·NOTE This part which is the Sixth, contains Chapters II, III and IV of the Prayaſchittàdhyâya dealing with the Duties in Adversity, Duties of Vanaprasthas or Hermits, and Duties of Ascetics or the Philosophy of the Soul respectively. The next part viz. the Seventh will contain the Prayaschilla or Penances, and the Eighth and the last, the general Introduction, general Index etc. 24th March 1941 } The Editor ·LIST OF CONTENTS BOOK III PRẬYASOHITTADHYÂYA Chapter II—Daties in Adversity or ( Apaddharma) .. O. Subject Pago Subject Page Duties of the several varnas in A Brâhmana in adversity 1493 adversity 1487 Secondary Courses 1494, 1495 Occupation when in distress 1488 Modes of subsistence 1496 Trades to be avoided 1489 Secondary means 1497 Things which must not be sold 1490 Even theft, if unavoidable 1497 Exception 1491 The King's duty 1498 The Injurious Conseqnences ... 1492 Regult to the King 1499 Chapter 11-Duties of the Hermits The Vânaprastas 1500 Accumulations, Rule regarding 1507 Retirement to the forest 1500 His diet 1508 Who can so retire ? 2501 A disciplined life 1509 Sareádhana and Ardha dhana 1502 How to spend his time? 1511 The Srâranila mode 1503 In the seasons 1512 Wife may accompany 1504 Forbearance 1513 Ilia mode of life 1505 His meals 1514 The five daily sacrifices 1505 Alternative conrees 1515 May grow the hair 1506 Attainment of Brahma 1516 Chapter IY-Duties of the Ascetics The Ascetic 1518 Restrictive Rules 1629 Who are entitled to be ? 1519 Internal purification 1530 When is one fit? 1520 Its object 1531 The Debts of a Brahmana 1521 Real nature of the worldly life 1531 Can the celibate enter Sanyåga? 1522 The amictions of Samsara Brahmana only 1523 Concentration and meditation 1633 Ascetic's duties 1593 Essence of Dharma & ita observance 1531 His pogloesione 1524 Essentials of duty 1535 To live in retirement 1523 The Individual Sool and 1637 On an inability 1526 The Bapreme Soul 1527 Results of deeds From where to beg 1538, 1539 1527, 1529 Is Brahma born ? 1540 His pots etc. The Tarification 1528 Pmkrti and Brahma 1541 ODO 1532 ·.. . ... 1546 1. .. . ... Subject Tage Tue manifestations of Brahma 1542 Aegumption of form 1543 Commencement of the body 1613, 1645 The six great elements 1543, 1619 The germination 1514 Further devolopment The organs 1347, 1551 Development by months 1547, 1531 The conception 1550 Abortion; the curo 1552 Past memories 1533 Developments of lijnbs and bones 1554, 1555 fortation of blood, flesh oto.... 1550 Tho eoveral bones 1057 Total 300 bones 1560 Organs of perception 1501 Organs of action 1502 Vital placca 1563-1565 The orifices.-nine 1566 The Veins etc. 1567, 1568 The Hair etc. 1500 The Cavities 1670 The Rasas 7571 Their quantities 1572 The tnbular organs 1573 The Nadis 1574 The contemplation 1576 Means of realization 1670 Music etc. 1677 l'opular songs 1578 The Swaras and Talas 1579 The Rudra worship 1580 The conclusion 1581 The Purusha, tho Åtman 1582,1683,1580 The creation 1584 Origin of the Varpas 1587 Objections, answered 1588-1601 Tho genesis of individaal souls jirâmon explained 1588-1591 Deeds and their resalta 1594 The Salta, rajas and tomas 1596, 1307 Birihs according to deeds W'08 Tho canso of ignoranco &nbject l'age Immanities 1600 Limited cognitions 1001 Tho multiple appearance of the Soul 1602 Effect of environments 1603 The elements 1001 Creation of the world by the Great Atmaz 1605 The clcnents and the Soul 1000 Lyideace ol the Baal'a otistence 2007 The Seasons 1009 The Identity 1009 Lgoisin, Belfness 1010 Consequences of errors 1611 Tho Illusions 1612 Coursc of training 1613 Imancipation 1618 Means of attaining immortality 1010 Revival of past memories 1617 L'ast of him who does not remember 1618 Visible signs 1019 Cauges of thraldom The first body 1620 Premnatnre death 1021 The general accideuts explained1021,1022 Tho path to aboolution 1023 The path to heavon 1623 The causes of the fall 1029 The genesis of Samsara 1029 How to realigo the Soul 1029 The marks of the Great Boul... 1030 Tho K hetrnjia The organs of sengea 1031 The intellect etc. 1632 The Awyakta, Bhútádi 1032 The tanmatras 1032, 2633 Its properties 1033 The Great Elements 1034 The samrary conclosiou 1035 The eight Košas 1636 The path to Heaven 1037 Eight virtdes 1638 Rebirth 1638 The great tages, the germs 1838, 1039 Their functions 1639, 1040 ma . 1.+ 1099 ·Page 1650 . .. 1651 .. Sabjoct The Siddhis Result to the Yogis An alternative Other means of attainments of dfolyha For the Householder 1652 Subject Sources of knowledge The Result The Realisation Path to Absolution Emancipation Tue evolution The Pitryana Cycle of birth The mode of servico IO. Tage 1641 1642 1642 1643 1643, 1644 1645 1646 1647 1648 ... 1652 1053 . Living a life of purity, truthfulness and benevolenco 1653 For any other 1654 1649 concentration End of the Âdbyâya ·Vajfavalkya Book 111 Chapter II Very 35 '] Mitâkşhara --Apaddharmak 1487 15 (PRAYAŚCHITTADHYAYA --Book III) Chapter II Duties in times of) Difficulties. "In times of extreme adversity also immediate purification is “ordained." : Under this text', considering the impossibility of the 5 observance of the principal rules as to impurity, the Author has stated the alternative rulese.g. immediate purification and the like. In a similar manner in the course of the consideration with regard to the rule laid in the tex!? : "Acceptance of gifts is an additional for a vipra, and the "ausing of a sacrifice and teaching also", contemplating the impossibility 10 of the principal means of subsistence, the Author states other means Yâjñavalkya, Verse 35 By following the occupation of the Kshatriyas, or even of the Vaisyas, a Brahmana may maintain himself in adversity. Having got over it, and thereafter having got himself purified, he should place himself in the proper path. (35) Mitakşharâ:—Dwijah, a Brahmana on account of the largeness of his family when he finds himself unable to maintain himself by following his own means of livelihood, by following the occupation of a warrior, such as taking to arms and the like, apadi jívet, may maintain himself in 20 distress. If by that even he is not able to maintain himself, then by following the occupation of a Vaisya, such as trading &c., he should maintain himself, and not by the occupation of a S'ûdra. So also Manu :3 "By means of either even, if he is unable to live, how then ? If such an occasion occurs one should betake to agri- 25 culture, and the tending of cattle, and thus maintain himself by the occupation of 2 Vaisya". And more, even in adversity, never by a member of a lower class should the occupation of a Brâhmana be resorted to; but by a Brühmana that of a Kshatriya ; by a Kshatriya that connected with a Vaisya ; by 30 a Vaisya also that of a Sûdra ; thus the occupation of an order lower than oneself only. As Vasişhļbahas stated in the text; "When "unable to maintain themselves by their own duties, they should resort "to the means of livelihood next lower in order ; but never on any 1. Yaji, III 29 p. 1468 1 17 above. 