means direct perception of the
relations between the supreme and individual self. Cf. Gft&, p. ται.
* As opposed to forests. See Sanatsugdtfya, p. 159, note 9.
* This must mean here the supreme self, apparently.
* Ie. being devoted to the self only, Arguna Misra. The
ordinary meaning of the word, however, is one who has direct
experience or perception without the aid of senses, ἄς. Cf. Brrha-
daranyaka, p. 765, and Sarfraka Bhdshya, pp. 648, 784, ἄς.
© Nflakan/ha says, ‘The supreme Brahman which is subtler than
the Brahman within the lotus-like heart.’
" J.e. that which perceives colour, viz. the sense, Arguna Misra
This applies to the analogous words coming further on.
* T.e. taste, says Arguna Misra, which seems to be more correct
than Nflakan/ha’s blood and such other liquid elements of the body.
CHAPTER XXVII, 59. 343
(element) water, and the feeling of touch is air,
the hideous holder of the mud! is earth, and
likewise the sound is space; which is pervaded by
disease and sorrow; which is surrounded by the
five currents?; which is made up of the five ele-
ments; which has nine passages* and two deities‘;
which is full of passion; unfit to be seen*; made
up of three qualities and of three constituent ele-
ments ®; pleased with contacts’; and full of delusion’;
—this same (body), which is difficult to move in this
mortal world, and which rests on the real (entity)*,
is the very wheel of time which rotates in this
world’, It is a great ocean, fearful and unfathom-
able, and is named" delusion. The world, together
with the. immortals, should cast it aside, curtail it,
1 Le. the flesh, bone, and so forth, Nflakas/ha; the mucus in
the nose, Arguna Misra.
* Te. the senses. Cf. p. 238 supra, note 7.
* Cf. Gtta, p. 65. * See SanatsugAtfya, p. 187 supra.
* As being unholy, Nilakan/ha; as the bodies of Kandilas &c.
when seen are productive of sin, Arguna Misra. See p. 166 supra.
4 Viz. vita, pitta, sleshma, or wind, bile, and phlegm. The
dh4tus are sometimes spoken of as seven. See Yoga-sfitras,
p. 192; Taitt. Ar. p. 874, commentary, and p. 246 supra. See, too,
however, Svetisvatara, commentary, p. 287.
* Which is delighted only by contact with food and so forth, not
otherwise, Nflakan/ha.
5. T.e. cause of delusion. The original word for ‘it is settled’ at the
beginning of this sentence is otherwise rendered by Arguna Misra.
He takes it to mean ‘in this light (namely, as above stated) should
one contemplate the body.’ The other rendering is Ntlakanéha’s.
® Tie. the self, Arguna Misra; the understanding, Nflakaw/a ;
difficult to move = difficult to adjust if attacked by disease, &c.,
Nilakan/ha.
19 It is owing to this body that the self becomes limited by time,
Arguna Misra. Nflakantha’s gloss I do not follow. Cf. p. 187 supra,
and p. 366 infra.
" Te. characterised by delusion, Arguna Misra.
344 ANUGITA,
and restrain it'. Desire, wrath, fear, avarice, trea-
chery, and falsehood also, (all these), which are
difficult to get rid of, the good do get rid of by
restraint of the senses*. And he who in this
world has vanquished the three qualities and the
five constituent elements’, obtains the highest —
the infinite—seat in heaven. Crossing the river of
which the five senses are the lofty banks, the agita-
tion of mind® the mighty waters, and delusion the
reservoir®, one should vanquish both desire and
wrath. Freed from all sins, he then perceives that
highest (principle), concentrating the mind within
the mind’, and seeing the self within the self*
Understanding everything, he sees the self with
the self in all entities as one®, and also as various,
1 Tam not sure about the meaning here. Arguna Misra says,
(reading visriget, ‘send forth,’ for vikshipet, ‘ cast aside,’) ‘send forth
at the creation, curtail at the dissolution, and restrain at the final
emancipation.” The commentary reads rodhayet, which we have
adopted above. The text in the same copy, however, is bodhayet.
Arguna Misra adds, as far as I can make out from an incorrect
copy: ‘as in this life everything is accomplished by these actions’
(namely, I suppose, the casting aside, ἃς.) Nilakaxsha says, ‘ This
same thing is the cause of creation, destruction, and knowledge,’
reading bodhayet.
* Cf. Gitd, p. 57.
* le. the five great elements, as stated in Williams’ Dictionary,
citing Yagfavalkya III, 145. See Santi Parvan (Moksha), chap. 183,
st. 16; chap. 184, st. 1.
* T.e. the seat of the Brahman, Ntlakanéha.
* See Gitd, p. 66, where the word is the same, viz. vega.
* From which, namely, the river issues. Cf. for the whole figure,
Santi Parvan (Moksha), chap. 21, st. 12.
™ The mind=the lotus-like heart, Nilakaséha. Cf. ΟἹ, p. 79.
Concentrating = withdrawing from external objects, &c.
* I.e. in the body, Nilakantha. See p. 248.
* Cf. GitA, p. 83, and note 4 there. Nilakas/ha says, ‘as one, i.e.
CHAPTER XXVIII, 2. . 345
changing from time to time’. He can always perceive
(numerous) bodies like a hundred lights from one
light. He verily is Vish#u, and Mitra, and Varuna,
Agni, and Pragapati. He is the supporter, and the
creator. He is the lord whose faces are in all direc-
tions*. (In him) the great self—the heart of all
beings—is resplendent, Him, all companies of Brah-
manas, and also gods, and demons, and Yakshas, and
Pisééas, and Pitris, and birds, and the bands of
Rakshases, and the bands of Bhitas’, and also all
the great sages, ever extol.
Cuapter XXVIII.
Brahman said:
Among men the royal Kshatriya is the middle‘
quality; among vehicles the elephant ®, and among
denizens of the forest the lion; among all sacrificial
animals the sheep, and among the dwellers in holes
the snake; among cattle also the bull, and among
by direct perception of the unity of the individual and supreme,
and as various, i.e. in the all-comprehending form.’
* Le. creating or acting, Arguna Misra. I think it probable
that it was meant to go with the preceding words. See Gité,
Ῥ. 83 note; but, for this, ‘changing’ must be in the accusative.
It is in the nominative. As the original stands, and on Arguna
Misra’s interpretation, the sense seems to be that when he is about
to engage in the work of creation, he can obtain as many bodies as he
likes. Ntlakan/ha compares Khdndogya, p. 526. And see pp. 249,
327 supra. Can always perceive = invariably obtains when he wishes.
* Cf. Gh, pp. 83, 93, and note 1 there.
* Cf. ΟΠ, pp. 85, 118.
‘Ie. passion—that quality is dominant in the Kshatriya,
Nilakantha. See p. 329 supra.
* Commenting on Gité V, 18 (p. 65) Sankara calls the elephant
atyantatamasa, belonging entirely to the quality of darkness.
346 ANuGiTA.
females a male’. The Nyagrodha, the Gambu, the
Pippala, and likewise the S4lmali, the Sinsap4, and the
Meshasvznga, and likewise the bamboo and willow?;
these are the princes among trees in this world,
there is no doubt of that. The Himavat, the
P4riyAtra, the Sahya, the Vindhya, the Trikdéavat,
the Sveta, the Nila, the Bh4sa, and the Koshésavat
mountain, the Mahendra, the Guruskandha, and
likewise the MAalyavat mountain, these are the
princes among mountains*. Likewise the Maruts
are (the princes) among the Gaaas; the sun is the
prince among the planets, and the moon‘ among
the Nakshatras; Yama is the prince among the
Pitvzs, and the ocean among rivers; Varuaa is the
king of the waters, and Indra is said to be (the king)
of the Maruts. Arka is the king of hot (bodies),
and Indu is said to be (the king) of shining bodies.
Fire is ever the lord of the elements, and Brthaspati
of Brahmazas; Soma is the lord of herbs, Vishau
is the chief among the strong ; Tvashérz is the prince
As to the constructions here, cf. generally Gita, p. 88, and
see the remarks of Raminuga and Sridhara on Gité X, a1. The
meaning here is, of course, the male is ruler over females.
51 do not know what distinction is intended between these two.
Generally Κίζακα is used for the hollow bamboo, which whistles
when the wind blows through it.
* Some of these mountains are mentioned in Patatgali. See
Introduction.
4“ This list may be compared with that at Gft4, chapter X.
Sometimes the same object occurs more than once with reference
to more than one class; thus the moon occurs as lord of Naksha-
tras, of shining bodies, and of herbs—unless Soma there stands for the
Soma plant. See Gita, p.113. Arguna Misra says expressly that the
moon occurs more than once as the correlatives, the classes with re-
ference to which she is mentioned, are different. In such cases I have
kept the original names untranslated; Arka=sun; Indu=moon.
* Cf. Kasha, p. 83.
CHAPTER XXVIII, τό. 347
of the Rudras, and Siva is the ruler of (all) creatures;
likewise, sacrifice of (all) initiatory ceremonies’, and
Maghavat? likewise of the gods; the north among
the quarters, and among all vipras the powerful
king Soma*; Kubera (is lord) of all jewels, Puran-
dara of (all) deities. Such is the highest creation
among all entities. Pragdpati (is lord) of all
peoples; and of all entities whatever I, who am
full of the Brahman, and great, (am lord). There
is no higher being than myself or Vishau.
The great Vishzu full of the Brahman is the
king of kings over all. Understand him to
be the ruler, the creator, the uncreated Hari. For
he is the ruler of men, Kinnaras, and Yakshas;
of Gandharvas, snakes, and Rakshases; of gods,
demons, and Nagas. Among all those who are
followed by (men) full of desires, (the chief) is* the
great goddess Mahesvart, who has beautiful eyes.
She is called Parvati. Know the goddess Uma‘ to
be the best and (most) holy of (all) females. Among
women who are (a source " of) happiness, likewise,
the brilliant? Apsarases (are chief). Kings desire
* This must mean, I presume, that the sacrifice is higher than
the initiation, as male than female, see p. 346, note 1.
3 This is another repetition. Indra has been mentioned before,
and Purandara is mentioned further on.
» As to king Soma, see inter alia Brihaddéranyaka, p. 237;
KkAndogya, p. 342, where Sankara explains ‘king’ by adding ‘of
Brahmasas.’ Vipras= Braéhmanas.
“ Le. Mahesvart is the most beautiful of womankind.
* It is well known that Uma, Parvatf, M&hesvart are names of
the consort of the third member of the Hindu Trinity; see Kena,
p. 13, and Sankara’s comment there. See, too, Muir, Sanskrit
Texts, vol. iv, p. 421, and Taittirfya-Grasyaka, p. 839.
4 The idea of ‘source’ is supplied by Arguna Misra.
" Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotish-
mati,” Nilakas/ha’s explanation here is not quite clear.
348 anucitA,
piety; and Braéhmamas are the bridges’ of piety.
Therefore a king should always endeavour to pro-
tect the twice-born*. Those kings in whose domi-
nions good men lie low, lose all their qualifications’,
and go into wrong paths after death. But those
high-souled kings in whose dominions good men
are protected, rejoice in this world, and attain the
infinite (seat) after death. Understand this, O chiefs
of the twice-born! I shall now proceed to state the
invariable characteristics of piety. Non-destruction
is the highest piety‘, and destruction is of the
nature of impiety. Enlightenment® is the character-
istic of gods; action® the characteristic of men;
sound is the characteristic of space; (the sensation
of) touch is the characteristic of air; colour is the
characteristic of light; taste is the characteristic of
water; the characteristic of earth, the supporter of
all beings, is smell; words are the characteristic
of speech? refined into vowels and consonants; the
characteristic of mind is thought. Likewise as to
what is described here as understanding, a deter-
’ T.e. instrumental in piety, or guides to piety. Cf. Svetisvatara.
p. 370; Muadaka, p. 297.
* So literally, doubtless Brahmasas only are intended here.
* Le., I presume, they lose all their merits, their good points are
destroyed by this dereliction of duty.
* Cf. p. 291 supra. Arguna Misra begins a fresh chapter with ‘I
shall now,’ &c. ® Knowledge of the truth, Arguna Misra.
* I.e. action performed for the purpose of obtaining the fruit of
it. The next five items refer to the five elements and their cha-
racteristic properties. Nflakanéha’s explanation, that all these are
merely parallels not stated for their own relevancy here, but as
iHustrations, seems to be the only available one.
7 Le. the learning of other people, NtlakawsAa. The meaning
seems to be that we know speech only in its manifestation in the
form of words.
CHAPTER XXVIII, 29. 349
mination is here formed by (that) understanding
about objects which have been thought over by the
mind', And there is no doubt of this that deter-
mination is the characteristic of the understanding.
The characteristic of mind is meditation*; and the
characteristic of a good man is (living) unperceived?.
The characteristic of devotion is action *; and know-
ledge the characteristic of renunciation. Therefore
a man of understanding should practise renunciation,
giving prominence to knowledge*. The renouncer
possessed of knowledge attains the highest goal. And
crossing beyond darkness, and transcending death
and old age, he repairs to that which has no second*.
Thus have I duly spoken to you concerning the
characteristic of piety. I will now proceed to explain
properly the comprehension’ of the qualities. As
to the smell of the earth, verily, that is comprehended
by the nose; and the wind? likewise residing in the
nose is appointed’ to the knowledge of smell. Taste”,
1 The text here is rather unsatisfactory; I have adopted that
which I find in the copy containing Arguna Misra’s commentary.
3. Frequent pondering on matters learnt from Sastras or common
life, Nilakaw/ka. Why mind comes twice the commentators do not
explain.
9. Does this refer to what is said at Sanatsugftfya, p. 159?
* Devotion means here,as in the Gité, action without desire of fruits.
For action the word here is the same as at Gita, p. 115, note 3.
* Cf. Gfta, p. 52, note 7.
* This is Arguna Misra’s interpretation, and appears to me to be
correct. Nflakawsha’s is different, but seems to omit all account
of abhyeti, ‘ repairs.’
1 Arguna Misra’s interpretation seems to be different, but our
copy is not quite intelligible.
5 See p. 337 supra. The wind is the presiding deity of the nasal
organ.
4 Te. that is its function. Arguna Misra says, ‘it is pondered
on,’ which is not clear. "5 Cf, Gitd, p. 74, as to taste and water.
350 - aAnuGitA.
the essence of water, is always comprehended by the
tongue. And the moon likewise, who resides in the
tongue, is appointed to the knowledge of taste. The
quality of light is colour, and that is comprehended
by the eye; and the sun residing in the eye is
appointed always to the knowledge of colour. The
(sensation of) touch, belonging to the air, is perceived
by the skin, and the wind! residing in the skin is
always appointed to the knowledge of (the objects)
of touch. The quality of space is sound, and that is
comprehended by the ear. And all the quarters re-
siding in the ear are celebrated as (being appointed)
to the knowledge of sound. Thought is the quality
of mind, and that is comprehended by the under-
standing. The supporter of consciousness? residing
in the heart is appointed to the knowledge of mind®.
The understanding (is comprehended in the form
of) determination, and the Mahat‘ of knowledge.
To (this) positive comprehension, the unperceived*
(is appointed), there is no doubt of that. The Kshe
tragfia, which is in its essence devoid of qualities
and eternal, is not to be comprehended by any
’ This cannot be the presiding deity here, though one expects
such deity to be mentioned ; see p. 337 supra.
3 The text of more than one of the lines here is rather doubtfal ;
we follow Nilakantha, who takes this to mean the gfva, the indi-
vidual soul. Cf. p. 239, note 2 supra.
* Te. thought, as Nilakaxsha points out.
4 Mahat is properly the same as buddhi, understanding, but as
it is here mentioned separately, I suppose, it signifies AhankAra.
Nilakanéha takes its operation, here called knowledge, to mean
‘the feeling I am,’ which agrees with our interpretation, for which
some support is also to be derived from p. 333 supra.
* I here follow Arguna Misra, though somewhat diffidently, The
knowledge ‘this is I,’ and the knowledge ‘this is so and so and
nothing else’ is presided over by the unperceived—the Prakriti.
CHAPTER XXVIII, 42. 35!
symbols. Therefore the characteristic of the Kshe-
tragéa, which is void of symbols’, is purely knowledge.
The unperceived is stated to be the Kshetra? in
which the qualities are produced and absorbed. And
I always see, know, and hear it, (though) concealed.
The Purusha knows it, therefore is he called Kshe-
tragwia*. And the Kshetrag#ia likewise perceives all
the operations of the qualities‘, The qualities created
again and again, do not know themselves‘, being non-
intelligent, to be created and tied down to a begin-
ning, middle, and end*. Only the Kshetragfa attains,
no one (else) attains, to the truth, which is great,
transcendent, and beyond the qualities and the entities
(produced)? from the qualities. Hence a man who
understands piety, abandoning qualities, and the cre-
ation®, in this world, and transcending the qualities,
and having his sins destroyed, then enters into the
Kshetrag#a, One who is free from the pairs of
opposites, free from the ceremony of salutations, and
Σ΄ See Sanatsugattya, p. 146. See also p. 309 supra.
3 See Gitd, p. 102 seq. * Te. he who knows the Kshetra.
* Enlightenment, activity, and delusion, Nilakansha.
* Te. do not know the self, Nflakas/ha; better, I think, ‘the
qualities do not know themselves, only the Kshetragfa knows
them.’ Cf. Santi Parvan (Moksha Dharma), chap. 194, st. 41.
* Le. production, existence, and destruction, Nilakas/ha. This
must, however, mean their manifestation, continuance, and dis-
solution in any particular form. For the prakriti, which is made
up of the three qualities, is beginningless. Cf. Gfta, p. 104.
7 Te. the actual physical manifestations, as we may say, of the
qualities.
2 The original, sattva, Ntlakan/ha renders by buddhi, and qualities
by visible objects. In the familiar Sankhya phrase sattvapuru-
sh4nyatfpratyaya sattva means creation, or what is other than
purusha (cf. Sankhyatattvakaumudf, pp. 9-144). That is the
meaning here. See too p. 371 infra, and Santi Parvan (Moksha
Dharma), chap. 194, st. 38 seq. and comments there.
352 ανυοῖτά.
from the sva4hA ceremony', who is unmoving, and
homeless?, is the Kshetragga, he is the Supreme
Lord.
CHAPTER XXIX.
Brahman said:
I will state truly all about that which has a be-
ginning, middle, and end’, and about the means for
its comprehension, together with names and charac-
teristics’. It is stated that day was first and then
night; that months have the bright® first, the Nak-
shatras Sravana® as the first (among them), and the
seasons the winter as the first (among them). The
earth is the source’ of smells, water of tastes, the
light (of) the sun is the source of colours, the wind is
stated to be the source of (the feelings of) touch; like-
wise space is the source of sound. These are the
qualities of the elements. Now I shall proceed to
state the highest and first of all entities. The sun is
1 See p. 324 supra.
3 See Gité, p. ror. Unmoving probably means ‘not perturbed
by the qualities’ (Gita, p. 110), or perhaps the same thing as ‘of
steady mind’ at Gita, p. 101. The sense is pretty much the same
in both places.
> Which has birth &c., Nilakan/fa, i.e. all the creation, I presume.
* The names, that is to say, of the various elements, and their
qualities.
δ This must mean fortnights.
* This is specified, says Arguna Misra, as the six months of the
northern solstice are caused by the sun being at this Nakshatra.
As to those six months, cf. Gité, p. 81. For the same reason,
Arguna Misra adds, the winter season is mentioned as the best.
7 The word Adi, literally beginning, is used in the whole of this
passage in different senses; it means the source, it means the best,
and it means the first in order.
CHAPTER XXIX, 10. 353
the first among shining bodies?; fire is said to be
the first of the elements?; SAvitrt? of all branches
of learning; Pragdpati of deities; the syllable Om
of all the Vedas; and the Prdsa life-wind, of all
words‘; whatever is prescribed in this world, all
that is called Savitrt® The GAyatrt is the first
among metres ; among (sacrificial) animals, the goat *
is mentioned (as the first). Cows are the first among
quadrupeds, and the twice-born among men’, The
Syena is first among birds; among sacrifices, the
offering (into the fire) is the best; and among all
reptiles, O best of the twice-born! the snake " is
the highest. Of all ages the K7tta is the first, there
is no doubt of that. Among all precious things,
gold (is the first), and among vegetable (products)
likewise the barley seed*. Among all things to
be eaten or swallowed food is the highest; and of
1 This should be compared with the enumeration at p. 346 supra,
and that in the Gft4 there referred to.
* Cf. p. 346 supra. Nilakansha takes fire to mean the gastric fire,
and bhfita, rendered by us elements, to mean the species of beings
born from eggs and wombs.
2 The famous verse ‘ Tat savitur,’ ἄς. See inter alia Brshadfra-
wyaka, p.999; Apastamba I, 1, 1, 9; Manu II, 77 seq., 104-170.
* See pp. 264, 265 supra.
5 Here he turns back to the Savitri, ‘looking back in the manner
of the lion,’ says Nflakan/ha, and for purposes of upasané. He
does not give up the thread of his discourse entirely, but simply
interjects this little clause. Nilakan¢ha adds, Savitri here includes
every mode of worship prescribed for Brahmawas, &c., and even
for Mledkhas. Cf. note 3, and Gautama (Bahler’s ed.), p. 174 note.
* Cf. Kkindogya, p. 109, and Sahkara’s commentary. Arguna
Misra compares this text, Tasm4desha etesh4m pasun4m sresh/ha-
tamogas. Where it occurs I know not.
* Cf. Santi Parvan (Rigadharma), chap. 11, st. 11.
* Le. Vasuki, Nilakawtha. More probably it refers to the species.
* As it is used in various ceremonies.
[8] Aa
354 anucitA.,
all liquid substances which are to be drunk, water
is the best. And among all immovable entities,
without distinction, the Plaksha, the ever holy field
of Brahman’, is stated to be the first. I, too, (am
the first) among all the patriarchs’, there is no
doubt of that. And the unthinkable, self-existent
Vishzu is stated to be my own self. Of all moun-
tains, the great Meru is stated to be the first-born.
And among all quarters and sub-quarters, likewise,
the eastern quarter is the first. Likewise the Ganga
going in three paths is stated to be the first-born
among rivers. And likewise of all wells and reser-
voirs of water, the ocean is the first-born. And of all
gods, D4navas, BhOtas, Pisa#as, snakes, and Rak-
shases, and of men, Kinnaras, and Yakshas, fsvara‘
is the lord. The great Vishzu, who is full of the
Brahman, and than whom there is no higher being in
these three worlds, is the source of all the universe.
Of all orders δ, that of householders (is the first), there
is no doubt of that. The unperceived is the source
of the worlds; and the same is also the end of every-
thing. Daysendwith(thesun’s)setting*; thenight ends
with (thesun’s)rising; the end of pleasure is ever grief:
1.1.6. the Creator ; his field means, I presume, his special seat.
3 Beings from whom all creatures were born. See inter alia
SAnti Parvan (Moksha Dharma), chap. 208, st. §; Manu I, 34.
* At p. 347 the north is mentioned. Arguna Misra has ‘ Gribva,’
or upward here, and yet ‘north’ before. Is the north the best as
the seat of the higher world mentioned at Santi Parvan (Moksha
Dharma), chap. 192, st. 8 seq.?
* Le. Rudra, says Nilakansha.
δ Viz. Brahmaéarin, householder, forester, and Samny4sin. Cf.
SAnti Parvan(Moksha),ch. 191,st.10; Manu VI, 89; Gautama, p. 190.
6 These stanzas also occur in the Santi Parvan, chap. 27, st. 31
seq. (RAgadharma). A part of them appears to be quoted in Sankhya-
stra V, 80. And the commentator Vig#ina Bhikshu introduces it
with the expression ‘iti srfyate.’ But it is not a Vedic text.
CHAPTER XXX, I. 355
the end of grief ever pleasure. All accumulations
end in exhaustion; all ascents end in falls; all asso-
ciations end in dissociations ; and life ends in death.
All action ends in destruction; death is certain for
whatever is born'; (everything) movable or immov-
able in this world is ever transient. Sacrifice, gift,
penance, study, observances, and regulations, all this
ends in destruction*. There is no end for knowledge.
Therefore one whose self is tranquil, whose senses
are subjugated, who is devoid of (the idea that this
or that is) mine, who is devoid of egoism, is released
from all sins by pure knowledge.
CuaptEr XXX.
Brahman said :
The wheel of life? moves on; a wheel of which
the spoke is the understanding, of which the pole‘
is the mind, of which the bonds are the group of
the senses, of which the outer rim is the five great
elements, of which the environment is home‘; which
1 Cf. Gita, p. 45.
* All this is action, the fruit of which is perishable; the fruit of
knowledge, on the other hand, is everlasting.
5. Literally, time ; it seems, however, to stand for the vicissitudes
of worldly life. Cf. SvetAsvatara, p. 283. The body is called
‘wheel of time’ at p. 53 supra, but Arguna Misra there says ‘it
is the wheel which causes the rotation of the wheel of time.’
4 The cause of its being large in dimensions, Arguna Misra; the
supporting pillar, Nflakan/ha. I prefer the former, and take the
sense to be that worldly life is co-extensive with the operations or
‘fancies’ of the mind.
* What is outside the elements, the physical manifestations of
Prakriti, is beyond the domain of worldly life.
4 The possession of ‘home’ is equivalent to a dwelling in the
midst of worldly life. Hence the idea of homelessness at inter alia
Gt, pp. 101-103.
Aa2
356 ANuGiTA.
abounds in old age and grief, which moves in the
midst of disease and misfortune, which rotates in‘
space and time; the noise of which is trouble and
toil, the rotations* of which (constitute) day and
night; which is encircled with cold and heat; of
which pleasure and pain are the joints, and hunger
and thirst the nails fixed into it, of which sunshine
and shade are the ruts; which staggers in the opening
or closing of an eyelid, which is enveloped in the
fearful waters of delusion, which is ever revolving
and void of consciousness?, which is measured by
months and half months, is ever-changing *, which
moves through (all) the worlds’; the mud * for which
is penance and regulations, the mover of which is
the force of the quality of passion’; which is lit up*
by the great egoism, which is sustained by the
qualities; the fastenings in which are vexations °;
? This means, I presume, that worldly life is conditioned, so to
say, by space and time. See p. 343 supra.
* T.e. the cause of the rotation, Nflakan/ha.
* Le. unintelligent.
4 Now takes the form of a man, now of an animal, and then of
some other thing, Nflakansha. I think, however, that the meaning
is, that it is not alike to all; different persons are in different states
in this world.
δ Arguna Misra says this means that it is the cause of the move-
ments in all the worlds. That is the sense I extract from his words,
which are not quite clear, lokiném saméarane hetus. The render-
ing in the text follows Nilakassha.
* Le., I presume, that which retards the revolutions of the ‘wheel.’
Instead of ‘penance,’ Nflakan/ha’s reading is ‘ the quality of darkness.”
* Cf. Sankhya-k4rik4, p. 13, and Vadaspati’s commentary thereon.
9. « Animated,’ Nilakanéha. Egoism is the cause of the world,
and of all knowledge of it. Cf. Sankhya-k4rika, p. 24.
9 The text here is unsatisfactory. I follow Nflakassha, who says
* vexations=those arising from not obtaining what is desired.’
CHAPTER XXX, 10. 357
which revolves in the midst of grief and destruction ',
which is full of actions and instruments of action ",
which is large, and which is extended by means of
attachments ", which is rendered unsteady by avarice
and desire‘, which is produced by ignorance of
various (matters) ἡ, which is attended upon by fear
and delusion, and which is the cause of the delusion
of all beings, which moves towards joy and pleasure ¢,
which has desire and wrath as its appurtenances,
which is made up of (the entities) beginning with
the Mahat and ending with the gross elements’,
which is unchecked, the imperishable source (of all) 5,
the speed of which is like that of the mind, and
which is (never) fatigued. This wheel of life, which
is associated with the pairs of opposites, and which
is devoid of consciousness, all the world, together
with the immortals, should cast away, abridge, and
check *. That man, among all creatures, who always
1 Revolves in the midst of,=lives upon, is fed by, Nilakan/sha.
* I.e. the organs of action, I presume.
5 The more attachments one has, the more one is tied down to
worldly life, and the more comprehensive such life becomes.
4 Avarice is coveting another's wealth when one has one’s own;
desire is the wish for that which one has not.
9 Nilakan/ha reads ‘ vititra,’ which he renders to mean diversi-
fied, as being made up of the three qualities, ignorance there being
the same thing as Prakriti, which is probably a better sense alto-
gether than that obtainable from Arguna Misra’s reading.
4 Which moves by attachment to external pleasures, &c.,
Nflakax/ha. See p. 300 supra.
* Le. all the world developed from Prakriti—a common phrase.
5 This is Nflakawsha’s forced meaning. But the text here is
doubidful. Perhaps the sense is ‘in which production and disso-
lution are going on unchecked.’
5 See p. 344 note. For the last word, the variant here is sthApayet,
make steady or stop.
358 ANuGITA.
accurately understands the movement and stoppage '
of the wheel of life is never deluded. (That) sage.
released from all impressions*, transcending all
pairs of opposites, and released from all sins, attains
the highest goal. The householder, and the Brah-
maf4rin, the forester, and also the beggar?, all
these four orders are stated to have the order of
householder for their basis. Whatever system of
rules‘ is prescribed in this world, to follow it is
good ; this has been celebrated from ancient times *.
He who has been first refined by ceremonies δ, and
who has duly observed vows, being (born) in a caste
of (high) qualifications’, and who understands the
Vedas, should return * (from his preceptor’s house).
Always devoted to his own wife, behaving like?
good men, with his senses restrained, and full of
faith, one should perform the five sacrifices * in this
world. The sage who eats what remains after
(offerings) to deities" and guests, who is devoted
to Vedic rites, who duly performs sacrifices and
1 Te. the causes of the revolution and stoppage, Nilakassha.
* Impressions of previous actions, delusions, ὥς. And see p. 247
supra.
5 Te. the SamnyAsin. 4 Sastra. Cf. Gita, p. 117.
δ΄ «Such is the eternal fame,’ literally.
® Ie. on whom the Vedic rites or Samsk4ras are duly performed.
And see Gita, p. 122.
t T.e. one of the three higher castes.
3 The original is the technical word for the return of a Brahma-
A4rin after finishing his studies. He is describing the ‘householder.’
® Le. following the rule of conduct sanctioned by the good.
"9 Vide Williams’ Dictionary, s.v. mahayag@a; Asvalayana Grsbya
HI, 1, 3; Manu II, 69; IV, 21.
4 Cf. Gité, p. 62; a guest must always be fed, and unless he is
satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap.
192, st. 15; Manu III, 106; Apastamba II, 3, 7, 3-
CHAPTER XXX, 24. 359
gifts according to his means, who is not thought-
lessly active! with the hand or foot, who is not
thoughtlessly active with the eye, and who is not
thoughtlessly active with his speech or any of his
limbs, to such a one the (word) good applies. One
should always have the sacred thread and a clean
cloth, and be of pure vows, and self-restrained,
and should always associate with good men, making
gifts, and with one’s external organs restrained ; one
should restrain one’s lust and hunger *, should be
kind, should behave like the good, and keep
a bamboo stick and a water-pot filled with water *.
One should learn and teach, should likewise perform
sacrifices and officiate at others’ sacrifices, and should
give and receive gifts,—(thus) one should adopt the
sixfold mode of life‘. Know that three (of these)
duties are the means of livelihood for Brahmazas, the
two teaching and officiating at sacrifices, and also
receiving untainted gifts’, And as to the other
remaining three duties, gift, study, and sacrifice, they
are pious® duties. With regard to those three
duties, the sage who understands piety, who is self-
restrained, kind, possessed of forgiveness, and equable
to all creatures, should avoid heedlessness*. The
ὃ The same word as at Gita, p. 114, there rendered ‘vain activity.’
* Cf. Apastambea II, 1, 1, 2 seq.
* Cf. Manu IV, 36; Apastamba II, 1, 1, 15.
4 These are the well-known six duties of Brihmawas as specified
by Manu and others. See the discussion of this point in the
Introduction.
5 Another reading is ‘ gifts from an untainted (source).’
4 What is the exact meaning of this here? I suppose the
meaning is that the performance of them is a pure performance of
duty ; the others are duties the performance of which supplies one’s
own wants, and is therefore interested. Cf. Gautama X, 1 and 2.
7 Le. omission or mistake in performance.
360 anucitA.
Brahmaaa householder, who is of rigid vows, who
is thus devoted, discharging all these duties as
much as is in his power, conquers heaven.
Cuarrer XXXI.
Brahman said :
Thus! duly studying to the best of his power, in
the way above’ stated, and likewise living as a Brah-
maA4rin, one who is devoted to his own duty and
learned, who is a sage with all his senses restrained,
who applies himself to what is agreeable and bene-
ficial to the preceptor, who is pure*, and constant
in veracity and piety, should, with the permission
of the preceptor, take food without decrying it‘,
should eat (the leavings) of sacrificial offerings, and
alms, and should stand, sit, and take exercise " (duly),
should sacrifice twice to the fire after becoming
clean and with a concentrated (mind), and should
always bear a staff of the Bilva or Palasa* (wood).
The clothing of the twice-born (man) should be of
linen, or of cotton, or also a deerskin, or a cloth
entirely (dyed with) reddish colour. There should
also be a girdle of mufga; he should have matted
hair, and likewise always (carry) water (with him),
and have his sacred thread, be engaged in sacred
' Arguna Misra says, ‘ Having described first the order of house-
holder, as that is the chief, he now describes that of Brahmaéirin.’
Cf. Apastamba II, 9, 21, 1, and note.
3 Where? This is obscure.
5. Both internally and externally, 1 presume.
4 Cf. Taittirfya, p. 129; Santi Parvan (Moksha), chap. 1932, st. 6.
* Cf. Git, p. 69. Arguna Misra says, ‘Having exercise by
means of standing and sitting; the meaning is not sleeping except
at the proper time.’
* Cf. Manu II, 41 seq.
CHAPTER XXXI, 14. 361
study, and free from avarice, and of rigid observances.
(Such) a Brahmaéérin, always making offerings like-
wise of pure water to satisfy the deities, being
restrained in mind’, is esteemed. One who is thus
devoted 5, who is concentrated in mind, and con-
tinent®, conquers heaven, and reaching the highest
seat, does not return to birth. Refined by means
of all ceremonies, and likewise living as a Brahma-
arin 4, a sage who has renounced‘ (all) should go out
of towns and dwell in forests*, Wearing a skin or
the bark of a tree, he should bathe (every) morning
and evening, and always living within the forest,
should not enter a town again. He should honour
guests, and should also give them shelter at (the
proper) time, living on fruits and leaves, and roots
and Sy4maka grain. He should without sloth feed on
water, air, and all forest-products down to grass as they
come, in order’, in accordance with the (regulations®
at his) initiation. He should honour a guest who
comes, by (giving him) water accompanied with roots,
fruits, and leaves. And he should always without
sloth give alms out of whatever he has for food. He
should also eat always after the deities and guests®
Δ Or it may be, ‘being self-restrained and with (all his) heart.’
The constructions in the original vary greatly, and so they do in
the translation. 3. Applying himself to his duties.
* Cf. Maitrf, p. 18, and comment there.
* Cf. Manu VI, 1 seq. * Ie. who is a mendicant ascetic.
* Cf. p. 173 supra, note 9. Here he gives a description of the
third order of forester, as to which compare generally Manu VI.
* First the jungle-products, then air, &c., Arguna Misra. The
sense seems to be that the restrictions should become gradually
harder. Cf. Manu VI, 24-31; Apastamba II, 9, 22, 2 seq.; II,9, 23, 2.
* Le. whatever restriction he put on himself when entering upon
the particular mode of life.
9 Supra, p. 358, and cf. Taittirfya, p. 38.
362 anucirA.
(are satisfied) and with his speech restrained, having
a mind free from envy’, eating little, and depending
on the deities. Restraining the external senses, kind,
full of forgiveness, preserving his hair and moustache,
performing sacrifices, addicted to sacred study, and
devoted to veracity and piety, pure in body ?, always
dexterous*, always in forests, and concentrated in
mind,—a forester whose senses are subdued and
who is thus devoted‘ conquers the worlds.
A householder, or a Brahmaéarin, or again a
forester, who wishes to apply himself to final emanci-
pation should adopt the best (line of) conduct®. Offer-
ing safety to all beings, the sage should become free
from all action *, and be agreeable to all beings, kind,
and restrained in all his senses. He should make
a fire’ and feed on the alms (obtained) without ask-
ing* and without trouble*, and which have come
spontaneously", in a place free from smoke and
where people have already” eaten. One who
‘ Le. of others for obtaining more, and so forth. Arguna
Misra’s reading is different, and he renders it to mean, ‘one by
whom the rule of life as a Brahmaéarin has not been violated.’
3 Arguna Misra’s reading, ‘one who has cast away (all attach-
ment to) the body.’ Compare as to hair and moustache, Mana VI,
6 seq.
® See Gita, p. 127. Here the meaning is probably assiduous in
the performance of duties, vows, and so forth.
* Le. applies himself to his duties.
* Arguna Misra says this means 4nand4sramam, but there must
be some bad copying here. I take the word as it stands to mean
something like the ‘ godlike endowments’ at Git4, p. 114.
* See Gita, pp. 54, 127. The meaning here is probably that of
action without egoism. See Gita, p. 55.
7 Te. Arguna Misra says, ‘not at night.’ The readings are
unsatisfactory. I read kritv4 vahnim, but diffidently. [5 the allusion
to the rule at Apastamba II, 9, 21, τοὺ Cf. Gautama III, 27.
4 Cf. Kaushftaki, p. 32. ® Le. to the giver. Cf. Gita, p. 120.
* See Git, p. το. " Cf. Manu VI, 56; Gautama III, 15.
CHAPTER XXXI, 26. 363
understands final emancipation should seek to ob-
tain alms after the cleaning? of the vessels (used
for cooking), and should not rejoice if he obtains,
and should not be dejected if he does not obtain
(alms). Nor should he beg for too much alms?,
seeking merely to sustain life. Eating only a little,
he should go about for alms with a concentrated
mind, looking out for the (proper) time. He should
not wish for earnings in common with another, nor
should he eat when honoured ; for an ascetic should
be averse from all earnings (accompanied) with
honour*. When eating, he should not taste any
articles of food which have been eaten by others‘,
or which are pungent, astringent, or bitter, and like-
wise no sweet juices. He should eat just enough
for his livelihood—for the support of life. One
who understands final emancipation should seek for
a livelihood without obstructing (other) creatures ;
and when he goes about for alms, he should not
go following after another®. He should not parade
(his) piety, he should move about in a secluded
place, free from passion. He should resort for
shelter to an empty house, or a forest, or the foot
of a tree, or a river likewise, or the cavern of
a mountain. In summer, (he should pass) but a
single night* in a town; and in the rains, he may
dwell in one place. He should move about the
' Le. I presume, in order to avoid interfering with others’
comforts. And see last note.
* See Manu VI, 55. As to proper time further on, see last note.
* Cf. Sanatsugattya, pp. 145-147; ‘without respect’ at Giti,
Ρ. 120, means probably with disrespect, otherwise that
and this would be somewhat inconsistent. See too Manu II, 162.
* Cf. Manu II, 56; Gttd, p. 118; and p. 269 supra.
* As that other may get nothing if they go together, Arguna
Misra. Cf Manu VI, δι. 4 Cf. Gautama III, a1.
364 | anuGciTA.
world like a worm’, his path being pointed out by
the sun, and he should walk with circumspection
over the earth out of compassion to all beings *.
He should not make any accumulations ; and should
eschew dwelling with friends*. And the man who
understands final emancipation should verily do all
acts which he has to do, always with clean water.
A man should always bathe in clean water. And
with his senses restrained, he should devote himself
to these eight observances *,—harmlessness, life as a
Brahmaéarin, veracity, and also straightforwardness,
freedom from anger, freedom from (the habit of)
carping, restraint of the external organs, and habi-
tual freedom from (the habit of) backbiting. He
should always practise a sinless (mode of) conduct,
not deceptive and not crooked ; and free from attach-
ment should always make one who comes (as a guest)
take a morsel of food. He should eat just enough
for livelihood—for the support of life. And he
should eat (only) what has been obtained with
piety ὁ, and should not follow his own (mere) desire 3.
He should not accept anything at all other than
food and clothing. And he should accept as much
as he eats and no more. He should not receive
from others, nor should he ever give to others’.
* Toe. not very fast, Arguna Misra; ‘the path being pointed out
by the sun’=not at night, for fear of destroying worms, &c.
* This seems to be very like the practice of the Gainas of the
present day. And cf. Manu VI, 69. * Cf. Οἰϊᾷ, pp. 68-103.
* Cf. Gitd, p. 114, and cf. also Sanatsugdtfya, p. 153.
* That is to say, obtained without violation of any binding
obligation, or rule of the Sastras. 4 Cf. Gird, p. τε.
* This is not very clear, and Arguna Misra’s comments are not
intelligible. The sense seems to be this, ‘He should not take more
than is wanted, nor should he keep any accumulations from which to
give to others, but should at once share with others all that is earned.’
CHAPTER XXXI, 39. 365
But owing to the helplessness of people, a wise
man should always share (with others). He should
not appropriate another's riches, and should not take
(anything) unasked. Nor, verily, after enjoying any
object should one become afterwards attached to it.
One who has anything to do’ should take earth,
water, pebbles likewise, and leaves, flowers, and
fruits which are not secured * (by anybody), as they
come*. One should not live by the occupation of
an artisan‘, nor should one wish for gold. One
should not hate, should not teach*, and should be
void of (all) belongings*. One should eat what is
consecrated by faith’, and should avoid (all) con-
troversies, should act without a purpose ἢ, should
be free from attachment, and without fixed appoint-
ments with people®. One should not perform, or
cause to be performed, any action involving expec-
tation of fruit, or involving any destruction of life,
or the assemblage of people. Rejecting all things,
1 Arguna Misra says that this means if he wants them for any
particular purpose he should take the earth, &c.
53.1.6. apparently, taken possession of and preserved as one’s
own by anybody.
5 Arguna Misra renders this by * which lead to action.’ Is it not
rather the ‘spontaneous earnings’ at Gita, p. 60?
* Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7.
* I.e. teach one who does not ask to be instructed. Cf. Manu
II, 110.
4 Cf. Gitd, p. 60; the original word, however, is not the same.
™ See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59.
‘Controversies ;’ the original is nimitta, and the interpretation is
what appears to be Arguna Misra’s, It may also mean ‘omens.
That this is the true sense appears from Manu VI, 50.
4 Cf. Gitd, p. 48.
* Arguna Misra says, ‘e.g. I shall come to you to-morrow for
alms,’ &c. Cf. Apastamba I, 6, 19, 12.
© The words are the same as at Gitd, p. 54, ‘keeping pcople (to
366 anucitA.
and being equable to all beings, moving and un-
moving, one should become an ascetic with smiall
belongings. One should not perturb any other (per-
son), nor should one be perturbed by any other
(person?). He who is trusted by all beings is said
to be the foremost among those who understand
final emancipation. One should not think of what
is not come’, nor reflect on that which is past; one
should disregard the present, being concentrated (in
mind) and indifferent to time’. He should not de-
file* anything by the eye, or the mind, or by speech,
nor should he do anything wrong openly or in secret.
One who draws in the senses from all sides as a tor-
toise (draws in) his limbs δ, and in whom the senses,
mind, and understanding are absorbed δ, who is free
from desires, who understands all truth, who is free
from the pairs of opposites, and from the ceremony
of sv4h4, and who is free from salutations’, and
who is free from (the thought that this or that is)
mine, who is free from egoism, who is free from
anxiety for new acquisitions or protection of old
acquisitions, and self-controlled*, who is free from
their duties),’ but the sense seems to be different. The commen-
tators say nothing on this.
* Cf. Gita, p. τοι.
* T.e. one should not look to the future with any aspirations or
expectations, and should not look back on the past with grief,
Arguna Misra. See too p. 170, note 9 supra.
* Iam not sure if this is a correct interpretation. But it does
not seem likely that the other possible sense—literally ‘ expecting
time ‘—can be intended here.
* This is obscure. Is the sense this, that one should not observe,
or think, or speak badly or of the bad side of things?
5 Cf. p. 342 supra, note 1. 9 Cf. Kasha, p. 151.
™ See p. 352 supra, note 1.
* Cf. Gita, p. 48, where the original words are the same.
CHAPTER XXXI, 51. 367
expectations, who is free from attachments to any
entity, and who is dependent on none’, who is at-
tached to the self, and who understands the truth,
is emancipated, there is no doubt of that. Those
who perceive the self, which is without hands, foot,
or back, without a head, without a stomach, which
is free from the operations of the qualities *, abso-
lute, untainted, and stable, devoid of smell, devoid
of taste or touch, devoid of colour, and also devoid
of sound, which is to be understood 3, which is un-
attached, and which is also devoid of flesh, which
is free from anxiety‘, imperishable, divine, and
though dwelling in a house‘, always dwelling in all
entities, they never die*. There the understanding
reaches not, nor the senses, nor the deities, nor
Vedas, sacrifices, nor worlds’, nor penance, nor
valour*; the attainment to it of those who are
possessed of knowledge is stated to be without
comprehension of symbols*. Therefore the learned
man who knows (the) property of being void of
symbols, being devoted to pious conduct, and
1 Cf. Gita, p. 60.
* These are effects of Prakriti by which the Purusha is unaffected.
* Literally, ‘ pursued.’
4 This is obscure. Arguna Misra’s text is nistityam. Does that
mean ‘which should be accurately understood?’ The rendering in
the text of Nilakas/ha’s reading may mean that the Brahman has
no such thoughts (4int&) as are referred to at Gfté, p. 115.
5 Does this mean the body?
* Le. are free from birth and death. Cf. Apastamba I, 8, 22, 4.
* This, again, is not quite clear. Probably the explanation is to
be found in the passage at Gfté, p. 79.
* Nflakas/ha’s reading is ‘observances or vows.’
® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 361 supra.
* See p. 309 supra; ‘who is without symbols, and knows piety,’
according to Arguna Misra’s reading.
368 ANUGITA.
resorting to concealed! piety should adopt the mode
of life (necessary) for experience*. Though unde-
luded, he should act in the manner of the deluded ?,
not finding fault with piety‘. He should perform
piety, behaving so that others would always dis-
respect him’, and should not find fault with the
ways of the good’. That sage is said to be the
best who has adopted this (line of) conduct. The
senses, and the objects of the senses, and the five
great elements, and mind, understanding, egoism,
the unperceived, and the Purusha likewise’, by an
accurate determination about the truth, after under-
standing all these, one attains heaven’, being
released from all bonds. One who knows the truth,
understanding these same (entities) at the time of the
termination (of his life), should meditate, exclusively
pondering on one point®; and then, depending on
none”, he gets emancipation. Freed from all attach-
ments, like the atmosphere dwelling in space", with
his accumulations 15 exhausted, and free from dis
tress", he attains to the highest seat.
Δ See p. 159 supra, note 7, and cf. Manu IIT, 109, which is the
text referred to in note 5 there.
* Te. direct perception of the Brahman. See Gitd, p. 57, note 5.
5. See p. 160 supra, note 8, and cf. also Manu II, 110.
* Arguna Misra compares Gita, p. 55, about ‘shaking convictions.’
* Cf. pp. 159-161 supra.
* This means, I presume, the good devoted to action and not
to knowledge only.
7 These are the famous elements of the Sankhyas; see Sdtra I, 61.
* Cf. p. 159 and note 2. * CF. p. 300 supra.
* Cf. Gith, p. 60. " Ch Gitd, p. 82, note 3.
** Of actions previously performed. Sce p. 246 supra.
τ Cf. Git, p. 101, where, however, the original word is different.
CHAPTER XXXII, 6. 369
Cuapter XXXII.
Brahman said:
The ancients who perceived the established (truth)
call renunciation! penance; and the Brahmazas
dwelling in the seat of the Brahman? understand
knowledge to be concerned with the Brahman*. The
highest Brahman is very far off*, and (the attain-
ment of it) depends on Vedic knowledge‘; it is free
from the pairs of opposites, devoid of qualities 5, ever-
lasting, of unthinkable qualities, and supreme. The
men of talent, who are pure *, and whose minds are
refined, transcending passion, and being untainted,
perceive that supreme (principle) by means of know-
ledge and penance. Those who are constantly de-
voted to renunciation’, and understand the Brahman
and wish for the supreme, go to the happy path
by penance. Penance’ is said to be a light; (correct)
conduct is the means to piety; knowledge verily
should be understood to be the highest, and re-
nunciation the best penance. He who understands
determinately the self which is unperturbed, which
abides in all entities, and which is the essential
1 Abandoning of fruit, Arguna Misra. Cf. Gfta, p. raz.
* Cf. p. 339 supra, note 4, dwelling in=adhering to.
5 See Gitd, p. 104.
4 Cf. Sanatsugatiya, p. 158 seq. 5 Viz. the three famous ones.
4 Pure, refined, and untainted are not easily distinguished. Pro-
bably ‘pure’ refers to external cleanliness; ‘ untainted’ to freedom
from sin and such taints; and ‘refined’ to freedom from error.
* Ie. who have no ‘belongings,’ Arguna Misra.
4 Action without desire, Arguna Misra, who adds that it is called
a light, as it leads to knowledge. See too p. 166, and p. 247,
Note 11, and p. 340 supra.
(8) Bb
370 anucirA.
element in knowledge, he is laid down' (as being
able) to move everywhere. The learned man who
perceives, association and dissociation, and likewise
unity and diversity *, is released from misery. He
who desires nothing, and despises nothing *, becomes
eligible, even dwelling in this world, for assimilation
with the Brahman‘. He who knows the truth about
the qualities of Pradhana‘, and understands the Pra-
dhina of all entities *, who is free from (the thought
that this or that is) mine, and free from egoism’, is
emancipated, there is no doubt of that. One who
is free from the pairs of opposites, free from the
(ceremonies of) salutation, free from (the ceremony
of) svadha*, attains to that everlasting (principle)
which is free from the pairs of opposites, and devoid
of qualities, by tranquillity only. Abandoning all
action, whether agreeable or disagreeable, developed
from the qualities *, and abandoning both truth and
falsehood 1", a creature is emancipated, there is no
doubt of that. The great tree of Brahman" is
1 «Laid down’ is literally ‘ wished.’
* I presume this means the real fact underlying the appear-
ances of association and so forth, namely, that there is but one
reality, and all appearances of difference &c. are unreal. Cf. Οἱ ἃ,
p. 124. See also p. 313 supra, note 1, and p. 374 infra.
* Cf. Gité, p. 65, and see Ka/Aa, p. 155. * Cf. Gia, p. 65.
5 The qualities, viz. the three, of Pradh4na, i.e. constituting Pra-
kriti, or nature. 4 See Gft4, p. 106, and note 3 there.
’ For this whole expression, which occurs so frequently, cf.
Maitri, p. 44, and comment there.
5 See p. 324 supra, note 8. " Cf.Gita, p. 48; SvetAsvatara, p. 360.
1Φ 1. ς., 1 presume, what is real and unreal in a worldly view,—the
great truth is not to be ‘abandoned.’ Cf. Taittiriya, pp. 97-99;
p 191 supra; Santi Parvan (Moksha), chap. 174, 8t. 53; Apastamba
II, 9, 21, 13.
" T.e., says Arguna Misra, the tree of worldly life produced from
the Brahman. Compare chapter XII supra.
CHAPTER XXXII, 17. 371
eternal; a tree which is produced from the unper-
ceived as the seed, which consists of the under-
standing as its trunk, whose collection of boughs
is the great egoism, the sprouts within which are
the senses, the great branches of which are the
great elements, and the side branches the objects
of sense, which is always possessed of leaves, always
possessed of flowers, in which agreeable and dis-
agreeable fruits are always produced, and which is
fed upon by all creatures. Cutting and piercing this
(tree)! with the sword of knowledge of the truth, and
abandoning the bonds in the shape of attachment,
which cause birth, death, and old age?, a wise man who
is free from (the thought that this or that is) mine,
and who is devoid of egoism, is emancipated, there
is no doubt of that. There are these two birds’,
(which are) unchanging, and which should also be
known to be unintelligent‘. But as to that other
who is above them, he is called intelligent. (When)
the inner self, devoid of knowledge of nature δ, and
(as it were) non-intelligent *, understands that which is
* Cf. Gtd, p. 111; and Musdaka, p. 307, and commentary there.
* So I render the original, though the sense at first sight appears
to be ‘which are caused by birth,’ &c.
* Viz. the understanding and egoism, which dwell in the ‘tree,’
Arguna Misra, Ntflakan/ha says, ‘the great and the individual self.’
4 Cf. Saakhya-karik4 11, and comment of V&kaspati Misra. The
self is not unintelligent; and as the birds are so described, they
must stand for some manifestation of Prakriti, which understand-
ing and egoism are. Otherwise ‘bird’ does stand for ‘self.’ See
p- 189 supra.
5 The original word here is sattva, on which see p. 351 supra.
Arguna Misra renders it here by Prakrati.
4 So Nflakansha; ‘the only intelligent principle, —Arguna Misra.
On Nilaka/ha’s interpretation ‘inner self’ must be the same thing
as Bhitftman at Maitrf, p. 41.
Bb2
372 anuciTA.
beyond nature, then understanding the Kshetra', and
with an understanding comprehending all, and tran-
scending the qualities * he is released from all sins.
CuaPTerR XXXIII.
Brahman said:
Some (think of) the Brahman as a tree; some
(think of) the Brahman as a great forest; and some
(think of) the Brahman as unperceived; and some
as transcendent and without misery*; and they‘
think all this to be produced from and absorbed
into the unperceived. He who even for (the space
of) a (single) exhalation, at the time of the termina-
tion (of life*) becomes equable 5, attaining to the
self, becomes fit for immortality. Restraining the
self in the self, even for (the space of) a wink, he
repairs to the inexhaustible acquisition® of those
who have knowledge, through the tranquillity of the
self*%. And restraining the life-winds again and
1 See p. 351 supra. * See Gftd, p. 109.
* As to the first two clauses comp. pp. 284-371 supra; the last
two are said by Arguna Misra to represent the Saakhya and Yoga
doctrines respectively.
41 presume this means all teachers. But Nflakaw/ha takes it to
mean the Sankhyas, and he takes the preceding words as indicating
two views based on Sruti texts, viz. the first, that the world is a
development of the Brahman, and the other that the Brahman does
not undergo any development or change. Andmaya he takes to
mean changeless, and Brahmamaya he takes to mean developed
from the Brahman.
5 Cf. Git, pp. 77, 78.
* One who sees the supreme as the only real entity, Arguna
Misra. Nilakan/ha takes it to mean one who identifies himself
with everything. See Gita, p. 65, and note 4 there.
7 See p. 344 supra. * Ie. the goal to be acquired.
® « Tranquillity '—the original may also be rendered by ‘favour,’
CHAPTER XXXIII, 7. 373
again by control of the life-winds', of ten or twelve *
(modes), (he repairs to) that which is beyond the
twenty-four®. Thus having first a tranquil self, he
obtains whatever he desires. When the quality
of goodness predominates in the unperceived 4, that
fits one for immortality. The men of knowledge
extol nothing else beyond goodness. By inference δ
we understand the (attainment of the) being to
depend on goodness. It is not possible otherwise *
to attain that being, O best of the twice-born! For-
giveness, courage, harmlessness, equability, truth,
straightforwardness, knowledge, abandonment’, and
also renunciation are laid down as (constituting) con-
as to which cf. p. 234 supra, but further on the phrase ‘having
a tranquil self’ occurs, where the latter sense is not quite suitable.
See Gft4, p. 51, and Yoga-sfitra I, 33.
' Le. the specific modes which are mentioned of control of life-
winds, e.g. at Git4, p. 61, or Yoga-sitra II, 49 seq.
* Nflakan/ha proposes two interpretations of this. He says the
ten are the eight mentioned in Yoga-sfttra II, 29, and in addition
tarka and vairigya (as to which see Yoga-sfitra I, 15 and 17). To
make up the twelve he substitutes for the last two the four named
at Yoga-sftra I, 33. He also suggests that ‘ten or twelve’ may
mean twenty-two, which he makes up thus. The five modes of
yama (Yoga-sdtra II, 30), five of niyama (ibid. 32), the remaining
six in Yoga-sitra II, 29, the four in Yoga-sftra I, 33, and tarka and
vairigya as before.
2 The twenty-four are the elements according to the Sankhya
system. See Séakhya-sira, p. 11, and p. 368 supra. That which
is beyond them is Purusha.
4 The unperceived, it should be noted, is made up of the three
qualities ; the predominance of goodness indicates enlightenment
or knowledge. Cf. Gité, p. 108.
* The middle term in the inference being, says Arguna Misra,
the enlightening effect of the quality in question.
* Cf. p. 167 supra.
* The original is tyaga, which Arguna Misra renders by ‘aban-
donment of all belongings;’ renunciation, scil. of fruit. Cf. Gita,
p- 121, and p. 114.
374 anucitA,
duct of the quality of goodness. By this very inference
the wise verily believe in the Being and nature as
one, there is no doubt of that. Some learned men.
who are devoted to knowledge, assert the unity of
the Kshetrag#a and nature', But that is not correct.
That they are always distinct (from one another)
is also (said) without (due) consideration *. Dis-
tinction and also association® should be accurately
understood. Unity and diversity‘ are likewise laid
down. Such is the doctrine of the learned. Between
-the gnat and the udumbara® there is observed
unity and diversity also. As a fish is in water
distinct (from it), such is their relation; (such is)
the relation of the drops of water with the leaf of
the lotus.
‘ The preceptor said:
Then those Brahmazas, who were the best of
sages, having again felt doubts, interrogated the
grandsire of the people who spoke to them thus.
1 Here, says Nilakansha, the author indicates an objection to the
proposition stated just before. But the passage is not clear.
* This, says Nilakaw/ha, is a reply to the Sankhyas, who hold the
two to be distinct. Nflakan¢ha adds, that if the two are distinct.
nature will, conceivably, adhere even to an emancipated creature;
and if they are one, then the being or self would be really engaging
in action and so forth, and that activity being really a property of
the self, could not be destroyed save by the destruction of the self.
Hence that view is also wrong.
> Like that of sea and wave, Nflakansha.
4“ Unity of Brahman and diversity of manifestation of nature,
Arguna Misra, who adds—by reason of the association they are
spoken of as one, by reason of the unity and diversity they are
distinct. The next sentence contains three parallel cases.
* Cf. as to all this, Santi Parvan, chap. 194, st. 38 seq. (Moksha
Dharma); chap. 249, st. 20 seq.; chap. 285, st. 33 seq.
CHAPTER XXXIV, 7. 375
CHAPTER XXXIV.
The sages said:
Which (form of) piety is deemed to be the most
worthy of being performed ? We observe the various
modesof piety to be as itwere contradictory. Some say
(it 1 remains) after the body (is destroyed) ; some say
that is not so. Some (say) everything? is doubtful ;
and others that there is no doubt. Some say the
permanent (principle) is impermanent, and others, too,
that it exists, and (others) that it exists ποῖ ὃ. Some
(say it is) of one form or twofold, and others (that
it is) mixed*. Some Brahmaaas, too, who know the
Brahman and perceive the truth, believe it to be one ;
others distinct ; and others again (that it is) manifold’.
Some say both time and space (exist)*, and others that
that is not so. Some have matted hair and skins;
and some (are) clean-shaven and without covering.
Some people are for bathing ; some for the omission”
of bathing. Some are for taking food; others are
intent on fasting. Some people extol action, and
1 Le. the piety, Arguna Misra; the self, Nilakansha.
* Ie. such as piety, &c., Arguna Misra.
5.1 follow Arguna Misra, who says ‘ permanent’ means soul, ἄς.
The correct expression would seem to be ‘that which is called
permanent by others is impermanent.’
4 This is the view of those who hold the theory of Parixdma,
or development, says Arguna Misra.
* Τὸ be one’=knowledge to be all of one description, ‘ dis-
tinct’=knowledge having various entities for its distinct objects
(this is the view of the holders of the Vig#dnavada, says Arguna
Misra); manifold=that the selfs are numberless. The words here
are nearly identical with those at Gft4, p. 83, see note 4 there.
* I.e. help in action, Arguna Misra.
1. See Apastamba I, 1, 1, 2 (comment).
376 anucirA.
others tranquillity. Some extol final emancipation ;
some various kinds of enjoyments; some wish for
riches, and others indigence. Some (say) means?
should be resorted to; others that that is not so.
Some are devoted to harmlessness, and some given
up to destruction; some are for merit and glory:
and others say that is not so. Some are devoted
to goodness ; some are in the midst of doubts; some
are for pleasure, and some for pain’. Some people
(say) meditation *, other Brahmamas (say) sacrifice,
and others, gifts; but others extol penance, and other
persons sacred study; some knowledge, and renuncia-
tion‘; and those who ponder on the elements‘,
nature*, Some extol everything, and others nothing’.
1 Le. for the acquisition of anything desirable, Arguna Misra,
who adds, ‘ by those who wish for piety.’ Nilakant4a says means=
‘meditation and so forth;’ as to ‘that is not so’ he cites what be
calls a Sruti, which is however one of the K4rik4s of Gaudapdda
on the Mandukya; see p. 432.
3 This, too, is not quite clear, but Nflakan/ha says, ‘ meditation
should be practised for release from pain, and for acquisition of plea-
sure ;’ ‘and others say not so, it should be done without desire.’
* That is to say, they hold that meditation should be practised.
* Arguna Misra seems to take this to mean ‘renunciation of
knowledge,’ i.e. a blank, and says this was the view of the Madhya-
mikas,—I suppose the M&dhyamika Bauddhas.
* Le. the XArvakas, Arguna Misra.
* Svetasvatara, p. 276, and Sankara’s commentary there.
* Were there optimists and pessimists at the time of the Anu-
gité in India? This verse, however, does not occur in some MSS.
Nflakan/ha’s note on this passage may be of some interest. He says.
* Some hold that the self exists after the body is lost ; others, that is
the Lok4yatas or Krvakas, hold the contrary. Everything doubiful
is the view of the SyAdvadins; nothing doubtful that of the Tairthikas,
the great teachers (I presume, about their own respective doctrines).
Everything impermanent, Tarkikas; permanent, Mimfssakas; no-
thing exists, the Sdnyavadins; something exists, but only momentarily,
CHAPTER XXXIV, 17. 377
And, O best of the gods! piety being thus confused
and abounding in contradictions, we are deluded,
and come to no determination. People are acting,
(saying) this is good, this is good. And he who is
attached to a certain (form of) piety, always esteems
that. Here (therefore) our understanding breaks
down, and our mind is disttacted. We wish, O best
(of beings)! to be informed of what is good. Be
pleased now to proceed to state what is (so) myste-
rious, and what is the cause of the connexion be-
tween the Kshetragaéa and nature. Thus addressed
by those Brahmaaas, the venerable, holy,and talented
creator of worlds told them accurately (what they
asked).
Saugatas; knowledge is one, but the ego and non-ego are two
different principles, the Yogataras ; mixed, Udulomas; one, is the
view of the worshippers of the Brahman as possessed of qualities ;
distinct, other Mfm4msakas, who hold that the special actions are
the cause (of everything, is meant, I presume); manifold=the
atomists ; time and space=astrologers. Those who “ say that is
not so,” that is to say, that what we see has no real existence at
all, are the Vriddhas, ancient philosophers ; omission to bathe =the
condition of Naish/4ika BrahmaAdrins; bathing=householder’s
condition; “means should be resorted to, that is not so,” those
who are against all meditation, &c., according to the Sruti text,
which Nflakan/ka quotes; “merit and glory, that is not so,” some
say there is no merit as the Lokfyatas or Karvakas; “know-
ledge, renunciation,” the former is to be gained only by means of
the latter; “ponder on elements” zswho are intent on the inves-
tigation of the true nature of things; nature=abundance of
resources, by which alone knowledge is produced, not by mere
renunciation.’ It will be understood, that this commentary assumes
a different syntactical construction of the original in some places
from that adopted in our translation.
378 AnucitA.
CuHarPTeR XXXV.
Brahman said:
Well then, I will declare to you what you ask
of me, O best (of men)! Learn what a preceptor
told a pupil who went to him. Hearing it all,
deliberate on it properly. Non-destruction of all
creatures, that is deemed to be the greatest duty '.
This is the highest seat*, free from vexation and
holy in character. The ancients who perceived the
established (truth) call knowledge the highest happi-
ness. Therefore by pure knowledge one is released
from all sins. And those who are constantly engaged
in destruction, and who are infidels? in their conduct,
and who entertain avarice and delusion, go verily to
hell. Those who without sloth perform actions with
expectations, rejoice in this world, being born again
andagain. But those wise and talented men, who per-
form actions with faith, free from any connexion with
expectations, perceive correctly‘. Now I will proceed
to state how the association and dissociation of
Kshetragd#a and nature (take place). Learn that,
O best (of men)! The relation here is said to be
that between the object and subject®. The subject
1 See p. 291 supra, and note 3 there.
® So literally; the sense is—that which one is to aim at.
2 The original is nAstika, the contrary of that ‘Astikya,’ which at
Gttd, p. 126, we have rendered by ‘ belief (in a future world),’ follow-
ing Sridhara. Raménuga, whose commentary came to hand too late
for any other than a very occasional use in the translation of the
Gita, renders it by ‘ belief in the truth of the teaching of the Vedas.’
* Te. learn the truth.
* I use the terms subject and object here in the philosophical
sense explained by Sir W. Hamilton, viz. the thinking agent and the
object of thought respectively. And cf. also the passage referred to
in note 3 on p. 379 infra.
CHAPTER XXXV, 15. 379
is always the being, and nature is stated to be the
object. It has been explained in the above mode,
as (having the relation) of the gnat and the
udumbara?. Nature which is non-intelligent knows
nothing, though it is the object of enjoyment*. Who
enjoys and what is enjoyed’ is learnt from the SAstras.
Nature is said always to abound in the pairs of
opposites, and to be constituted of the qualities;
the Kshetrag#ia is free from the pairs of opposites,
devoid of parts, and in essence free from the
qualities. He abides in everything alike‘, and is
connected with (all) knowledge*; and he always
enjoys nature as a lotus-leaf (enjoys) water. Even
brought into contact with all qualities, a learned
man remains untainted*. There is no doubt that
the being is unattached just like the unsteady drop
of water placed upon a lotus-leaf*. It is established
that nature is the property® of the being. And the
relation of the two is like that of matter and the
maker*®. As one goes into (a) dark (place) taking
a light (with him), so those who wish for the supreme
go with the light of nature’*. While there is oil
* P. 374 supra. The relation is one of close connexion, coupled
with some identity of nature (because, says Nflakan/ha, an entirely
᾿ extraneous thing could not get into the inside of the fruit, and the
gnat’s body therefore must have come from the fruit itself), but
still the elements are distinct. * See p. 371 supra, note 4.
5 Cf. Maitrf, p. 108. * Cf. Gfta, pp. 105, 106.
* Knowledge of the Kshetrag#a forms part of all real knowledge.
Arguna Misra’s reading and interpretation are different. He says,
‘As he is seen coming to light everywhere alike, so,’ &c.
“ Cf. Gita, pp. 55-110. 7 Again the common simile.
* The original is dravya, rendered ‘matter’ in the next sentence.
Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia.
5 So the original, the sense is not clear. Butsee Svetdsvatara, p. 368.
19 Knowledge, which, says Nflakas/ka, is a manifestation of
nature. Arguna Misra says the knowledge of the truth which the
380 anuciTA.
and wick', the light shines; but the flame is ex-
tinguished when the oil and wick are exhausted.
Thus nature is perceived?; the being is laid down
(as being) unperceived. Understand this, O Brah-
mazas! Well now, I will tell you something more.
One who has a bad understanding does not acquire
knowledge even with a thousand (admonitions).
And one who is possessed of knowledge enhances
(his) happiness even with a fourth share*. Thus
should one understand the accomplishment of piety
by (apt) means. For the talented man who knows
(these) means, attains supreme happiness‘. As a
man travelling along some way without provisions
for the journey, travels with great discomfort, and
may even be destroyed on the way, so should one
understand, that by action® the fruit is or is not
produced. For a man to see within (his) self*®
what is agreeable and what is disagreeable to him
is good. And as one who is devoid of a perception
of the truth rashly travels on foot by a long way
unseen before *, while (another) goes by the same
self acquires is by means of nature. Cf. Sankhya-k4rik4 56, and
comment.
* So Nilakan/ha. Arguna Misra does not take gua bere to
mean ‘ wick.’
* T.e., I presume, in its manifestations ; it is perceived for some
time and then vanishes. Cf. Sankhya-k4rik4 59-61; the Purusha is not
‘ perceived’ in this sense. 3 Viz. of admonition, Arguna Mista.
* Cf. Gftd, p. 70, where the same phrase occurs.
4 The fruit of this is uncertain; knowledge which is in one's
self is the thing to be worked for.
* Le. the mind, Nilakan/ha. The meaning is, he should not
care for external pleasure and pain. Cf. Git4, inter alia, p. go.
1 This seems to be so left imperfect in the original. The con-
struction seems to be this: the progress of the latter is as great as that
of one who drives in a chariot as compared with that of one who goes
on foot with much suffering. Cf. the construction on next page.
CHAPTER XXxv, 28. 381
way in a carriage’ drawn by horses, and going
swiftly, such is the progress of the men of under-
standing. Having climbed up a mountain one
should not look at the surface of the earth*, One
sees a man travelling in a chariot, and void of intel-
ligence, afflicted by reason of the chariot. As far as
there is a carriage-path, he goes in the carriage;
where the carriage-path stops, a learned man goes
on abandoning the carriage. So travels the talented
man, who understands the procedure respecting
(knowledge of the) truth and devotion, and who
knows about the qualities, comprehending the grada-
tions ‘ one above the other. As one who without
a boat dives into the ocean with his arms only,
through delusion, undoubtedly wishes for destruction ;
while a wise man likewise knowing distinctions δ,
and having a boat with good oars, goes in the water
without fatigue, and soon crosses the reservoir, and
having crossed (it) goes to the other shore, throwing
1 Tie. the Sastras, says Nilakansha. Cf. Gftd, p. 117.
* When one has arrived at knowledge,—the highest seat, says
Nflakan/ha,—one need not perform the dictates of the Sastras,
which are only preliminary to the acquisition of knowledge. Cf.
Gh4, pp. 48, 73. Cf. as to this figure of the chariot and the next
one about the boat, Brihad4ranyaka, p. 695.
* I adopt Arguna’s rendering of the original here, viz. Yoga.
The meaning, on that rendering, is the same as it is in the Gftd.
4 According to Arguna Misra, action with desire, action without
desire, and lastly, knowledge. According to Nilakas/ha, action
laid down in the Sasiras, then Yoga, and then the condition of
Hamsa, Paramahamsa, &c.
8. Literally, one knowing divisions. I presume the meaning is
distinctions between various things as to which suits which, and so
forth. The boat, says Nflakan/Aa, is a preceptor, and even a pre-
ceptor is not to be sought for after a man has achieved Yoga;
hence the text proceeds to speak further on of casting aside the
boat. Wishes for destruction=is sure to meet destruction.
382 ανυοῖτΑ.
aside the boat, and devoid of (the thought that this or
that is) mine. This has been already explained by the
parallel of the carriage and pedestrian. One who
has come by delusion through affection, adheres to
that like a fisherman to his boat, being overcome
by (the thought that this or that is) mine. It is
not possible to move on land after embarking in
a boat. And likewise one cannot move in water
after entering a carriage. Thus there are various
actions in regard to different objects’. And as
action is performed in this world, so does it result
to them*®. That which sages by their understanding
meditate upon, which is void of any smell whatever,
void of taste, and void of colour, touch, or sound,
that is called the Pradhana*. Now that Pradh4na
is unperceived; a development of the unperceived
is the Mahat; and a development of the Pradhana
(when it is) become Mahat is egoism. From egoism
is produced the development, namely, the great
elements; and of the elements respectively, objects
of sense are verily stated to be the development‘.
The unperceived is of the nature of seed‘, and
also productive in its essence. And we have heard
Le. appertaining to the various orders of householders, ἃς.
Nilakan/ha. But I am not aware of any authority for this sense of
vishaya.
* T.e. those who perform them.
* Nilakan/ha says, ‘ Having stated above the means of knowledge,
he now states the proper object of knowledge.’
“ See p. 332 supra. The original for development is gusa,
literally quality.
δ The meaning of this passage seems to be identical with that
of Sankhya-karika 3. Productive (Prasavatmakam) is probably to
be explained as Prasavadharmi is at Sinkhya-karik4 11 (sce com-
mentary of Vataspati, pp. 59, 60), viz. always undergoing develop-
ment. The great elements are of course the tanmatras.
CHAPTER XXXV, 42. 383
that the great self is of the nature of seed and
a product. Egoism is of the nature of seed and a
product also again and again. And the five great
elements are verily of the nature of seed and
products. The objects of the five elements are
of the nature of seed’, but they do not yield pro-
ducts. Learn about their properties. Now space
has one quality, air is said to have two qualities ;
it is said that light has three qualities; and water,
too, is of four qualities; and earth, abounding with
movables and immovables, the divine source of all
entities, full of examples of agreeable and disagree-
able (things), should be understood to be of five
qualities*. Sound, touch, colour likewise, taste, and
smell as the fifth—these, O best of the twice-born !
should be understood to be the five qualities of
earth. Smell always belongs to the earth*; and
smell is stated to be (of) numerous descriptions.
I will state at length the numerous qualities of
smell‘. Smell is agreeable or disagreeable, sweet,
sour, and bitter likewise, diffusive and compact
also, soft, and rough, and clear also'—thus should
* This is not clear, unless ‘ product’ above means productive, and
seed means a product, it being a product of the ankura or sprout.
Nilakantha says, ‘seed=cause; product=effect. The unperceived
is an effect, and so the contrary doctrine of the Sankhya is here
shown to be wrong. The objects are causes, as their enjoyment
causes an impression.’ * See pp. 285, 286 supra.
* That is to say, smell is the special property of the earth only,
the other qualities are common to it with the other elements. The
word in the original is guxa or quality everywhere.
* See SAnti Parvan (Moksha Dharma), chap. 184, st. 27.
* Bitter, Nflakan/ha exemplifies by the smell of the chili, appa-
rently interpreting kafvi, as it may be interpreted, to mean sharp ;
diffusive = overcoming all other smells, like Asafoetida; compact=
made up of many smells. Nilakan/ha adds, that soft is like that of
384 ANuGITA.
smell, which belongs to the earth, be understood
to be of ten descriptions. Sound, touch, and colour
likewise, and taste, are stated to be the qualities
of water. I will now give (some) information about
taste. Taste is stated to be of numerous descrip-
tions. Sweet', sour, bitter, sharp, astringent, and
saltish likewise—thus are the forms of taste, which
is a development of water, said to be of six descrip-
tions. Sound, touch, and likewise colour; thus is
light said to have three qualities. The quality of
light is colour, and colour is stated to be of numerous
descriptions. White, black, red likewise, green,
yellow, and grey likewise, short, long, narrow ?,
broad, square, and circular—thus is the colour of
light said to be of twelve forms. It should be
understood* by aged Brahmazas, who speak the
truth, and are conversant with piety. Sound and
touch also should be understood ; air is said to have
(these) two qualities. And touch is the quality of air,
and touch is stated to be of numerous descriptions.
Rough, cold and hot likewise, tender and clear also,
hard, glutinous, smooth, slippery, hurtful, and soft‘
—thus the quality of air is properly said by Brdah-
mamas who have reached perfection, who are con-
versant with piety and perceive the truth, to be of
twelve descriptions. Now space has one quality.
liquid ghee, rough of the oil of mustard, and clear as of cooked rice.
The Santi Parvan passage omits ‘sour.’ Cf. Οἱ, p. 118.
3 Literally, lean and fat. These are rather unusual qual.ties to
attribute to colour. The Santi Parvan passage gives more.
* Sic. Does it mean ‘it is understood?’ Cf. Panini III, 3, 113.
4 Tender=like the touch of a son, &c.; clear=like that of an
excellent cloth, Nilakan/ha; glutinous=like that of oil; smooth=
like that of a gem; slippery=not really smooth, but appearing to
be such, like that of saliva (?), Arguna Misia. The enumeration of
these in the Santi Parvan loc. cit. is again different.