2. Yåjñ I 118 p 314 above 3. Ch. X. 82. 4 Ch. II. 22-23 15 14 46 ·1488 Mitaksharam Occupations when under distress Yajflavalkya Book Ili Cliapter 11 Verse 35 <3 . 5 33 account a higher." And the bigher is the occupation of a Brahmana. So to that effect is another Smặti: "For these two, neither the best por " the lowest of the occupation is possible; giving up the middle duties; “tliese indeed are common to all. For a Sûdra the best i. c. the i occupation of a Brâhmaņa does not exist ; similarly for a Brahmana " the lowest i. e. the occupation of the Sâdra; the middle ones i.e. " the Occupation of a Kshatriya and Vaisya are, however, common for "the members of all the Varņas when reduced to difficulties." A Sadra, moreover, when in difficulty may maintain himself by 10 the occupation of a Vaisya, or by the useful arts, as it has been stated before : "For a Sûdra, service of the twice-born ; unable to live by that, he may become a trader ; or may live by various arts, working for the benefit of the twice-born." By Manu' also a special rule has been pointed out in this connec 15 tion: " By such acts in practice as hy wbich the twice-born may be served, such as the occupations of artisans as also various other " works of arts. In accordance with this rule, also in the case of those born of an Anuloma connection may be inferred secondary means of occupation, 20 as for those lower down to them. Thus by following the occupation of a lower Varna next down to one's own, âpadam pisteerya, having yol over the difficulty, by performing a penance, almânam pâvayitwâ, pathi nyaset, having purificd oneself, one should place himself in the path; the meaning is, in one's occupa- 25 tion should one place liimself. Or alternatively, the following is the meaning:-Wealth acquired: by blameable means should one place i.e. throw, on the road. To that effect is Manu :) "By mental repetitions and by sacrifices is reduced “the sin produced by perforining sacrifices for others, and by teaching; 30 " that, however, which was on account of the acceptance of a gift, ly "abandonment or austerities only." (35) 1. Ch. . 100, 2 Oh, X. 111.

·Vajnavalkya Book III Chapter 11 Vergpg 36-39 (1) Mitầkshara-Trades to be dvaded 1489 For a Brâhmana who is maintaining himself by the occupation of a Vaisya, the Author states those things which should not be dealt with in the open market by him Yâjñavalkya, Verse 36-39 (1) Fruit, precious stones; linen cloth, the Soma plant, a human being, boiled 3 edibles, creepers, sesamum, cooked rice, juices, salts, curds, milk, clarified butter, water. (36) Weapons, liquors, bees' was, honey, lac, the Kusa grass, earth, bide, PAGE 192* flowers, blankets, hair, butter-milk, poisons and land. (37) Silken cloth, indigo, salt, flesh, single-boofed animals, lead, vegetables, 10 green medicinal plants, oil cake, beasts and perfomes. (38) Even though maintaining himself the occupation of a Vaišya he should never sell these. [39 (1)] Mitakshara:— The clause 'he shall not sell' is connected in context with each. Falâni, fruits, such as the plantain fruits and the like, 15 excepting the plums and the Ingula' fruits etc. as says Närada?, "Leaves "which have fallen of themselves; of the fruit, plums and the Ingrula, "the rope, the cotton fibre, and that also provided it is not dyed." Upalam, stones, such as the red and all other kinds of such precious jewels ; linen cloth, z. e cloth woren from wool. The use of 'voolen' is 20 inclusive by implication of all yarns alike. As says Manu": "All kinds “of dyed fibres as also hempen, silken, woolen etc. also, provided they are not coloured. The fruits and roots similarly, the plants also." Soma is a particular kind of creeper; mânuşhya, by the use of this word are included all humanity viz., the male, the female and the 25 impotent. Apûpam e. g. the modalas and similar varieties of elibles. Veerodhaḥ, creepers, mne, the amrta, and like creepers. Tila, sesamum, is well-known; odana, is cooleil nice. The usc of this is inclusive by impli. ution of all ehbles; rasah, juices, the jaggery, the sugar-une jner, 31) sugar, and the like. So also Mano': “Hik, water, curds, clarifini "butter, oil, honey, jaggery, the Kusce grass”; kshāras, c.9. yauakshara, saltpetre etc. _Mar TV a ddicinal tree, termomka rattappa. Cb I. 03. 3 Ch 87 The plant Van amadga 3. Ch. I 88. 64 4 ·1490 Mitakshara-Things which must not be sold ryanavalkya Book lui Chapter 11 Verses-26-3P (1) Kşhâraḥ, salts, c. 9. saltpetre &c. The use of curds and milk is inclusive by implication of sour cream, coagulated milk, inspissated milk and such other varieties thereof. Since Gautama' las observed "milk together with its varieties." The word clarified butter is 5 indicative by implication of unctuous substances, e.g. the oil and the like others. Jalam, ituler, is wellknown. S'astram, weapon, e.g. the sword &c. Asavam, liquor ; âsava is used to include all kinds of wines. Madhuchhishļa i, e. lees-uar. Madhu honey, fâkşhâ, rcar, lac; jatu, lac. Barhişhadaḥ 1. c. the kuća grass; mit, earth, is well-known. Charma, 10 is the deer-hidc ; pushpa, florer, is well-known. A blanket made of a goat's wool is called kutapa. Keśaḥ, e. 9. hair such as of the chamari cow and the like. Takram, buller-milk, i, e. saturated with water; vişham, poison e. g. sriigi and the like; kşhiti, land, since Sumantu has observed : "Always land, paddy, barley, goat, sheep, 15 " horse, cow, bullock, a bull". Kaušeyam, silken cloth, i. e. cloth made of yam produced from the cacoon of the silk-worm; neelam, indigo, i.e. the indigo Cuid; lavaņâni i. e. salts; by this word are included all kinds of salts, e.g. the vida, the saudicarchala salt, the rock salt, the sea salt, the somakc salt, and all kinds of artificial salts Mâdsa, meal, is well-known. 20 Ekaśafa, single-hoofed, e. g. the horse and the like. The use of the word šisa, lead, is inclusive of all kinds of Inineral metals e. g. iron &c. Sâkam, vegetables, all without distinction. Oşhadhayaḥ, vegetables, such as finally develop into fruits; fresh vegetable has been specially mentioned; but there is no objection for the dry ones. Pinyâkah, 25 oil cake, is well-known. Pašavah, beasts, i. e. of the wilderness. Vide the text of Manu? : “All beasts of the wilderness, and those having fangs or tusks, and birds also". Gandbah, perfumes, e.g. the sandle, or the agaru", and the like; all these a Brahmana earning his livelihood by the occupation of the Vaiśya must not at any time sell. For the 30 Kşliatriyas and the like, however, there is no sin, and therefore in the text : "While carrying on the occupation of a Vaisya, the milk and the "curds are not vendible by 2 Brihmana," the word Brahmana has been used by Nárada'. (36-39 [1]) 1. Ch. VII. 11. 4. The sgallochum, 2. fleo Amara 11. ix, 53, b. I. 01. 3. X. 89.

·Yajnavalkya Book II Chapter 11 Verses 35-39 Mitäksharâ & fâla.-Exceptions 1491 &C The Author mentions an exception Yâjñavalkya, Verse 39 (2) For religious purposes one may subject to sale sesamum for grain equal (in quantity ) to the same. Mitakşbarâ :If the necessary duties e.g. the daily domestic 5 sacrifices cannot be accomplished on account of the non-existence of paddy produced by one's self, then dbângena tilâh vikrayam neyâh, for grain the sesanum may be subjected to a sale; talsamam, equal in quantity with these, s. e. if of the measure of a drona, of the measure of a drona quantity, thus equal in quantity with the particular kind of grain. 10 So also Mang': “But the agriculturist having himself grown by Agriculture pure sesamum, may, for religious purposes sell them provided "they are not stored for a long time." The use of the word religion is indicative of necessary purposes such as medicinal and the like; and hence also Närada? says: "On an inability, for the purpose of medication, 15 as similarly also for a sacrificial purpose, if it becomes necessary, " the sesamum may be given in sale for an equal quantity of grin." If, however, he sells otherwise, then there is sin. Vide Manu: "Excepting for the purpose of food, anointing etc. or charitable gifts, "any one who puts sesamum to any other purpose, shall be born a 20 worm in the ordure of dogs and be planged therein PAGE 193 with his ancestors." Of the same kind, however, an exchange may take place: "Condiments may be "bartered for condiments, but by no means salt for condiments; cooked food, moreover, for cooked food, and sesamum for grain in equal 25 quantities. " Cooked food i.e. prepared food; that, moreover, be exchanged for prepared food; that is the limit. Where the reading is cooked food with uncooked food, the meaning is, that prepared food may be exchanged for food unprepared, such as rice and the like. (39 [2] ) Śgla pâņi 30 Yajoavalkya, Verses 35-39 Now, Livelihood in Distress By the Kshatriya's way &c In adversity, not being able to find subsistence by performing sacrifices, one should eke a living by the Kshatriya's meansie, by taking to arms. Not being able to live even by that, by the Vaisya's acts, but never by 35 the sūdra's means of livelihood; so Narada': "Io adversity, the next 1. X. 90 4. Manu X. 94, Ch. I. 63. & * ( I. 66 3. X. 91 5 ·1492 Świa. & Mitakşhara--The Results svajnatali ya Book I11 Chapter 11 Verse 35-40 $4 "lower means of livelihood has been laid down for & Brahmana: next to " that the Vaisya's way has been stated; but never the lowest at any time." "That', te. the adversity, having got over, and by the performance of penance after having purified oneself, 'In the path 'ie. in his own way 5 of livelihood, he should place himself. In some places the reading is: Having got over, and after having cast off the money and after purifying onoself one should place himself in the path." (35) Fraits etc: 'stone such a ruby &c. 'linen cloth,' i.e. cloth prepared of silken yarn; somah, i.e. the soma creeper, juice,' here mean things 10 which are pre-eminently sweet, such as the guda &c; salt,' euch as the saltpetra etc. These, one should not sell'; thus is the connection, as will bo stated hereafter. (36) Weapon &c. 'liquor': e. wine; wax-honey 2.e. beehoney; subarhishadah along with the Kusa grass'; kulapah, the Nepal blanket,'hair,' such as 15 that of the Chamari cow and the like. (37) Karseyan etc. Kau seya t.e, the tussar yarn and the like; a prohibition having been established as regards juices the prohibition again of salt is with a view to indicate greater magnitude of the sin ;' one-hoofed." Buch as the horse and the like, 'medicinal plants, such as mature in fruits ; 20 oil-cake ie the sesamum dough 'perfume' such as the saffron &c. (38). Varsya etc. These fruits, even in adversity one should not sell. 'For a religious purpose,' for accomplishing & Vaisya's transaction to be secured by corn, as also for medicinal and a like purpose sesamums may be sold for an equal quantity of corn. So Narada: « On an 25 "inability, for the sake of medicine, as also for the sake of a sacrifice, If it "be necessary, then, however, sesamums may be sold for corn of an equal quantity." (39) For the transgression of the afore-stated prohibitions, the Author states the injurious consequences 30 Yâjñavalkya Verse (40) The lar, salt, and meat by a sale lead to degradation; milk, curds and also liquor, lead to the degradation to a lower varna. (40) Mitákşharâ :-Lakşhálavanamääsâni, lac, salt and meal, by being sold, immediately patanîyâni, lead to degradation; they are destructive of the 35 (fruit of the performances of the twice-born. Milk and the rest, however, bīgavarnakarâni, lead to degradation 10 a lorcer order, i. e. reduce one to the level of a Sadra. For a sale in the market of things 1. Ch. I. GG.