CHAPTER XXXVI, I. 385
and that is stated to be sound only. I will speak
at length of the numerous qualities of sound.
Shadga, Rishabha, together with G4andh4ra, Ma-
dhyama, and likewise Pa#éama, and beyond these
should be understood to be Nishada and Dhaivata
likewise!; agreeable and disagreeable sound also,
compact, and of (many) ingredients*. Thus sound,
which is produced in space, should be understood
to be of ten descriptions. Space is the highest
element*, egoism is above that; above egoism is
understanding, and above that understanding is the
self‘; above that is the unperceived, and above
the unperceived is the being. One who knows
which is superior and inferior among entities, and
who knows the proper procedure in all actions,
and who identifies himself with every being °, repairs
to the imperishable self.
CuarptreR XXXVI.
Brahman said:
Since the mind is ruler of these five elements, in
(the matter of) absorbing or bringing (them) forth °,
' This is the Hindu Gamut.
* These are not in the Santi Parvan; of many ingredients=
collection of sounds, Arguna Misra.
* Being all-pervading, Arguna Misra. Cf. its position at Taitti-
rtya, p. 67.
4 Cf. Kasha, pp. 114, 115. 149, and Sankarééarya’s commentary
there, for an explanation of the whole passage. And see Sankhya-
sfra, p. 16, as to what are here called self and understanding.
® Cf. Gita, p. 64, where the words are identical.
4 The elements are perceived or are not perceived by the senses
under the direction of the mind; absorbing =destroying ; bringing
forth= producing, Nilakanéha. See p. 268 supra, and Santi Parvan
(Moksha), chap. 240, st. 12.
(8) cc
386 anuciTA.
the mind itself is the individual self. The minc
always presides over the great elements. The un-
derstanding proclaims its power ?, and it is called the
Kshetrag#a. The mind yokes the senses as a cha-
rioteer (yokes) good horses. The senses, the mind,
and the understanding are always joined to the
Kshetrag#ia*®. That individual self, mounting the
chariot to which big horses ὁ are yoked, and in which
the understanding is the drag®, drives about on ail
sides. The great chariot which is pervaded by the
Brahman 5, has the group of the senses yoked (to it),
has the mind for a charioteer, and the understanding
for a drag. That learned and talented person verily,
who always understands thus the chariot pervaded
by the Brahman, comes not by delusion in the midst
of all entities’. This forest of the Brahman® begins
with the unperceived,and ends with the gross ebjects*:
? The word is the same as at Maitrf, p. 41, the comment on
which should be seen.
* I.e. the mind’s power is to be perceived by itself, Nflakaséka.
The meaning seems to be that the understanding can only operate
on what the mind places before it.
5 The passage at Kasha, p. 111 seq., and Sankara’s commentary
there, throw light on this, though the figure is not drawn out in the
same way in both places. For a definition of Kshetraga&a, see
Santi Parvan (Moksha), chap. 187, st. 23.
4 Le. the senses.
* Le. that which holds the horses in check. Nflakassha seems
to render it by ‘whip,’ but that is not correct, I think.
* So Arguna Misra. Nilakamsha says, ‘The senses, &c., when
they turn towards the outer world make the self drive aboat.
as an individual self; when turned inwards they show him that he
is the Brahman.’ Nilakam/ha thus likens this to the Kasha passage.
Sce also p. 187 and notes there.
7 Or it may mean, among all men.
* See p. 164 supra, note 2; and p. 285, note 4.
* That is to say, it includes all Samsfra, all the elements recog-
pised by the Sénkhya philosophy, save the Being or Purusha.
CHAPTER XXXVI, I2. 387
and includes movables and immovables, receives
light from the radiance of the sun and moon, is
adorned with planets and nakshatras, and is decked
on all sides with nets of rivers and mountains, and
always beautified likewise by various (descriptions
of) waters; it is (the means of) subsistence for all
entities’, and it is the goal of all living crea-
tures. In this the Kshetragéa always moves about.
Whatever entities (there are) in this world, movable
or immovable, they are the very first? to be dis-
solved; and next the developments produced from the
elements’; and (after) these developments, all the ele-
ments. Such is the upward gradation‘ among entities.
Gods, men, Gandharvas, Pisikas, Asuras, RAkshasas,
all have been created by nature δ, not by actions, nor
by a cause. These Brahmaaas , the creators of the
world, are born here again and again. And what-
Cf. p. 371 supra.
* Another reading means ‘they are dissolved in the waters.’ As
to the order, cf. Vedanta Paribh4sh4, p. 48, and p. 335 supra.
* I take these to mean the gross elements of which things mov-
able and immovable may be said to be made, if one may use
a non-idealist phrase in the Sankhya philosophy. Then the ele-
ments next spoken of are the subtle ones or tanmftras. Cf. the
references in note 2. As to developments, see p. 382, note 4.
* Viz. gross object, gross element, subtle element.
5 The original is svabhiva, which Arguna Misra renders by
Prakriti. ‘Actions’ both Nflakan/ha and Arguna Misra take to
mean sacrifices, &c., and ‘cause’ the former interprets by Brahman ;
the latter by tanm4tras or subtle elements, and adds, ‘the sense is—
not by sacrifice or tanmatras only.’ Nflakantha says, ‘The gods,
&c., are produced by nature, as the gods, &c., seen in a dream.’
The meaning seems to be that there are energies in nature which
evolve these forms of being. Cf. also Gité, p. 65.
* I presume this means that the patriarchs (Martti and others,
says Nflakas/ha) are also born again and again—that is to say, in
different kalpas, I suppose—by nature only.
cc2
388 anuGitA,
ever is produced from them! is dissolved in due
time in those very five great elements, like billows
in the ocean. The great elements are in every way
(beyond) the elements that make up the world *.
And he who is released, even from those five ele
ments, goes to the highest goal. The Lord Praga-
pati created all this by the mind* only. And in the
same manner‘ the sages attained the godhead § by
means of penance*. And in like manner, those who
have achieved perfection, who have acquired concen-
tration by a course of penance, and who likewise feed
on fruits and roots, perceive the triple world’ here
by penance. Medicines, and herbs, and the various
sciences are all acquired® by means of penance
alone. For all acquisition® has penance for its
root. Whatever is difficult to obtain", difficult to
I think this must mean the elements, though it might at first
sight be referred to the Brahmanas.
* I.e. the gross elements, I take it; the others are the tanmitras.
> I.e. the meditation which constitutes true knowledge, Arguna
Misra. But see Git4, p. 87, note 1, and Saakhya-sftra.
* I.e. by the mind, as to which cf. Taittirtya, p. 89; Kasha, p. 164.
Arguna Misra says, ‘This apparent deviation from the ordinary
modes of cause and effect is not altogether without parallel, so be
adds this to show that.’
® Literally, ‘the gods,’ but the meaning seems to be that given
in the text, as Arguna Misra says.
4“ This is only the concentration of mind and senses on one
object, Nilakan/ha. See p. 166, note 1 supra.
Τ See p. 174 supra.
* Literally, ‘are accomplished,’ which seems to mean that they
are acquired so as to be practically at one’s command whea
required,
* The original word is derived from the same root as the subject
of the last note.
© Difficult to obtain=the seat of Indra, &c.; to learn= Vedas,
&c.; to vanquish= fire, &c.; to pass through=a great deluge, ἃς,
CHAPTER XXXVI, 23. 389
learn, difficult to vanquish, and difficult to pass
through ; all that can be accomplished by penance, for
penance is difficult to overcome. One who drinks
spirituous liquors, one who kills a Brahmasa, one
who steals, one who destroys an embryo, one who
violates the bed of his preceptor’, is released from
that sin only by penance well performed. (Those)
men, Pitsts, gods, (sacrificial) animals 3, beasts and
birds, and all other creatures movable or im-
movable, (who are) constantly devoted to penance,
always reach perfection by penance. And in like
manner the noble(-minded) gods went to heaven ",
Those who without sloth perform actions with ex-
pectations, and being full of egoism, they go near
Pragapati‘. Those high-souled ones who are devoid
of (the thought that this or that is) mine, and devoid
of egoism, by means of a pure concentration (of
mind) on contemplation, obtain the great and highest
world. Those who best understand the self, attain-
ing concentration (of mind) on contemplation δ, and
having their minds always tranquil, enter into the
unperceived accumulation of happiness*. Those
Nilakan/ha. Arguna Misra seems to interpret the last word, where
his reading ‘is doubtful, to mean ‘difficult to do.’
1 Cf. KhAndogya, p. 361. Except the destruction of the embryo
(see Taitt. Aran. Ρ. 870, but at Brshad4ranyaka, p. 795, Kaushftaki,
Ῥ. 77, and Apastamba 1, 6, 19, τό, the commentators render Bhrowa
by ‘learned Brahmana’), the rest are the great sins. But note that
stealing gold, not theft generally, is mentioned as a great sin.
3 Or, perhaps, cattle. The original is pasu.
8. See p. 160 supra, and cf. p. 178.
“ Le. Kasyapa, as gods, &c. This seems to be Arguna Misra’s
interpretation. This condition is inferior to that described in the
following sentence.
5 See p. 162, note 1.
* Nflakaw/ha’s rendering is ‘ that by which (worldly) happiness is
390 anuciTA.
who are free from (all thought that this or that is)
mine, and who are free from egoism, attaining con-
centration (of mind) on contemplation’, enter the
highest world of the great, which is the unperceived.
Born from that same unperceived " (principle), again
acquiring knowledge, and getting rid of the (quali-
ties of) passion and darkness, and resorting to the
pure (quality of) goodness, a man gets rid of all sins,
and abandons everything as fruitless. He should
be understood to be the Kshetrag#a. He who
understands him understands the Vedas*. With-
drawing from the mind the objects‘ of mental opera-
tions, a sage should sit down self-restrained. (He)
necessarily. (becomes) that on which his mind® (is
fixed). This is the eternal mystery. That which
begins with the unperceived and ends with the gross
objects 5 is stated to be of the nature of ignorance *.
But (you should) learn that whose nature is devoid
heightened.” He compares Brthadfranyaka, p. 816. See also
Taittirfya, p. 112.
1 See Git4, p. 128, note 1, where dhyana and yoga are taken
separately. Here the compound is in the singular. Nflakas/ha’s
reading is different.
* The sense here is not quite clear. It seems, however, to be
this. The acquisitions mentioned in the preceding sentence take
the acquirers to some temporary world from which they afterwards
return; but when they get rid of the qualities, they get final eman-
cipation. As to the unperceived, cf. inter alia Gita, p. 112, note 2.
Ὁ Cf. Gfté, p. 111, and note 2 there. That seems to approach
the question from the opposite point of view.
4 So Arguna Misra. At Gftd XVI, 16, Aitta means the opera-
tion itself. That also will do here.
* Cf. Gita, p. 78; Maitri, p. 178; Prasna, p. 194; and the quota-
tions at Sankhya-sfra, p. 3.
* This phrase has occurred before ; it means all the developments
which make up worldly life. See Sankhya-sfra, p. δ.
* Sce p. 371 supra.
CHAPTER XXXVI, 34. 391
of qualities. Two syllables! are death; ‘hike syllables
the eternal Brahman. Mine is death, and not mine
is the eternal*. Some men of dull understandings
extol action. But as to the high-souled ancients
they do not extol action*. By action a creature is
born with a body and made up of the sixteen‘.
Knowledge brings forth® the being, and that is
acceptable and constitutes immortality. Therefore
those who are far-sighted have no attachment to
actions. This being is stated to be full of know-
ledge, not full of action*. The self-restrained man
who thus understands the immortal, changeless,
incomprehensible, and ever indestructible and
unattached (principle), he dies not’. He who thus
understands the self to which there is nothing prior,
which is uncreated, changeless, unmoving δ, which
is incomprehensible (even) to those who feed on
nectar, he certainly becomes immortal’ and not to
be restrained*, in consequence of these means".
* See Santi Parvan (Rfgadharma) XIII, 4. Cf. Maitrt, p. 180.
This means the two and three syllables of ‘mama’ and ‘na mama,’
mine and not mine. Cf. Brihadarasyaka, p. 970, and Khandogya,
p. 118, and p. 548, for a similar conceit.
* Final emancipation follows on abandoning the idea of ‘mine ;’
bondage on harbouring it. 3 See Mundaka, p. 279.
4 The eleven organs and the five great elements which go to form
the body. See Sankhya-k4rik4 3, and comment thereon; Santi Par-
van, chap. 210, st. 32 seq.; chap. 242, st. 7 seq.; Prasna, p. 230.
® Le. shows. 4 Cf. Gita, p.118; Santi Parvan, ch. 242, st. 15.
* See p. 367 supra, note 6; and cf. Kasha, pp. 155, 156.
* Ive. which remains unconcerned, cf. fsa, p. το. Apfrvam (to
which there is nothing prior), Arguna Misra renders by ‘not familiarly
known,’ and Nilakansha by ‘not understood by any other means of
knowledge.’ See also Brihad&ramyaka, p. 5602, and Sankara on that.
9 This is not very clear, but 1 suppose the meaning to be the
same as that of ‘unconquerable’ at p. 161, and see p. 231.
"9 1.6. the means mentioned further on, says Nflakawsha.
392 ANuGITA.
Expelling all impressions', and restraining the self
in the self*, he understands that holy Brahman.
than which nothing greater exists. And when the
understanding is clear, he attains tranquillity? And
the nature of tranquillity is as when one sees a
dream‘. This® is the goal of those emancipated
ones who are intent on knowledge. And they see
all the movements which are produced by develop-
ment. This is the goal of those who are indifferent
(to the world). This is the eternal piety. This is
what is acquired by men of knowledge. This is the
uncensured (mode of) conduct. This goal can be
reached by one who is alike to all beings’, who is
without attachment, who is without expectations,
1 Impressions from external causes. Cf. inter alia Sankhya-sétra
III, 83; see, too, pp, 247-358 supra and notes there.
* Te. restraining the mind in the lotus-like heart, Nilakan/ha.
Cf. as to this, pp. 248, 372 inter alia.
5. Cf. Gita, p. g1. See also Maitri-upanishad, p. 176, and Muszdaka.
Pp: 314.
* Arguna Misra says, ‘ The nature of tranquillity is this, that in
that state you perceive everything to be unreal like what is seen in
a dream.’ Nflakansha says, ‘The nature of tranquillity is this, thar
in that state the self abides without attachment to the body, and any
external objects, but working within itself as in a dream.’ But see
on this Kasha, p. 147.
5 Viz. tranquillity, Nilakassha.
* I.e, says Nilakantha, they see all worldly objects past and
future. Arguna Misra, ‘They see the actions performed for some
wealth and so forth. I am not satisfied with either meaning.
Arguna Misra’s is besides based on a reading different from that
adopted in the text, namely, ParimAnagaA, instead of Pariximagié.
I think ‘ parizama’ is the development which, according to the
Sankhya philosophy, produces the universe, and the movements
are the actions which that development—namely, here the activity
of egoism and its products—occasions. Cf. as to some extent
supporting this, Sankhya-s4ra, p. 16.
7 See inter alia Gia, pp. 68-70.
Ν
CHAPTER XXXVI, 46. 393
and who looks alike on everything’. I have now
declared everything to you, O best of Brahmasa
sages! Act thus forthwith; then you will acquire
perfection.
The preceptor said:
Thus instructed by the preceptor Brahman, those
high-souled sages acted accordingly, and then at-
tained to the worlds*. Do you, too, O noble person,
of pure self! duly act according to the words of
Brahman which I have stated. Then will you
attain perfection.
Vasudeva said:
That pupil thus instructed in the highest piety
by the preceptor, did everything (accordingly), O
son of Kuntt! and then attained final emancipation.
And the pupil, having done all he should have done,
attained to that seat, O supporter of the family of
the Kauravas! going to which one grieves not ὃ.
Arguna said:
Who, indeed, was that Brahmana, O Krishna!
and who the pupil, O Ganardana! If this verily
is fit to be heard by me, O Lord! then tell it me.
VAsudeva said:
14 am the preceptor, O you of mighty arms! and
' See inter alia Gita, pp. 68-70.
* Le, 1 presume, Bhfir and the rest. But see also AAandogya,
pp. 272, 541, 620, and Brshadaranyaka, pp. 302, 608.
* See p. 285 supra, and cf. inter alia KAandogya, p. 550.
* Le. I, the Kshetrag#a, am the preceptor, and the mind is that
which has to be taught. This shows that one’s instructor must be
oneself, Nilakan/ha. Arguna Misra says, ‘I am the preceptor, the
mind is the pupil. The meaning of this is that anybody who has
not acquired knowledge is treated here as a pupil; there is no other
special pupil intended.’ Cf. also p. 310 supra.
394 ANUGITA.
know the mind to be my pupil. And, O Dhanaggaya!
I have related this mystery to you out of love for
you. If you have love for me, O supporter of the
family of the Kauravas! then having heard this
(instruction) relating to the self, always duly act'
(according to it), Then when this piety is duly
practised, you will attain the absolute final eman-
cipation, getting rid of all sins. It was this same
thing I stated to you before* when the time for
battle had come, O you of mighty arms! There-
fore fix your mind on this. And now’, O chief of
the descendants of Bharata! it is long since 1 saw
the lord my father. I wish to see him, with your
consent, O Phalguna‘!
Vaisampayana said:
When Krishna spoke these words, Dhanaggaya
replied (saying), ‘O Krvzshaa! let us verily go to-day
to the city of Gagasa’. Be pleased, O you who
understand piety! to see there king Yudhish¢Aira,
who is of a devout heart, and after taking leave of
him to go to your own city.’
' Nilakawéha interprets the words without supplying anything,
thus ‘be devoted to yama niyama,’ ἄς. Yama ἄς. are the eight
requisites for Yoga or concentration of mind as taught by Pataagali.
3 That is to say, in the Gita.
> Here he takes up the thread of the story. In the first chapier
it was hinted that Krishna was anxious to go to Dvaraka.
“ This is a name of Arguna.
* I.e. Hastinépur, the capital of the Pandavas. They were, when
the dialogue was held, at Indraprastha. See p. 229 supra.
INDEX
OF PRINCIPAL MATTERS.
In this Index, Roman and Italic letters, long and short vowels
have been classed together.
A, the letter, page go.
Abandonment, 49, 67, 71, 101, 110,
121, 322, 323,154, 168,177, 182,
246, 280, 283, 326, 369, 370, 371,
373, 390. See Renunciation.
Abhimanyu, 37, 39.
Abhiras, 295.
Abiding in everything. See Within.
Abiding together. See Unity.
Abode of Brahman. See Identifica-
tion, Seat, and Unity.
Abortive, nothing in Yoga, 47, 72.
See Action, Life, Resolution,
and Vain.
Abridging, 357.
Absolute, 248, 310, 367, 394.
Absolution. See Release.
Absorbent, 84, 104, 106,112, 191,258,
268, 279, 286, 318, See Assimi-
lation, Dissolution, Life-winds.
Absorption, 331, 341, 342, 351, 366,
385. See Assimilation.
Abstinence, 50.
Abstraction, 10, 68, 69, 70, 75, 77,
78, 79, 86, 100, 114, 125, 128,
See Concentration.
Abuse, 166, 323.
Acceptable, 391.
pponlarengye 324, 325, ἐδ, 364.
Accessible, Supreme 71, 79.
Approaching an ” Attain-
ment.
Accomplishment of all duty, 54, 114,
ne 193, 337) 344, 380, 388, 389,
93.
airy νταμόνμαι 355, 364, 368.
— of honey, 188.
— of sin and merit. See Happiness,
Merit, and Sin.
Acid, 118,
Acquisition, 48, 49, 55, 59) 70, 74
84,315, 323, 327, 332, a 373,
376, 388, 392. See Bod
— highest, ἜΣ,
— new, $4.
— of anything desired. See Desire.
Act, auspicious, See Auspicions.
— thought and word. See Body,
Mind, and Speech.
Action, 48, 49, 52, 53, 54) 55, 56, 59,
60, 62, 63, 65, 67, 77, 81, 83, 95,
98, 99, 102, 103, 106, 108, 109,
110, 135, 305, 127, 118, 333,122,
123, 124,125, 127, 128,152, 153,
156, 179, 180, 182, 184,185,188,
191, 193, 232, 233,238, 240,241,
243, 244,256, 261, 278, 279, 280,
283, 286, 289, 293, 297, 302, 306,
307; 309, 313, 314, 315, 316, 319,
320, 321, 326, 338, 339, 348, 349,
355, 357, 358, 365, 368, 369, 370,
374, 375» 3771 380, 381, 382, 385,
387, 389, 391, 393.
— abandonment of. See Abandon-
ment and Inaction.
— bond of, 47, 53, 59, 60, 61, 62, 63,
64, 65, 8a, 85, 107, 108, 115,
123, 125, 307. See Taint.
— burning of, See Burning.
-- copscity for, re 104, 241.
— causes of, 65, 123, 278.
— dedication of, to Brahman, 55,61,
64, 83, 85, 100, 10, 128, 168.
See Renunciation.
— defect in, cured, 131.
— destruction of, 241, 242. See De-
struction.
— different from soul. See Soul.
— evil, 121, 127, 235, 238, 240, 242,
257, 302, 320.
ΞΞ n of, 236, 237, 240, 241,
242.
— ferocious. See Ferocious.
— freedom from. See Freedom.
— fruit of. See Fruit.
— instrument of. See Instrument.
— man of, 73, 255, 256.
— marks of, 239, 321.
— meritorious, 72, 76, 109, 130, 233,
238, 240, 242, 257, 314) 320, 321.
— motive to, 48, 49. Duty and
Fruit.
396
Action, ordinary and special, 102,
-- organs of,” ti Ges Orpaia and
Senses.
— performance of, 108, 378.
— prescribed, 53, 54, 67, 115, 117,
118,120, 123, 124,125, 126, 305,
309, 353, 381. See Duty.
— prohibited, 60, 117, 119, 120, 125,
309.
— prompting to, 123.
— pursuit of, 59, 60, 63.
— release from. See Freedom.
— ripening of, 241.
— success of, 59.
— to propitiate Supreme. See Pro-
pitiation.
— unnecessary, $4.
— vain, 82. And see Destruction,
Success.
— world of, 239.
Active mind, 70.
-- principle.” See Soul, not active.
Activity, 65, 88, 104, 108, 110, 114,
160,185, 319, 3325 334, 3515358,
374. See Soul, not active.
Acute, 163, 164.
Adhibhfta, 77, 78.
Adhidaiva, 77, 78.
Adhiyagaia, 77, 78.
Adhvaryu. See Priest.
Adhyatma, 77, go, 316, 338, 342.
Soul, science of.
Adityas, 88, 92, 94, 219.
Admonition. $ee Advice.
Advice, 174, 380.
Adviser, 105.
on. See Kalpa.
Afar, 104, 369.
Affection, 50, 51, 56, 59, 68, 103,
124,127, 166, 178, 193,194, 245,
250, 322, 324, 342, 382. See
also Aversion, Favourite.
Affliction, 101, 107, 122,284, 322, 323,
381. See Trouble.
Affluence, 304.
Affright. See Fear.
Age, 59, 79, 80, 330, 353. See Kalpa.
— old, 44,77, 103, 109, 140,1§1, 179,
187, 194,233) 247, 249, 250, 289,
349, 356, 371, 384.
Agent, 55,65, 123,124,278. See Soul,
Agitation, 42, 50, 56, 66, 68, 108, r10,
344, 366, 369.
— of world, 101. And see Per-
turbation, Vexation.
Agni, 219, 220, 345.
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Agnihotra, 129, 191, 321.
Agnishtoma, 158. :
Agreeable, 50, 66, 85, 101, 103, 110,
118, 119, 128, 151,177,183, rey,
246,278, 312, 360, 362, 370, 377,
Agdcsace | 385.
ic 137.
abhaga, 276.
Ahavantya, 262.
Ailment, 233, 237, 245, 311, 343-
356. Disease.
Aims of life, 100, 117, 125, 156, 177,
_ 314, 331, 378.
Air, 73, 82, 179, 260, 289, 305, 316.
339, 343, 361, 368.
Air&vata, 89.
Aitareya-Granyaka, 87, 90, 103, 123,
180, 239, 249, 250, 359 33%
rahmana, 19, 231, 265, 276, 277,
280.
— upanishad, 120, 123, 153,179, 187,
189, 191.
Akhyiinas, 145, 170.
Alarka, 296, 297, 298, 299.
Alarm at sight of universal form, 94,
96, 98.
Alexander the Great, 223.
Alike to all, 65, 68, 70, 71, 85, 101,
106, 110, 128, 292, 356, 379,
392, 393. ility.
All-comprehending. Universal
form.
cc peta See Pervading prin-
ciple,
All, supreme, 97.
Alms, 43, 216, 360, 361, 362, 363.
Alone. See Solitary.
Altar, 262.
Amazement, 93, 94, 130, 300. See
rm.
Ambarisha, 301, 303.
Ambiguous, See Equivocal.
Amusement, 97,251. See Recreation.
Analyser, 173.
Analysis, 174.
Anandagiri, 18, 49, 87, 113) 159 126,
251, 266.
Ananta, 89.
Anantagita, 28.
Anantavigaya, 38.
Ancestors, 41. See Manes.
Ancient being. See Primeval.
Ancients, 59, 78, 86, 87, 260, 349,
369, 378, 391. See Elders.
Ancient times, those who know about,
1o1. See Old times.
INDEX OF PRINCIPAL MATTERS.
397
Anger. See Wrath.
girasa, 314.
Animals. See Beasts and Offerings.
Animate, 74, 244, 356.
Animating new body, 45, 112.
Animosity, 60, 99, 167, 182, 183, 281,
321. Hatred.
Anointment, 93.
Antelope, 155, 295.
Antipathy, 168. See Animosity.
Antiquary, Indian, 27, 28, 139, 222.
Anugit’, 158, 161, 162, 166, 256,
— age of, 206 seq.
— authorship of, 204 seq.
— comparison of, with Apastamba,
21:5 seq.; with Gita, 207 seq.
— divisions of, 198, 200, 201, 204.
— extent of, 198 seq., 204.
— geography of, 222.
— gods mentioned in, 219, 220.
— interpolations, 205.
— language of, 226.
— mountains Br pene in, 222.
— numbering of chapters, 201.
— Parvan of Bharata, 197, 199, 200,
310.
— recapitulation of Gita, 197.
— scheme of, 197 seq., 206.
— state of society disclosed in, 207,
208.
— style of. See language of.
— substance of sections of, 201.
— tribes in, 222.
— upanishad, 200,
— verse of, 226.
Anus, 258, 261.
Anushrubh, 142.
Anxiety, 48, 302, 366, 367.
Apana, 258, 338. See Life-winds.
Apastamba, 14, 20, 21, 22 s€q., 24,
29, 30, 32, 69, 101, 103, 118, 120,
147,176,177, 208, 210,311, 21,
216,217, 218, 225, 236, 243,375,
291, 302, 332, 353, 358,359, 360,
361, 362, 365, 367, 370, 375, 389.
Ape, 39.
ce. See Entity and Real.
Application. See Assiduous.
Appointment, 365.
Apportionment, 59.
Apprehension, 82, 257, 283, 314.
Approaching Brahman, 59, 75.
Accessible.
-- ‘or, See Preceptor.
Appropriating, 60, 243, 365.
Appurtenances, 357. See Belongings.
Apsarases, 178, 347.
Aquatic beings, 89.
Arani, 284, 308.
17.
Argument, 90, 103, 124, 276, 333.
Arguna, 3, 4, 6, 9, 12, 17, 28, 34, 35,
37, 38, 40, 42, 47, 48, 52, 5}, 54,
56, 58, 59, 62, 63, 69, 71, 73, 73,
75, 75,77, 79, 81, 82, 84, 87, 88,
89, 90, 91, 92, 93, 96, 98, 99, 109,
517,121, 122, 125,128, 130,131,
135,197,198, 205, 229, 230, 293
294, 310, 393, 394. See Bha-
rata, Favourite, Forgetfulness,
Kunt!, and Praha.
— Misra, 199, 200, 201, 204, 227, 2332,
236, 237, 238, 239,240,241, 242,
243,244, 245, 246,247, 248,249,
250, 252, 253, 254, 255, 256, 257,
258, 259, 260, 262, 263, 264, 265,
266, 269, 270, 271, 272, 273,276,
277, 278, 280,281,282, 284, 286,
287, 388, 289, 290, 292, 293, 300,
301, 302, 303, 304, 305, 306, 308,
309, 310, 312,313, 314,315, 316,
318, 319, 320, 323, 324, 325, 326,
327, 328, 329, 330, 331,332,333,
334 335s 339, 340,341, 342,343,
3441 345, 346, 3475 348, 349, 350,
352, 353, 354) 355, 356,357, 360,
361, 362, 363, 364, 365, 366, 367,
368, 369, 370, 371, 372,373; 374,
375, 375, 379, 380, 381, 384, 385,
386, 387, 388, 389, 390, 391, 392,
393.
Arka, 219, 346.
Arms, 93) 94, 381.
— mighty, 39, 45, 51, 55, 58, 63, 64,
71,72, 74, 86, 94, 107, 123, 123,
229, 252, 393, 394-
— thousand, 94, 98, 293, 294.
— unnumbered, 94.
Army, 38, 294.
Array. Sce Battle-array.
Arrogance, 116, 128. See Boastful,
Egotism, Pride, and Vanity.
Arrows, 42, 294, 296, 297, 298, 299,
300, 301.
Arteries, 257.
Articulation. See Speech.
Artisans, 208, 365.
Aryaman, 89.
Tyas, 222, 223.
Aryavidyasudhikara, 27, 33, 224.
Asad, 120, 121.
Asafoetida, 383.
398
Ascent, 321, 385.
Ascertainment of truth, 64.
Ascetics, 61, 63, 66, 78, 123, 159, 2123,
217, 232, 246, 289, 290,292, 293,
312, 316, 354, 358, 363.
Ashes, 62, 276.
Asita, 87.
Asking alms, 362.
Asoka, 223.
Aspirations. See Expectations.
Tamas, 30, 216, 307, 315.
Orders,
Ass, 20,
Assault, 41.
Assemblages of men. See Society.
Assiduous, 50, 63, 72, 73, 83, 101,
112,115, 125, 161, 253, 255, 360,
361. See Industry.
Assimilation with Brahman, 52, 59,
66, 69, 70, 85, 99, 100, 104, 106,
107, 109, 110, 128, 156, 176, 178,
253, 308, 313, 316, 342, 370.
Association, 233, 355, 359, 370 374,
378. See Company, Dissocia-
tion, and Society.
— with preceptor, 177, 178.
— with senses, 288.
Astringent, 363, 384.
Astrologers, 377.
Asura, 83. See Demons.
Asvalayana, 61, 68, 119, 236, 358.
Asvamedha, 156,
— Parvan, 197.
— Parvan, sections of, 198 seq.
Asvattha, 89, 111, 189, 247.
Asvatthaman, 38.
Asvins, 92, 94.
Asylum, 84, 129, 361, 363. See Re-
sort.
Atharva-veda, 18, 19, 180,
Atheism, 115.
Atmosphere. See Air.
Atom, 78, 194.
Atomists, 377.
Atri, 314.
Attachment, 48, 50, 453, 53, 54) 55,
59, 60, 61, 64, 65, 66, 67, 82,
99, 101, 103, 104, 107, 109, 111}
116, 158, 122,134,125, 127,154,
161,166, 181, 183, 232, 236, 241,
242, 246, 250, 289, 322, 324, 328,
341, 357, 362, 364, 365, 367, 368,
373, 377) 379, 391, 392.
Attack of vice, 167.
Attainment to Brahman, 52, 54, 59,
60, 61, 6a, 64,71, 75, 76, 78, 79,
See
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
80, 81, 82, 84, 85, 86, 87, 99, 00,
104, 106, 116, 127, 129, 162,164,
167, 173, 374, 175, 185, 189,191,
230, 257, 287, 339, 348, 367, 369,
370, 372, 373, 385, 392.
Brahman.
Attendance, 324. See Preceptor.
Attention, 231. See Assiduous.
Attraction, 327.
Attractive, 189.
Attrition, 308.
Auspicious act, 120, 324.
Austerity. See Penance.
Author. See Creator.
Authority, 54, 117, 243.
Automaton. See Free-will and Ma-
chine.
Autumn, 159.
Avarice, 41, 43, 108, 109, 114, 117,
155, 166, 181, 284, 302, 303, 320,
32, 335, 344, 357, 361, 378.
ee Covetous.
Aversion, 50, 51, 56, 62, 63, 68, 76,
1ΟΙ, 103, 310, 122, 123, 124,
128, 322, 363. Affection
Avimukta, 257.
Awake. See Day and Night.
Axe, 294.
Back, 367.
Backbiting, 114, 168, 183, 323, 326,
364.
Badarayawa, 30, 33.
Bahu. See Bhfiman,
Bali-offering, 216.
Balls of food for ancestors, 41.
Bamboo, 346, 359.
Bana Bhatta, 13, 27.
Banks of rivers, 344.
Bark, 361.
Barley-seed, 353.
Basis. See Real.
Bathing, 48, 64,122, 361,364, 375,377.
Battle, Arguna directed to engage in,
44. 475 55, 78, 96, 127, 128.
— array, 4, 37.
— field, 3, 4, 5, 37, 38, 42, 394, 396,
323, 394.
-- righteous, 46.
— running away from, 127.
Baudhiyana, 32.
Beams. See Rays.
Beasts, 89, 90, 10, 109, 116, 167, 284,
a 290, 322, 345, 353, 356
359.
Beauty, 177, 178, 338, 256, 260, 261,
INDEX OF PRINCIPAL MATTERS,
264, 267, 268, 270,272, 275, 286,
oh 323, 347-
Bed, 389.
Bees, 155, 188, 309.
Beggar. See Ascetic and Asking.
Beginning and end and middle, 44,
46, 66, 88, 90, 93, 94, 111) 307,
335» 351) 352.
— void of, 44, 86, 94, 103, 104, 106,
157, ae
viour. See Conduct.
See Spirits.
See Primal.
Being.
— Ancient, 96, 97.
— Best, 77, 87, 92, 113, 114, 377-
— Divine, 78, 87, 186, 187, 188, 189,
190, 191, 192.
— Eternal, 87, 94.
— Primal, t11.
— Supreme, 54, 57, 78, 81, 83, 85,
311, 123, 157, 188, 281, 284.
See Brahman an
Beings, beginning of. See ‘Source.
— created. See Creatures.
— embodied. See Embodied souls.
- fend of. See Friend.
— higher, 111.
— living. See Creatures.
— lord of. See Lord.
— seed of. See Seed.
— tempers of. See Tempers.
— two, 113.
— two classes of, 93, 115.
— within all, 113, 194. See Within.
Belief. See Convictions and Faith.
Belongings, 60, 68, 128, 160, 170,
247, 324, 365, 369, 373.
Appurtenances.
Beloved See Favourite, Husband.
Belt. See Girdle.
Beneficial speech, 119.
Benefit, 76, 178, 182, 184, 185, 189,
309, 324, 325, 360.
olence, universal, 66, 94, 99,
100, 101, 114) 322.
Beyond. See Highest.
Bhagavadgita, 135, 137, 138, 142,
143, 144, 145, 146, 147, 148, 150,
351, 152, 153,154, 155, 158, 159,
160, 164, 165, 167, 368, 370,171,
172, 373,175, 176, 177, 179,180,
384, 185, 186, 188, 189, 193, 194,
397, 203, 207, 208, 310, 215, 318,
222, 226,230, 231, 232, 233, 234,
235, 236, 239, 240, 242, 343,244,
245, 246, 247, 248, 249, 250, 251,
253,254, 255, 256, 257, 258, 260,
399
261, 262, 266, 270, 277, 278, 279,
281, 282, 283, 284, 285, 288, 289,
291, 292, 295, 305, 306, 307, 310,
313, 315, 317, 318, 319, 320, 321,
323, 324, 325, 326, 327, 328, 329,
330, 331, 332, 334) 335, 338, 342,
343) 344, 345, 346, 349, 352, 352,
353» 355, 358, 359, 360, 362, 363,
364, 365, 366, 367, 368, 369, 370,
371, 372, 373, 375, 378, 380, 388,
384, 385, 387, 388, 390, 391, 392,
393, 394.
Bhagavadgita, appropriateness of, 4,
6, 135.
— author of, 6, 28.
— Brahmanization of, 4, 6, 21, 22.
— character of, 4, 7, 8, 10 13, 17,325.
— connexion of, with 'Bhirata. See
appropriateness, supra.
— date of, 17, 19, and Introduction,
passim.
— dissemination of, 129, 130.
— frame of, 2, 3.
— genuineness of, 2, 4, 5, 6.
— inconsistencies of, 11.
— language. See style, infra.
— names of, 2, 28.
-- non-systematic. See character,
Pareai δὲ he Mah&bhirata,
— Parvan of the 2.
— Phalasruti Ὁ: 43.
See character,
— Philosophy of.
supra.
— position in Sanskrit literature, 17,
34, 138.
— relation to Buddhism, 24, 34.
— relation to Vedas, 16, 17.
character, supra.
— relation to Yoga-sOtras, 8.
— responsible for want of history, 1.
— scheme of, 2, 3.
— stanzas, common with other
works, 18, 27.
— stanzas of, number of, 35.
— study of. See dissemination,
supra.
— style and language of, 4, 11, 13,
14,15.
— teaching of, 16.
-- terminology of, 11.
— text of, 34.
—u 8, 200,
— verse of, 15. See History.
Bhagavan, meaning of, 157.
Bhandarkar, Professor | R.G., 28, 107,
137, 199, 237.
400
Bharadvaga, 314.
Bharata, 39, 43, 44, 46, 55, 57, 59,
63, 74, 75, 75, 79, 80, 92, 102,
104, 106, 107, 108, 111, 114)
115, 117, 119, 122, 126, 129,
149, 150, 170, 176, 194, 231,
254, 255, 256, 394.
Bharata. See Bharata and Mahi-
bhirata.
— varsha, 39.
Bhargava, 314.
Bhartrihari, 14, 32, 220, 221, 239.
Bhasa, 232, 346.
Bhashya. See Pataggali.
Bhasrogi, 33.
Bhau Daji, Dr., 27.
Bhavabhfti, 13.
Bhikshu-s@tra, 32, 33.
Bhima, 37, 38.
Bhishma, 3, 38, 39, 42, 95, 96.