·Yajnavalkya Book m : Chapter 11 Verges 101 ]Alttaksharà & Sûlapâqi–In distress 1493 other than these, one goes to the level of a Vaisya. As says Manul: "Immediately is one degraded by (the sale of) meat, lac, and salt; also "by three days a Bråbmana becomes a Sûdra by the sale of milk. By "the intentional sale of other unsaleables, in this world, a Brahmana goes to the state of a Vaisya by seven nights." (40) 5 salapāņi Yâſñavalkya, Verse 40 Liksha &c. -The lac and the like, are destructive of the duties of the twice-born; the milk and the like would induce the status of a sadra. (40) 15 Yâjñavalkya, Verse 41 10 When reduced to poverty, by accepting gifts or eating from whomsoever, a Brahmana is not contaminated by sin; for indeed he is like Fire and Sun. (41) Mitâkşhara:— Moreover, when moneyless ou account of the reduced state of the family, even though reduced to porerty one does not wish to enter the occupation either of a warrior or of a Vaisya, such a one yatastatah, from chomsoever, from a lower one or from those still lower down, accepts gifts or even by eating food from them naivenasâ, nerer by the sin, lipyate, is contaminated. In such a state of adversity in regard to the acceptance of a charitable gift from not proper persons, by 20 right he is jwalanârka samah, like the Fire and the Sun. As Fire, as also the Sun even by contact with the low do not deteriorate, similarly this one even though reduced to poverty does not deteriorate ; thus in this manner there is similarity. By thus saying it comes to be pointed out that one who has been reduced to poverty and has resorted to the alien occupations, even then although in destitution, the performance of one's own duties is the principal one for him. So also Mapv" : "Better one's own duty, " though defective, and not that of another, even though well performed; by resorting to the way of another, a Brâlimana instantly 30 " falls off from that of his own by birth.” (41) 25 1. Ch. X, 92-93. 2. 197 3. CL X. 07.

·1494 Vīramitrodaya-Secondary Courses vajavalkya Book III Chapter 11 Verses 36-41 Viramitrodaya In the text' "In an extreme adrersity also immediate purification "is ordained," having stated, in the case of adversity, by way of an exception to the principal rule as to impurity, an immediate purification 5 as a secondary course, iu the course of the discussion, when in an adver sity the principal means of subsistence is not possible, the Author states as a secondary course, other means of livelihood by nine verses Yâjâavalkya, Verses 35-41 In an adversity iſ the maintenance of womenis not possible by the 10 principal means of livelihood, dwijo, 'the twice-born,' i. e. a Brahmana, may subsist by the acts 1,€, the means of livelihood in connection with a Kshatriya, such as taking up arms and the like; or when that is not possible, by the acts of the Vaišya such as trade, etc.; not, however by the means of livelihood of a Sidra. Afterwards' i.c. after the resort 15 to the means of livelihood of another, nıstiryaliaving got over,' and by penance having got oneself purified, pathi, 'in the path,' 1.c. in one's own means of livelihood, he should place; or the meaning is, that the wealth which has remained over after appropriation from that obtained in the period of distress, he should give up 1.e. abandon on the high road. By 20 the word api, 'even,' is added that a Kshatriya by the means of livelihood of a Vaiśya, and a Vaisya by the means of livelihood of a Sidra, may carry on subsistence, since Vasişhtha' has stated :" Not being able to subsist "by their own meaus of livelihood, they may resort to the next lower “means of livelihood; but never ou any accouat to the lowest." For a 25 Súdra, however, living by the Vaisya's course in adversity has been stated by the Author in the First Chapter. Even though subsisting by the means of livelihood of a Vaisya, a Brahmana should not sell fruits and the like; this is the general nie; since, lac and the like if brought to sale, bring about his fall, and milk and like substances, moreover, 30 upon a sale reduce him to the position of a Siidra. Here, there is an exception ;--Oſ fruits etc. a sale for abtaining an article which is a means of accomplishing Dharma, is sinless. There even, sesamums should be sold by corn only, Au? niot by silver or the like; equal to these should be the measure of grains and not of 35 less or greater quantity. Iſ, however, subsistence is not possible by following the means of livelihood of the Kshatriyus or Vaisyas, then u Brahmana when 1. Yāji. Verse III. 29 p. 1468 11. 15-16 abovu %. 11-l'owerless. Having regard to the context, il raay Indicato all dopondents whom ono is boand to maintain. 3. Ch. II. 22-23.

·Yagfaralkya Book 1117 Viramitrodaya & śûla.--Other things Chapter 11 Verses 35-41 11495 reduced to poverty, by accepting as a donation from anywhere ic. from the lower or the lowest ones, other than those who are degraded; 'well', 1.e. avoiding anything more than what is necessary for his subsistence, when accepting money or food etc. by eating, is not affected with sin. Since because, he le. the Brâhmaņa like the Fire or the Sun although 5 mixed with the low, remains as if not contaminated. Fruits, excepting plums and the ingudi fruit, vide the text of Narada' treating of the vendible article-viz." among fruits, the plums "and the inguda." Stone, such as a jewel and all such kinds of stones, Kshauman, linen cloth'-1.4. cloth prepared of silk yarn; soma, a 10 particular kind of creeper, the means for a sacrifice ; 'creepers', such as the guduchi and like other creepers ; 'juices', such as the sugarcane, guda etc.;' salts' such as the saltpétre and the like; dsavaḥ, 'liquor' such as wine; honey war 1... the bee-war; barhıshaḥ, i.e. the kuša grass ; kutapah,' a blanket,' r.e. a blanket prepared from wool fibre : 15 silk-cloth,' cloth, apparel etc. prepared with the fibre from the sheath of a worm; 'single-hoofed, such as the horse, etc.; lead' is indicative of all kinds of irons; 'green medicinal plants' such as the corn-sheafs and the like ; oilcake'; such as the sesamum dough; beasts, such as the cow etc.; perfumes', such as the saffron and the 20 like; the rest are well-known. By the use of the two words tatha, 'also,' and cha, 'and', are included a red cloth, oiletc. That says Mapu' (Sec. p.1489 11. 21-23); also":"Waters, * Weapon, poison, meat, soma, and all kinds of perfumes; milk, honey, "curds, butter-milk, oil, bee-honey, guda, and the kuias". The word eva, 25 only', goes with the expression for religious purposes'. The word cha, also', in 'also liquor' includes results in addition to those proceeding from the six (causes) stated. By the sale of that the condition of a Vaisya is superimposed upon a Brahmana; this is added to by the use of cha. That says Mana' (Sec. p. 1493 ll. 1-5 oper). Here, by men. 30 lioning the Brâh mana it appears that for a Kshatriya or the like, there is no sin in selling fruits etc. (35.41) salapant Yilnavalkya, Yetse 41 Distress etc, when reduced to distress, 'from wherever,' te, other tban 35 from one degraded, one taking, and in a scarcity of food, when life is in danger, hy eating the food even of one censured, ode is not contaminated with sin Since, by reason of bis capacity to burn down the fuel of sin, he is equal to the Fire or the Sun. (11) 2. Ch, I. 87. 3. Ch. S. 88, 3 1. Ch. I. 65 16 Ch, X, 92-93.

·1496 Mitaksharâ & Vira.-Modes of subsistence Vajnoralkya Book III Chapter 11 Verse 1: Yâjñavalkya, Verse 42 Agricultore, mechanical arts, wages, education, usury, carts, mountain, service, watery soil, the king, begging of alms, in adversity these are indeed the means of subsistence. (42) 5 Milâkşhara:- Again, by the clause âpattaa jirananiti, in adrersity, are the means of subsistence, among the occupations such as agricul. ture and the like others, in times not of distress, one for whom a particular occupation is provided, for him that occupation comes to be permitted by this. As e. g. when in distress, the occupation of a 10 Vaisya viz. agricultural operation carried on by onself is permitted for the Briḥmana and the Kshatriya; similarly mechanical arts and the like also are permitted, silpam, mechanical arts, i.e. preparation of soup' (cooking ) and the like; bbrtih, wages, i. e. by service ; vidyâ, education, such as tuition by payment and the like others; kusidam, 15 148ury, inrestraent of money with a view to profit; that, carried on by oneself is permitted ; sakaļam, cari, by carrying corn &c. by hire as a means of subsistence; giri, mountain, through the grass and fuel growing thereon, subsisting onself; seva, service, following the behests of others; anûpam, watery soil, i. e. a portion of abundance of grass, 20 trees and waterstores ; also n;pa, begging of the Kiny. Bhaikshyam, begging of alms, even for a student, these are in Page 194* adversity; the means of subsistence. So also Mapo “Learning, mechanical arts, work for wages, service, rearing cattle, traffic agriculture, mountain, alms, and. 25 "receiving interest on money are the ten modes of subsistence." (12) 30 Viramitrodaya Yajñavalkya, Verse 42 Among the means such as agriculture and the like, in times not of adversity, for whomsoever a particular mode is prohibited as a means of livelihood, that may be a means of subsistence for him during distress time for a month; this is the meaning. By the expression means of 1. ** -prepare soup Or Dy cooked food; a TR is a cook; sometimes even the Ford a9 also is used simply to indicate a cook. 2. Ch. X. 116. 3. In some editions (c.8. Bilber's and also in collection Vol.0.) instead of fit it is a contentment, ·Virs, Sûla, & Mitar-Secondary means Yajnavalkya Book lit Chapter 11 Verses 12-43 "] 1497 livelihood for a Vaišya' has been stated trade only, so agriculture has here been mentioned. Silpam,'manual arts,' such as pictures and the like acts; bhrtı etc. 'wages,' i.e. under an agreed salary, the service of another; vidya-education,' such as the charms and the like; kusidam,' usury,' investment of money with a view to increase; sakatam,'cart, such as (5 would carry heavy goods of another; giri, 'mountain' ie, the basis for grass etc. which can be taken out for sale; sevd, service, svithout any arrangement as to salary, following the wishes of another; anupam, marshy land,' i.e. a land with abundant grass, water, and trees and fit for the tending of the cows and the likc. Nrpah, 'a king,' the 10 bestower of charitable gifts the acceptance of which has been cen. sured; bhaikşhyam, 'alms,' z.e. the alms collected together, even for the Kshatriya also. By the use the particle cha is included a field of vegetables also. That says Chặâgaleya: "Cart, a vegetable garden, "acting, net, firmness, forest, a marshy land, mountain, and the king. 15 "are in times of scarcity nine means subsistence." 