— Parvan, 2, 6, 40.
— roaring of, 38.
Bhramara, 188.
Bhrigu, 89, 294. See Bhargava.
Bhiéman, 173.
BhOr, 174, 393.
Bhftas, ὃς, 118, 306, 345, 3$4-
Bhitis, 92.
Bile, 343.
Billow, 388.
Bilva, 360.
Bipeds, 171, 209, 339.
Birds, 90, 109, 142, 164,189, 331, 3455
_ 343, 371, 389.
Birth, 45, 48, 58, 59, 76, 86, 103,
105, 109, 116,170,176, 177, 194,
331, 233, 237, 239) 241, 245, 2475
257, 302, 3123, 339, 341, 390.
See Death, and Meditation at
time of death,
— after lapse of time, 339.
— as devotee, 72.
— bond of, 49, 6a, 115, 201.
— causes of, 48, 105.
— certainty of, 45, 154.
— divine, 29, 59.
— freedom from, 56, 59, 67, 79,
105, 107, 109, 188, 241.
— in low species, 1.52.
— knowledge of, 58, 72.
— low, 85.
— number of, 49, 58.
— of deity, 59.
— previous. See Life.
— repeated, 49, 58, 59, 67, 73, 75»
79, 105, 107, 154, 185, 191, 242,
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
302, 325, 361, 367, 371, 378, 387.
See Return.
Birth, sinful, 85, 255.
Biting, 282.
Bitter, 118, 363, 383, 384.
Black, 179, 384.
Blame and praise, 101, 110, 185, 324,
392.
Blank, 376.
Blind man, 155.
Blindness, 320, 322.
Bliss, 52, 66. See Brahmic state.
Blood, 43, 155,241, 252,275, 335,342.
9 37.
Boastful, 167, 170, 181, 324. See
Arrogant.
Boat, 31, 381, 382.
— of knowledge, 62.
Bodily and mental, 247, 251, 359,
36a, 364.
Bodily, meatal, vocal, 119 seq.
Body, 55, 64, 69, 71, 72, 77, 83, 92.
102, 103, 104, 10§, 106, 207, 1038,
C11, 182,013, 118,123, 128,155,
173,176, 177, 178, 179, 186,157,
191, 193, 335, 236, 337, 240, 242,
245, 246,248, 249, 250, 252, 253,
257, 259, 262, 279, 288, 289,290,
302, 307, 326, 331, 332, 342, 344,
345, 362, 367, 376, 391, 392.
— acquisition of, 44.
— city of nine portals, 65, 108, 317.
— development of, 252.
— distinct from soul, 44, 4.5, 375-
— distribution of, on death, 290, 302.
— leaving, 59, 66, 78, 79, 112, 235,
237, 238, 239, 280, 252, 253,355,
257, 266, 331.
— liquids in, 342. See Liqu.ds.
— movement of, 343.
— of Krishna, 92, 93.
— passages of, 79. See Passages.
— perishable, 44, 45.
— produced from qualities, 109.
— release from. See leaving, supra.
— ruler of, 112.
— source of, 244.
— subtle, 190, 333.
— support of, 53, 60, 159, 291, 316,
359, 363, 366.
— supporter of, 228, 262.
— two kinds of, 160.
See Bond and Deities.
Boehtlingk, 144.
Boisterous. See Mind and Senses.
Bond, 66, 107, 146, 246, 247, 248,
INDEX OF PRINCIPAL MATTERS.
401
317, 323, 342, 351, 355, 368,375,
391.
Bond, of qualities, 107. See Action
and Birth.
Bone, 253, 343.
Books, 57, 326.
Boon. See Present.
Borrowing. See Common passages.
Bosom, 239.
Boughs, small, 313, 371. See
Branches.
Bows, 37, 39, 42, 293, 294, 296, 311.
utation.
Brahm, 79, 80, 93,96, 319, 220, 231,
234,244, 257, 364, 271, 312, 314,
315,317, 323,325, 328, 332, 333,
3375 339s 345s 3522354) 355, 360,
372, Bly 385, 393. See Priest.
it&, 19 +» 25S, 310.
See Anugita. a
Brahmadarin, 69, 79, 119, 146, 152,
153, 169, 175,76, 177, 178,179,
216, 242, 383, 284, 312,316, 326,
354, 358, 360, 361, 36a, 364.
— Naishsbika, 377.
Brahman, 52, 56, 61, 62, 64, 65, 66,
70,72, 77,79, 81, 84, 87, 90, 91,
102, 103,106, 107, 108,110, 113,
120, 131, 127, 128,146, 147,149,
151,152,153, 156, 160, 161,162, -
163, 164, 165, 166, 167, 168, 170,
371,172,373, 174,175,178, 180,
181, 182,185,186, 187, 189, 190,
191, 192, 226, 230, 234,335,238,
241, 243, 244,245, 246,248,250,
251, 252,253,255, 257,258, 260,
265, 277, 282, 283, 284,286, 287,
288, 296, 3¢6, 307, 308, 309, 310,
312, 313,316, 317, 326, 327, 336,
3395341, 342, 344, 3475 354, 367,
368, 369, 372, 375, 377 386, 387,
391,392. See God, Being-Su-
preme, Seat, and Vedas,
Brahminanda. See Felicity.
Brahma-yagfa, 61, 184.
Brahma-loka, 20.
Brahma-vidya, 166,
Brahma-s(tras, 31.
Brahmasa, 21, 22, 23, 34, 38, 48, 65,
86, 119, 120, 126, 147, 150, 158,
159, 160, 161, 165, 171,172,173,
174,175,179, 182, 185, 189, 193,
209, 210, 217, 218, 239,245,248,
252, 254,255,356, 261, 263, 264,
265, 266, 267,270, 271, 272,273,
274,275, 276, 277,281, 284,285,
(8)
288, 293, 395, 296, 299, 300, 303,
304, 306, 307, 308, 309, 310, 311,
315, 320, 322, 325, 326, 329, 332,
338, 339, 345, 346, 347,348,353,
359, 360, 369, 374, 375, 375, 377,
380, 384, 387, 389, 393-
Brahmasa Gita. See Brahma Gita.
Brahmana’s wife. See Brahmasa.
Brahmanas. See Vedas.
Brahmanical age, 4.
Br&hmanism, 4, 6, 22, 25, 26.
Brahmic state, 52, 66, 176.
Branch. See Knowledge.
Branch and moon, 142, 146, 172.
Branches downwards, 1115,
— Many, 47, 294, 313, 371.
Brave, 122, 160, 294, 300, 341. See
Valour.
Breach. See Regulation and Duty.
Breast, 233. See Bosom.
Breath, 64, 67,78, 201, 238, 252,270,
276, 341. See Life-winds,
ae οι.
ge of piety, 315, 348.
Brihadiranyakopanishad, 6, 81, 119,
149,152, 153, 155, 158,159, 160,
161, 16a, 166, 171, 172, 173,174,
178,179, 181, 185, 186, 187,189,
192, 193, 204, 208, 231,239,249,
251,255, 258, 259, 261,264, 268,
271,274, 279, 283, 287,289, 290,
2955 304, 33) 314, 324,327) 342,
347, 353, 381, 389, 390, 391.
Brihadratha, 180.
Brihaspati, 89, 214, 314, 346.
Brihatsiman, 90, 180.
Brilliant, 78, 93, 187, 192, 287, 347.
Bringing forth. See Production.
road, 384.
Brooding on evil, 168,
Brothers, 40, 290.
Brothers-in-law, 40.
Brow, 67, 78, 257. See Head.
Brute force, 116,
Brutes. See Beasts.
Buddhism, 9, 20, 23, 24, 25, 26, 69,
446, 147, 212,203, 214, 215,324,
225, 226, 306, 376.
Buhler, J. G., Dr., 14, 30, 21, 27,
33, 33, 208, 213, 215, 334, 353.
Bull, 345.
Burden, beasts of, 321.
Burnell, Dr., 20, 31.
Burning taste, 118.
— ofaction by knowledge, 60,62, 279.
— of Arguna’s skin, 40.
pd
402
BHAGAVADGITA, SANATSUGATiYA, ANUGITA. -
Burning of soul, 45.
Business, 183. See Management.
Butter, 83, 184, 276.
Butterflies, 95, 155.
Buying and selling, 323.
Calamity, 50. See Distress.
Calmness, 119. See Tranquillity.
Calumny, 116, 129, 325. See Carp-
ing and Censoriousness.
Capacity of doing action. See Ac-
tion and Activity,
Capital, 394.
Captivity, 207, 233. See Bond.
Car, great, 37, 38, 39, 42, 46, 381,
382, 386.
— without horse, 40.
Carelessness. See Heedlessness.
Carnal. See Love.
Carping, 56, 81, 130, 320, 364, 368.
See Calumny.
Carriage. See Car.
Caste, 21, 23, 24, 25, 30,59, 126, 129,
208, 217, 315, 316, 320, 322, 329,
358.
— author of, 59.
— comminglings, 41, 55.
— rites of, 41.
Casting aside, 343, 344, 357-
Cataclysm, 94.
Cattle, 59, 127, 345, 389.
Cause, 96, 192, 247, 278, 309, 335,
383, 387, 388, 392. See Con-
sequence.
— material, 58, 106, 113, 191, 244.
See Action, Inconstant, Nature,
and Source.
Caution, 63, 97. See Heedlessness
and Circumspection,
Cave, 333, 363.
Celebration of God’s name.
Glorification.
Celestial pleasures, 84.
Censoriousness, 166, 167, 181, 182,
183.
Censure, 150. See Blame.
Centering. See Concentration.
Ceremonies, 112, 169, 171, 172, 293,
331, 322, 353, 358, 361, 366, 370,
See Rites,
Ceylon, 223.
Change, 157, 327, 331) 345, 356, 372.
See Development and Un-
changeable.
Channel. See Current.
Chanting verse, 15.
See
Characteristics. See Qualities.
Chariot, 187, 221, 294, 380. See Car.
Charioteer, 4, 338, 386.
Charioteer’s son. See Karza.
peeing 169, 324.
Charm, See
Chastity, 275.
Cheat, 91. See Crafty and Deceitful.
Check, 243, 306, 328, 357. See
Restraint.
Childhood, 178. See Infancy.
Children, 63, 64, 116, 124,154, 155,
161, 185, 246, 304. See Heroes.
Chili, 383.
Choristers. See Gandharvas.
Churning, 89.
Circular, 384.
Circumference, 306.
Circumspection, 364. See Caution.
City, 251, 318, 394. See Body.
Class, 65, 103.
Classical Sanskrit. See Kavyas.
Cleanness, 68, 103,114, 119, 126,125,
359, 360, 363, 364. See Punty.
Clear, 383, 384, 392. See Micd
and Undistingui
Cleverness, 128, 324.
Closing. See Eyelid.
Cloth, 45, 68, 217, 359, 360, 364, 354.
Cloud, 72, 179.
Cognition, 332.
Cold, 118, 238, 384.
Cold and heat, 44, 48, 68, 88, 101,
167, 284, 323, 356.
Colebrooke, H. T., 3, 7, 29, 32, 186,
225.
Collections, 188.
Colour, 92, 93, 94, 179) 247) 252,
258, 260, 285, 286, 342, 363.
See Objects of sense.
Combination. See Production.
Combustible, 45.
Comfort, 95, 98, 118.
Coming and going, 44, 80, 84, 232.
Commentators on Gita, 11, 35.
Commission. See Omission.
Common earnings. Sce Earnings.
— Passages, 18, 37, 139, 140, 203
5664.) 225, 354-
— people, 51.
Compact, 383, 385.
Companion, 40, 159.
tion.
Company, 97, 293, 359.
Comparison of one’s own with
others’ pleasures and pains, 71.
See Assoc:a-
INDEX OF PRINCIPAL MATTERS.
403
Compassion, 87, 101, 114, 231, 243,
326, 339 3 362, 364. See Affec-
tion and Pity.
Compounds, 13, 90.
Comprehension. See Understanding.
Comprehensiveness, 124, 372.
Compulsion, See Free-will.
Concealed. See Nature.
Concentration, 12, 61, 65, 66, 68, 69,
73278, 79. 995 100, IOI, 108, 110,
128, 153, 160, 169,181, 185, 189,
232, 242, 243, 247, 248, 249, 250,
251, 254, 255,257, 279, 280, 285,
287, 299, 300, 301, 315, 326, 332,
34, 342, 344, 360, 361, 362, 363,
366, 6, 368, 388, 389, 390, 394. See
— of breath, See Breath.
Conch, 38, 39.
Conclusion. See Resolution,
Condition. See State.
Conditioning of soul, 107.
Conduct, 9, 115, 159, 170, 178, 232,
243, 283, 312, 320, 3242348 358)
— of one transcending qualities.
See Qualities.
— of steady-minded man, See
Steady-minded.
— unknown, See Unknown.
Confidence, 326.
Confinement of mind, 79.
Quiescence.
Confluence, 287.
Confusion, 43, 49, 50, 52, 59, 160,
182, 254, 269, 308, 377. See
Distraction and Soul.
Conjunction, 330.
Connexions, See Kinsmen.
Conquered. See Accomplishment,
Conquest. See Victory.
Conscience, 41.
Consciousness, 82, 88, 102, 103, 176,
181, 188, 238, 239, 242, 245, 290,
334, 350, 356, 359.
uences, 56, 124, 126. See
ect.
Consonants, 348.
Constancy. See Perseverance.
Constant, 100, 120, 125, 248, 289,
331, 332, 360, 369, 375, 376.
Constituents, 246, 318, 336, 343, 344-
See Ingredient.
See
Constitution, 236.
Constraint. See Free-will.
Consubstantial, 163.
Consummation of devotion, 72.
Contact with Brahman. See Assimi-
lation, -
— with knowledge, 72.
— with objects, 44, 66, 126, 154,
335) 343.
Contamination, See Taint,
Contemn, 246. See Despise.
Contemplation, 47, 49, 80, 61, 100,
111) 156, 162, 169, 181, 234, 245,
283, 309, 389, 390.
Contemporary Review, 5, 18.
Contempt, 97, 120, 154.
Contentment, 54, 60, 68, 86, 87, 101,
166, 168, 240, 286, 288, 302, 325,
326, 334, 361.
Continence, 169, 361, 389.
Continuous meditation, 78, 79, 100,
169.
Control of nature. See Nature.
— of senses. See Restraint, Senses.
— of tongue. See Taciturnity.
Controversialists, 90, 365.
Contumely, 324.
Conversation, 87, 232.
Convictions, 55, 239, 304, 305.
— demoniac, 118.
— wrong, §2, 120, 320. See Notion,
Cooked rice, 384.
Cooking, 53, 279, 363.
τόσσον compound. See Com-
poun
Copyright, 5, 18. See Common pas-
sages.
Coronet, 93, 96, 98.
Corruption of women, 41.
Cotton, 300.
Counsellor, 280, 283.
Counting of sins, 89.
Country, 342.
Courage, 48, 70, 90, 94, 102, 103,
114,124, 125, 126, 127, 167,168,
176, 182, 288, 301, 302, 325, 332,
373.
Course of life. See Life.
Cousin, Victor, 1.
Covering, 375.
Covetous, 125. See Avarice.
Cow, 65, 89, 209, 265, 353.
Cowell. See Maitr? Upanishad.
Crafty, 125. See Cheat, Deceitful.
Craving, 107, 166, 181, 342.
pd2
404
Created things, 124, 157, 190, 234,
258, 260, 262.
Creation, 90, 106, 107, 134, 313, 3175
332) 333, 334, 340, 344, 345,
347, 351, 352, 338. See Power,
Source, and World.
— of man, 53. See Man.
— of sacrifices, 52.
Creator, 53, 59, 83, 86, 87, 90, 97,
101, 104,121, 170, 231, 315, 334,
338, 347, 354) 377, 387.
Creatures, 54, 65, 69, 71, 74, 76, 86,
88, 113, 114, 115, 118, 119, 156,
167, 168, 183, 193, 241, 243, 244,
245, 246, 250,257, 263, 268, 269,
272, 273,274,275, 281,289, 290,
291, 294, 307, 315, 318, 321, 324,
325, 326, 334, 335s 339, 342, 345)
347) 354) 357 359, 362, 363, 364,
365, 371, 374, 378, 385, 387, 389,
391, 392
Crooked, in Straightforward.
— movement, 339.
Cruel, 125, 181, 182.
Cruelties, 166, 167, 168, 243, 323, 326.
Crumbling of earth. See Earth.
Culmination, 69. See Knowledge.
Cunningham, 223.
Curiosity, 311.
Currents, 95, 187, 238, 318, 321, 322,
325, 327, 329, 343.
Curse. See Speech.
Curtailing, 343, 344. See Abridging.
Cutting. See Indivisible.
Daityas. See Demons.
Dakshin, 119, 261, 280.
Danavas, 354.
Dancers, 183, 208, 325.
Dandin, 13, 144, 205.
Danger, 47, 56, 125, 157, 167, 188,
190, 335. See Fear.
Darkness, 75, 78, 87, 104, 107, 108,
109, 110, 117, 118, 119, 120, 122,
124,125, 126, 168, 180,214, 239,
276, 278,284, 301, 302, 318, 319,
320, 321, 322, 323, 328, 329, 330,
331,334, 345,349, 356% 37 390.
Dasahotri &c., 262 564., 266.
Dasakumaraéarita, See Dandi in,
Dasaratha, 221.
Davids, T. W. R., 23, 25, 64, 66,
87, 306,
Day and night, 51, 79, 80, 81, 276,
277, 330, 352, 354, 356.
Deaf, 121, 122.
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Dear to God. See Favourite, God.
Death, 44, 45, 46, 52, 56, 66, 77, 78,
81, 84, 86, 89, 90, 95, 103, 105,
108, tog, I1§, 122, 142, 160,15 3,
154,155, 156, 163, 170, 176, 178,
185, 189, 191, 232, 233, 237,238,
249, 250, 270, 289, 290, 297, 298,
322, 348, 349, 355, 368, 37%, 372.
380, 381, 391. τς
— according to quality, prevailing,
108.
— before and after, bliss, 66.
— before and after, faith necessary.
121.
— certainty of, 45, 154, 355-
— death of, 154.
— fear of, 152.
— in performing one's duty, 56.
— life and infancy, 44.
— meditation at time of, 78.
— non-existent, 149, 151, 153.
— release from, 77, 105, 152.
Age, old.
— time of, 52, 80.
— world of. See World, mortal.
Debasement of self, 68.
Deceitful, 164, 324, 364. SeeCraitty.
Decision, See Action.
Declivity, 281.
Decoration, 307, 324, 387.
Decrying food, 216, 360.
Dedication. Sce Action.
Deed. See Act.
Deer-skin, 68, 159, 360.
Defeat. See Victory.
Defects, 56, 65, 121, 122, 127, 166,
168, 170, 182.
Defiance, 324.
Defiling. See Taint.
Degradation, 157, 191, 243.
Degrees. See Gradation.
Deities, 123, 153, 179, 220, 243, 259,
276, 279, 3075 334. 337s 343» 347.
353, 358, 361, 362, 367. See
Divinitics, Organs,
Betty, form of, 76, 78, 80, See
eing-Supreme, Brahman, and
Krishna.
Dejection, 42, 50. See Despondency.
Deliberation. See Thought.
Delight, 41, 177, 285, 324. See Joy,
Pleasure.
Deliverance.
Deliverer, 100.
Deluge, 97, 106, 260, 388.
struction, Dissolution.
See
See Emancipation.
See De-
INDEX OF PRINCIPAL MATTERS.
405
Delusion, 42, 49, 52, 53, 55, 56, 57,
58, 59, 62, 65, 66, 72, 75, 76, 81,
82, 83, 86, 92, 104, 107, 108, 109,
110, 111,139, 184, 115, 136, 122,
124, 126, 128, 129, 130, 1§2, 153,
154, 155,157, 161, 162, 166, 176,
181, 182, 183, 184, 189, 190, 233,
243, 286, 284, 293, 301, 302, 303,
304, 317, 319, 320, 322, 326, 330,
331, 333, 333» 335,343, 344,351,
356, 357, 358, 368, 377, 378, 381,
382, 386.
— net of, 116,
— power of, 59, 75, 76.
— release from, 75, 76.
Demerit. See Defects,
Demon, 87, 89, 91, 94, 96, 151, 152,
257, 282, 28 3,321, 345, 347, 387.
See Asura.
Demoniac, 75, 83, 115.
— birth, 116.
- convictions, 118.
— endowments, 114, 115.
Departed spirits, 118. See Manes.
Departure from world, 77, 78, 79,
80, 81, 166, 191.
— of soul. See Body-leaving and
Death.
Dependence on God, 59, 66, 73, 75,
76, 77, 85, 91, 181, 128, 253, 258,
362.
--- on none, §4, 60, 367, 368.
Da 167, 256, 290. See In-
depen
Depreciation of Arguna’s merits, 46,
47.
Descent, 321.
Description of Brahman, 164.
Desertion of man by God, 71.
Deserving man, 169, 183.
Designation of Brahman, 120.
Desire, 48, 49, 50, 51, $2, 53, $6, 57,
58, 60, 63, 65, 66, 67, 69, 70, 74,
75, 76, 78, 83, 84, 101, 102, 108,
110, 115,155,186, 217,518, 121,
123, 128, 151,153, 154,155, 165,
166, 169, 173, 176, 181, 184, 233,
241, 246, 263, 269, 275, 283, 284,
288, 289, 300, 302, 313, 314, 322,
323, 334, 325, 326, 327, 342, 344,
347, 349, 356, 387, 364, 365, 366,
369, 370, 376, 381.
capacity of obtaining, 92,171, 287,
327, 332, 373. See Objects of
desire.
Despair. See Despondency.
Despise, 370. See Contemn.
NdENCy, 40, 42, 4 35 70, 125,126,
250, 320, 363. See Dejection.
Destructible, 113, 244, 292.
Destruction, fire of. See Fire.
— of action, 60,61, 355. See Action,
destruction of.
— of entities, 106, 154, 180, 250, 276,
307, 335, 357, 365, 376, 378.
— of food, 279.
— of life. See of entities, supra,
and Death.
— of men, 190.
— of nature, 106.
— of others, 120, 348.
— of self. See delt-destruction.
— of warriors, 95, 96.
— of worlds, 55, 107, 115, 314. See
Creatures, Deluge, Dissolution
Life, Nature, Production and
destruction, and Ruin.
— time of, 237.
Determinate, 52, 63.
Determination, 255, 360, 268, 299,
348, 349, 350, 368, 377. See
Resolution.
Devadatta, 38.
Devaki, 229.
Devala, 87.
Devamata, 226, 274, 275.
DevatadhyAya-brahmana, 20,
Dereyaue: 314, 316.
Development, 77, 103, 104, 109, 156,
165, 166,170, 184, 186, 288, 318,
331, 334, 370, 372, 375,382, 387,
392.
— of intelligence, 293.
Devotee, 58, 61, 64, 66, 67, 68, 69,
70, 71, 72, 73, 75, 79, 81, 84,
ὃς, 86, 87, 99, 100, for, 102,
104, 112, 129, 186, 187,188, 189,
190, 191,192, 193,209, 243, 248,
249, 266.
— four classes, 11, 75.
Devotion, 9, 12, 17, 23, 48, 49, 50,
52, 53, 58) 58, 60, 61, 62, 63,
64, 65, 66, 67, 68, 69, 70, 73,
73, 78, 79, 81, 83, 84, 85, 87,
99, 100, 103, 110, 119, 128, 129,
130, 173, 185, 232, 243,258, 299,
308, 310, 311,324, 349, 360, 365,
362, 368, 369, 381, 389.
— mode of, 83.
— same as renunciation, 67, 85.
See Renunciation. .
— unconsummated, 72.
406
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Devout, 85, 394. See Pure.
Dexterity, 38, 127, 326, 362.
Dhaivata, 385.
Dhammapada, 35, 50, 51, $2, 69, 71,
84, 101, 102, 108, 110, 123, 241.
Dhanafigaya, 38, 48, 49, 63, 74) 93»
100, 125, 130, 230, 310, 394.
Dharma, 219, 223, 306.
Dhatu. See Elements.
Dhrishtadyumna, 39.
Dhrishraketu, 37.
Dhritarashtra, 3, 35) 37, 39) 40, 41,
43, 43, 95, 135, 136, 141, 149,
150,151, 155, 156, 157, 158, 162,
163, 164, 165, 166, 170, 174,175)
179.
Dhy4nayoga, 128.
Diadem. See Coronet.
Dialects &c. of South India, 222.
Dialogue, 5, 130, 263. And see
Itihasa.
Dice, 91.
Difference, apparent, 104, 105, 124,
193. See Soul, State, Unity.
Difficult deeds, 296.
— penance, 300.
Difficulty, 120, 128, 388, 389.
— of looking at Universalform,g 3,99.
— of worship, 100,
Diffusive, 383.
Digestion, 113, 236, 252, 273, 275.
Dignity, 74.
Din, 38, 39, 356.
Dinner, 97.
Directions. See Quarters.
Direct knowledge, 82.
Director, 281, 385.
Disagreeable. See Agreeable.
Disaster, 160.
Discarding of entities. See Indiffer-
ence to worldly objects.
Discernment, 50, 53, 56, 67, 74, 76,
οἵ, 110, 112, 1154, 117, 118, 123,
125,126, 154,155, 166, 183, 256,
320, 331.
Nisciple. See Pupil.
Discomfort, 380.
Discontent. See Contentment.
Discrimination, See Discernment.
Discus, 93, 98.
Discussion, 276. See Controversial-
ists.
Disdain. See Arrogance.
Disease, 103, 118. See Ailment.
Disgrace, 42, 46, 86. See Honour.
Disguise of Dharma, 223.
Disgust, 151, 324.
Dishonest, 243.
Dishonour. See Honour.
Disorder. See Body and Mind.
Disparagement of gods &c., 209, 21 4,
320.
Disposition, 43, 117, 182.
— evil, 320.
Disrespect, 83, 97, 159, 324, 368.
Dissatisfaction. See Disgust.
Dissociation. See Association and
Severance.
Dissolution, 80, 82, 84, 92, 112, 1&9,
192, 317, 335, 344, 387. See
Destruction and Order of dis-
solution,
Distinction, 83, 124, 126, 157, 285,
331, 335, 341370, 374) 375, 351.
See Difference.
Distinguished, 168.
Distinguishing power, 318. Sce
Discernment.
Distraction, 49, 67, 269, 377. See
Confusion,
Distress, 75, 101, 368. See Calamity.
Distribution of food, 119, 273, 275-
Ditch, 155, 302.
Diversified. See Variegated.
Diversity, 313, 344, 374.
Dividing soul. See Indivisible.
Divine Being. See Being.
— form. See Form.
— nature, 75, 83, 367, 383.
— speech, 265.
— state. See Brahmic state.
Divinities, 59, 75, 76, 77, 84, 115,
123,178. See Deities.
Division, 327, 381.
— of honey, 188.
Doctrine, esoteric &c., 149.
— holy, 82, 185, 255, 256.
Doer. See Agent and Soul.
Dog, 20, 65, 142, 160,
Dolphin, go.
Domain. See Kingdom.
Domination of Supreme, 75.
Dominion. See Kingdom.
Door, 270.
Doubt, 72, 260, 375, 376. See Mn-
givings, Objects of sense.
— secret and open, 149.
Downfall, 233, 355. See Fall
Downwards. See Branches and Up.
Drag, 386.
Drama. See Kavyas.
Draupadt, 37, 39.
INDEX OF PRINCIPAL MATTERS.
Dravidas, 225, 295.
Dream, 249, 269, 387, 392.
Drink, 113, 159, 183, 236, 259. See
Objects of sense and Senses,
Drinking, 48, 279, 354, 389.
Driving. See Car.
με, 37, 39 42 43,95, 96.
ing o! na’s limbs, 40.
ee Despond lency.
Drupada, 37, 39.
Drying up of mouth, 40.
— of organs, 43.
— of soul, 45.
Dulness, 320, 391. See Ignorance.
Dumb, 321.
Dury 37, 38, 39-
— leaders of his army, 39.
Dushyanta, 39.
57-
Duty, 21, 43, 46, 54, 55, $6, 59, 67,
74) 108, 114, 115, 116, 117, 118,
119,120, 122, 125, 126, 127, 128,
129,157,178, 209, 210, 231, 247,
255,291,295, 296, 302, 322, 325,
326,329, 348, 359, 360, 361, 362,
364, 365, 378, 393. See Ac-
complishment, Action, _pre-
scribed and prohibited, Right
and
Dv4rak4, 198, 230, 394.
Dwelling in Brahman, 71, 75, 80, 82,
84, 85, 100, 106, 194. See Assi-
ilation and Attainment.
— of a Brahmana &c., 159. See
House and Residence.
— of a donor, 185.
Eagle, go.
Earnings, 54, 60, 363, 364. See Gain.
Ears, 65, 103, 112, 253, 259, 261, 290.
See Senses.
Earth, 73, 74, 94, 102, 112, 113, 126,
156,179, 187, 192, 260, 261, 290,
291,303, 304, 395, 339) 343 352,
364, 365, 381.
— sovereignty of, 40.
Ease, 65, 314.
East, 354.
Easy, 82.
Eating, 61, 62, 64, 69, 85, 113, 118,
236,269,279, 321, 353, 358, 362,
_ 363, 364, 365.
Eclipses, 224, 330.
Edge, sharp. See Arrows.
Effect, 119, 383, 388. See Cause.
Effects, household, 253.
407
Effeminate, 42.
Effort, personal, 46. See Assiduous.
Effulgence, 94, 95. See Radiance
and Refulgence.
Eggs, 321, 339, 353-
Ego and non-ego, 377.
Egoism, 52, 55, 65, 74, 101, 102, 103,
118,123,124, 128, 1§3, 246, 280,
287, 313,317, 318, 326, 332, 333,
3345335, 335, 338, 350, 355, 356,
362, 366, 368, 370, 371, 382, 383,
385, 389, 399, 392.
Egotism, 118, 124, 128, 268. See
Arrogance, Pride, and Vanity.
Eight, 373.
Elders, 291. See Ancients.
Elements, 84,102, 179, 184, 238, 245,
246,247, 334,335) 34% 3439 346,
348, 352, 353, 355, 3579 368, 3735
376, 377, 382, 385, 386, 387, 388,
391.
— gross. See Constituents and Ele-
ments,
— subtle, 186, 285, 287, 313, 317.
Elephant, 65, 89, 155, 208, 345.
Elevated place, 68.
Elevation of self. See Exaltation.
Eleven, 318, 336.
Emanation, 87, 88, 89, 91, 106, 111,
127.
Emancipated. See Emancipation.
Emancipation, 48, 50, 52, 54, 58, 59,
67, 69, 72, 73, 89, 90, 99, 111,
11§,120,122, 125) 137, 146, 156,
157, 162, 165, 170, 176, 178, 184,
189, 190,191, 331, 231, 232, 242,
243,245,246, 247, 248, 249, 252,
253,254,255, 265, 276, 278, 280,
284,286,287, 293, 301, 306, 307,
309, 310, 311, 313, 313, 314, 317,
322, 325, 326, 331, 333) 335, 344,
362, 363, 364, 366, 367, 368, 370,
3715374, 375s 388, 390, 391, 392,
393» 394.
— path of, 47, 48, 54, 58, 72, 73.
Embodied soul, 44, 45, 46, 50, $1, 575
63, 65, 77, 100, 107, 108, 109,
117, 122, 154, 158.
Embodiment of Brahman, 110.
Embryo, 389.
Emperor, 72, 232.
Empty. See H
Enamoured, 96, 107, 334.
End, evil, 72, 81, 103, 243.
— of the great cause, 192, 287.
408
End of things, 46, 354, 355. See
Destruction of entities.
— of worldly life, 111. See Aims,
Beginning, and Wicked.
Endowments, 114, 115, 362, 388.
Endurance, 167, 168, 182, 246, 323.
Enemy, 43, 46, 56, 57, 58, 67, 68, 82,
99, 101, 110, 115, 116, 246, 282,
283, 296, 300.
— destroyer of, 42.
— destruction of, 48, 302.
— restrainer of, 231, 253, 312.
Energy, 91, 106, 118, 124, 125, 177,
255, 387. ;
Engagement. See Appointment.
Enjoyer, 105, 116, 379.
— of qualities. See Qualities.
— of sacrifices, 67, 84.
Enjoyment, 40, 43, 53,61, 66,84, 105,
III, t12,115, 116, 126, 154,165,
166, 167,181, 182,184, 188, 190,
236,240,241, 268, 269, 283,289,
290,291, 300, 304, 327, 328, 334,
355, 375, 379, 383.
— capacity of, 104.
— higher and lower, 240.
— nothing beyond, 115.
— repeated, 126. See Pleasure.
Enlightenment, 107, 155, 265, 287,
293,325, 329, 333, 348, 351, 356,
373.
Enmity, 99. See Benevolence.
Enormity, 181. See Sin.
Entities, 75, 76, 80, 82, 83, 88, go,
106, 107, 111, 113, 126, 180,190,
192, 244, 260, 292, 313, 313, 3155
316, 317, 318, 333,335) 3379338)
339) 341, 342) 347) 3525 3525353,
357, 367, 368, 369, 370, 386, 387.
— cause of. See Source.
— distinctions between, 104, 318,
328, 352, 375.
— lord of, 83, 88.
— supporter of, 80.
— threefold division of, 337. See
Creation, Destruction, Produc-
tion, Source, Unity, and Within.
Entity, real, 124, 154, 157, 176, 191,
307, 308, 309, 312, 333, 335) 343,
379, 372.
Entrance into the Supreme, 82, 94,
95, 99, 128, 285. See Assimila-
tion and Essence.
Enumeration of qualities, 124.
Environment, 355.
Envy, 166, 362. See Superiority.
BHAGAVADGITA, SANATSUGAT{YA, ANUGITA.
Ephemeral. See Perishable.
Epic Age. See Greek poetry.
Equability, 47, 48, 49, 60, 65, 71, 84,
100, IOI, 103, 110, 328, 326, 359.
366, ey 373. See Alike and
Impartial.
Equal, 97, 116. See Power, un-
equa
Equanimity. ” See Equability.
Equilibrium, 217, 331.
Equivocal words, 52.
Error, 65, 369. See Conviction fal-e.
Esoteric. See Doctrine.
Essence, 50, 58, $9, 74, 76, 78, 107.
109,110, 128, 130, 370, 379, 382.
Eternal, 62, 74, 76, 79, 80, 81,57, 94,
100, 110, 113, 228, 157,186,187,
188, 189, 190, 191,192, 230, 23 3,
238, 241, 245, 247, 248, 255,265,
277, 313, 314, 317) 330) 33453 °S
350, 376, 391.
Eternity of soul, 43, 44, 45.
Evening, 361.
Evenness, 67, 69.
Everlasting, 45, 58, 79, 157,233, 3!7-
355s 369, 370.
vil, 103, 505, 11§, 131,136, 537,247.
276, 277, 289, 366.
— action, rar.
— cause of, 156,
— conduct. See Il-conducted.
ae » 59,75. See Wicked.
— duty, 56, 127.
— end, 72.
— of attachment. See Attachment.
— perception of, 103.
— release from, ‘60, 81.
— speaking, 182.
— world, 60.
Exaltation of self, 67.
Examination. See Test.
Example, 41, 54, 59.
Excellent, 86, 92.
Excess, 159.
Exclusion. See Objects of sense.
Exclusive. See Concentration.
Excretions, 4,65, 155, 236, 253, 361,
336,338. See Organsand Senses.
— menstrual, 275.
Excretive organs, 297.
Exercise, 69, 236, 323, 360 See
Power.
Exertion, See Assiduous.
Exhalation, 264, 265, 372.
Exhaustion, 355.
Existence, 105,120,176, 292, 351,37 7-
INDEX OF PRINCIPAL MATTERS.
Existence and non-existence, 44, 84,
96, 103, 191, 194, 276, 277, 331,
375» 377-
eric. See Doctrine.
Expanse, 258.
Expectation, 60, 68,119,120, 292,324,
326, 365, 366, 367, 378, 389, 392.
Experience, 50, 57, 66, 68, 73, 81, 82,
99, 112, 126, 179, 185, 186, 187,
188, 189,190, 191, 192, 193, 231,
945, 248, 249, 250, 253, 256, 263,
309) 316, 342, 344, 368.
Expiation, 324.
External and internal. See Bodily
and Mental.
— objects. See Objects of sense.
— world. See World.
Extinction. See Fire.
Exultation and grief, 50, 65, 249, 285,
_ 300, 325. See Joy.
Eye, 65, 67, 69, 187, 189, 219, 253,
258, 259, 260, 290, 307, 3475359,
366. See Senses,
— divine, 72, 239.
— many an, 93, 94.
— of knowledge. See Knowledge,
eye of.
— on all sides, 93, 103, 332.
— sun and moon, 94.
Eyelid, opening and closing, 64, 361,
356, 372.
Faces downwards, 287.
— in all directions, 90, 93, 103, 353,
332, 345.
Factiousness, 182,
Failure. See Success.
Faith, 56, 62,63, 72,7 3,76, 77, 83, 84,
99, 102, 115, 117, 118, 119, 121,
126,130, 220, 255, 316, 319, 320,
321, 324, 325, 358, 365, 366, 378.
Fall, 84, 107, 113, 316, 240.
Downfall.
Falsehood. See Truth,
Faltering, 46.
Fame, 46, 90, 116, 236, 287, 358.
— of Krishna, 96.
Family, destruction of, 41.
— extinction of, 41.
— rites of, 41, 42.
Fancies, 60, 67, 70, 116,171,184, 185,
247, 284, 288, 355. See Pon-
dering and Thought.
Far and near. See Afar.
Far-seeing, 160, 391.
Fastenings, 356.
409
Fasts, 76, 283, 324.
Fat, 384.
Father, 40, 83, 97, 107, 176, 194, 233,
343, 390, 303, 304, 394.
— and son, 98.
Father-in-law, 40.
Fatigue, 357.
Fault-finding. See Calumny and
Carping.
Faults, 247, 293, 320.
Fauriel, M., 6.
Favour, 71, 128, 129, 130, 161, 310,
372. See Soul.
Favourite, 17, 75, 85, 86, 87, 101,
102, 129, 183, 230, 394.
— name, 79.
Favouritism, 59, 85, 182. See Im-
partiality.