'A vegetablo garden' i.e. a garden land as the means of producing vegetables, etc. Firmness', i.e. not abandoning one's position. (42) 20 Śûlapāņi Yajāavalkya, Verse 42 Agriculture &c. 'Mechanical arts, such as picture making etc.;'edu. cation,' i.e. the instruction in charms &o. other than the Vedic lore; 'cart, by means of carrying corn &c;' mountain,' by bringing in the products of the hill &c.; 'marshy land,' by taking away vegetables, roots &c.;*alms, of one affected by a disease excepting for the purpose of one only. (42) 25 When ven agriculture and the like other means of gubsistence are not available, then how sbould one subsist? So the Author says Yâjña valkya, Verse 43 One who bas been starving, baying waited for three days, (be) nay take wealth from one not a Brahmana; baving accepted, it should be declared 30 when charged according to law. (43) Mitakşbara :-Owing to the absence of corn, one who has been starving for three nights and having trailed, stbitwâ,, without eating, abrahmaņât, from one not a Brihmana, i.e. from a sadra, in his absence from a Vaisga, or in bis absence from a Kshatriys who 35 has been neglecting his daties, as much as may be sufficient for a day;

·1493 Alitakshari & Vira.-Ring's duly ryaj faralkya Book III Chapter II Verses 43-44 L (G 08 5 such quantity of corn, dhânyam, one may take. As says Manu?: "Likewise, he who has not eaten at six meals, may take at the seventh meal ( but) without making a provision for the mornfrom a man who neglects his sacred duties". Similarly, after the time of acceptance whatever has been taken away, that should, according to lar, be declareil, akhyeyam, as it had happened, if he by the owner who had lost it is accosted. 'Why did you take away this which was my property'? As says Manrº: From the threshing-floor, or from the field, or from the house, or wherever may be found; but, it must be declared to him, if he accosts him." < 10 9) Viramitrodaya Yajnavalkya, Verse 43 When the agriculture and such other means of livelihood during distress are not available, having remained hungry for three days, one 15 may take away by theft corn sufficient for one day from the cornfloor or field other than that of a Brâḥmaņa. Having taken, however, the corn, dharmatah, according to law', i.e. in pursuance of truth, should be declared thus: "Being oppressed with hunger, the core of such and such "a one lias been taken away by me", if an accusation is made by the 20 king or any other. That says Manu' (See. 11. 8-10 above ). (43) This is another rule, in connection with adversity, stated for the king Yâjñavalkya, Verse 44 Of him, the condact, pedigree, character, scholarship, study of the 25 Vedas, the austerities after baying ascertained and also the members of his family, the King should find for him a means of subsistence in accordance with the law. (44) Mitakshara:--One who not being provided with food, and is sinking, tasya, of him, yțltam, conduct, i-e. way of living; kulum, pedigree, i. e. his 30 being of a good ancestry, šilam; character, i.e. his personal qualities; śrutam scholarship, ie. the attendance to the distra discourses; adhyayanam, the study of the Vedas; tapah, austerities, such as the Krchhra and the like; 1. Ch. XI. 16. In the print at p. 104 the reference printed as Ch. X-117 is a mistako. 2. At p. 194 1.8 for 30 ma road 4477 &c. 3. Ch. V. 17. 4, C. XI. 10.

·Yajfavalkya Book II Chapter II Verse 44 Mitä., Vira, & sûla. Result to the Ring 1499 also having scrutinised, rajâ, the King, pritim kalpayet, should find for him a means of subsistence, which is not inconsistent with lar. Other wise, it would be his fault; so also Manu' : “Of that King, in whose "dominions a śrotriya pines with hunger, the Kingdom of him will even erelong be afflicted by famine Here ends the Chapter on the Duties ia Adversity. 77 5 Vicamitrodaya Thus while suggesting the non-punishability of the thief in this manner, the Author states the duty of a King in regard to such a one oppressed by adversity 10 Yâjõavalkya, Verse 44 Of him, after a three days' fast, having ascertained the status such as (that of) a Brâhmana, etc. and after having determined his good character, and having come to know that he had sons and dependants to be maintained with a view to provide for the maintenance of his family, the King 15 should fix for him a means of livelihood Bot deviating from the law. Otherwise, however, says Manul: "A King in whose realm a śrotriya "pines with hunger, the Kingdom of his shall perish oppressed with "famine and pestilence." Śruta, scholarship, and adhyayana, the study of the Vedas, are distinguished by the receiving and understanding 20 the meaning of words. (44) Thug ends the Chapter on Duties in Distress. Śûla pâņi Yajna valkya, Verses 43-44 Hungry &c. Of him so described, after having ascertained the family and the like, the king should find a means of livelihood not departing from religion. (43-44) Here ends the Chapter on Duties In Distress 25 1. Ch VII 134 ·1500 Alitaksharâ -The Vanaprasthas Trajnaralkya Book III Chapter III Verse 45 Chapter III Of the Duties of the Vânaprasthas Hermits Among the four paths of life, the duties of a Celibate Student and of a Householder bave been discussed. Now in the course of the 5 discussion, the Author proceeds by way of discussing the duties of the Hermits Yâjñavalkya, Verse 45 Having ealousted to his son the wife, or being followed by her, one should go to the forest, when intent on leading the life of a hermit; (when) a 10 celibate, taking with him the fire and the aupåsana (fire). (45) Mitäksbarâ :-One who in the forest stays i.e. leads a life of ex treme regulations is a Vilnaprastha, 'one who has set about for & forest'-a hermit, Vanaprastha is the same as Vânaprastha, the elongation' is in regard to the designation; in short as indicative of one des- 15 irous of going to the forest betaking to the next mode of life. Such & one sutavinyastapatnikah, having entrusted to his son the trife; 'By you is she to be maintained' thus, one who has entrusted i.e. consigned his wife--such a one as so described. If she, out of a desire for the busband's company, wishes herself also to go to the forest, then 20 tayâ, by her, apogato wâ, being followed, i.e. together with her. Moreover, brahmachâri, celibate, i.e. continent ; sâgnih, rith fire, i.e. with the raita na fire ; and also sopagnih, together wilh the household fire, vanam vrajel, one should go to the forest. By the statement 'having entrusted to the son the wife,' has been pointed out, that one who las accomplished the housebolder's duties, can become a hermit i.e. becomes entitled 25 to set out for the forest life. This, moreover, bas been stated on the assumption of the cumulation of all orders in life. Otherwise, under the Pace 195 text: One who has not swerved from the voty of 30 " celibacy, whichever path (of life) he may wish for, he may betake",' even if one bas not entered on a householder's stage, one is certainly entitled to a forest residence. 1. 1... the clod gated for 7 is used as a technical word indicativo of ono who has taken to the third atago in life. 2. RHA 44-lie, on the assomption that all the orders in life are to be gone through in their consecutive order. 3. 01. Jana Ch. III. 2, ·Yatavalkya Book Ill Chapter 116 Verse 45 Mitâksharâm TV ho can retire to the forest ? 1501 C This entering into tbe forest, however, is for one whose body has been worn out by oldage, or one who has a grandson born to him. As says Manu: “When, however, a householder sees himself covered with wrinkles, or (sees) the child of a child, then lie should resort to the forest." 5 This rule of entrusting the wife to the sons is for one who has a wife living, as even for one whose wife is dead, life in the forest has been stated by Âpastamba’ and others. Therefore what has been stated in the rule in the text : "After having cremated by the "agnihotra rites etc.” as to the re-consecration of the fire, that has & 10 reference to one who has not completely mastered his passions. By the expression “ together with the fire and the aupasana "(fire)," also is meant that when the consecration of the fires has been made, then together with the Srauta fires, as also the bousehold fire, one should go to the forest. Upon an eatire' consecration, however, by 15 the Srauta oves only. If, in some cases, owing to the elder brother's remaining without a consecration of the fire, the Srauta fires have 1. Oh. VI. 2, 2. See II. 9-21-18&c. 3. Of Yájñavalkya Âchara verse 89 see p. 238 Above. 4 BUTTFT-7---is emotion,passion ,one whose passions bavo not been toned down Bitambhatta makes this clear कषायो रागादि । तथा च पम्प नद्रिय- NÅ HY3747 eh g7 17 (P. 88. 11. 7–8). 5. Trata and 3101917. Note-wafua—"Taking away in entirety, however, the rites will be performed by the Srauta fires only." Mark these two terms Air and 370177, 31 means taking up. Every householder has to maintain a perpetual fire which is called MA. or af. bocause the householder performs the aupasana rites on it every morning and evening TOTEUTETUS ATITION FOR TAFTA 407 * Anna- ग्रहणादिरमिस्तमौपासनमित्याचक्षते मस्मिन् गाह्यांगि मर्माणि (हिरण्यकशि प. सू. २६-१,0) इति हिरण्यकशि. 1977. ( See 37197717 L. . III. 5, 15.16. and the 31419 by p. 65 Käsi Banskt Bories No. 69.) When the houscholder desires to perform the Vedic or Srauta rites, he has to consecrate the Srauta fires For that parpose he takes this aupasann fire either in entirety, or only a portion called half for the Drabmandans rite TESTING वोपासनादमिमावत्यापरेण गार्हपत्यायननं ब्राह्मौदनिकमादधाति ओपासानक पासर्वम् । आपस्तम्प भी. सू .११. After this the same agai is divided and placed in the appropriate places for tha. threo sacrificial bres. (Continued on the next page) ·1502 Mitakshara-Sarıyldhana and Ardhadhina Yajfiavalkya Book 111 Chapter III Verse 25 not been consecrated, then one should go simply together with the Aupasana fires; thus it should be discriminated. The carrying of the fires, moreover, is with the purpose of bringing about the performances such as the agnihotra and the like which can be accomplished by 5 it. And bence also Manu' : "One should offer the agnihotra with "the three sacred fires according to the law, without omitting the darśa? "and the paurņamäsa parra at any time according to his capacity." It may be asked, indeed, in the case of one who has consigned his wife to his son, and who is without her, how 10 An objection can the agnihotra and similar performances bola ? Since in the text: "Along with the wife, a sacrifice "should be offered" is the rule for a joint right. The Answer is, true, it . (Concluded from the last page) In Loth, the sea is of the main or tho Lousehold fire, which is taken away, either in entirety or in part, and the Srauta fres are kindlod with which the śraula rites are performed. When oply a portion is taken over for the Srauta tites and the other portion is retained for the performannces of the Smarlas ritos, it is gru1979, and then in that case, both the Smarta and the Srauta rites can be performed on the remainder of the Smärta fire, and on the Srauta ones prepared with the portion taken away from the Smarta fire. When the whole is taken away, nothing remains of the silmaa fire and the Smarta performances aro suspended, the only rites which could possibly be perfomed being the Srauta rites only after the सधान. 17 therefore means taking away the whole of the aupa sana or grhya fire, when nothing remaing for the performances of Smärta rites; and fun Deang taking away only a hall, when with tlie half retained the Smärta rites may be performed. #Tig and smart are prescribed as alternatives. A householder may choose one or the other. In the case of the in, it will be poted that this rito taking place is the aftercoon, there will be no Smerta Sre available for the aupasnna rites due to the perfomance in the evening. In an Stoian, both the Gres are available and performances of Loth character i... Sraula and Smarta aro observed and there is no loss of either, mais anaZaSergio TF414517an erariú fund i 5710Z 315*FT निवृतिः । औपासनहोमादेः सबांधाने नवनिनो निपनि प्रतिनिध्यभावाद मेस्त्मृष्टामिवत् । यया उत्सृष्टामेरामहोत्रादि. FALLA. EA T FRILHISTATA SHIFCF I See {Higir commentary on 17. 419172-73 cited The Alimansa Prakasa sol. III. No. 3 p. 35. 1. Oh. VI. 9. 2. i and guara-1 is the completely dark moon and tour is the fall Both are incladed in the eight parras. noon.