Fear, 46, 50, 58, 67, 69, 86, 94, 96, 98,
TOI, 114, €22, 126, 151,155,159,
161,167, 246, 250, 285, 287,293,
294,295, 320, 325, 329, 330, 344,
357, 362. See Danger.
Fearful. See Difficult and Terrible.
Feathered 298.
Feeling, 104, 112, 288. See Organs
and Senses,
Fees. See Gift.
Feet, 53, 94, 103, 119, 235, 253, 261,
332, 339, 359, 367, 380.
Felicity, 162.
Fellow-student. See Student.
Felons, 41.
Females, 41, 85, 90, 241, 255, 275,
277, 287, 295, 324, 346,347. See
Corruption and Male and fe-
male.
Ferocious, 115, 116, 323.
Fetter, 53, 62, 64, 123, 327.
Action and Bond.
Fibres, 176, 349.
Fickleness, 167. See Mind.
Field, 41, 72, 354-
Fierce. See Ferocious.
Fig tree, 89.
Figure and trope. See Bhagavadgita
and Sanatsugitiya, and Simile.
Finding fault. See Carping.
Fire, 45, 57,61, 62, 67, 73, 74, 80, 83,
88, 94, 95, 97, 102, 112, 113,
127,156,192, 242, 247, 257, 259,
260, 261, 263, 268, 270, 271,276,
277, 279, 283, 288, 307, 308, 319,
336, 338, 342, 346, 353, 360, 362,
380, 388.
— and smoke, 57, 127.
See
410
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Fire, discarding, 67.
— of destruction, 95.
— of knowledge, 60, 62.
See Brahman and Sense.
Firm, 45, 49, tor. See Fixed.
Firmness in vows, 83.
— of belief, 77.
— of mind, 49-
— of resolution, 70, 125. See Cou-
rage, Faith, and Understanding.
First, 161, 345, 382 seq.
First-born. See First.
Fish, 90, 155, 374.
Fisherman, 382.
Fit donee ἄς, See Gift.
Fixed firmly, 29, 89, 111.
Fixing. See Concentration.
Flame. See Fire.
Flamingo, 138, 189.
Flesh, 252, 335, 343, 367.
Flickerings, 69.
Flippancy, 183.
Flower and fruit, 85, 93, 285, 286,
309, 313, 365, 371, 388.
— bunches, 313.
Flowery talk, 47.
Flowing element, 342.
Foam and water, 104.
Foe. See Enemy.
— terror of, 42, 43, 58, 62, 76, 82, 84,
91, 97, 99, 126, 232, 334, 311.
Foetus, 57, 144, 176, 240, 242.
Following. See Imitation and Obe-
dience.
Folly, 126. See Frenzy.
Fondness, 74. See Acquisition.
Food, 83,118, 119, 144,156,159, 188,
216, 233, 235, 238; 252, 254 270,
279s 343, 353s 360, 363, 364, 388,
See Eating.
— cooking for oneself only, 53.
— digestion and distribution of, 273,
277.
— fourfold, 113.
— moderation in. See Eating.
— origin of creatures, 54.
Forbearance. Sce Forgiveness.
Force. See Brute force.
Forest, 173, 259, 284, 285, 286, 288,
397, 342, 361, 362, 363, 372, 386.
noe 217, 307, 316, 345, 354) 358,
362.
Forest - ucts, 361.
Forgetfulness of Arguna, 230,
— of Krishna, 230.
— of one’s nature, 50, 152, 154.
ἈΝ
Forgiveness, 86, 90, 101, 103, 114»
126, 176, 181, 182, 183, 330, 331,
325, 326, 359, 362, 373.
Form divine, 92, 93, 229.
— divine, entry into. See Entrance.
— divine, sight of desired by gods, 99.
— divine, wonderful, 94.
— fierce, 95. See Terrible.
— human. See Human.
— infinite, 97, 98.
— material of Brahman, 58.
— of Brahman. See Brahman.
— universal, 97, 98, 99, 130. See
Degradation.
Former life. See Life, previous.
Formless, 233, 247.
Forms, many, 83, 92, 93, 274. See
— of all, 93.
— of nature, 74.
Fortnight, 81, 188, 316, 3 30,352, 356.
Fortune, 90, 131.
Four-handed, 98.
Fragrance, 74, 247,357, 258, 286, 291,
309. See Objects of sense, Ῥεῖ:
fume, and Senses.
Free, 60, 65, 243, 342.
Freedom from action, 52, §4,§6,127,
256, 257, 362.
— from delusion, 75, 76.
— of will. See Desire and Free-will.
Freeman, E. A., 5, 18, 303.
Free-will, 53, 56, 80, 83, 128, [56, 157.
Frenzy, 115, 116, 1§1, 168, 183, 323.
See Folly.
Friend, 40, 41, 58, 67, 68, 72, 84, 97,
98, 101, 110, 167, 185, 183, 134,
233, 246, 290, 295, 364.
Friendly, 101, 342.
Frivolous, 308.
Fruit, connexion of with action, 65.
— of action, 48, 49, 48, 59, 60, 65,
67, 73, 76, 81, 84, 85, 100, 101,
109, 118, E19, 120, 121, 122,133,
124, 125, 126, 153, 156, 158,165,
188,191, 236, 240, 243, 264, 307,
312, 325, 326, 348, 355, 365,369,
373, 380, 382.
— of Sankhya and Yoga, 64.
— of worship, 76, 81, 84. See
Flower, Phalasruti, and Tree.
Frustration of desire, 50. See Deure.
Fuel, 62, 247, 259, 261, 268, 28 3, 256,
290, 291, 307, 308, 342.
Fugitive. See Perishable.
Full of Brahman, 59.
INDEX OF PRINCIPAL MATTERS.
4ιτ
Funeral rites. See Balls of food.
Future, 76, 79, 90, 170, 194, 269, 314,
325, 331, 366, 392. See Entities
and World.
Gadfly, 284.
G33 oe
Gahnavi. Ganges.
Gain and loss, 47, 151,170, 246. See
Earnings.
Gainas, 224, 225, 226, 364.
Gamadagni, 294, 295, 300.
Gambling, 324. See Game.
Gambu, 346.
Game, 91. See Gambling.
Gamut, 385.
= 5. 54. 315, 223, 303, 304,
306.
Ganamegaya, 229.
Ganardana, 41, 42, 52, 88, 99, 233,
393.
Gamas, 346.
Gandhira, 385.
Gandharvas, 89, 94, 178, 347, 387.
Gandiva, 40.
Gafigam, 223.
Ganges, 90, 222, 354.
anew 89, 184.
piel lay 262.
Garrat 168,181. See Taciturnity.
Garuda, 5 go.
Gasp, 239.
Gastric. See Fire.
Gaudapiida, 160, 324, 376.
Gautama, 208, 213, 218, 224, 236,
314, 353, 354, 359, 362, 363, 365.
See Buddhism,
Gayadratha, 96.
Giyatrl, go, 353.
— his position in army, 38.
Generation, 74, 89, 260, 287, 336.
See Organs and Senses,
Generosity. See Gifts.
Genital organ, 261, 336, 338.
Gentle, 114, 119, 341.
Gifts, 21, 22, 23, 81, 84, 85, 86, 98,
99) 1145) 116, 118, 119, 120, 121,
122,127, 147,167, 169,173, 182,
183, 384, 218, 242, 382, 320, 321,
324, 325, 326, 330, 340, 359, 364
376, See Βαϊ ον
Girdle, 317, 360.
219, 332.
Gia "See Bhagavadgita.
Given up to God. See Devotion.
Gladstone, W. E., 4.
Gleaning corn, 21, 317.
Glorification, 64, 83.
Glorious, 172, 289, 303.
Glory, 43, 74, 86, 91, 93, 95, 97,
98, 112, 126, 148, 164, 179, 180,
185, 186, 192, 276, 287, 308, 376,
377.
Glow-worm, 239.
Glutinous, 384.
Gwinakanda. See Vedas.
Gaanendra Sarasvati, 33.
Gnat, 374, 379.
, 59, 61, 65, 67, 69, 73, 75, 79,
80, 81, 83, 85, 86, 87, 97, 99,
100, 102, 104, 106, 107, 117, 156,
163, 167, 182, 231, 233, 255, 256,
258, 311, 315, 333) 349) 358, 372,
387, 388, 392.
Goat, ago, 331, 353.
God, 98, 192, 284.
— dear to man of knowledge, 75.
— form of, 76, 78.
— full of. See Full.
— manifest, not to all, 76.
— mover of world. See Movement.
— not active agent, 59, 65, 106.
See Soul.
— primal, 96.
— source unknown, 86.
— superior none, 74. See Brahman,
eity, Dependence, Hatred, and
fovara.
Goddess, 347.
Godlike. See Endowments.
Gods, τό, 53, 61, 80, 84, 86, 87, 88,
93. 94, 95, 99, 105, τοϑ, 109,
118, 119, 126,146, 8§1, 1§3, 160,
169, 186, 241, 250, 254, 25, 282,
283, 305, 306, 316, 320, 322, 324,
327) 331, 338) 345, 347, 3545377)
387, 389, 390.
— censure of, 150.
— disparagement of. See Disparage-
ment.
— first of, 87, 93, 95, 97.
— lord of, 84, 87, 93, 95, 96 98.
— nature of. See Endowments.
— sacrifice to, 61.
— sovereignty of, 43.
— world of, 84,254, 322. See World.
Going and returning. See Coming
and going, and Return.
412
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Gold, 68, 110, 189, 209, 333, 3535 365,
389.
Goldstiicker, Prof., 3, 5, 6, 8, 14, 20,
33) 74. 79, 89, 118.
ood, 42, 43, 52) $3, 59, 68, 85, 91,
105, 108, 109, 11§, 118, 120, 124,
168,175, 178, 191, 243, 276, 277,
282, 287, 290, 292, 29 3, 300, 301,
302, 311, 314, 316, 319, 320, 325,
326, 348, 349,358, 359, 368, 377,
390.
— deeds,doers of, 72,75,105,153,243-
Goodness, 75, 91, 106, 107, 108, 109,
117, 118, 120,122, 124, 125, 126,
184, 276, 278, 300, 306, 328, 319,
326, 327, 328, 329, 330, 333, 334,
373» 374, 376.
Government of tongue.
turnity.
— of world. See Universe.
Governor. See Ruler of universe.
Govinda, 40, 43.
Gracious, 95, 98.
Gradation, 381, 385, 387, 388.
Gradual progress, 70. See Improve-
ment.
Grain, 361.
Grammarian, 174.
Grammatical blunders of demons,
152.
Grandsire, 38, 40, 83, 194, 244, 271,
289, 295, 300, 303, 304, 314, 374.
— great, 97.
Grandson, 40.
Grass, 68, 142, 159, 360.
Gratitude, 176, 177.
Great, capacity of becoming, 92.
See Large.
— men, 54, 72.
Greatness, 333, 347, 354.
Greatness of Supreme, 92, 97, 528,
157, 287, 336.
— worldly, 151, 178.
Greek poetry, 5, 18, 203.
Green, 384.
Grey, 179, 384.
Grief, 42, 43, 44) 45, 46, 66, tor,
115,118, 126, 128, 166, 181, 183,
193, 250, 284, 285, 301, 320, 326,
3275343, 354, 355, 356, 357, 366,
293. See Sorrow.
Griffiths, R. T. H., go.
Grote, G., 5, 6.
Group. Sce Collection.
— of senses, See Senses,
Gudakesa, 39, 43, 88, 92.
See Taci-
Guesses at truth, 8, 12.
Guests, 216, 243, 285, 286, 306, 353,
361, 364.
Guide, 348.
Guilt, 98. See Fault.
Guru. See Preceptor.
Gurusishyasamvada, 199 seq. See |
Anugita.
Guruskandha, 222, 346.
Gyotishsoma, 156, 164.
Habit of pondering, 78, 250.
Habitation, 251. See Dwelling.
Hair, 40, 93, 130, 362.
— matted. See Matted hair.
— thick, 39.
Half-hearted, 73.
Hall, F. E., 8, 10, 28, 141, 197, 208,
202, 204, 219, 221, 222, 244, 280,
285, 300, 317, 327,332, 333) 334.
337, 338, 373, 399, 392.
Hamilton, Sir W., 378.
Haansa, 381.
Hands, 53, 261, 359, 367.
— four, 98.
— joining, 93, 94, 96, 294, 311.
— on all sides, 103, 203, 353, 332-
— one thousand. See Arms.
Hanging, 237.
Hankering. See Craving, Desire.
Hanumat. See Ape.
Happiness, 51, 63, 65, 66, 70, 76, #5,
87, 101, 103, 107, 108, Fro, 116,
117, 126, 170, 185, 189, 333, 242,
350, 255, 270, 385, 300, 311,304,
325,341, 342) 347, 348, 369, 378,
380, 389. See Enjoyment,
Pleasure, and Unhappiness.
Hard, 341, 384.
Hari, 92, 130, 219, 347.
Harmlessness, 83, 86, 101, 103, 114.
119, 124, 325, 364, 373, 376
Hars! ita, 28.
Harshavardhana, 27, 28.
Harshness, 114,181,256. See Mer-
cilessness.
Haste, 175.
Hastin§pur, 2, 394.
Hateful to Supreme Being, 85. See
Likes and dislikes.
Hatha-yoga, 297.
Hatred, 68, 85, 99, ἴοι, 116, 165,
182, 194, 281, 288, 289, 301, 320,
323, 365. See Antipathy.
Haug, M., 19, 221, 276, 277.
Haughty, 167, 168, 320, 124.
INDEX OF PRINCIPAL MATTERS.
413
Head, 69, 79, 93, 103, 238, 253, 332,
367. See Bow.
Heads smashed, 95.
Headstrong, 125, 320. See Stubborn.
Health, 118.
Heard instruction, 49, 105, 173, 283.
Hearer, 282, 283.
Hearing, 130,246, 258, 259, 309, 351.
See Heard, Instruction, Senses,
Heart, 42, 43, 50, 51, 52, 64, 69, 70,
79, 85, 87, 88, 98, 104, 113, 114,
118, 119,122,129, 1§3, 177, 183,
187, 192,194, 232, 239, 242, 251,
2§2,278,281, 282, 283, 287, 293,
303, 308, 332, 342, 345, 350, 361,
394
Heat, 84, 95, 237, 329, 330. See
Warmth.
— and cold. See Cold and heat.
Heaven, 42, 46, 47, 48, 49, 72, 81, 84,
93, 94, 120, 125, 126, 130, 156,
158, 159, 165,179, 187, 192, 240,
264,281,289, 290, 307, 322, 325,
337,344, 360, 361, 362, 368, 389.
— degrees in, 240.
— sovereignty of, 43.
— touching, 94.
— voice from, 295.
Heaviness, 320, 327. See Lazy.
Heedlessness, 63, 97, 108, 109, 126,
152,153,155, 1§6, 168, 169, 170,
176, 183, 253, 324, 359.
Hell, 41, 42, 116, 155, 183, 190, 233,
240, 259, 321, 378.
— ways to, 116.
Helpless, 336, 365.
Helplessness of Arguna, 43.
Herbs, 83, 113, 346, 388. See Vege-
tables,
Heretics, 171.
Hermitage, 221, 285, 294.
Hero, 37, 95, 98, 295.
Hidden. See Concealed.
Hideous, 343.
Highest, 74, 99, 108, 113, 244, 309,
326, 336, 342, 344, 347, 351, 3545
265 369, 372, 389, 390. See
upreme.
High position, 68, 178, 233.
High-souled, 75, 79, 83, 94, 96, 98,
151,294,295, 296, 314, 327, 348,
389, 391, 393.
Hill, 284, 287. See Mountain.
Himalaya, 29, 89, 222, 346.
Hirawyagarbha, 108, 111,186,335, 333.
History, 1.
Holes, dwellers in, 345.
Holiness. See Purity.
Holy, 87, 119, 331, 333, 336) 347,
354, 377, 378, 392. See Devout.
— dialogue, 129, 130.
— means of immortality, 102.
— men, 72.
— world, 84.
Home, 113, 170, 355.
— of woes, 79.
Homeless, 101, 103, 352, 355-
Homeric question, 4, 5.
Honey, 188, 190.
Honour, 116, 118, 119, 160, 243, 246,
302, 361, 363.
— and dishonour, 68, 101, t10.
Hope, 82, 115.
Horizontally, 287.
Horrific. See Terrible.
Horses, 89, 187, 381, 386.
— white, of Arguna, 38.
Hospitality, 286, 294. See Guest.
Host, 358.
Hosts, See Army.
Hot, 118, 246, 384.
Hotri. See Priest.
House-decoration, 207, 324.
Habitation.
Householder, 307, 316, 354, 358,
360, 362, 377.
Hrashikesa, 38, 39, 43, 96, 121, 242,
248, 270, 363, 367.
Hue. See Colour.
Human form, 76, 83, 87.
— world, 20. See World, human.
Humility, 65, 116, 314, 326. See also
Modesty.
Hunger, 151, 356, 359.
Hunter, 142, 167.
Hurry. See Haste.
Hurtful, 384.
Hurtfulness. See Harmlessness.
Husband and wife, 98, 256.
Hymns, 94, 102, 280, See Saman.
Hypocrite, 53, 164.
See
1da, 257, 277, 318.
Idealism, 107, 387.
Identification with Brahman, 52, 61,
62, 64, 65, 69, 70, 71, 75, 83,
106,114, 120, 128, 1§6, 163, 164,
167,169, 176, 181, 188, 189, 190,
191, 193, 234, 283, 385. See
Unity.
— of self with all, 62, 64, 246, 307,
310. Sce Unity.
414
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Identification of self with wife &c.,
64, 103, 248.
Identity. See Soul.
Idiots, 321.
Ignominy, 233. See Disgrace.
Ignorance, 63, 65, 76, 87, 100, 103,
109,114,116, 120, 151,155,157)
160, 168, 171, 178, 186, 267, 319,
322, 357, 390.
— about Supreme, 75, 76, 309.
Ignorant people, 55, 63, 76, 109, 151,
156, 158.
Ikshvaku, 58.
Ill-conducted, 71, 85, 105, 321.
Ill-success. See Success.
Illumination of world, 178, 186.
Illustrious. See Great men.
Image, 208, 242. See Embodiment
and Representative.
Imitation, 55.
Immaculate. See Soul.
Immaturity, 320.
Immediate knowledge. See Direct.
Immortal, 43, 44, 45, 84, 86, 102, 103,
109,110, 143, 152, 153, 166, 168,
170, 176, 179, 180, 182, 185, 187,
189, 190, 191, 192,193, 244, 255,
282,313, 343, 357, 367, 372, 373,
391.
Immovable, 100, 159, 266, 307, 321,
330, 331, 353, 355, 383, 387.
See Movable.
Immutable. See Unchangeable.
Impartiality, 85,101,128, See Alike
and Equability.
Impassable, 284, 285, 389.
Impatience, 166.
Impediment. See Obstacle.
Imperceptible, 234, 241. See Per-
ceptible.
Imperfect. See Knowledge.
Imperfection, 168,
Imperishable, 58, 81, 128, 245, 248,
357, 367, 385.
Impermanence. Sce Perishable.
Impiety, 41, 125, 158, 246, 319, 348.
See Piety.
Implement. See Instrument.
Important. Sce Excellent.
Impression, 247, 264, 266, 318, 358,
383, 392.
Improvement, 323.
Impure, 118, 125, 154.
Inaccessible, 295.
Inaction, 48, 53, 60,67, 115,122,125,
320, See Freedom from action.
Inanimate creation, 77, 244.
Inattention, See Heedlessness.
Incarnation, 59, 221. See Manifesta-
tion.
Incautious, 97. See Heedlessness.
Incendiary, 41.
Inclination, 282, 283, 318. See Dis-
position.
Incombustible, 44, 45-
Incomprehensible, 391.
knowable.
Inconstancy, 287, 289, 335.
Incontinent, 216.
Incorrect. See Conviction and
Knowledge.
Indecision. See Misgivings.
Indefeasible, 110.
Indefinable, 44, 94, 97.
Independence, 326. See Dependent
on none,
Indescribable, 100.
Indestructible, 44, 45, 46, 54, 66. 77.
78, 80, 94, 96, 99, 100, 113, 173»
179, 244, 348, 257, 292, 391.
India, South, Dialect and
Tank,
Indication of Brahman, 102.
Indicative use of words, 272.
Indifference, means of, 341.
— to ordinary books, 49.
— to worldly objects, 9, 10, 69, 71.
89, 101, 103, 111, 128, 168, 169,
233,247, 326, 341%, 365, 366, 392,
Indifferent, 68, 82, 100, 110, 113.
Indigent, 256, 304, 376.
Indignities, 233. See Ignominy.
Indische Studien, 33.
Individual soul, See Soul.
Indivisible, 45.
Indolence, 108, 320. See Lazy.
Indra, 88, 89, 96, 175, 219, 250, 261,
282, 316, 338, 346, 388.
Indraprastha, 329, 394.
Indu, 346.
Indulgence of senses, 54. See Senses,
Industry, 91. See Assiduous.
Inexhaustible, 44, 45, 58, 59, 75,76.
83, 84, 90, 92, 94, 106, 107, Itz,
113, 124, 187, 250, 332, 372.
Inexpugnable, 312.
Infamy. See Disgrace.
Infancy compared to death, 44.
Inference, 160, 291, 367, 373, 374-
page See Beasts, Entities, and
a
Infidel, 378.
See Un-
INDEX OF PRINCIPAL MATTERS.
415
Infinite, 93, 96, 97, 98, 344, 348.
Information. nowl
Ingenious, 173.
Ingredient, 385.
Inheritance, 21, 217.
Initiation, 285, 286, 347, 361.
Injury, 101, 114, 119, 124, 159, 167,
168, 176, 182, 318, 323.
Harmlessness.
Insatiable. See Desire.
Inscriptions, 13, 38, 223.
Insects, 225, 321, 339.
Insignificant, 124, 335.
Inspiration, 76, 281,
Instruction, 21, 22, 33,87, 102, 05,
172,176, 177, 218, 248, 251,254,
264, 281, 282, 283, 290, 312,324,
359, 365, 393, 394
astructor, See Preceptor.
Instrument, 61,123, 278, 348,357,365.
Intellect, 86, 90, 257, 309, 320.
Intelligence, 86, 125, 127, 234, 241,
242, 263, 269, 276, 384, 286, 296,
304, 305, 308, 311, 332, 371, 381.
Intelligent. See Unintelligent.
Intent, 66, 73, 110, 308, 392. See
Concentration,
Interest, 54, 193.
Interminglings. See Caste.
Interpolation in Mahabhirata, 4, 34,
340. See Anugita.
Interspace between earthand sky, 94.
Intoxicating drinks, 183, 279.
Introspection, 105.
Invincible, 180, 389. See Uncon-
querable.
Invisible, 192. See Movement, con-
cealed, and Regulation.
Involuntary action. See Free-will.
Irascible, 167. See Wrath.
Iron, 208, 242.
ee worship, 84.
panishad, 54, 62, 71, 104, 106, 153,
160, 180, 187, 192, 193, 194, 248,
305, 391.
SVATA, 219, 315, 3546
svaragita, 2.
Itihasa, ancient, 198, 207, 210, 226,
238, 256, 261, 268, 270, 274, 277,
282, 289, 293, 296, 303, 310,
ewels, 347, 353.
joint, 237, 258, 356.
— earnings.
Journey, 380,
Jere 94, 95.
ings,
err 326.
oy, 86, 96, 98, :ΟΙ, 116, 131, 183,
185, 284, 300, 301, 325, 326, 357,
363, 378.
oy and sorrow, 135, 183.
udgment, 51, 76. See Discernment.
uice, 113, 236, 238, 252, 363.
ungle. See Forest.
ust, 123.
ustice, 131.
K&dambari, 27, 28.
Kaffirs, 97.
KXakrapravartana. See Wheel, turn-
ing of.
Kakravartin, 232.
Kalidasa, 13, 14, 28, 29, 30, 80, 220,
Kandila, 23, 322, 343.
KXandra, 219, 220.
Kandrayasa, 164.
K4aéipura, 223.
Kapila, 89, 105, 124, 911.
Karmakinda, See Vedas.
Karmamirga, 171.
Karmayoga, 105.
Karna, 7, 38, 95, 96.
Kartavirya, 231, 293.
Karvaka, 24, 214, 376, 377.
Kast, 37, 39.
Kisik’, 12.
Kasyapa, 205, 231, 232,234, 235,245,
314, 389.
ai ra, 32, 206,
Kathavare, A. V., Prof., 137, 199.
Kasbopanishad, 45, 46, 57, 65, 66, 67,
76,78, 79, 80, 108, 181,113,124,
129, 152,153, 154, 56,157,158,
160, 162, 163, 169,170, 172,173,
175,176, 179, 180, 186, 187, 188,
192,193, 211, 212, 233,234, 246,
247, 249, 253, 264,286, 313, 317,
333, 337» 338, 339, 341,346, 370,
385, 386, 388, 391, 392.
Katurhotra, 277.
Katyayana, 12.
Kaumudt. See Siddhinta-kaumudi.
Kaunteya. See Kuntt.
Kauravas, 2, 3, 6,26, 38, 39,40,62,88,
98, 135, 136, 311, 312, 393, 394.
j-upan: , 313, 180, 208,
249, 259, 264, 268, 971,277, 334,
36a, 389.
BHAGAVADGITA, SANATSUG@ATIYA, ANUGITA.
416
Kautsa, 214.
Kavyas and Narakas, 13, 15, 142, 144.
Keeping people to duty. See Duty.
Kekitana, 37.
Kenopanishad, 163, 257.
Kerala, 223.
Kesava, 35, 40, 49, 52, 87, 96, 130,
229, 230.
Keshub Chunder Sen, 26.
Kesin, 121.
Kettledrum, 38.
Kébandas, 16, 111, 146, 164, 171, 172.
See Vedas.
Kbandogya-upanishad, 17, 20, 58, 64,
68, 79, 81, 84, 88, 90, 91, 114,
120, 141, 143, 145, 1§0, 152,156,
158, 161, 164, 165, 166,167, 170,
171, 172,173, 174, 175,176, 178,
179, 187, 189, 190, 191, 193,194,
224, 233, 234, 236, 238, 239,241,
243, 246, 249, 252, 258, 259, 262,
263, 264, 265, 266, 268, 269, 270,
271, 277, 285, 287, 290, 291, 295,
312, 314, 320, 321, 322, 331, 337,
339) 34, 345, 347) 353, 389,391,
393.
Killing, 96, 116. See Murder.
Kind. See Compassion,
King, 23, 30, 72, 82, 89, 90, 95, 162,
167, 169, 170, 171,175, £78,179,
181, 185, 233, 294, 296, 299, 303,
346, 347, 348. See Ruler.
Kingdom, 43, 96, 302, 303, 304, 305.
See Sovereignty.
Kinnaras, 347, 354.
Kinsmen, 40, 41, 42, 68, 159, 233,
246, 281, 294.
Kintamazi, 179.
Kitraratha, 89.
Knowable. See Knowledge, object of.
Knower. See Knowledge, subject of.
Knowledge, 12, 17, 44, 46, 47; 52, 55,
56, 57, 58, 59, 60, 61, 62, 63, 65,
67, 68, 72, 73, 75, 81, 82, 83,
84, 86, 87, 89, 91, 99, 100, 101,
102, 103, 104, 106, 107,108, 109,
113,124, 118, 123,224, 126,127,
128, 129, 147,154, 156, 158, 159,
162, 164, 166, 167, 168, 173, 174,
175, 176, 177, 178, 179, 180,181,
187, 188, 189, 190, 194, 231,
239, 242, 245, 247, 253, 254,256,
261, 262, 263, 264, 266, 267,276,
279, 280, 286, 287, 288, 292, 307,
308, 309, 310, 312, 313, 314, 315,
316, 317, 319, 320, 322, 326, 331,
332) 335) 337) 339, 34%, 341,348,
349) 350, 351, 352, 355, 367, 368,
369, 370, 371, 373, 373,374, 375»
377, 378, 379, 380, 381, 388, 389,
390, 391, 392.
Knowledge, boat of. See Boat.
— branches of, 84, 315.
— ceasing of, 239. See Perception.
— clear, 126,
— complete, 73.
— constancy in. See Perseverance.
— culmination of, 127.
— deprivation of by desire, 75.
— destruction of, 113.
— devotion better than, 73.
— direct, 82.
— exhaustive, 73.
— eye of, 106, 112, 839.
— fire of. See Fire.
— goal attainable by, 104.
— highest, 73, 106, 151, 240, 261.
— immediate. See Direct.
— imperfect, 55, 125, 309.
— incorrect, 125.
— inexpugnable, See Inexpugnabte.
— insignificant. See Insignifcant.
— lamp of, 87.
— light of, 66,
— little, 115.
— loss of, 75.
— man of, 11, 51, 54, 56, 57, 62,
72, 73) 75) 9ἴ, 119, 146, 15>,
158, 373, 392.
— modification of, 312.
— mysterious, 81.
— object of, 83, 94, 97, 103, τος,
123, 172, 262, 310, 312, 382.
— of creation, 341.
— of everything, 114. See Universal.
— of geography, 222 seq.
— of God, 99.
— of previous lives, 58.
— of self, 46, 51, 65, 87, 126, 334.
— of supreme, 87.
— of truth, 103, 335, 348, 381.
— practical, 349.
— prompting to, 123.
— pursuit of. See Perseverance.
— removal of, 113.
— seeker of, 75.
— source of, 248, 308.
— subject of, 97, 123, 26a.
— sword of, 63, 371.
— three branches. See Branches,
supra.
— through fai:h, 63. See Faith.
INDEX OF PRINCIPAL MATTERS,
Knowledge, want of, 49, 73, 84, 162.
See Ignorance.
— within oneself, 62, 66, 380.
See Progress, Sacrifice,
Understanding.
Kola, 223.
Kolharkar, V. M., 137.
Kosegarten, 139.
Koshrbavat, 222, 346.
Kratu, 83.
Kripa, 38.
Krishna, 3, 4, 9, 11, 12, 34, 49 41,
48, 49, 52, 56,58, 59, 63, 67, 71,
72, 73, 78, 88, 91,95, 96, 97, 98,
99, 102, 106, 110, 183, 117, 21,
330, 133, 197, 198, 205, 229, 230,
331,254,284, 310,393,394. See
Being-Supreme and Brahman.
— DvaipSyana. See Vy4sa.
— imitation of, 55.
— nought to do, 54.
ment.
Krita, 353.
Kritavirya. See K&rtavirya.
Kshatriyas, 22, 23, 24, 43, 46, 126,
127,128, 152,155, 162, 165,174,
579, 18§, 205, 209, 217, 22,255,
295, 300, 329, 345.
— kinsmen of, 295, 296.
Kshetra, 102, 124, 105, 106, 310,
350, 372.
Kshetrag@a, 102, 105, 106, 109, 253,
284, 287,288, 293, 308, 310, 350,
35%, 352) 374) 377) 378) 379, 386,
387, 390, 393.
Kubera, 88, 347.
KullGika Bhagsa, 262.
Kumirasambhava, 29, 69, 80, 220,
257.
Kumirila, 31.
Kunte, M. M., 30.
Kunti, 38, 40, 44, 47, 50, 53, 57, 66,
71, 74, 78, 79, 82, 84, 85, 95,
102, 106, 107, 116, 117, 127,
128, 254, 393.
Kuntibhoga, 37.
Kuru, 47, 72, 108. Sce Kauravas.
Kurukshetra, 3, 37, 198.
Kusa grass, 68, 159.
and
See Embodi-
Labour, 69, 100, 184, 323, 324, 356.
Ladle, 261.
Lalita Vistara, 146, 183, 208, 212,
226, 261, 275, 284, 289, 337.
Lamentation. See Grief.
Lamp, 69, 242, 253.
(8)
417
Lampof Κπονϊεάκε. See Knowledge.
Lances, 294.
Land, 339, 382.
Language, 90. See Bhagavadgit,
Dialects, and Style.
Lapse of time, 58.
Large, 285, 327, 357.
Lassen, 3, 30, 34, 35,91.
Lassitude, 320.
Last moments. See Death.
Laudation, 324. See Praise.
Law, 4, 207, 268, 269. See Regu-
lations.
— sacred, 83.
Lazy, 125, 126, 151, 320, 326.
Indolence and Stolidity.
Leaf, 85, 313, 361, 365, 371, 374.
— of Asvattha, 111, 189.
Lean, 288, 384.
Learned, 44, 49, 50, 55, 56, 60, 63,
64, 65, 66, 87, 103,121, 132,353,
154, 157, 160,161, 162, 164,172,
174,176, 185, 257, 260, 270,278,
279, 284, 312, 315, 332, 3375339
341, 360, 367, 370, 371, 374, 378,
379, 381, 386. See Well-read,
Learner. See Pupil.
Learning, 65, 114, 124, 128,178, 182,
232, 239, 269, 308, 326, 341, 348,
353, 359, 388, 389. See In-
struction and Study.
Leavings, 53, 62, 118, 358, 360.
Left-hand, shooting, 96.
Leg, 189. See Feet.
Leibnitz, 268.
Letter, single. See Om.
Letters, go, 264.
Lewes, G. H., 57.
Libation to manes, 41.
Liberality. See Gilts.
Licking, 95, 113.
Life, 40, 54, 74,89, 118, 160,162,177,
181, 192, 246, 268, 269, 276,379,
289, 290, 291,295, 302, 317, 318,
321, 325, 355, 357. See Birth
and Death.
See
— conditions of, 233.
— course of, 89, 111, 190, 191, 201,
233, 235, 243, 245, 253, 258, 259,
284, 285, 287, 306, 312, 313, 338,
341, 355, 357, 359, 361, 368, 370,
386, 390.
— exhaustion of, 236.
— form unknown, t11.
— forms of, 154, 321.
— higher, 285, 322.
Ee
418
Life, limit of, 244, 311.
— long, 236.
— many a, 58, 73, 75.
— offering to supreme, 87.
— previous, 56, 58, 72,117, 188, 243,
244.
— subtle, 284.
— transient and miserable, 79, 86.
— vain, 54.
Life-winds, 61, 62, 67, 78, 79, 113,
123,125, 140, 157, 189, 190,237,
238, 242, 246, 257, 258,259,263,
264, 265, 266, 270,271, 272,273,
274, 275, 276, 277, 280, 289,290,
292, 318, 331, 336, 353, 372, 373
— concentration of. See Breath.
— production and preservation of,
238.
Light, 69, 74, 10, 163, 180, 186, 260,
305, 316, 319, 330, 332, 334, 3445
369, 379, 380, 387. See Object
of sense.
— of knowledge, 66, 108.
— within oneself, 66. See Enlight-
enment.
Lightness, 319, 327, 332.
Lightning, 179, 337, 340.
Likes and dislikes, 56, 71, 118, 288,
289. See Affection and Aver-
sion.
Limbs, 50, 177, 242, 342, 359, 366.
Limitation. See Perfection and
Time.
Linen, 360.
Lion, 38, 90, 295, 345.
— manner οὗ, 353.
Liquid, 354. See Flowing element.
Liquors, 389.
Lisping, 322.
Literature, 1, 13, 15.
Littleness, 46, 191.
Livelihuod. See Body, support of.
Lokayatas. See Karvakas,
Long, 384.
Lonzing. See Desire.
Looker on, 55. See Activity, Soul,
passive spectator.
Looking-gliss. See Mirror.
Lord, 65, 83, 87, 88, 92,97, 195, 109,
113,116, 128, 165, 173, 188, 190,
231, 263, 267, 293, 294, 303, 333,
345) 3475 388, 393, 394.
— in the bodies of all, 116, 138.
— of all, 83.
— of beings, 58, 273.
— of gods. See Gods.
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
sei of soiree eames
—ofs . See .
—of cares. See Universe, lord οἱ.
— of ponte: See Worlds, master
of.
— supreme, 106, 352.
Loss, 124, 166,
— of the Brahman, 71.
Lotus-eye, 92, 294.
— heart, 194, 342, 344, 392.
— leaf, 64, 92, 289, 374, 379-
— seat, 93.
Love, 74, 87, 89, 394-
Low. See High.
Lower species, 241, 330, 339. See
Beasts and Creatures.
Lunar light, 81.
— mansions, 88, 158, 346, 352, 387.
— world, 20, 240.
Lust, 115, 116, 117, 125, 166, 167.
183, 233, 246, 325, 331, 359-
Mace, 93, 98.
Machine, 129.
Madhava, 38, 40, 230, 231, 252.
MAadhavasarya, 32,90, 135, (39, 284.
Madhu, 40, 42, 71, 77, 231, 252.
Madhusfidana, 5, 19, 35, 72, 89. οἵ.
92, 96, 107, 108, 113, 123.
Madhvaéarya, 30, 31.
Madhyama, 385.
Madhyamika Bauddhas, 376.
Maghavat, 219, 347.
Mahabharata, 2, 3, 4, 5,6, 28, 34, 35.
135, 136, 137,138, 140,155, 160,
170, 181, 187, 197,208, 202, 203.
204, 205, 206, 209, 221,225, 227.
229, 234, 253, 256, 271, 281,284,
292, 295, 301, 304, 305, 308, s1c,
315, 318, 319, 325, 328, 329,342,
344) 351, 353s 354. 358, 360, 37
374,383, 384, 385, 386, 398. See
Bhishma Parvan.
Mahabhishya. See Pataz ali.
Mahat, 157. See Understandiny.
Mahivrata, 180.
Mahendra, 222, 223, 346.
Ma&hesvart, 219, 347.
Mahidhara, 248.
Maintenance. See Body, support ot.
Maitri-upanishad, 50, 51, 52. 53. δι,
68, 79, 100, 102, 105, 182, 1&2,
155,158, 160, 162, 170, 178,97 1.
175, 185, 186, 187, 189, 192,894,
233, 234, 238, 241, 243,247,253,
252,255,259, 263, 268, 269, 270,
INDEX OF PRINCIPAL MATTERS.
271, 274 277, 305) 320, 323,361,
370, 371, 378, 379, 386, 390, 391,
392.
Makara, 90.
Maker, 379.
Male, 346.
— and female, 115, 244.
Malicious, 125. See Malignity.
Malicnlty. See Harmlessness and
μων τ. 30, 293.
Malyavat, 222, 346.
ἀμ τὰ creation of, 74. See Crea-
- deacenilaat of Manus, 86.
— highest, 129.
Management, 324. See Business,
Mandukya-upanishad, 79, 247, 251,
259, 324, 376.
Manes, 83, 85, 89, 93, 153, 169, 221,
296, 306, 324, 325, 345, 366, 389.
Manifestation, 65, 76, 77, 83, 87, 88,
104,107, 108, 292, 322, 317, 318,
374, 379, 380. See Form, In-
carnation, and Nature.
Manifold, 375, 377. See Forms,
many.
Mawipushpaka, 39.
Mankind, 345, 347, 348, 353, 354,
356, 378, 386, 387, 389.
Manliness, 74.
Man-lion, 89.
Mansions, 108.
Mantras, 119, 209, 264. See Verse,
sacred.
Manu, 20, 21, 22, 23, 24, 27, 30, 37,
48, 58, 80, 86, 147, 153, 159, 179,
203, 208, 250, 217, 218, 225, 233,
262, 279, 284, 339) 353, 354, 358;
359, 360, 361, 362, 363, 364, 365,
368.
Margasirsha, 27, 90, 91.
Mariéi, 88, 387.
Marriage, 121.
Marrow, 252.
Marats, 88, 92, 94, 346.
Master of world, 97. See World.
Match. See Equal.
Material cause. See Cause and
Nature.
Materialists, 24, 27.
Matsya- 113.
Matted hair, 360, 375.
Matter, 379.
Maturity, 177.
Maurice, F. D., 1.
419
Hig 197, 229.
aie See Nature.
McRindle, 223.
Mean, 116.
Means, 376, 377, 380, 391.
Wealth.
Meat, 236.
Medicine, 83, 388.
Meditation, 64, 79, 84, 86, 100, 103,
105,128,192, 248, 249, 351, 3§2,
299, 300, 333, 341, 349, 353, 368,
376, 377, 382, 388.
— at time of death, 78, 390.
— continuous, 78, 79, 100, 309.
— exclusive, 78, 79, 84, 99.
— mystic, 136, 150.
— on Supreme, 61, 78, 88, 99, roo,
103, 128.
See Concentration of mind and
Pondering.
Melancholy, 125.
Memory, 90, 98, 113, 164, 320, 332,
335.
— confusion of, 40, 51.
— destruction of, 113.
Mendicancy, 307, 361.
Mental operation. See Mind.
— pain. See Pain.
— penance. See Penance.
Mercilessness, 114, 166, 181. See
Harshness,
Merging in Brahman. See Absorb-
ent and Assimilation.
Merit, 12, 49, 65, 72, 76, 109, 151,
1§8, 164, 165, 166, 169,178, 184,
185, 232, 241, 246, 341, 376,377.
— exhaustion of, 84. See Action.
Merriment, 97.
Meru, 88, 222, 354:
Meshasrmga, 346.
Metals, 309.
Metre, 15, 90, 142, 226, 353.
Midday bath, 122.
Middle. See Beginning and Up.
Migration, 153, 154, 185, 190, 232,
334, 244.
Mild. See Gentle.
Military. See Kshatriyas.
Milk, 265.
Mimamsa, 31, 32, 376, 377.
Mind, 9, 43, 47, 49, 50, 41, 53, 55,
57, 60, 62, 63, 64, 65, 66, 67, 68,
69, 70, 72, 73; 75, 78, 79, 83, 86,
87,88, 99, 100, 101, 102, 105,107,
112, 119, 122, 123,125, 126,128,
129, 162, 163, 169, 170, 173,173,
See
Ee2
420
178,177, 18t, 184, 18,187, 188,
189,190, 193, 194, 219, 234, 238,
239, 241, 242, 243, 246,248, 250,
251, 252, 253, 257, 258, 259, 260,
261, 262, 263, 264, 267, 268, 369,
275, 280, 286, 288, 292, 296, 300,
301, 308, 310, 317, 318, 320, 322,
327, 332, 334, 336, 3375338, 341,
344, 348, 349, 350, 352,355, 3575
361, 362, 366, 368, 369, 377, 380,
385, 386, 388, 390, 392,393, 394.
Mind, Arguna’s, whirls round, 40.
— birth from, 87.
— breaking out of restraint, 70.
— ceasing to work. See Quiescence.
— fickle, 9, 71.
— friendly, 68.
— movable and immovable, 264.
— restraint by, 53, 70.
— steady. See Steady-minded.
Mine, 52, 56, 101, 128, 279, 292, 303,
304, 395, 313, 323, 326, 332, 355;
_ 366, 370, 371, 381, 389, 390, 391.
Minute, 78, 180, 194, 327, 332.
Mirage, 253.
Mirror, 57.
Misapprehension, 184. See Convic-
tion and Knowledge.
Mischief. See Evil.
Miserly, 167, 182.
Misery. See Pain and Unhappi-
ness.
Misfortune, 356.
Misgivings, 63, 66, 72, 83, 87, 122,
129,130,152, 231, 263, 282, 311,
_ 312, 320, 324, 374.
Mismanagement, 183. See Manage-
ment.
Missile, 39.
Mistake, 359. See Error.
Mithila, 304, 305.
Mitra, 219, 220, 261, 338, 345.
— Dr. R. See Lalita Vistara.
Mixed, 118, 122, 286, 375.
Mle&kéas, 353.
Mode of life. See Conduct, Life.
Moderation. Sce Eating.
Modesty, 114, 162, 167, 182, 281,
306, 326. See Humility.
Moistening, 45.
Momentary existence, 376.
Monism, See Unity.
Months, 81, 90, 188, 255, 330, 352,
356.
Moon, 74, 81, 83, 88, 97, 112, 113,
142,172,179, 189, 192, 219, 224,
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
257, 261, 277, 327, 330, 338, 346,
350, 387. See Lunar light.
Moon, eye of divine form, 94.
Morals, 4.
Morning, 36r.
Morsel, 364.
Mortal, form, 255.
Mortals, 190, 255, 297.
Mosquitoes, 284.
Mother, 83, 176, 193, 233, 243s 299-
Motion. Sce Moving.
Motive. See Action.
Mould, 242.
Mountain, 88, 89, 180, 222, 284, 287,
295, 346, 354, 363, 381, 157.
See Hill.
Moustache, 362.
Mouth, 65, 94, 95, 395.
— drying up of Arguna’s, 40.
— like fire, 94, 95.
τ many ἃ, 93, 94.
Movable, 82, 91, 92, 97, 104, τος.
243, 266, 307, 311, 315, 335, 366,
387, 389. See Immovable.
Movement, 49, 87, 123, 274, 291,
392.
— concealed, 232, 235.
— of mind, 263. See Quiescence.
— of world, 82, 89, 334, 349, 355»
356, 358.
Moving, 64, 90, 110, 192, 194, 261,
338.
— among objects, 51.
— everywhere, 232, 312, 370.
Mrityu, 220.
Mucus, 343.
Mud, 343, 350.
Muir, J., Dr., 14, 16, 20, 23, 90, 91,
180, 295, 304, 305, 347.
Mladhiara, 251.
Muller, Max, Prof., 1, 8, 12, τό, 17,
23, 25, 69, 79, 87, 88, 4, 123,
173, 339.
Musdakopanishad, 17, 62, 74, 8,
104, 112, 123, 053, 156, 158,565,
166, 167, τόρ, 170, 173, 175,176,
179, 180, 184, 185, 186, 189,192,
194) 230, 241, 244, 259, 313,323,
315, 316, 333, 339, 348, 371,391,
392.
Mundane. See World.
Μυῆγα, 176, 249, 360.
Murder, 45, 89, 123, 290, 291, 293,
295, 296, 323, 324, 389.
Muscles, 252.
Music, 88, 208, 325.
INDEX OF PRINCIPAL MATTERS.
421
Mustard, 384.
Mystery, 58, 81, 92, 114, 129, 130,
150, 166, 230, 254, 278, 377, 390,
394.
Nails, 1ς6.
Nakshatras. See Lunar mansions.
Nakula, 38.
Name, 164, 352.
and Real.
Nanda, 32.
Narada, 17, 87, 89, 150, 226, 274,
275.
Nardyawa, 148, 219, 280, 281.
Narrow, 308, 384.
N&sakas. See Kavyas.
Nature, 43, 55, 56, 58, 65, 74, 76,
82, 102, 104, 105, 106, 107, 112,
113,126,127, 128, 147, 186, 201,
235, 244, 245, 253, 260,288, 289,
313, 318, 327, 331, 333, 335s 380)
351%, 355, 357, 367, 370,371, 372,
3745 375) 377, 378, 379, 380, 382,
387, 390.
— active principle, 65, 106.
— control of, 58, 82.
-- destruction of, 106,
— divine and demoniac, 83.
— following, 157.
— names of, 331.
— two forms, 74.
Nave, 306.
Navel, 258, 266, 271.
Near. See Afar.
Neck, 69, 252.
Nectar, 62, 88, 89, 126, 391.
Negative argument, 21 3.
Nest, 142, 164.
Net, 115, 116, 289, 387.
Nether world, 321. See Hell.
Noght, 362, 363. See Day and Night.
— of sage and common men, 5).
Nihilism, 320.
Nila, 222, 346.
Nilakasrha, 35, 39, 44, 45, 108, 110,
118, 120, 121, 125, 127, 128,137,
141, 144, 148, 149, 151,153,154,
155, 156, 157, 158, 161, 162,163,
164, 165, 166, 167, 168, 170,171,
174,178, 180, 181,182, 184,189,
192, 193, 194, 200, 203, 213, 327,
331,234, 235, 236, 242,243,245,
246, 247, 248, 249, 251,253, 253,
254, 255, 256, 257, 258, 2§9, 26,
See Favourite
263, 364, 279, 280, 281, 283, 283,
284, 286, 287, 389, 292, 296, 297,
299, 300, 301, 302, 303, 305, 313,
313, 314, 315, 316, 318, 319, 320,
321, 326, 330, 332, 334,335, 336,
339, 341, 342, 343,344,345, 347>
348, 350, 351, 352, 353) 3545 355»
356, 357, 367, 371, 372, 373, 3745
376, 377, 379, 380, 382, 382, 383,
384, 385, 386, 389, 390, 391, 393,
393, 394-
Nilgiri.
Nine portals, See Body.
Nirukta, 144, 176, 225, 265.
Nirvana, 24, 212, 215.
Nish&da, 385.
Nitisataka. See Bhartrthari.
Noble birth, 116.
— mind, 75, 114, 264, 295, 300, 316,
323, 325, 389, 393.
Noise, 251. See Din.
Noiseless. See Noisy.
Noisy speech, 365.
Non-destruction. See Destruction.
Non-entity, 102.
Non-existence. See Existence.
Non-nutritive, 252.
North, 347. See South path.
Nose, 67, 69, 257, 258, 259, 267, 343,
See Senses.
Nostrils, 65.
Notion, false, 52, 65, 115, 2§3. See
Conviction.
Not-self, 377. See Soul.
November, 91.
Nrisincha Tapini, 20, 79, 85, 93, 105,
113,142, 152,157, 163,170,371,
186.
Numerous. See Forms, many.
Nushirvan, 29.
Nutrition, 118.
Nyagrodha, 346.
Oars, 381.
Obedience, 324, 358. See Scripture.
Obeisance, See Salutation.
Object, 123, 378, 379, 382. See Sub-
ject.
— of desire, 51, 69, 84, 115, 116,
124, 154, 157, 289. See Desire
and Enjoyment.
— of gift, 120, 324.
— of knowledge, 83, 94. See Know-
ledge, object of.
— of sense, 48, 50, 51, 53, 54, 56,
57, 61, 64, 66, 67, 69, 71, 103,
422
103, III, 112, 121, 126, 127,152,
154, 155, 166, 167, 168,170,173,
174,175, 184, 190, 238,247, 259,
260, 261, 267, 268, 269, 270, 273,
275, 278, 279, 284, 286, 288, 291,
297, 300, 305, 306, 313, 317,318,
327, 334) 335s 335, 3375 34% 341s
342, 344, 348, 349, 350, 351, 352,
365, 367, 368, 371, 382, 383, 384,
385, 386, 388, 390, 392. See
Destruction of entities and
Enjoyment, Perceptible and
Perishable.
Oblation, 61, 77, 83, 131, 188, 261.
See Offering.
Obligation. See Duty.
Oblivion. See Forgetfulness.
Obscurity. See Darkness.
Obsequies. See Balls of food.
Obsequious, 159.
Observances, 67, 113, 115, 143, 145,
147, 1§6, 164, 167, 182, 283, 324,
355, 364.
Obstacles, 47, 162, 168, 183, 279, 363.
Obstinate, 71. See Headstrong.
Obstructors, 284.
Occupancy, 22.
Occupations. See Duties.
Ocean, 51, 89, 95, 100, 179, 192, 245,
293, 294, 296, 307, 343, 346,354,
374, 381, 388.
Odious, See Agreeable.
Offence, 256, 303. See Sin.
Offering, 61, 77, 83, 169, 184, 185,
260, 261, 262, 276, 279, 280, 325,
353, 358, 360, 361. See Leavings.
— of action. See Action, dedica-
tion of.
— of life, 87.
— of self, 128.
Officiating at sacrifices, 22, 23, 218,
324, 359.
Offspring. See Children,
Oil, 79, 379, 384.
Old age. See Age.
-— times, 314, 316, 388.
Oleaginous, 118, 330.
Om, 74, 79, 83, 89, 120, 121) 163,
282, 353.
Omens, 40, 365.
Omission and commission, 54, 359.
See Action and Inaction.
Omniscience and omnipotence, 58,
234.
Omniscient, 174.
One, 102, 317, 375.
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
One, everything. See Mind, Unity.
Open. See Secret.
Opening eyelid. See Eyelid.
Operation of mind. See Mind.
Opinion of Krishaa, 56.
Opponent. See Enemy.
Opposites. See Pairs.
Opposition, 30.
Oppression, royal, 207, 208.
Optimists, 376.
Order, 129, 307, 354, 358, 382. See
Asramas.
— of dissolution of entities, 335, 387-
Ordinances, 84, 117, 118, 119, 120.
See Rule and Scripture.
Organs, 53, 64, 93,118, 123,189, 319,
243, 247, 257, 258, 261,271,257,
292, 318, 336, 337) 357,359: 354,
391, See ily and mental,
Drying up, and Senses.
Origin. See Source and Species.
Orissa, 222.
Ornaments, 93, 326.
Ostentation, 103, 114, 115, 116, #18,
119, 1§9, 160, 161, 164, 165, 282,
324, 363.
Overcome. See Invincible.
Oviparous. See Eggs.
Pain, 70, 76, 110, 118, 120, 159, 869,
233,238, 239, 245, 250, 291, 292,
308. See Pleasure and pain.
Pairs, 48, 60, 63, 74, 76,111, 160, 167,
168, 233, 244, 246, 247,257,276,
277, 292, 351, 357, 358, 306, 369.
379, 379.
Palace, magical, 197, 229.
Palasa, 360.
Palate, 252, 262.
Pandava, 2, 6, 37, 38, 39, 62, 67, 91,
93s 95, 99, 110, 136, 197. 229.
230, 255, 394.
Ῥλμάανας, leaders of the army of, ;.
Pandu. See Pandavas.
Pandya, 223.
Panini, 32, 33.
Pafdaganya, 38.
Pashahotri, 270.
Pafttsama, 385.
Pafsatantra, 29, 139, 206.
Parade. See Ostentation.
Parallel, 97, 116, 187.
Para » 381.
Paraphernalia, 379. See Apparte-
nances,
Pardsara, 33, 164.
INDEX OF PRINCIPAL MATTERS.
PA 32, 33.
Parasurama, 221, 294, 295, 499:
Pardon, Arguna asks, 97, 98.
pee 232, ee ὦ toda
art, 112, 379. See So individu:
Partha, ‘See Pritha.
Partiality. See Favouritism and
Impartiality.
Parvati, 219, 347.
Passages of body, 79, 253, 265, 273,
275, 277, 318, 343. See Body.
— of heart, 252.
Passing through, 388, 389. See Im-
passable.
Passion, 57, 70, 75, 89, 106, 107, 108,
109, 110, 117, 118, 119, 120,
122, 124, 125, 126, 276, 278, 292,
301, 302, 318, 319, 323, 325, 328,
329s 330, 331, 334, 342, 343,345,
356, 363, 369, 390.
Past. See Birth, Entities, and Fu-
ture life.
Patafgali. See Yoga-sitras.
— Mahabhashya, 19, 32, 139, 140,
1§2, 211, 223, 346.
Path, 47, 59, 64, 72, 80, 81, 82, 116,
125, 127, 153, 156, 165, 248,
257, 284, 307, 311, 314, 316, 320,
331, 348, 364, 369, 380, 381.
See Sou »
Paths, three, 354.
— of Parl apg 47, 53.
— unfamiliar, 380.
Patience. See Forgiveness.
Patriarchs, 86, 354, 387.
Pausdra, 38, 295.
Peace, 91, 323.
Pearls, simile of, 74.
Pebbles, 365.
Pedestrian, 382.
Penance, 11, 12) 59, 61, 67, 73, 74»
81, 85, 86, 98, 99, 114, 117, 118,
119, 120, 121, 122, 126, 129,
147, 164, 165, 166, 170, 173,
178, 182, 184, 221, 231, 242,
247, 248, 254, 258, 259, 288,
296, 299, 300, 308, 311, 312,
315, 326, 339, 355, 356, 367,
369, 376, 388, 389.
People. See Creatures.
— common. See Populace.
Perceptible, 76, 80, 96, 180,
193, 257, 264, 309, 313,
380, 385, 186.
Perception of worlds, 174.
— organs of, their operations, 57,
192,
377)
423
64, 108, 112, 123, 238, 370, 316
329, 331, 336. See Organs and
Senses.
Perception, personal. See Experi-
ence.
Perfect, 173, 186, 248, 251, 287.
Perfection, 52, 54,62, 72, 73, 79,100,
107, 116, 157, 127, 176, 232,
233, 234, 287, 300, 302, 310,
314) 334, 384, 388, 389, 393.
Performance. See Pride.
Perfume, 93, 112. See Fragrance.
Peril, 42. See Danger.
Periplus, 223.
Perishable, 44, 66, 76, 77, 79, 81,
120, 154, 158, 304, 307, 355,
375, 376. See Inconstantly.
Permanent. See Constant.
Permeating. See Pervading.
Permission. See Preceptor.
Perplexed, 98.
Perseverance, 51, 60, 79, 87, 103,
111, 114, 120, 175, 255.
Perspiration, 339.
Perturbation, 110, 352.
tion.
Pervading principle, 44, 45, 80, 82,
83, 87, 88, 93, 94, 95, 96, 97,
98, 100, 104, 106, 113, 127,
187, 242, 244, 253, 258, 307,
317, 332, 385.
Pessimists, 376.
Phalanx, 38.
Phalasruti, 143.
Phalguna, 394.
Philanthropy. See Benevolence.
Philosopher, 44, 377.
Philosophy, Indian, 7, 26.
Phlegm, 155, 343.
Physical pain. See Pain.
Piety, 47, 59, 74, 89, 110, 114, 125,
128, 158, 159, 161, 168, 182,
183, 230, 231, 232, 242, 243,
246, 252, 254, 311, 314, 315,
316, 318, 325, 326, 331, 341,
348, 349, 351, 359, 360, 362,
363, 364, 367, 368, 369, 375,
376, 377, 380, 384, 392, 393,
394. See Merit.
— and impiety, 59, 135, 292.
—- protector of, 59, 89, 94, 125, 130,
᾿ς 23, 235.
Pilgrimage, 143.
Pillar. Sce Pole.
Pingala, 16.
Pifgala, 257, 277, 318.
See Agita-
424
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Pippala, 346.
Pisdkas, 345, 354, 387.
Pitris. See Manes.
Pitriyana, 314.
Pity, 40, 42, 181, 243. See Com-
Passion.
Place and time. See Gift.
Placid, 192, 194, 234, 245. See
Tranquillity.
Plaksha, 354.
Planet, 303, 346, 387.
Play, 97. Sce Recreation and Sport.
Pleasant and unpleasant. See Agree-
able.
Pleasure, 40, 42, 47, 50, 66, 107, 108,
126, 265, 268, 270, 275, 28c, 292,
3O0, 301, 311, 316, 322, 324, 325,
330, 341, 354, 355, 3575 389.
— and pain, 44, 47, 48, 68, 71, 86,
101,103,104, 110, 1U1, 112,245,
246, 285, 323, 356, 376.
— celestial, 84.
— higher, 287.
— within oneself, 50, 54, 66, 69, 70,
152, 253, 288, 380. See Gods
and Happiness.
Point, one. See Concentration.
Poison, 41, 89, 126, 159, 190.
Pole, 355.
Polemic. See Controversialist.
Policy, 91, 324.
Politics, 91.
Pondering, 78, 175, 297, 331) 334,
349, 368.
— objects, 50, 57, 154, 263.
Fancies.
Poor. See Indigent.
Populace follow great men, 54.
— keeping of to duty, 54, 55, 127.
Portals, nine, 79, 108, See Body.
Position in army, 38.
-- raised. See High position.
Pussession, 365.
Powder, 113.
Power, 58, 88, 91, 97, 102, 113, 182,
287, 303, 323, 332, 360, 385.
— creative, 170, 260, 279, 327.
— delusive, 59.
~- desire for, 47.
— divine. Sve mystic, infra.
— exercise of, 127.
— infinite, 94, 97.
— intellectual, See Energy.
— lordly, 127,
— mystic, 76, 82, 86, 88, 89, 92, 93,
98, 120, 131, 149, 230.
See
Power of Brahman, part in patriarchs,
87.
— of knowledge, 167.
— of nature, 82.
— participation in divine, 87.
— regard to one’s own, 89, 237.
— superhuman, 76, 89, 260.
— unequalled, 97. See Equal.
— worldly, 47. See Strength.
Powerful, 269.
Powerless, 336.
Practicable, 82.
Practice, 9, 71, 73,79. See Con-
duct.
Pragapati, 58, 97, 219, 220, 244, 261,
262, 263, 264, 265, 271, 282, 315.
316, 344) 338, 345; 347, 353,302.
389. Creator.
Praise, 94, ae. See Blame ard
Laudation.
Praiseworthy, 97, 1:90.
Prafetas, 220.
Prakriti. See Nature.
Pralhada, 89.
Prawa, 258. See Life-winds.
Pranayama. See Breath, control of.
Prasastri, 280.
Prasnopanishad, 20, 65, 79, 81, 123.
1§ 2,166, 176, 259, 271, 390, 391.
Praty See Senses,
Prayer, 94.
Preceptor, 37, 40, 43, 57, 91, 10%.
119,129,175, 176, 177,178, 332,
243,264,282, 28 3, 307, 308, 304,
310, 301, 312, 358, 360, 373, 374.
376, 378, 381, 389, 393.
Precious things, 353.
Prescribed action. See Action ard
Duty.
— by nature, 126, 127, 128.
Presence of mind, See Courage.
Present. See Future.
—- made by god, 59, 76.
— to god. See Flower,
See Dakshina and Gift.
Preservation. See Acquisitioa.
Previous life. See Life, prenous.
Preya, See Sreya,
Pride, 52,62, 141,112,154, 116, 24.
128, 264, 294, 301, 320, 323, 341.
See Arrogance and Vanity.
Priest, 89, 189, 241, 259, 261, 266,
267, 270, 276, 278, 379, 280, afy,
290, 293.
Primal being, 77, 96, 111. See
Primeval,
INDEX OF PRINCIPAL MATTERS,
Primeval, 45, 58, 81, 95, 98, 190, 333.
Prince. See King and Ruler.
Principle, 170.
— none, 115, 124.
Principles, divine, two, 187, 192.
Prior to all, 391.
Pritha, 40, 42, 45, 46, 47, 49, 52, 54,
55, 59, 62, 72, 73, 74, 78, 79,
80, 81, 83, 85, 92, 93, 100, IT 4,
115, 120, 121,122, 125,126, 3 30,
131, 205, 229, 230, 231, 254, 255,
256, 281, 311, 392,
Procedure, 381, 385.
Product, 383.
Production and destruction, 74, 79,
80, 82, 92, 106, 107, 127, 180,
192, 287, 314, 316, 317, 319,327,
331, 351, 357, 372, 385, 388.
See Entities.
— and development, 77, 82.
— sevenfold, 260.
Productive, 382.
Progress, 380, 381. See Improve-
ment.
Promises, 332.
Prompting to action, 123. See Ac-
tion.
Propagation, 53. See Generation.
— of truth, 129, 130.
Property, 161, 182, 383, 255, 305,
379 383.
— destruction of, 41, 159.
Propitiation, 76, 97, 98, 99, 100, 115.
Prosperity, 43, 96, 131, 151, 166,
167, 178, 182.
Prostration, 97, 232.
Protection. See Acquisition, De-
pendents, Good, and Piety.
Proud, 182. See Pride.
Provisions, 380.
Prowess, 324. See Valour.
Publication of Git&, 129, 130.
Pungent, 363.
Punishment, 303.
Pupil, 37, 43. 151, 175, 176, 177,
252, 254, 262, 269, 282, 253, 308,
310, 311, 312, 315, 373, 378.
See Student.
Purdsas, 14, 18, 20, 26, 143, 224.
Purandara, 219, 347.
Pure, 101, 103, 114, 127, 168, 159,
165,570, 176, 183, 185, 186, 246,
2475254, 336, 355, 359, 360, 362,
369, 390, 393. See Heart, Holy,
and Sanctification.
Purity, 52, 64, 68, 76, 85, 103, 114,
425
115,119, 122, 126, 127, 162, 233,
7 243, 329, 326:
urpose, 45, 365.
Pursuit. See Abstraction, Enjoy-
ment, and Knowledge.
Purugit, 37.
Purusha, See Spirit.
— sfikta, 91, 280.
Purushottama, See Being, best.
Quadrupeds, 209, 321, 339, 353.
Qualifications, 166, 177, 279, 312,
348, 358.
Qualities, 17, 21, $3, 55, 87, 59, 65,
70, 75, 103, 104, 105, 106, 107,
108, 109, 110, 111, 112, 117, 124,
125,126, 184, 185, 247, 260, 267,
368, 270, 274, 276, 278, 279, 285,
286, 288, 292, 300, 301, 309, 311,
313, 315, 317, 318, 319, 320, 322,
323, 324, 325, 326, 327, 328, 329,
330, 331, 332, 334, 341, 343,344,
345, 349, 350, 351, 352, 356, 367,
369, 370, 372, 373, 374,377) 379
381, 383, 390, 391.
— all-pervading, 126, 331.
— beyond, 75, 109.
— connexion with, 105, 111, 112.
— dealings of, 55, 110.
— development of, 108, 328, 329.
— different from soul. See Soul.
— doers of actions, 55, 109.
— effects of, 48, 108, 332.
— enjoyer of, 104, 105, 247, 328.
— enumeration of, 124.
— forms of, higher and lower, 323.
— increase and diminution of, 328.
-- Perea by. See Perturba-
tion.
— prevalence of, 108, 319, 328, 373.
-- a Addin of, 108.
— ruled by supreme, 75.
— soul above, 109.
— transcending, 48, 75, 809, 110.
Quarrelsomeness, 168, 183, 323.
Quarters, 69, 94, 95, 178, 186, 192,
261, 268, 282, 290, 316, 337, 340,
347, 354-
— of life as a Brahmaéirin. See
Brahmaéarin.
Question, 62, 175, 231, 235, 252, 283,
311, 312, 314, 374
Quiescence, 69, 70, 79, 105, 167, 173,
185, 245, 263. See Mind.
Quitting body. See Body, leaving.
Quiver. See Tremour.
426
Radiance, 94, 104, 186, 190, 387. See
Effulgence and Light.
Ragadharma. See Mahabharata.
Raga-yoga, 300.
Raghuvamsa, 29, 224, 293.
Rahasyas. See Upanishads.
Rahu, 224, 303.
Rain, 54, 84, 363.
oa 83, 88, 118, 345, 347) 354»
397.
Rama, 90, 294, 300.
Raminuga, 30, 31, 32, 35, 66, 84,
89, 90, 107, 11a, 116, 124, 346,
378.
Ramayana, 10, 28, 90, 139, 140, 221.
Rambling. See Restraint and Senses,
Rammohun Roy, 27.
Rash, 380.
Rathantara, 180,
Ravenous, 57. See Eating.
Rays, 287, 289.
Readiness of resource, 127.
Reading much, 171, 309.
Real and unreal, 44, 154, 155, 164,
191, 323, 392. See Entity, real.
Reason, 51, 124, 183. See Mind and
Understanding.
Receipt. See Acceptance.
Receptacle, 84, 245.
Reception, 119, 150. See Youth.
Recitation. See Vedas.
Reclamation of bad men, 121.
Improvement.
Recognition, 249.
Recreation, 66. See Sport.
Red, 179, 360, 384.
Reduced. See Desire.
Refinement, 112, 123, 193, 308, 358,
361, 369.
Reflexion, 169.
Refuge. See Asylum.
Refulgence, 74, 94. See Effulgence,
Light, and Radiance.
Regard. See Fruit.
—for wife, child, &c., 103.
Respect.
Regulation, 61, 76, 83, 84, 85, 150,
170, 180, 254, 257, 269, 279, 283,
288, 291, 296, 307, 313, 312, 315,
316, 320, 321, 324, 326, 355, 356,
358, 359, 360, 361, 367.
Regulator, 89, 91.
Rejection. See Casting aside.
Rejoicing, 116. See oy
Relation, 103, 104. See Soul.
Relative, 68. See Kinsmen.
See
See
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Release, 63. See Birth, Body, Bond,
Delusion, Free, Nature, Society.
— from sin. See Sin.
Relish, 118. See Taste.
Reluctant, 73.
Remainder of offerings. SeeLeavings.
Remembrance of Deity, 78.
Removal of knowledge, &c. See
Destruction.
Renouncer. See Renunciation.
Renown. See Fame.
Renunciation, 52, 63, 64, 65, 67, 85,
I14,) 121,122, 123,127, 257, 3225
349, 361, 369, 373, 376, 377-
See Abandonment and Actwo,
dedication of.
Repeated happiness, 126.
— thought. See Continuous medi-
tation.
Repentance, 167.
Repetitions of passages, 144, 145)
181,
— of words and phrases, 14.
Repining, 168, 323.
Representative of Deity for medita-
tion, 88.
Repression. See Qualities.
Reptiles, 284, 339, 353.
Reservoir, 48, 89, 193) 344) 354, 381.
Residence, 84, 23 3,240, 250, 260, 237.
See Dwelling.
Residue. See Leavings.
Resolution, 47, 70, 101, 110,115,129,
314. See Determination.
— s00d, 85,
— vain, 128.
Resort, 0, 59, 75, 85, 102, 107. See
Asyluin,
Resource, 190, 377. See Readiness.
Respect, 83, 119, 120, 1569, 161, 162,
182, 246, 283, 324, 163.
Rest, 150. See Dependence.
Restraint, 9, $0, 53, 56, 57, 58, 60, 6,
€ 3, 64, 66, 67, 68, 69, 70, 71, 86,
οἵ, 99, 100, 103, 114, 119, 135,
126, 127,128, 161, 162, 163, 167,
168, 232, 242, 243, 248, 251,257.
282, 296, 297, 301, 306, 336, 543,
344) 355» 358, 360, 361, 362, 364,
372, 391, 392.
— mutual, 315.
Result, 126. See Consequences.
Retard. See Wheel.
Retrogression. See Wheel.
Return of service, 120, 183.
— time of, 180, 244. See Preceptor.
INDEX OF PRINCIPAL MATTERS.
Return to birth, 65, 79, 80, 81, 82,84,
IIT, £12,313, 116,165, 234, 306,
323, 390. See Birth.
Revelation. See Vedas.
Reverence, 42, 78, 80, 83, 85,86, 119,
129.
Reviling, 166, 168, 181, 321.
Revolution, 356, 357. See Universe
and Wheel.
Riches. See Wealth.
Richest, 287.
Right and wrong, 50, 166, 183, 319,
366, See Duty.
Righteous feeling, 326.
Rigid. See Regulation.
Rik, 18, 20, 83, 146, 162, 163, 179,
224, 277, 280, 284.
Rikika, 295.
Rim, 355.
Reshabha, 385.
Reshis. See Sages.
Rite. See Ceremony, Family, Fu-
neral, and Observances,
Ritter, 1.
River, current of, 95.
Roar of Bhishma, 38.
Robber, 41. See Thief.
Rod, 91.
Roots, 111, 316, 361, 388.
Rotation. See Universe and Wheel.
Roth. See Nirukta.
Rough, 118, 383, 384.
Round. See Circular.
Royal sage, 58, 86, 296, 300.
-- saint, 23, 86.
Rudra, 88, 92, 94, 219, 338, 347, 354-
Ruin, 51, 55, 56, 63, 72, 85, [28,15],
154.
— of soul, 115, 117, 155, 236, 245,
279. See Destruction.
Rule. See Regulation and Scrip-
ture.
— against, 116. See Ill-conducted
and Ordinances.
— heavenly, 331.
Ruler, 249, 318, 385. See Body.
Ἐπ of men, 44, 89, 95, 209, 346. See
King.
— of universe, 78, 115, 167, 182, 249,
279, 332, 347. See Atheism.
Running away. See Slinking away.
Ruts, 356.
Sabaras, 222, 295.
in, 32.
Sabha Parvan, 174, 229.
See Stream.
427
Sacred learning. See Learning,
Study, and Vedas.
Sacrifice, 12, 22, 23, 53, $4, 60, 61,
62, 67, 81, 83,84, 85, 86, 89, 98,
99, 184,116, 118, £19, 120, Fat,
122,129, 147, 161, 64, 167,169,
173, 180, 184,185, 189, 193, 218,
241, 260,362, 276, 279, 280, 284,
287, 288, 289, 290, 293, 399, 324,
325, 326, 330, 334, 340, 347, 353,
3553) 358, 359, 360, 362, 367, 376,
357.
— enjoyer of, 12, 67.
— fire, 216.
— giver of desires, 53.
— instrument, 61.
— knowledge of, 62, 83, 130.
— lord of. See Enjoyer.
— not performing, 62.
— rain from, 54.
— result of action, 54, 62.
— various classes, 61. See, too,
Kratu and Yag&a.
Sad, 120, 121.
Sadhyas, 94.
Safety. See Fear.
Sage, 50, 51, 59, 64, 66, 67, 86, 87,
89, 91, 93, 94, 102, 107, 162,
164, 173, 174, 178, 209, 221,
281, 282, 283, 286, 294, 296,
313, 314, 315, 386, 322, 334,
342, 345, 358, 360, 361, 362,
368, 374, 375, 382, 388, 390,
393.
— ancient, 86.
— divine, 87, 89.
— seven, 29, 313, 281, 287.
Royal sage and Royal saint.
ἀποποεϑόρς 38.
122, 346.
Saibya, 47.
Saint. See Sage.
Sakra. See Indra.
Sakuntala, 29, 39, 243.
Saliva, 384.
Salmali, 346.
Saltish, 118, 384.
Salutation, 61, 62, 83, 93, 94, 96, 97,
140, 176, 294, 314, 324, 3515
366, 370.
Salvation. See Emancipation.
Saman, 18, 20, 83, 88, go, 145, 146,
See
Sambhu, 219, 332.
428
Samnyasin. See Ascetic.
Sanaka, 86.
Sanandana, 86.
Sanatana, 86, 149.
Sanatkumiara, 17, 86, 135, 141, 1§0.
Sanatsugata, 125, 136, 141, 149, 150,
151, 152, 156, 157, 163, 164,
165, 166, 174, 175, 179, 193,
_ 309, 3110 314.
Sanatsugatiya, 48, 135, 136, 138, (43,
144, 145.146, 197, 202, 203, 206,
211, 226, 227, 231,232, 234, 240,
245, 246, 249, 251,253, 255, 282,
285, 323, 326, 327, 339, 342, 3435
349, 351, 363, 364, 369.
— age of, 140, 147, et passim,
- character of, 143.
— connexion with Bharata, 135, 136.
— genuineness of, 137.
— language and style, 140, 142, 143.
— metre of, 142.
— name of, 135, 138.
— position of, 147.
— relation to Vedas, 145.
— text of, 137, 138, 148, 203.
Phalasruti.
Sanctification, 59, 62, 64, 68, 69, 81,
83, 85, 101, 103, 122, 193, 247,
341. See Purity.
ΒΟΥ, 3,35, 37, 39, 42, 92, 96, 98,
136,
Sankara, 88.
Sankaridarya, 2, 6, 19, 20, 27, 30,
31, 32, 35, 45) 49, 52, 58, 59,
60, 64, 73, 79, 80, 81, 85, 87,
88, 90, 93, 103, 105, 107, 112,
114, 119, 121,123,124, 025, 127,
128, 129, 135,137, 138, 14l, 143,
144,151,152, 153,154, 155,156,
157, 159, 160, 161, 162, 163,164,
165, 166, 168, 169, 170, 171,173,
174,176,177, 179, 180,181,184,
186,187,188, 190, 193, 197, 201,
202, 203, 204, 206, 226, 230,231,
239, 241, 247, 248, 251,255,256,
262, 263, 266, 271, 280, 290, 313,
327) 333,339, 342 34534753535
376, 385, 386, 391.
Sankara-vigaya, 135.
Sankhya, 8, 27, 47, 52, 63, 64, 74,
123, 210,225, 313, 332, 368, 372,
373, 374, 383, 386, 387, 392.
— Karika, 240, 258, 265, 286, 291,
319) 324) 333, 329, 331, 334s 3375
353, 356, 371, 380, 182, 391.
—Sira’ ‘See Hall F’E. ἢ
See
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Sankhya SGtra, 123, 190, 244, 265,
286, 331, 331, 3325 334) 337, 33%
354, 368, 392.
— Tattvakaumudi. See Sihkhva
Karika.
— Yoga, τος.
Sanskara. See Ceremcny.
Sanskrit literature, 13, 15. See Ka-
vyas,
Santi Parvan, 155, 169, 170, See
Mahabhirata.
Saptahotri, 266.
Sarasvati. See Speech.
Sariraka Bhashya. See Sahkaradérya.
Sarvadarsanasahgraha, 32, 214.
Sarvagfa Narayana. See Niriyawa.
Sastra, 280.
Sastras, 11, §0, 56,74, 161, 166, 176,
177, 303.
Sat. See Asad and Sad.
Satakratu, 219.
Satapatha, 248, 265.
Satiety, 88.
Satisfaction. See Contentment.
Sattva, 193.
Satyaki, 39.
Satyaloka. See World.
Saugatas, 213, 377.
Savana, 277.
Saviour. See Deliverer.
Savitri, 353.
Savoury, 118.
Savyasafin, 96.
Scandal, 324.
Scenes, 93.
Sceptic. See Atheism, Faith, and
Infidel.
Schlegel, 34, 35, 38. See Lassen.
Science, 6, 81, 90, 114, 388.
Scripture, 117, 118, 119, 120, 331,
238, 242, 290, 291, 314) 349) 35%,
364, 379, 381. See Sastras.
Sea. See Ocean.
Search for Brahman, 173.
— for faults, See Fault.
Season, 91, 236, 330, 352.
Seat, 49, 64, 68, 78, 79, 80, 81, 111.
112, 128, 129, 162, 163,394, 2 30,
234, 239, 240, 345, 251, 257, τοῦ,
316, 326, 339, 344, 348) 354) 502.
368, 369, 378, 388, 393.
— for practising abstraction, 68.
— of desire and wrath, 57.
Seclusion. See Solitary.
Second, without, 349.
Secrecy. See Mystery.
See Taste.
INDEX OF PRINCIPAL MATTERS,
Secret, 68, 91, 166.
Sects, 7.
Securing, 365.
Security. See Fear.
Seed, 74, 84,91, 107, 241, 313, 371,
382, 383.
Seeing, 309, 351. See Senses.
Seeker after knowledge. See Know-
Seer, 78.
Self, 170, 317. See Atman in the
Sanskrit index and Embodied
soul and Soul in this,
Self-consciousness, 102, 322, 333,
336, 338.
Self-contained, 110.
Self-contemplation, 50.
Self-control, 48, 126, 127, 183, 236,
246, 166.
Self-destruction, 106, 279.
Self-existent, 333, 354.
Self-illumined, 342.
Self-knowledge. See Knowledge.
Self-possessed, 63, 246, 248.
Self-restraint, 9, 10, 21, 51, 61, 64,
65, 66, 68, 71, 77, 86, too, 101,
103, 124,119, 127, 149, 167, 168,
170, 173,182, 190, 243, 749, 250,
292, 300, 312, 317, 320, 327, 332,
342, 359, 390, 391.
Selling. See Buying.
Semen, 238, 241, 261, 275, 338.
Sen, Keshub Chander, 26.
Sensation not permanent, 44.
Sense, good. See Learned.
Senses, 26, 44, 50, 51, 53, 54, 45, $5,
$7, 60, 61, 62, 63, 64, 66, 67, 68,
69,70, 71,79, 86, 88, 93,99, 102,
104, 105, 108, 181, 112,123,125,
126, 153, 154, 160, 161, 162, 16,
167, 168, 170, (73, 182, 185, 186,
187, 188, 190, 193, 232, 238,242,
246, 248, 249, 251, 25 3,256,257,
261, 262, 264, 266, 267, 268, 269,
278, 279, 280, 282, 283, 285, 286,
290, 291, 292, 297 S€q., 300, 305,
306, 313, 317, 318, 329, 332, 334,
335, 337, 338, 340, 341,342, 343,
3442 348, 349) 350, 355,358, 360,
362, 364, 366, 367, 368, 371, 386,
388. See Absorbent, Contact,
Organs, Soul, Bodily and mental.
— lord of, 38.
— objects of eoumerstet, 102.
— operations of, 61, 64.
Separation, 233, 313.
429
Serpent. See Snake.
Service, 62, 127, 243, 324, 326.
—return of. Sce Return.
Serving devotees, 59.
Severance. See Separation and Dis-
sociation.
Shackle. See Bond.
Shade, 286, 356. See Shadow.
Shadga, 385.
Shadow, 312. See Shade.
Shaken, not to be, 161.
Shakespeare, 113.
Shapes, various, 92.
Sharing with others, 364, 365.
Sharp, 118, 383, 384.
Shaving, 375.
Sheep, 345.
Shelter. See Asylum.
Shining bodies, 88, 291, 330, 341, 353-
Shore, 381.
Short, 384.
Shortcoming. See Fault.
Show. See Ostentatiousness,
Shower. See Rain.
Siddhanta Kaumudi, 33.
Siddhas, 89, 94, 96, 232, 233, 235,
236, 239, 314.
Sides, both, 68.
Sighs, 303.
Sight. See Scene and Visual power.
-- of Brahman, 99.
— of universal form, 98, 99.
Significance, 174.
Sikhasdin, 39.
Silence, 91, 245.
Similes, 142.
Sin, 12, 41, 42, 46, 47, 49, 53, 54,
56, 60, 62, 64, 65, 66, 68, 70,
71, 73, 76, 84, 86, 89, 127, 129,
130, 139, 146, 149, 151,157, 160,
163, 164, 165, 166, 167, 168,170,
181, 182, 232, 233, 241, 246, 288,
290, 293, 296, 311, 314, 317, 319,
320, 321, 322, 327, 340, 343, 344,
351, 355, 358, 369, 372, 378, 389,
390, 394. See Counting.
Sinful, 57, 62, 68, 85, 164, 283, 293.
Singers, 232.
Single, 284.
Sinless, 52, 107, 114, 233, 252, 254,
256, 314, 364.
Sinsapa, 346.
Sitting, 49, 97, 232, 360, 390.
Siva, 919, 333) 347.
Sixteen, 371.
Skanda, 89.
See Taciturnity.
430
Skin, 40, 259, 261, 267, 298, 305,
361, 375. See Senses.
Sky. See Heaven.
Slander. See Backbiting.
Slaughter, 168. See Murder.
Slave, 304.
Sleep, 64, 67, 69, 77,97, 108, 112,126,
236, 258, 259, 268, 269, 301, 320,
6
360.
— lord of. See Gudakesa.
Slinking away from battle, 127.
Slippery, 384.
Sloth, 55, 192, 194, 301, 361, 378,
389.
Slow, 125. See Gradual.
Small, 92, 285, 331.
Smell. See Fragrance and Senses.
Smile, 43, 253, 256, 265.
Smoke, 57, 81, 127, 276, 362.
Smooth, 384.
Smriti, Gita regarded as, 2, 6, 30.
— Sanatsugatiya regarded as, 138.
Smrritis, 7, 27, 30, 83, 153, 158, 169,
321.
Shake, 89, 93, 190, 281, 282, 283,
321, 345, 347, 353» 354.
Society, 68, 103, 364, 365.
Sod, 68, 110.
Soft, 383, 384. See Gentle,
Soilure. See Dust.
Solar world, 240.
Solicitude. See Acquisition.
Solitary, 68, 97, 151, 232, 251, 2§6,
287, 341, 363.
Solstices, 81, 352.
Soma, 84, 219, 220, 337, 340, 346,
347.
Somadatta, 38.
Son, 40, 59, 74, 103, 121, 169, 170,
178, 183, 189, 194, 284, 384.
— of preceptor. See Preceptor.
Sorrow, 119, 126, 330. See Grief,
Joy and sorrow.
Soul, 44, 49, 50, 51, 54, 64, 65, 66,
67, 68, 70, 73, 88, 105, 107, 108,
152,154, 159, 160, 162,180, 190,
191,194, 224, 235, 237, 238, 239,
242, 246, 247, 245, 249, 250, 252,
253,254, 256, 257, 258, 262, 263,
274, 276, 278, 279, 280, 281, 282,
286, 288, 202, 300, 304, 308, 309,
312, 331,332, 333) 334, 335,337,
340, 341, 342, 343, 344, 345, 351,
3541 355s 367, 369, 371, 372, 3745
375, 376, 340, 382, 385, 389, 391,
392, 393) 394.
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Soul all-pervading, 45, 193. See
Unity.
— association with, 288, 336.
— beauty of, 177.
— beginningless, 44, 45.
— destruction of, 44 seq., 160, 374.
— different from qualities and ac-
tions, 55, 56, 105.
— distinct from nature, 201, 289.
— distinct from senses, 160,173, 285,
289, 305.
— distinct from universe, 164.
— embodied, 44, 45, 46, 65, 77, 232,
238, 240, 244, 249, 252.
— eternal. See Eternity.
— existence of, 26.
— favour of, 234.
— firm, 45.
— high and low, 232.
— highest. See Highest.
— immaculate, 123.
— immortal. See Immortality.
— indefinable, 44.
— indestructible, 44, 46.
— individual, 77, 112, 157, 188,
192, 253, 258, 263, 289, 310,
3151 337, 340) 341, 350) 371,
— individual’s relation to supreme,
31, 55, 77, 93,97, 103, BEE, 212,
153,154,156, 186, 189, 316, 342,
350.
— indivisible, 45.
— inexhaustible, 45.
— killing and being killed, 44, 45.
— knowledge of, 46, 66, 106, 163.
— loss of, 151.
— manifestation of. See Manifes-
tation.
— migration to new body, 44.
— not active agent, 55, 65, τος.
106, 109, 123, 125, 285.
— primeval, 45.
— science of, 49, 90, 173, 181.
Adhy&tma,
— seats of, 237, 240.
— stable, 45.
— unchangeable, 45.
— union. See individual’s &c., supra.
— wonder, 46.
Soul, supreme, 82, 86, τος, 106, 112.
113, 156, 172, 173, 175, E&Y, 190,
248, 259, 284, 310, 342.
— abode of. See Seat.
— access to. See Attainment.
— connexion of with world, 189.
See
INDEX OF PRINCIPAL MATTERS.
Soul, does nothing, 64, 65, 106, 123.
— origin of all, 87.
— origin of gods and sages, 86.
— part of, individual, 31, 112, 186.
— passive spectator, 100, 105.
— relation of, to individual. See
Soul, individual’s &c., supra.
— source unknown, 86.
— union of with individual. See
Union.
Sound, 61, 74, 127, 155, 247, 258,
260, 266, 271, 273, 343.
Objects of sense.
Sour, 383, 384.
Source of things, 46, 74, 75, 80, 83,
84, 87, 90, 107, 112, 127, 191,
194, 283, 284, 311, 385, 323, 333)
334, 354, 357) 377, 383.
— and end, 46, 84. See Beginning,
Production, and Soul, supreme.
South path, 314.
Sovereignty, great, 303.
— of earth, 40, 42, 43, 47, 96, 300.
— of three worlds, 40, 307.
— within, 302.
Space, 73, 74, 8a, 106, 156, 186, 244,
251, 260, 289, 316, 339, 343,356,
368, 375, 377. See Time and
ace, and Objects of sense.
5 ing ill, 182, 183.
Species, origin of, 244. See Eggs.
Spectator, soul is, 105.
Speech, 49, 87, 90, 119, 123, 128,
161,177, 184,185, 243, 257, 261,
262, 263, 264, 265, 266, 275, 295,
236, 338, 348, 359, 364, 366.
Objects of sense.
— forms of, 265.
Speed, 357, 364, 381. See Velocity.
Spirit, 104, 105, 331, 333, 351, 367,
368, 373, 380, 385, 386.
— departed. See Departed spirits.
— supreme. See Soul, supreme.
Spiritual topics, 51, 296, 310.
Spirituous, 389.
Splendour, 91, 95, 240.
— Brahmic, 162, 232, 287.
Spoke, 306, 355.
Spontaneous earnings, 60, ror, 362,
365.
Sport, 251. See Play and Recreation.
Spring, 90.
Sprouts, 111, 313, 371, 383.
re, 384.
vana, 352.
Sreya and Preya, 161.
431
Sridharasvamin, 35, 38, 45, 49, 54,
64, 67, 71, 80, 85, 89, 96, 105,
107, 108, 110, 113, 116,117, 120,
123, 124, 127, 129, 346, 378.
Sruti. See Vedas.
Stable, 45, 367.
Staff, 37, 217, 359, 360.
Staggering, 356.
Stale, 118.
Standard, 39.
Standing, 360.
Stars, 179, 240.
State, 117, 304. See Brahmic, Mind,
and Vilest state.
— differences of, 59, 82, 356.
— normal, 99.
Staves, three, 318.
Steady, 49, 70, 103, 110, 167, 357.
Steady-minded, 49, 50, §1, 52, 66, 68,
69, 70, 78, 83, 100, 101, 103, 109,
110, 117, 250, 296, 300, 352.
Stealing. See Thief.
Steeds, white, 38.
Steps. See Gradually.
Stick. See Staff.
Stinginess, 325. See Gifts.
Stinking, 118.
Stolidity, 330.
Stomach, 93, 94, 252, 367.
Stone, 68, 110, 179.
— heated, standing on, 118.
Stoppage, 357, 358.
Store. See Provisions.
Store-room, 253.
Storm-gods, 88.
Story, ancient. See Itihdsa.
Stotra, 280.
Straightforward, 103, 114, 119, 126,
161, 320, 325, 326, 364, 373.
Strangers, 159.
Straw, 142, 155.
Stream, 90, 95, 192, 284, 287, 307,
344, 346, 354, 363, 387. See
River.
Strength, 74, 116, 118, 12,178, 236,
252. 294, 323. See Power.
Stri Parvan, 187.
Strong, 71, 116, 158, 346.
Stubborn, 118, 128. See Head-
strong and Obstinate.
Student, 177, 216, See Pupil.
Study, 22, 23, 61, 68, 81, 98, 99.
114, 119, 120, 121, 164, 167,
172, 174, 181, 185, 269, 324,
334, 340, 355, 358, 360, 361,
362, 376.
432
Study of Git&, 130.
— of Vedas. See Vedas.
Style. See Anugita, Bhagavadgita,
and Sanatsugatiya.
Subandhu, 13.
Subdivision, love of, το.
Subduing. See Self-restraint.
Subhadra, 37, 39.
Subjects, 295, 378. See Object.
Subjugation. See Self-restraint.
Sub-quarters. See Quarters.
Subsistence. See Entities.
Substratum, 123, 249, 289, 292.
Subtle topics. See Spiritual.
Subtlety, 104, 106, 160, 241, 285,
296, 310, 320, 336, 341, 342.
Success, 47, 48, 49, 59, 60, 124.
Sfidra, 22, 24, 85, 126, 127, 136, 150,
322, 329.
Sughosha, 39.
Summer, 122, 363.
Summum bonum, 117, 214. See
Aim, Emancipation, Heaven.
Sun, 58, 65, 74, 78, 83, 88, 94, 106,
110, 111, 178,179, 186, 189, 224,
251, 277, 287, 25y, 290, 303, 316,
329, 33% 3375 340, 346, 350, 352,
354, 364, 387.
— eye of divine form, 94.
— one thousand, 9 3.
Sunrise. See Morning, Sun,
Sunset. See Evening, Sun.
Sunshine, 356.
Sdnyavadins, 376.
Superhuman cause of pain. See
Pain.
Superior to God none. See Equal.
Superiority, fecling of, 158,159. See
Envy.
Supervisor, 82, 83, 105, 109, 188.
Suppliant, 169, 183.
Support of Asvattha, 1101,
— of body. See Body.
— without, 72.
See Dependent.
Supporter, 83, 84, 105, 257, 348.
— of universe, 78, 80, 82, 91, 94,
97, 10§, 113, 180, 192, 258.
Supreme, 49, 50, 54, 64, 65, 69, 77,
79, 81, 53, 85, 93, 94, 106, 113,
176, 188, 192, 326, 369, 379.
— belongs to none, 194.
— form of, 193.
— loss of, 71.
— manifestation of, 77.
nation.
See Incar-
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Supreme, part of, supports all, 91.
See Being-Supreme, Brahman,
and Highest.
Surface. See. Earth.
SOrya, 219.
Sushumed, 156, 277, 318.
Suspension. See Hanging.
Susruta, 144.
Sustainer, 83.
Sustenance. See Body, support of.
Sftras, 7, 14, 30.
Sutta Nipata, 14, 19, 24, 36, 40,
45, 46, 48, 49, 50, 51, 54, 59.
60, 62, 63, 64, 65, 66, 68, 69,
70, 79, 85, 89, 101, 103, 105, 108,
109, 111) 112, 114, 118, 121.
Svadha, 83, 324, 370.
Svaha, 324, 352, 366.
Svapaka, 65.
Sveta, 222, 346.
Svetasvataropanishad, 65, 68, 78, 89,
102, 103, 104, 105, 112,113,129,
138, 157, 160, 163,165, 166,172,
176, £79, 180, 156, 187, 189, E90,
192, 193, 235, 249, 265, 328, 311,
313,322, 327, 331, 3323330338
343, 348, ape engl) 379
Swallowing, 95, 3
Swamy, Sir M.C. ee Sutta Nipata,
Sweet, 363, 383, 384-
Swerving. See Moving and Truth.
Swift. See Speed.
Sword, 63, 294, 302, 313.
Syadvadin, 176.
ϑγλπιᾶκα. See Grain.
Syena, 82, 353.
Syllable, 391. See Om.
Symbols, 160, 307, 308, 309,350, 367.
Systematic arrangement, 7, to, 13.
See Philosophy.
Tabor, 38.
Taciturnity, ror, 119, 1§9, 161, 163,
163, 168, 173.
Tad, 120, 161.
Taint, 43, 49, 59, 64, 82, 106, to>,
109, 123, 127,15 °,1§5, το, 643,
186, 247, 248, 289, 366. See
Bond.
Tairthikas, 376.
Taittiriya Aranyaka, 189, 164, 170,
178, 186, 188, 190, 259, 261, 262,
266, 277, 280, 327, 347, 389.
— Brahmaaa, 261, 262, 266.
— Upanishad, 103, 120,123,127,1§2,
155, 156, 161, 163, 164,168,878,
INDEX OF PRINCIPAL MATTERS.
180, 191, 192, 220, 236, 338, 244,
280, 293, 302, 343, 360, 361, 378,
385, 388, 389, 390.
Taking, 64.
Talent, 37, 72, 120, (77, 182, 191,
193, 255, 292, 299, 310, 312, 314,
316, 317, 326, 327, 332, 335, 369,
377, 378, 380, 381, 386.
Ik, 47, 64, 124, 164, 320.
T&andya Brahmaza, 180,
Tanks, 222, 324.
Tapas, 166.
Taranatha Tarkavadaspati, Prof., 28,
33, 329, 334, 342.
Tarkikas, 376.
Tarpana, 325.
Taste, 74, 257, 258. See Objects of
sense, Relish, and Savoury.
— by another, 269, 270.
- for objects of sense, 50, 166.
Tasteless, 118, 247.
Tawny, 179.
Teacher. See Preceptor.
Teaching. See Instruction.
Tears, 42.
Technical terms, το.
Teeth, 95, 113.
Temperate. See Food and Slecpi-
ness.
Tempers, 86, 322.
Temporary. See Perishable.
Temptation, 154, 327.
Ten, 373.
Tender, 384.
Terminable. See Perishable.
Termination of Life. See Death.
Terrible, 94, 95, 98, 343.
Test, 306,
Texts, 102.
-— Vedic, 48, 269, 290, 305, 322. See
fantra.
Thief, 5 3, 160, 169, 284, 324, 330, 389.
Thigh, 94.
Thirst, 151, 168, 356.
Thomas, E., 224, 225.
Thomson, Archbishop, 268.
Thought, 87, 115, 116, 192, 259, 263,
321, 348, 350, 378. Sce Con-
tinuous meditation and Mind.
— evil, 323.
Thoughtless, 183, 359. See Rash.
Thread, 74, 359, 360.
Throat, 95, 252, 262, 266, 271.
Throwing out, 64.
Thumb, 190, 192.
Thunderbolt, 37, 89.
(8)
Tie. See Bond.
Tiele, C. P., Prof., 21, 23, 24, 27, 97.
Tiger, 142, 153, 155.
— like, 230, 294.
Time, 62, 81, 90, 120, 176, 186, 244,
276, 316, 356, 357, 363, 366, 375,
377.
— and place, soul unlimited by, 45,
186, 343, 356.
— lapse of, 58. See Birth.
— of return, &c., 80. See Death
and Gift.
— wheel of, 343, 355.
To-day, 305.
Toil. See Labour.
To-morrow, 305.
Tone, 264.
Tongue, 219, 252, 259, 261, 292.
See Senses and Taciturnity.
Tooth. See Teeth.
Tortoise, 50, 342, 366.
Torture, 118, 237, 240.
Touching, 247, 257, 258, 343. See
Senses.
Town, 173, 212, 361, 363.
Trade, 127.
Tradition, 314.
Tranquillity, 21,51, 52,63, 65, 67,68,
69,79, 85, 86, 94, 101, 108, 114)
119, 120, 126, 128, 129,190,232,
243, 246, 247, 248, 250, 256, 257,
277,287, 288, 301, 307, 312, 317,
326, 342, 355, 370, 372, 373,375)
389, 392.
Transcendent Brahman, 76, 78, 113,
333) 351, 372.
— happiness, 70.
— nature, 76.
Transcending. See Qualities,Source.
Transgressing. See Ill-conducted
and Sin.
Transient, 44, 79, 86, 154, 179, 187,
246, 250, 355, 390. See Life.
— penance, 120.
Transmigration, 322. See Life,
higher.
Travellers, 329, 380, 381.
Treachery, 41, 153, 324, 344.
Treasure, 115.
Trees, 89, 111, 112, 142, 172, 241,
284, 285, 286, 294, 296, 313, 316,
321, 346, 361, 363, 365, 370, 371,
373) 379, 388.
Tremour, 40, 96, 239.
Τ See Sin.
Triktsavat, 222, 346.
Ff
434
Trinity, 88, 220, 347.
Trouble, 56, 71, 118, 132, 124, 183,
329, 356, 362. See Agitation.
Trumpet, 38.
Trunk, 313, 37%.
Trust. Sce Faith.
Truth, 44, 60, 62, 64, 70, 83, 86, 87,
92, 103, 110, 114, 115, 119, 124,
160,161, 162, 167, 168, 169, 170,
171,172,1745175, 176, 177, 182,
184,185, 280,284, 293,296, 311,
313, 314, 315,324) 325, 325, 331,
335s 336, 338, 344,351, 360, 362,
364, 366, 367, 368, 369, 370, 371,
373, 375, 378, 380, 381, 384.
Turbid, 42.
Turning back. See Whecl.
Tvashtri, 219, 346.
Twelve, 373.
Twenty-four, 373.
— plus one, 317.
Twenty-two, 373.
Twice-born, 156, 160, 163, 166, 209,
231,232,285, 291, 293, 296,299,
304,311, 314, 316, 327, 336, 339,
340, 348, 353, 360, 373, 383.
Twotold, 375.
Ubiquitous, 82.
Udina, 258.
Udul mas, 377.
Udumbura, 374, 379.
Udyoga Parvan, 135, 138, 139, 140.
U khaissravas, 89.
Umi, 219, 347.
Unasked, 365.
Unattached. See Attachment.
Unavoidable, 46.
Unborn, 45, 58, 76, 86, 87, 192, 194,
331.
Uncertain, 120, 380.
Unchangeable, 45, 100, 317, 331, 333»
371, 391.
Unchecked, 357.
Uncle, maternal, 40.
Unconcern, 82, 110, 326, 391. See
Indiff-rence,
Uncontused, 307.
Unconquerable, 161, 211. See In-
vincible,
Uncreated, 45, 347, 391. See Self-
existent.
Undegraded, 39, 97, 130, 310.
Underlying principle. See Substra-
tum.
Understanding, 47, 57, 64, 65, 67, 70,
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
73, 78, 97, 100, FOI, 102, 111.
123, 125,127, 161,175, 277.174,
181,157, 188, 189, 190, 193, 236,
247,259, 260, 267, 279, 284,287,
302, 306, 307, 308, 309, 310, 333.
316, 318, 332,336, 337, 338, 341.
34353445 348 349, 350, 351, 355.
357, 366, 367, 368, 370, 372, 377,
380, 181, 382, 385, 386, 391, 302.
See Knowledge,
Understanding, world of, 333.
Undesyonding. See Despondencv.
Undeveloped, 331.
Undiscerning. See Discernment.
Undistinguished colours, 286.
Unfathomable, 343.
Unfriendliness, 320. See Antipathy.
Ungrateful, 254.
Unhappiness, 49, 51, 53, 66, 69, 70,
78, 79, 86, 101, 103, 107, 19%.
126, 151,157,233, 233) 245,247
255, 313, 33%, 370, 372. ee
Pain.
Unholy, 116, 343.
Unintellizent, 160, 172, 312, 320, 330,
351, 356, 371, 379
Uninterrupted, 341.
Union, 66, 70, 71, 115, 275.
Unity of everything, 62, 71, 75, δ΄.
104,105, 106, 107, 112, 116, 124,
128, 312,313,344, 370, 3742 DE
Difference, Identification, And
Soul, all-pervading.
— of work, 6.
Universal benevolence.
volence.
— form, 92, 333, 344.
— knowledge, 76, 114.
Universe, constituents of, 336.
— destruction of, 80.
— devoid of truth, rrg, 315.
— divisions of, 93, 261.
— eternal, 158.
— government of, 115, 327.
— heated by universal form, 94,
95.
— illumination of, 178, 186.
— lord of, 83, 86, 87, 93. See
Atheism and Ri ler.
— movement of, 82, 87. See More-
ment.
— producer and destroyer of, 75.
95, 157, 158, 287, 354, 392.
— support of, 74, 78, 80, 82, 9%, vs.
97, 104, 112, 180, 192.
— upholding. See Support.
See Bene-
INDEX OF PRINCIPAL MATTERS.
435
Universe, welfare of, 29, 94. See
Benevolence,
— within and without. See Within.
See Body of Krishaa and Ruler.
Unknowable, 76, 104, 160, 247.
Unknown, 159, 160, 349, 368. See
Incomprehensible.
Unmanageable, 57.
Unmoved, §1, 68, 69, 110, 248, 352,
391.
Unpeopled. See Solitary.
Unperceived, 45, 46, 76, 80, 82, 88,
96, 99, 100, 102, 193, 313, 317,
318, 331, 332, 349, 350, 351, 354,
368, 371, 372, 373, 380, 382, 383,
385, 386, 389, 390.
Unpleasant, 122. See Agreeable.
Unreal, 44.
Unreasonable, 237.
Unrighteous, 53.
Unseen, 115. See Unperceived.
Unshaking, 331.
Unsteady. See Steady.
Unsubstantial, 255.
Unswerving, 125, 336.
Untainted, 367, 369, 379. See Gift,
Lotus-leaf, and Worlds.
Unthinkable, 45, 78, 100, 354, 369.
Untruthfulness, 168, 183.
Unwilling. See Reluctant.
Up and down, going, 109, 240, 321,
322, 325, 327, 329.
Upanishads, 2, 5, 7, 8, 13, 15, 16, 17,
18, 19, 23, 26, 27, 345 36, 135,
141,142, 143, 044,147,174, 181,
207, 210, 211, 212, 215, 223, 226,
251.
— dialogues in, 5.
Upasana. See Meditation.
Upavarsha, 32.
Upholding. See Support.
Upwards and downwards, branches,
ΣΙ, 184, 287, 354. See Up
and down,
Urine, 261.
Usanas, 91.
Ushmapas, 94.
Uttamaugas, 37.
Vain, 321, 327. See Life.
Vaisampayana, 150, 151, 229, 230,
394.
Vaisvanara, 191, 259, 276.
Vaisyas, 22, 24, 85, 126, 137, 217,
255, 329.
Vaivasvata, 153.
Vakaspati Misra, 319, 322, 329, 356,
371, 382.
Valiant, 332. See Valour.
Vallabhasarya, 30, 31.
Valour, 126, 323, 326, 367.
Valuables. See Precious things.
Vamadeva, 193.
Vamadevya, 277.
Vanishing of nature, 380.
Vanity, 103, 114, 115, 116, 166, 181,
246, 320, 321. See Arrogance
and Pride.
Vanquished, 96, 152, 388, 389. See
ictory.
Variable, 330.
Variegated colours, 286, 357.
yarety: See Diversity.
[τυ πᾶ, 89, 97, 219, 220, 345, 346.
Vasavadatta, 28. wane,
Vashat, 324.
Vasikara saagha, 9.
Vasishtha, 159, 160, 314.
Vasu, 88, 92, 94.
Vasudeva, 75, 83, 91, 98, 110, 130,
230, 235, 254, 310, 312, 393.
Vasuki, 89, 353.
Vayu, 219, 340. See Wind.
Veda, 171, 172.
Vedanta, 8, 17, 113, 123, 147, 159,
174, 246, 331.
— Paribhasha, 220, 258, 286, 314,
33, 338, 339, 387.
— Sira, 186.
— SAtras, 30, 31, 32, 33, 105,188, 191.
Vedas, 5, 14, 15, 16, 17, 18, 19, 25,
26, 48, 54, 61, 62, 68, 74, 78, 81,
83, 84, 88, 91, 98, 99, 102, 110,
111) 112, 113, 114,115, 119, 220,
121, 143,144) 145, 146, 152,153,
156, 157, 158, 159, 161, 162, 163,
164, 166, 169, 170, 171,172,173,
174,177, 182, 185,193, 241, 214,
226, 262, 269, 276, 306, 309, 312,
320, 322, 326, 331, 353, 354,358
367, 369, 378, 388, 390.
— Atharva, 18, 19, 145.
— consubstantial with Brahman, 163.
— disparagement of. See Disparage-
ment.
— like reservoir, 48.
— theogony of, 220,
— three, το, 83, 84.
— two Kandas of, 17, 146.
Vedic words, 48.
Vegetables, §3, 113, 144, 166, 351,
See Herbs,
Ff2
436
Vehicle, 345.
Veil concealing Brahman, 76.
Velocity, 192. See Speed,
Venerable, 32, 97, 252, pery 282,293,
311, 377.
Veracity. See Truth.
Verse, sacred, 83.
— Sanskrit, 15.
Vessels, 363.
Vestments, 93.
Vexation, 43, 56, 68, 110, 159, 168,
315, 324, 330, 336, 356, 378.
See Agitation.
Vices, 301, 302, 303, 314. See Attack
of vices.
Vicissitudes. See Life, course of.
Victory, 40, 43 47, 91, 131, 287, 296,
305, 306, 344.
Vidura, 136, 149, 150, 151.
Vighana Bhikshu, 197, 201, 202, 203,
204, 354.
— Vada, 375.
Vikarza, 38.
Vilasavati, 28.
Vilest state, 116.
Vilifying, 323. See Abuse.
Vinata, go.
Vindhya, 222, 346.
Vindictiveness, 151, 323.
Violation, See Regulation.
Vipra, 347.
Virdg, 186, 315.
Virata, 37, 39.
Virodana, 175.
Virtue and vice, 56, 115.
Virtuous, 116, 283.
Vishamasloki, 227, 259.
Vishnu, 29, 76, 88, 89, 90, 94, 95,
190, 219, 220, 231, 261, 332, 333,
338, 345, 346, 347, 354.
— Purana, 221, 222.
Visible. See Perceptible and Regu-
lation,
Visual power, concentration of, 67,
69.
Visvamitra, 314.
Visvas, 94.
Vital parts, 237, 238, 239, 297, 298,
299. Sec Soul, seat of.
Vitality. See Life.
Vocal. See Bodily and Speech.
Voice. Sce Speech.
Volition, 313.
Vomited, 142, 160,
Voracity. See Eating.
Vow. See Firmness, Regulation.
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Vowels, 348.
Vriddhas, 377. See Elders.
Vrikodara. See Bhima.
Vrsshalas, 295.
Vrishais, 41, 46, 56, 91, 235.
Vulgar, 151.
Vultures, 40.
206, 207.
— author of Gita, 6.
VyGha, 38.
Wain, 37.
Wakefulness, 51, 69, 269, 324. See
Day and night.
War. See Battle-field.
Warmth, 238, 329. See Heat.
Washing, 119.
Water, 45, 64, 73, 74) 95, 156, 159,
179, 187, 189, 193, 238, 260, 281,
283, 284, 287, 289, 290, 339, 343,
344, 346, 353, 356, 359, 360, 361,
364, 355, 374, 379, 382, 384, 157.
— offering to Supreme, 85.
Libations and Reservoir.
Waterpot, 359.
Wave, 374. See Billow.
Way. See Hell and Path,
Weak, 269.
— point, touching, &c., 323.
Wealth, 40, 61, 62, 75, 88, 114, £15,
116, 124, 125, 169, 177, 178,181,
183,184, 233, 243, 246, 298, 284,
397, 314, 325, an 9347+ 357.359
345, 376, 392. See Belongings
and Property.
— Brahmic, 162.
— human, 161, 255.
— lord of, 88.
Weapons, 38, 41, 43, 45, 89, 9°, 93,
111) 250.
— do not cut soul, 45, 250.
Weary, 160, 314.
Weaving, 74. 194.
Weber, A., Prof., 6, 8, 23, 25, 29. 31.
33, 139, 248,
Welfare. See Good.
— of all. See Benevolence.
— of Arguna, 86, 92, 129.
— of oneself, 117.
Well, 324, 354.
Well-read, 209, 355. See Learmed.
Well-wishers, 68,
Westminster Review, 3, 5, 6.
INDEX OF PRINCIPAL MATTERS.
Wheel of the world, 54. See Discus.
— holder of, 232.
— turning of, 215, 306.
See Time.
Wheeler, T., 3, 5, 6.
Whip, 386.
Whirling of mind, 40.
Whistling. See Bam
White, 179, 384.
Wick, 380.
Wicked, 75, 121, 153, 329, 330.
Wife, 41, 97, 103, 159, 161, 167, 170,
1 81,183, 189, 216, 356, 307, 358.
— of preceptor.
Wilkins, C., 2.
Will of entities. See Free-will.
Williams, M., Prof., 243, 344, 358.
Willow, 346.. See } Bamboo.
Wilson, H. H., Prof., 24, 50, 205,
221, 222.
Wind, 71, 90, 97, 156, 193, 232, 237,
238, 239, 257, 261, 337, 343) 349,
350.
— carries astray boat, 51.
— carries away perfumes, 112.
— does not dry up soul, 45.
— life. See Life-winds.
— restraint of, 71.
— upward and downward.
Life-winds,
Windless place, 69.
Wing, 164, 188, 189, 192.
Wink. See Eyelid.
Winter, 332.
Wisdom, 44, 49.
Wise. Learned, Life, and Un-
happiness.
Wish. Sce Desire.
Wish- giving cow, 89.
— stone. See Stone.
Within all things, 104, 112, 180, 190,
357, 369, 379.
Without. See Within.
Withstand, difficult to. See Re-
straint and Unconquerable.
Woe. See Home and Mi
Womb, 105, 107, 109, 116, 175,
337, 239, 241, 260, 321, 322, 331,
339, 353. See Foetus and Pre-
ceptor.
Women. See Female.
Wonder, 92, 93.
— soul, subject of, 46.
Wood. Sce Fuel and Staff.
Word. See Speech.
— divine, 59, 73.
See Preceptor.
See
437
Words, 89, 103, 185, 209, 261, 262,
263, 266, 338, 348, 353.
— man of, 171.
— of wisdom, 44.
Work, divine, 29, 59.
World, 52, 54, 55, 59, 60, 62, 63,
66, 68, 72, 79, 84, 86, τοο, 106,
136, 163, 163, 164, 170, 174,179,
180, 190, 230, 231, 233, 234, 236,
239, 240, 243, 246, 249, 253,255,
256, 358, 278, 281, 282, 283, 287,
292, 296, 307, 313, 314, 316, 325,
331, 332,334, 343» 354, 356, 362,
364, 367, 370, 387, 388, 393.
= affairs of, §5, 60, 304, 324.
— agitation of and by, 101.
— beginning of, 152. See Begin-
ning, void of.
— destroyer of, 95.
— destruction of, 55, 96, 11S.
Destruction.
-- sao a and internal, 292, 337,
386.
— foes of, 115.
— future, 62, 63, 72, 118, 126, 165,
167, 188, 308, 326, 378.
— government of, 115.
— higher, 354, 389.
—holy. See Holy world.
— human, 59, 84, 95, 111.
— knowledge of, 161.
— master of, 67, 86, 97.
— material, 65, 161, 163, 172, 175,
186, 187, 189, 198, 335.
— mortal, 82, 84, 100, 112, 153) 175,
191, 234, ΒΩ
- nether. Hell
— of death, See mortal, supra.
— of Meritorious men, 73, 84, 130,
184, 321.
— release from, 62, 159, 235.
— spotless, See Untainted.
— survey of, 234.
— thought of, 323.
— three, 40, 54, 94, 97, 113, 244,
249, 334, 354, 388.
— untainted, 108, 155, 317. See
Current, Death, Destruction,
Evil, Lord, and Transient.
Worldliness, 51, 159, 314, 370.
Worldly life. See Life, course of.
Worms, 225, 321, 339, 364.
Worship, 59, 71, 73, 75, 76, 85, 86,
87, 99, 110, 117, 127, 166, 186,
257, 286, 377.
— complete, 114.
See
438
Worship, exclusive, 73, 75, 78, 79,
80, 83, 84, 85, 99, 100, 103, 110.
— irregular. See Irregular.
— mode of, 83, 114, 127, 245, 353.
— of divinities, 59, 75, 118.
Worshippers go to deity wor-
shipped, 76, 84.
— receive due fruit, 59.
Woven. See Weaving.
Wrath, 50, 57, 59, 66, 67, 101, 114,
115, 116, 117, 128, 1§1, 154,155,
156, 160, 165, 166, 181, 183, 185,
233, 241, 246, 284, 289, 294, 301,
315, 320, 322, 323, 325, 332, 343,
357, 364. See Irascible.
Wretched, 49.
Wrong. See Modesty, Right and
wrong.
YAdava, 97.
Yaga, 83.
Yagaavalkya, 5, 237, 304, 344.
YagAesvar Sastrin, 33, 224.
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Yagus, 18, 20, 83, 146, 162, 163,
180.
Yakshas, 88, 94, 118, 345, 347, 354-
Yama, 89, 97, 153, 219, 233, 346.
YAska, 225.
Years, 330.
Yellow, 384.
Yoga, 9, 10, 11, 27, 47, 61, 63, 64,
74» 297, 306.
— Sfitras, 8, 9, 10, 74,210, 211, 213,
215, 226, 234, 248, 250, 251,253,
260, 266, 271, 274, 285, 286, 3c0,
319, 322, 324, 327, 343, 372,373,
294.
— Visishtha, 206, 240.
Yogikaras, 213, 377.
Yogin, 52, 293.
Youth, 175.
— compared to death, 44.
— receiving senior, 139, 203.
Yudhamanyu, 37.
Yudhishedira, 38, 394.
Yuyudhana, 37.
SANSKRIT INDEX.
B. = Bhagavadgtt4; S.=Sanatsugatfya; A. = Anugfta.
N.B. Only in some cases have references been given to all the passages in
which a certain word occurs. In most cases, only the passages in which words
are used in noteworthy senses are referred to.
Akimabhfita, (A.) XXIII, 5.
Akshara, (B.) 111,15; VIII, 3, 12,213
X, 2,5, 33; XI, 18, 373; XII,
1,3; XV, τό, 18. (S.) IIT, 18,
45; 1V, 18. (A.) III, 37; 1V, 14;
Vi11; XIN, 22; XXXVI, 33.
Adetana, (A.) X XI, τς.
Adhishréana, (B.) 11,40; XVIII, 14.
Adbyatma, (A.) XX, 40; LXI, 4.
Anadiyoga, (S.) IV, 20.
Animaya, (B.) II, 51; XIV, 6.
Aniketa, (B.) X1I,19; (A.) XXVIII,
42.
Anukalpa, (S.) VI, 11.
Anrikas, (S.) ITI, 37.
Anta, (B.) 11, 16.
Antariksha, (S.) VI, 4.
Apara, (B.) IV, 4; VII, 5. (A.)
XXVIII, 34; XXXV, 56.
Aparaspara Sambhfita, (A.) XVI, 18.
Apary4pta, (B.) I, 10.
Apratishréa. See Pratishs4a.
Abhikrama, (B.) II, 40.
Abhidhya, (S.) II, 11.
Abhyasa, (B.) VI, 35,44; XII, 9, 10,
ι ΠῚ II, 36.
a, (B.) I, rs.
Alolutva, (B.) XVI, 2.
Avyakta, (B.) Hl, 25, 28; VII, 24;
VIII, 18, 20, 213 IX, 4; XII, 1,
3,53 XII, 5. (A.) 1, 4a; TI,
6; XII, 1,35; XIX,8; XX,
30,47; XXI, 1; XXIV, 22, 24,
25: XXV,1; XXVIII, 25, 35,
37; XXIX, 17; XXXI, 55;
XXXII, 12; XXXII, 1, 5;
XXXV,16,33,34,55; XXXVI],
7,23 7 5
Asahgraha, (5) Π|, 27.
Asiddhi, (S.) HI, 25.
Ahahkara, (B.) H1, 713 ILI, 27, 28;
VIN, 43 VIN, 1, 33 XII, 13;
XI, 5,8; XVI, 18; XVII,5;
XVIII, 24, 53, 58, 59- (A.) XX,
19, 20, 47; XXIII, 5; XXV,
9; XXVI, 1, 2, 5; XXVII,
1, 12, 30; XXIX, 22; XXX,
6; XXXI, 45, 55; XXXII,
9, 12,15; XXXV, 33 scq., 54,
855; XXXVI, ar.
Ahahkrita, (B.) XVIII, 17. (A.)
XXXVI, 22.
Ahangata, (S.) H, 7.
Atman, (B.) I], 41, 43) 44,45) 55, 643
Mi, 6, 13, 17, 27) 433 IV, 6, 7)
a1, 27, 35, 38, 40, 41,42; V,7,
11, 16, 17, 21, 25, 26; VI,5, 6,
7, 8, 10, 11, 12, 14, 15, 18, 19, 20,
25, 26, 28, 29, 32, 36, 47; VII,
18,19; VIII, 2, 12, 15,193 IX,
5, 26, 28, 31, 34; X, 11, 15, 16,
18,19, 20; XI, 3, 4,24, 47, 503
XII, ταὶ, 143 XUN, 7, 2a, 24,
28, 29, 31, 32; XIV, 24; XV,
11,11, 17: XVI, 9, 17, 18, 23,
22; XVII, τό, το; XVIII, 16,
27, 37, 39, 49, 51,54. (5.)},
6, 7; Il, 10, 15, 18, 30, 32:
HII, 8, 9, 41, 54; IV, 22; V,
12; VI, 11, 16, 25, 36. (A.) I,
39, 40; II, 3, 7, 8, 18, 36; ΠῚ,
3.564. 0; IV, 2, 3, 5» 7» 9. 10,
15 seq., 42, 46, 51, 56, 58; V, 5,
9,11; VIII, 23; X, 9, 15, 17;
X19; XII, ar,22; XU), 22, 24;
XV, 29; XVI, 3,13; XVII, ταν
18 seq.; XVIII,8; XIX, 1,753
XX, 16, 473 XXV, 1, 2, 3, 8;
XXVI, 4; X XVII, 8, 9, 39,51,
$3, 54,63,64,66; XXIX,12, 23;
XXXI, 45, 46, 49; XXXII, 6,
17; XXXII, 2, 3,5; XXXV,
20, 35 seq, 55, 56; XXXVI,
4y 23, 3} 966.
Adadhriki, (S.) VI, 4.
ἄρας, (S.) VI, 4.
Apomaya, (A.) XIII, το.
440
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Avasatha, (A.) TV, 34, 35.
Avritti, (B.) V, 17; VIII, 16, 23, 26.
(A.) ΠῚ, 29.
Asya, (S.) Il, 7
Uta, (B.) I, 39; XIV,9, 11. (S.)V,
3. (A.) XI,143 XIV, 213; XXV,
8; XXXI, 3,7; XXXV, 43;
XXXVI, 28.
Uttama, (B.) XIV, 14; XV, 17.
Utsa, (S.) V1, 13.
Uddesa, (B.) X, 40. (A.) 1, 3. And
sec (A.) XXVIII, 37.
Upapatti, (A ) U1, 2, 30,42; ITI, 10.
Ritvig, (S.) VI, 10.
Karmayoga, (B.) HII, 3, 7; V, 2;
XI, 24.
K4makiara, (B.) V, 123 XVI, 23.
Kamayiana, (A.) XIII, 4.
Karyakarana, (B.) XIII, 20.
Kuéara, (A.) XXIV, 13, 14.
δύσει (B.) VI, 8; XH, 3; XV,
Krita, (B.) ae ει; XVIII, τό.
Ketu, (S.) VI,
Kshara, (B.) vit, 4: XIV, 16, 18.
(A.) HT, 27. See Akshara.
Kshema, (B.) I, 46; II, 45; 1X, 22.
(A.) XXXII, 45; XXX, 4.
Gati, (B.) IV, 173 VIII, 26; XII, 5.
(S.) 1,10. (A) XXXIV, 1
Guaasankhyana, (B.) XVIII, 19.
Grihita, (B.) VI, 25. And sce V1, 35.
Grahamnanika, (A.) XXX, 6,
Kakradhara, (S.) I, 23.
Kara, (5.) U1, 17.
Kitta, ΒΟ XVI, 16. (A.) XXXVI, 27.
Ko tani, (Boy XVIII, 18.
Kodya, (5.) IT, 27.
Gana, (S.) II, 27.
Gati, (A) Loar; 11,183 TM, 14, 33;
XXXI, 8.
Giva, (B.) VII, §; XV, 7. (A) TI,
16,17, 25, 28, 30, 333 ΠΙ, 7.9,
10; IV, 43, 50.
Giianayoga, (B.) Ill, 33 XV, 1.
Tanu, (B.) VIE, 11. (S.) I, 36.
Tyaga, (B.) XVII 1, 3, 4, 8, 9, 10,
12. (A) XXXII 7
Trivishtapa, (S.)IT, 26. ἀΐχνπι. “
Duranvaya, (A.) XXXVI, 17.
Deva, (S.) II, 8; VI, 4.
Daiva, (B.) XVIII, 14.
Dh&imimasa, (S.) HII, 41.
Dhara, (B.) VIII,12. (A.) XXVIII,
57.
Dh§rayan, (B.) V, 9. (A.) IV, 50.
Dhisheéita, (B.) XU, 17.
Niyadsdati, (A.) V, 7.
Nirvama, (B.) VI, τς. See Braht a-
nirvana, (A.) FV, 12.
Nirvisesha, (A.) XXi, 13
Nivritti, B.) XVI, τ ἢ XVIII, 30.
Nishthi, (B.) UI, 3; V, 12,17; XVII.
3 “XVIH, 50. (A.) II, 38; V.
a7; VII, 123 XV, 24.
Nyasta, (A.) V, 3.
Pada, (B.) VIII, 11; XIII, 4.
XX, 24; XXXYV, 3.
Para. See Apara.
Parasu, (S.) V, 1
Parinzima, (A.) XXXVI, 37-
Parita, (A.) IT, 13.
Paryaya, (A.) ΧΧΙ͂, 9.
Pavaka, (S.) VI, 16.
Purusha, (B.) VIII, 4; XII, 19, ac.
21, 22, 23; XV, τό, 17, 18, τῷ:
XVII, 3.
Pdga, (S.) VI, 7.
Prakriti, (B.) 11], 5, 37, 28, 29, 31:
IV, 6; ΚΙ], 4, 5,20; IX, 7, &
10, 12, 133 ΧΙ, κα: XIII, το, 2e.
21, 23, 29, 345 XIV, 5; XV.
7; XVIII, 40, 59. (A. TI, 3:
Il, 26; XXI1,13; XXIV, 23.
Pratishrsa, (B.) II,15; VI, 38; XIV.
27; XV, 3. And see XVI, 8.
Pradhiina (A.) IIT, 26, 333 IV, ac
»19; XXIV, 23; xxx
Kyiv, 32 seq.
Pramida, (S.) Il, 5, 7.
Prayatamana, (5.) I], 39.
Pravritti, (B.) XI, 315; XIV, 12, 23;
XV,4; XVI,7; XVII, 30, 46:
XVIII, 30, 46. (A.) ΧΧΙ, 9:
XXVIII, 26; XXXIM, 3:
XXXVI, 37.
Prasanga, (B.) XVIII, 34.
Bala,(B.) XVI, 18; XVI, §; XVII,
53.
Bahu, (S.) TIT, 44.
Buddhi, (B.) I, 233 II, 39, 41, 44. 4%.
80,51, §2, §3, 63,65, 66; III, :.
(A.
SANSKRIT INDEX.
2, 4, 26, 40, 42, 433 IV, 18; V,
11,17, 20, 28; VI, 9, 21, 23, 25,
43; VII, 4,10, 243 VIII, 7; X,
4, to; XII, 4, 8, 14: XIH, 5,
30; XV,20; XVI,9; XVIII,
ι΄, 17, 29 5664., 37, 49, 59, 51,
57. (5.) 1Π, 1, 31, 35, 37, 53,
47; HI,2; 1V, 11. (A.) I, 10,
14, i IT, 7, 38; IV, 8, 1,
Εν 24; VII, ‘a, 6 $eq., 22
X, 10; oki. xd, 26; KV
" XVII, 14, 16, 173 XVI, τ,
» 6, 73 XIX, 6, 7, 125 XX,
20; XXI,2; XXIII, 7; XXV,
2, 6, 133; XXVII, 9, το, 15,
16, 313; XXVIII, 24 seq., 35;
XXX, 1; XXXI, 44, 50, 55;
XXXIH, 12, 17; XXXIV, 17
seq.; XXXV, 17, 22, 32, 55;
XXXVI, 2, 30.
Buddhiyoga, (B.) I], 49; X, το;
VIII, 57.
Brahman, (B.) 111,15; IV, 24, 25,31,
323 V, 6, 10, 19, 20, 21, 243
VI, 14, 20, 27, 28, 38, 44; VII,
a9; VIII, 1, 3, 11, 13, 16, 17,
a4; X,12; XI,a; XIII, 4, 12,
30; XIV, 3, 4, 26,27; XVII,
23, 24; XVIII, 42, 50, 53, 54.
(5.) 5) 34, 36, 375 ITI, 44,
V, 2,143 V, 7,213 VI,2.
(λ) A.) ᾿ 12, 13, 15, 423 II, Ἦν:
Il, 6; IV, 14, 26, 47, 50, 60,
62; ν, 10,173 V1, : aa; IX, 17;
XI, 8, 16,17; ΧΙῚ, 20; XVII,
26; XIX, 4; XX, 1, 18, 22, 34,
38; XXII, 10; XXVIIL, 011,14,
38, 49, 51; XXVIII, 12, 13;
XXIX, 16; XXXII, 1, 2, 4, 8,
143 XXXIII,13; XXXIV, 4, 6;
XXXVI, 5 seq., 9, 29, 35.
Brabmanirvaaa, (B.) If, 72; V,24 seq.
Bhakti, (B.) VII, 17; VIII, 10, 22;
IX, 14, 26, 29; ΧΙ, 54; XH,
17, 19; XIII, 10; XIV, 26;
XVIII, 54, 55, 68.
Bhagadeva, (λ XXVIII, 15.
Bhavani, (B.) {1, 66. (A.) ΧΧΙ, 14.
Bhivaya .) WII, 13,12. And see
τὰκ VIL, 6. aa?) VIII, 24;
XXII, 15; XXVI, 4.
Bhasha, (B.) iI) 54.
Bhinnavrrtti, (B.) XXI, 13
Bhita, (B.) II, οὐ τὸ, ἡ So 11L, 14,
18, 33; IV, 6,353 V,7, 25,291
441
VI, 29, 313 VII, 6, 9, 11, 26, 27;
VIII, 3, 19, 20, 22; IX, 4, 5, 6,
7,8, 02, 13, 35, 293 X, 5, 15, 20,
2a, 393 XI, 2, 15, 55; XII, 4.
133 XIII, 5, 15, 16, 27, 30, 34;
XIV, 3; XV, 13, 16; XVI, 2, 6;
XVII, 4,6; XVIII, 20, 21, 46,
54, 61. (A) I, 17; 11, 2a; 00.
7,16, 28, 29, 333 IV, 3, 11, 373
V, 8; VII, 15; XIII, 18, 20, 24;
XIV, 5; XVII, 24; XX,7,8,16,
19, 21, 22, 30, 32, 345 47, 48, 493
I, 9, 10, 18, 23; XXII, 8;
XXII, 1, 6; XXV, 9, 10, τς
XXVI, 2, 5; *XXVII, 1 seq., 18
564., 32, 34, 37, 38, 41 Seq., 46,
48, 51, 64, 66, 67; XXVIII, §,
11,123 XXIX, 4, 5, 11, 15, 16;
XXX, 1, 8,11, 24; XXXI, τὲ,
24, 27, 34, 40, 41, 49, 54;
XXXII, 6,9, 13,14; XXXIV,
12; XXXV, 34, 36, 37) 39, 54,
- REAM I, 2, 6, 9, 10, 12,
Bhétatman, ὦ VI, 143 XIII, 3;
x
XVI
Bhatadi. See Bhota.
Matva, (S.) THI, 17. (A.) XX XV, 32.
Manasvin, (S.) III, 98.
Mahat, (A.) XX, 47; XXVI, 1;
XXVIII, 35; XXX,9; XXXV,
33 seq.; XXXVI, 4.
Matra, BI, ,ἴ4. ΟΟΧΧΧΙ, 41,40.
Maya, it IV, 6; VII, 14, 15, 25;
XVIII, 61. (A.) XXXVI, 20.
Marga, (S.) II, 9.
Mukta, (3 IV, 23. (A.) WI, ar.
Mauna, (S. iI, at; LIT, 1, 2,20, 45.
Y&tr&, (A.) XXXI, 23, 32; XLVI,
23. And see (B.) IIT, 8.
Yukta, (B.) I, 61, 66; E11, 26; IN
18; V, 6,7, 8, 12, 31,23; WI, δ,
14,18, 29,47; VII,17,30; VIN,
141 IX, 143 X, 4,10; XII, 1,
2; XU, a; ue 28. (A.)
IV, 18 seq. , 26, 66; ἡ, τις XI,
3 ΧΧΧ 8, 16, Ἢ
τόξο, 1 ἐν 39 45) 48, 49, 50, $3;
ie 1,3, 3, 27, 28, 38,
fe ee 6,7, 21; VI,
3, 3,4, 13, 16, 17,19, Te 39,
33, 36, 37, 4%, 445 WIT, 1, 25;
I, 8, 10, 12, 27; IX, 5, 22,
; xX 7, 10, 185 ΧΙ, 1, 4, 8,9,
442
18,47; XII, 1, 6, 9,113 XIII,
ro, 24; XIV, 26; XVI, 1;
XVII, 33, 52, 57) 75, 78. (3
II, 7,9, 10, 20, 213 δ΄, 18. (A.
I, 13, 29; III, 13; IV, 15, 17,
18, 33,66; X,14; XV, 28 564.)
XX, 35; XXV,6; XXVIII, 26;
XXXV, 25; XXXVI, 22 seq.
See Kshema.
Yogin, (B.) III, 35 1V, 25; V,11, 24;
VI, 1, 2, 8, 10, 15, 19, 27, 28, 31,
33, 42, 45, 46, 473 VIII, 14,
23,25, 27,283; X,17; XII, 14;
XV, τι. (S.) Vi, 1 seq. (A.)
ILI,” ar; IV, τς, 22, 23.
Yoni, (S.) IV, 5. (Ὁ V, 243; XX,
32; XXIV, 8; XXVH, 38;
XXXII, 1.
Rati, (S.) Ν, το. (A.) XXVIII, 16.
RGpa, (A.) IV, 9, 13 564.
Linga, (S.) VI, 11.
Vadanya, (S.) V, 2.
Varga, (S.) IIT, 9, 18.
Vikarman, (B.) IV, 17.
Vikara, (S.) IH, ar. (A.) XXIV, 23.
Vigaana, (B.) HI, 41; V1, 8; VII,
ar; IX,13 XVIII, 42. (A.) I,
ao; V, 2; VI, τε; VII, 5;
XXXI, 5.
Viniraaya, (A.) IV, 63.
Vibhagagiia, (A.) XXXV, 27.
see XXIV, 25.
Vimarga, (S.) IT, 7.
Visesha, (A.) XX, a1, 48; XXX,
9; XXXII, 13; XXXV, 7;
XXXVI, 7, 28.
VisvarGpa, (S.) IV, 1.
Vishamedhamana, (S.) HI, 18.
VishOsi, (S.) VI, 4.
Visarga, (A.) XXVII, 26.
Vismaya, (A.) XXIII, 7.
Vira, (A.) XIV, 17.
Vrigina, (S.) HI, 5.
Vega, (S.) 11, rs.
XXVIII, 62.
Veda, (S.) HI, 35, 38 seq.
Vedya, (S.) HIT, 38 seq.
Vaidya, (A.) XX, 36.
Vyakarana, (S.) III, 45.
And
(A.) HH, τι;
BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Vyutthana, (A.) XX1IX,16; XXXIV,
13, 14.
Sastrak4ra, (S.) IIT, 5.
Sukra, (S.) VI, 2.
Sankhya, (A.) XXXH, 17.
Sahgraha, (B.) III, 20, 25; VIII, 12;
XVII, 18. (A.) XX XI, 39.
Sanghata, (B.) XIII, 6.
Sangna, (B.) 1,7. (5) Ν, 2, ταν 6A.
X1,15; XXXV,ji1; XXXVI,
25.
Safigfita, (B.) ΧΙ, τ. (4.) XXVIF,
59.
Sattva, (B.) II, 45; X, 36,41; XUN,
26; XIV,6; XVI,1; XVII, 3,
8; XVIII, 10, go. (A. II, 5,
27; XI, 23; XXVII, 58:
XXVIII, 41; XXXII, 17:
XXXIII, 6, 8 seq.; XXXIV,
16; XXXV, 7seq.; XXXVI,
16.
Samadhi, (B.) I], 44, 53,543 IV, 24:
Vi,7; XI,9; XVII, 1
Samisita, (A.) XIV, 6.
Samahvaya, (A.) VI, 13.
Samudra, (S.) IV, 19.
Sampratisht/a. See Pratishréi.
Samvid, (A.) X1, 6.
Samstha, (B.) VI, 15.
Salila, (S.) 1V, 19; eat 4, Un.
Savitri, (A.) ae
SGtra, (B.) XIII, 4
Stabdha, (B.) xv 17; XVIII, 28.
And see (A.) XXI, 12.
Smriti, (A.) ΧΧΥῚ,
Srotas, (A.) HI, 24; XXII, 3, γι.
Andsee XX11,16; XXIII, 13;
XXIV, 7 seq.
Svabhiva, (B.) II, 7; V, 14; VII, 3:
XVII, 23 XVIII, 41 seq. 47.
60. (S.) IT, 40. (A.) VII, 3;
VUT, 3; ΧΙ, το; XII, 2.4.5,
a2; XXXIV,1a; XXXVI,c2.
Svarga, (S.) II, 26.
Ha, (B.) II, 9. (A.) VITL, 9, 15, 1%.
20; XIV, 4; XV, 4; AVE.
3; XX, 5; XXXI, 5.
Hitakimya, (B.) X, 1.
Hina, (S.) V, 21.
TRANSLITERATION OF ORIENTAL ALPHABETS. 443
gS Be pee ae Bie ¥ eo ere e wove @ * etyesvy oe ai
/ 2 Ἂ 15.709] γδ [1 “1111 111. cceuzudss “91
3 molec et] Bb lee cteeetrcee co 66. φρο of
Υ ΟΝ a eo ee v7 eee, see ee oe syerrdse “ FI
4 ΝΝ » [511 ΠΣ smuay gy]
(‘om ‘sorezeted)
eewoyTpom sopemmywnyH
. eee eoeee ΓᾺ cee coe 2 sngwoUy stud, “ gl
eee u 2 se ele e* + φάγοι ἀράν
oe ζ 2
u 2
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ΨΊΠΑΟΛ
SACRED BOOKS OF THE EAST
TRANSLATED BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
THE RIGHT HON.
F. MAX MULLER.
This Series is published with the sanction and co-operation of the Secretary of
State for India in Council,
BEPORT presented to the ACADKMIE DES INSCRIPTIONS, May 11,
1883, by ἘΞ. EBNEST BENAN.
‘M. Renan présente trois nouveaux
volumes de la de collection des
“Livres sacrés de l’Orient” (Sacred
Books of the East), que dirige ἃ Oxford,
avec une si vaste éradition et une critique
si sfire, le savant associé de l’Académie
des Inscriptions, M. Max Miiller.... La
premiére série de ce beau recucil, com-
rag de 24 volumes, est presque achevée.
. Max Miiller se propose d’en publier
une seconde, dont l’intérét historique et
religieux ne sera pas moindre. M. Max
Miiller a su se procurer la collaboration
des savans les plus éminens d’Europe et
d’Asie. L'Université d’Oxford, que cette
ζταπάς publication honore au plus haut
legré, doit tenir ἃ continuer dans les plus
aa proportions une ceuvre aussi philo-
be ban congue que savamment
exécutée.’
BXTRAOCT from the QUARTERLY BEVIZEW.
‘We rejoice to notice that a second
series of ee Taare has been an-
nounced and has actually begun to appear.
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
brought together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. Bat no work of his, not even the
great edition of the Rig-Veda, can com-
pare in importance or in usefulness with
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assist-
ance of the distinguished scholars he has
gathered round him, be carried in due
time to a happy completion.’
Professor B. EARDY, Inaugural Lecture in the University of Freiburg, 1887.
‘Die allgemeine vergleichende Reli-
gionswissenschaft datirt von jenem gross-
artigen, in seiner Art cinzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 anf dem
internationalen Orientalistencongress in
London der Grundstein gelegt worden
war, die Ubersetzung der heiligen Biicher
pe Ostens’ (the Sacred Books of the
ἢ.
The Hon. ALBERT SB. G. CANNING, ‘Words on Existing Religions.’
* The recent publication of the “Sacred
Books of the "in English is sarely
a great event in the annals of theological
literature.’
OXFORD
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.
4 tonp
2 SACRED BOOKS OF THE EAST:
FIRST SERIES.
vor. I. The Upanishads.
Translated by ΕΒ. Max MUrizr. Part I. The XAandogya-
upanishad, The Talavak4ra-upanishad, The Aitareya-4rasyaka,
The Kaushitaki-brahmana-upanishad, and The Vagasaneyi-
samhit4-upanishad. Sccond Edition. 8vo, cloth, τος. 6d.
The Upanishads contain the philosophy of the Veda. They hare
become the foundation of the later Vedénta doctrines, and indirectly
of Buddhism. Schopenhauer, speaking of the Upanishads, says :
‘In the whole world there is no study so beneficial and so elevating
es that of the Upanishads. It has been the solace of my life, tt wil
be the solace of my death.
[See also Vol. XV.)
von. 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, Visishsta.
and Baudhfyana. Translated by Georc BOurer. Part I.
Apastamba and Gautama. Second Edition. 8vo, cloth, τος. 6d.
The Sacred Laws of the Aryas contain the original treatises on
which the Laws of Manu and other lawgivers were founded.
[See also Vol. XIV.]
vou. 111. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce.
Part I. The Sh@ King, The Religious Portions of the Stnh
King, and The Hsiao King. Second dition. 8vo, cloth, 123. δώ.
Confucius was a collector of ancient tradilions, not the founder ο΄
a new religion. As he lived in the sixth and fifth centurtes B.C.
his works are of unique interest for the study of Ethology.
{See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.}
vou. Iv. The Zend-Avesta.
Translated by Jamzs DanmestztTer. Part I. The Vendidid.
Second Edition, 8vo, cloth, 145.
The Zend-Avesta contains the relics of what was the religion ef
EDITED BY F. MAX MULLER. 3
Cyrus, Darius, and Xerxes. It forms to the present day the sacred
book of the Parsis, the so-called fire-worshippers.
[See also Vols. XXIII and XXXL)
vou. V. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
Yast, and Sh4yast l4-sh4yast. 8vo, cloth, 12s. 6d.
The Pahlavi Texts comprise the theological literature of the revival
of Zoroaster's religion, beginning with the Sassanian dynasty. They
are important for a study of Gnosticrsm.
(See also Vols. XVIII, XXIV, XXXVII, and XLVILJ
Vous. VI awp ΙΧ. The Qur'an.
Parts I and II. Translated by Ε, Η. Parmer. Second Edition.
8vo, cloth, 21s.
This translation, carried out according to his own peculiar views
Of the origin of the Qur'an, was the last great work of E. H. Palmer,
before he was murdered in Egypt.
vou. vir. The Institutes of Vishau.
Translated by Jutius Jotty. 8vo, cloth, tos. 6d.
A collection of legal aphorisms, closely connected with one of the
oldest Vedic schools, the Kathas, but considerably added to in later
lime. Of importance for a critical study of the Laws of Manu.
Vou. vit. The Bhagavadgit4, with The Sanatsugatiya,
and The Anugita.
Translated by KAsuinAtH Trimpax Tevanc. Second Edition.
8vo, cloth, ros. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold’s ‘Song Celestial.’
vou. X. The Dhammapada,
Translated from Pali by F. Max Mirren; and
The Sutta-Nipata,
Translated from Pali by V. Fauspdii; being Canonical Books
of the Buddhists. Second Ed:tion. 8vo, cloth, ros. 6d.
The Dhammapada contains the quintessence of Buddhist morality.
The Sutta-Nipdia gives the authentic teaching of Buddha on some
of the fundamental principles of religion.
4 SACRED BOOKS OF THE EAST:
Vou. XI. Buddhist Suttas.
Translated from P4li by T. W. Ruys Davins. 1. The Mahi-
parinibbana Suttanta; 2. The Dhamma-éakka-ppavattana
Sutta.. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Xetokhila Sutta; 6. The Mah4-sudassana Suttanta ;
7. The Sabbdsava Sutta. 8vo, cloth, ros. 6d.
A collection of the most important religious, moral, and philosophical
discourses taken from the sacred canon of the Buddhists.
Vou. XII. The Satapatha-Braéhmaaa, according to the
Text of the MAadhyandina School.
Translated by Jutius Eccrrinc. Part I. Books I and II.
8vo, cloth, 12s. 6d.
A minute account of the sacrificial ceremonies of the Vedic age.
It contains the earliest account of the Deluge in India.
[See also Vols. XX VI, XLI, XLIII, and XLIV.]
Vou. XIII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davins and Hermaxn
Oxpenperc. Part I. The Patimokkha. The Mahavagga, I-IV.
8vo, cloth, ros. 6d.
The Vinaya Texts give for the first time a translation of the moral
code of the Buddhist religion as setiled in the third century B.C.
[See also Vols. XVII and XX.]
Vou. XIv. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, Vasish/4a,
and Baudh4yana. Translated by Grorc Binrer. Part 1].
V&sish/ha and Baudhfyana. 8vo, cloth, ros. 6d.
vou. XV. The Upanishads.
Translated by F. Max Mturer. Part II. The Kasha-upanishad,
The Mundaka-upanishad, The Taittiriyaka-upanishad, The
Brihadfranyaka-upanishad, The SvetAsvatara-upanishad, The
Prasf#a-upanishad, and The Maitrayana-brahmana-upanishad.
Sccond Edition. 8vo, cloth, τος. 6d.
vou. XvI. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce.
Part II. The Yi King. 8vo, cloth, ros. 6d.
[See also Vols. XX VII, XXVIII.)
Vou. XVII. Vinaya Texts.
Translated from the P4li by T. W. Rays Davips and Ησκμανχ
Otpenperc. Part II. The Maha V-X. The Xulla
1-111, 8vo, cloth, ros. 6d. ee or
EDITED BY F. MAX MULLER. 5
vou. xvi. Pahlavi’ Texts.
Translated by E. W. West. Part 11. The Dadistén-f Dinik
and The Epistles of Manfséthar. 8vo, cloth, 12s. 6d.
Vou. ΧΙΧ. The Fo-sho-hing-tsan-king.
A Life of Buddha by Asvaghosha Bodhisattva, translated from
Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from
Chinese into English by Samuzt Brat. 8vo, cloth, ros. 6d.
This life of Buddha was translated from Sanskril into Chinese,
A.D. 420. Ii contains many legends, some of which show a cerlain
similarity to the Evangelium infantiae, ὅς.
Vou. XX. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and Hermann
Oxpgnsgxc. PartIII. The Xullavagga, 1V-XII. 8vo, cloth,
108. 6d,
Vou, XxI. The Saddharma-puadartka ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, 12s. 6d.
‘ The Lotus of the True Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit, There ἐξ a Chinese transla-
tion of this book which was finished as early as the year 286 A.D.
Vou, XXII. Gaina-Satras.
Translated from Prakrit by Hermann Jacosi. Part I. The
Akaranga-Stra and The Kalpa-Sfttra. 8vo, cloth, 10s. 6d.
The religion of the Gainas was founded by a contemporary of Buddha.
Lt still counts numerous adherents in India, while there are no
Buddhists left in India proper.
[See Vol. XLV.]
vou. xxm1. The Zend-Avesta.
Translated by Jamzs Danmusteter. Part II. The Sirdzahs,
Yasts, and Ny&yis. 8vo, cloth, ros. 6d.
vox. xxv. Pahlavi Texts.
Translated by E. W. West. Part III. Dtnd-f Mainég-
Khirad, Sikand-gimantk Vigar, and Sad Dar. 8vo, cloth,
108. .
6 SACRED BOOKS OF THE EAST:
SECOND SERIES.
Vou. XXV. Manu. ;
Translated by Grore Bunter. 8vo, cloth, ats.
This translation is founded on that of Sir William Jones, which
has been carefully revised and corrected with the help of seven native
Commentaries. An Appendix contains all the quotations from Manu
which are found in the Hindu Law-books, translated for the use ff
the Law Courts in India. Another Appendix gives a synopsis of
parallel passages from the stx Dharma-stiras, the other Smrilis,
the Upanishads, the Mahdbhdrata, δε.
Vou. xxvi. The Satapatha-Brahmaza.
Translated by Junius Eccxuinc. Part II. Books III and IV.
8vo, cloth, 125. 6d.
Vous. XXVII any XXVIII. The Sacred Books of China.
The Texts of Confucianism. Translated by James Leccr. Parts
II andIV. The Li Xi, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 25s.
Vou. XxIx, The Grzhya-Sdtras, Rules of Vedic
Domestic Ceremonies.
Part I. Saakh4yana, Asvalayana, Paraskara, Kh4dira. Trans-
lated by Hermann OLDENBERG. ὅνο, cloth, 125. 6d.
vou. Xxx. The Gyrzhya-Sitras, Rules of Vedic
Domestic Ceremonies. ῃ
Part II. Gobhila, Hirazyakesin, Apastamba. Translated by
Hermann Otpenserc. Apastamba, Yag#a-paribh4sh4-sitras.
Translated by F. Max Mttrer. 8vo, cloth, 12s. 6d.
These rules of Domestic Ceremonies describe the home life of te
ancient Aryas with a completeness and accuracy unmatched in any
other literature. Some of these rules have been incorporated tm the
ancient Law-books.
Vou. XxxI. The Zend-Avesta. |
Part III. The Yasna, Visparad, Afrinagan, Gihs, and
Miscellaneous Fragments. Translated by L.H. Mrizs. 8v0,
cloth, 12s. 6d.
Vou. XxxiI. Vedic Hymns.
Translated by F. Max Miitrer. Part I. 8vo, cloth, 18s. 64.
[See also Vol. XLVI.)
vou. xxx111. The Minor Law-books.
Translated by Junius Jotry. Part I. Né&rada, Brshaspati.
8vo, cloth, 10s. 6¢.
EDITED BY F. MAX MULLER. 7
vou. xxxtv. The Ved4nta-Sitras, with the Com-
mentary by Sankaraéarya. Part I.
Translated by G. Tu1paut. 8vo, cloth, 12s. 6d.
(See also Vols. XXXVIII and XLVIIL]
VoLs. XXXV awp XXXVI. The Questions of King
Milinda.
Translated from the Pali by T. W. Rays Davips.
Part I. 8vo, cloth, ros. 64. Part II. 8vo, cloth, 12s. poe:
Vox. XxxviI. Pahlavi Texts.
Translated by E. W. West. Part IV. The Contents of the
Nasks, as stated in the Eighth and Ninth Books of the
Dinkard. 155.
Vou. XXXviIr. The Vedanta-Sitras. Part II. 8vo,
cloth, with full Index to both Parts, 12s. 6d.
Vous. XXXIX awp XL. The Sacred Books of China.
The Texts of Taoism. Translated by James Luccz. 8vo,
cloth, ars.
Von, XLI. The Satapatha- Brahmaza. Part III.
Translated by Jurius Eccruinc. 8vo, cloth, ras. 6d.
Vou, XLII. Hymns of the Atharva-veda.
Translated by M. Broomrigtp. 8vo, cloth, 215.
VoL. XLIII. The Satapatha-Brahmana.
Translated by Jutivs Eccrtinc. Part IV. Books VIII,
IX, and Χ, 14s. 6d.
Vou. XLIV. The Satapatha-Brahmaza.
Translated by Jurius Eccruixc. Part V. Books XI, XII,
XIII, and XIV. 18s. 6d.
Vou. XLV. The Gaina-Sitras.
Translated from Prakrit, by Hermann Jacost. Part I]. The
Uttaradhyayana Stra, The Sdtrakriténga Sftra. 8vo, cloth,
125. 6d.
Vou. XLVI. Vedic Hymns. Part II. 8vo, cloth, 14s.
Vou. XLVI. Pahlavi Texts.
Translated by Ε. ΝΥ. Wast. Part V. Marvels of Zoroas-
trianism. 8s. 6d.
Vou. XLVIII. The Vedanta-Satras, Part III, with
Ramanuga’s Sribhashya.
Translated by G. Tuipaut. 8vo, cloth, 25s.
Vou. XLIX. Buddhist Mahayana Texts. Buddha-
Aarita, translated by E. B. Cowerr. Sukh4vatt-vyha, Vagratkse-
dika, &c., translated by F. Max Mitcizr. Amit&yur-Dhy4na-
Stra, translated by J. Taxaxusv. 8vo, cloth, 125. 6¢.
8 RECENT ORIENTAL WORKS.
ANECDOTA OXONIENSIA.
ARYAN SERIES.
Buddhist Texts from Fapan. 1. Vagrakkhedika; The
Diamond-Cutter,
Edited by F. Max Miitrer, M.A. Small gto, 3s. 64.
One of the most famous metaphysical treatises of the Mahayana Buddhists.
Buddhist Texts from Fapan. 11. Sukhavatt-Vytha:
Description of Sukhivatt, the Land of Buss.
- Edited by F. Max Mijcver, M.A., and Bunyiu Nanjio. With
two Appendices: (1) Text and Translation of Sanghavarman’s
Chinese Version of the Poetical Portions of the Sukhavati-
VyGha ; (2) Sanskrit Text of the Smaller Sukhavati-Vytha.
Small 4to, 75. 6d.
The editio pomp. of the Sacred Book of one of the largest and mest
influential sects of Buddhism, numbering more than ten millions of followers
in Japan alone.
Buddhist Texts from Fapan. 111. The Ancient Palm-
Leaves containing the Pragfa-Paramita-Hrrdaya-
Sdtra and the Ushnisha-Vigaya-Dharazt.
Edited by F. Max Miitrer, M.A., and Buxyiu Νάκπο, M.A.
With an Appendix by G. Binzer, C.I1-E. With many Plates.
Small gto, ros.
Contains facsimiles of the oldest Sanskrit MS. at present known.
Dharma-Samegraha, an Ancient Collection of Buddhist
Technical Terms.
Prepared for publication by Kenjtu Kasawara, a Buddhist
Priest from Japan, and, after his death, edited by F. Max
Mé.rer and H. Wenzert. Small gto, 7s. 6d.
KA&tyd4yana’s Sarvanukramamt of the Azgveda.
With Extracts from Shadgurusishya’s Commentary entit'ed
Vedarthadipika. Edited by A. A. Macponect, M.A., Ph.D. 10-.
The Buddha-Aarita of Asvaghosha.
Edited, from three MSS., by E. B. Cowrrt, M.A. 125. 67.
The Mantrapatha, or the Prayer Book of the Apa-
stambins.
Edited, together with the Commentary of Haradatta, and
translated by M. Winrernitz, Ph.D. Firs/ Part. Introduc-
tion, Sanskrit Text, Varietas Lectionis, and Appendice-.
Small quarto, τος. δώ),
OXFORD
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.
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