·1804 Vira., Soia. & Mitâ.-TVife may accompany hin Vajñarallya Book II Chapter 111 Verses 45-40 Viramitrodaya Or the members of the four Orders, the Duties of the Celibate Student and of the Householder bave been stated. Now the Author states the Hermits' duties by (means of) an entire Chapter .5 Yajāavalkya, Verse 45 One who in the forest, with intensity 1.c. under special restrictive vows, lives, is rånaprasthah. -' a hermit '; vanaprastha itself is zárlaprasthal--it is a designation indicativc of a state'. To the son for the purpose of maintenance, one who has entrusted his wife. On account 10 for the wife's' desire for service to the husband, when one is followed by her; he should be celibate' ... abstaining from sexual intercourse; 'with fires', r.e. together with the three fires, Sopasano', together with the household-fire also; and thus he should go to the forest. At the starting time itsell, the wife gives her consent to the 15 agniholra being performed by the husband, and thus when she is entrusted to the son the carrying of the fire becomes consistent. (45) ; Sûlapāņi Yâjñavalkya, Verse 45 Son &c. The twice-born resorting to a higber stage of life, having 20 consigned to the son the wife when not desiring a forest residence, or if desirous, with her also, living in continence and taking with him the vailara fires, as aleo the household fire, should go to the forest. (45) In the expression 'He should go accompanied by fires, together with the aupasana (fire),' it has been so stated with a view to the per formance of the S'rauta and Smarta rites which can 25 accomplished by the fire ; the Author now states a rule in regard to the means thereof Yâjſavalkya, Verse 46 With material pot produced from ploughed land, he should offer to the satisfaction of the fires, manes, gods and the guests even; likewise to the 30 dependants also; wearing the hair on the face, head, and on the body and maintaining his own self. (46) Mitakshara:—The ase of the word pbála, plough, is indicative of anything which is a means of cultivation. With corn produced from uncultivated land guch as the nirara, renu, syamika and the like, 35 he should make offerings to the fire. He should attend to the performances which can be accomplished with fire. The (use of the ) 1. —Condition, ·rajdavalkya Book 1117 Chapter 1 Verse 46 "] Mitâkşiara–His mode of life 1505 word cha, likewise,' indicates that the dole of alms should also be made with the same. Also pito-devân-atithîo, the manes, the gods, and the guests. From the use of the word api, also, it is intended, that created beings also should be pleased by the same (means ); likewise bhṛtyân, dependants. 5 By the use of the word cha, and, also those who had arrived at the hermitage. So also Mano? : “Whatever edible there may be, from " that he should offer the oblation and the alms also according to capacity; with water, roots, fruits and alms begged, he sbould honour those who may have arrived at the hermitage." 10 In this manner, after having performed the five great sacrifices, he himself should eat what may remain as a residue as Mapu' has stated : * To the Gods also having offered it, -- the forest produce and "the most holy oblation, the remainder he may uti- Page 196 * "lise for his own self; and also the salt which had 15 "been prepared by himself": "Prepared by bimself' i e. prepared from salt-marshes*. Thus, from the restrictive rule in regard to the meals, as also in regard to the sacrifices, the abandonment of urban eatables stands established from the context. Therefore also Mano': “ Having given up urban meals and also all his belongings." 20 Indeed, the darśa, půrnamûsa and like sacrifices can be accom. plished by means of paddy and such other urban An objection products ; how then can there be an abandonment of it? It should not, moreover, be said on the strength of the special text: viz., " With the produce of uncultivated land--fires etc." that 25 the rule as to the paddy is annulled, because a Smrli text, even if relating to a particular topic cannot in law affect a Srui text. The rule regarding the produce of uncultivated land can be reconciled by taking it in regard to performances which can be accomplished on the Smarta fire. 30 1. Cl. VI. 7. 2. TRENIR-See Maju III 70 अध्यापनं ब्रह्मयज्ञ-पितृयज्ञस्तु नर्पणम् । होमो देवो बलि तो नृपज्ञोऽतीयपूजनम् ।। 3. Ch. VI. 12 4. 3-salt-marshos, according to from salt or alcaline elements of trees and the like (Balber). 5. Oh, VI. 3.

·1306 Mitâ., Vira. Sûla.--Should yrow the hair Yajfaralkya Book Hli Chapter 111 Verse 46 An answer Yes, it is true. Paddy and the like also being likely to be available even from land unfurrowed by a plongb, there is no contradiction. And hence also, in the text by Manu': Withi grains growing in spring and in autumn "filled and fit for sages and collected by oneself, one may prepare and "offer the purodisc, and boiled rice, in accordance with the rules" although the intrinsic purity of the nitûra and the like grains grown autoinatically fit for sages is established, the use again of the word pure has been made with a view to their fitness for a sacrifice and the (10 like. Purity is sacrifice; fit for that is pure. So also, S'mašrûni, hair on the face, jațâścha, in the form of braid, those growing on the liceul, and also români, the hair in the armpits Sc. one sliould bear. The use of the word hair is indicative by implication of the nails also. So also Manu”: "Let him always wear ,15 " braids, the hair on the face, on the body, and the nails likewise." And also âtmavân, maintaining his ortu self, r.c. he should be intent in the contemplation of the Sell. ( 16 ) 1. 20 Viramitrodaya Yajñavalkya, Verse 40 Sprung up without ploughing, with such nidia ind other corn, he should offer to the fire and the rest. Offering to the fire 1.c. offering the oblation to the fire, agnihotram. By the use of the first cha, and" is the inclusion of the cows which supply the cow.dung, as a means for the performance of agnihotra and by the last, of oneself. By the use of the word api, 'even,' are included the beings—the objects of the oblation offerings. By the word “hair' are included the hair in the armpit etc. “Braids also, should he bear always, and the liair on "the face, body, and tlie nails also", so Modus Maintaining his own self' i.e. solcly devoted to the contemplation of the (supreme) soul. (46) 25 30 Salapiņi Yafəavalkya, Verse 40 Unfurrowed, i e, sprung up without a furrow "And braids also should ho always bear; and hair on the face and body and nails also ", from this text of Manu', even nails bo should bear. (46) 61 1. CU VI. 11. 2. Oh. VI, c.

·Yajñavalkya Book 1117 Mita , Vira & Sûla.- Accumulalions Chapter III Versc3 47-18 1507 The Author states the rule about accumulating wealth referred to before Yâjſtavalkya, Verse 47 For a day, for a month, or for six months or also for a year should one make the accumulation of wealth; what has been saved, in the Aśvayuh month : 5 one should give up. (47) Mitâkşharâ :--In regard to one anhah, day, what is sufficient for the meal, sacrifice, and the like visible and invisible performances, arthasya sañchayam kuryât, of realth the accumulation one should male, māsasya wê şhannâm, for a month, or for 512 months, samvatsarasya wâ, or JP for a year, sufficient in regard to the performances (for such periods) one should make the accumulation, not more. If even while doing this, somehow it is exceeded, then that superfluity aśvayuge mâsi tyajet, in the month of -lsvayul one should gure up (47), Viramitrodaya 15 Yâjñavalkya Verse 47 For a day, or for one month, or for six months, or for a year, such property 2.C. material, such as the nivåra rice etc. as may be sufficient for the meals, sacrifice, and the performance of sacrifices and also in a manner not inconsistent with the law, one should store. More than 20 that whatever may have been stored, or remained over after appropria. ( tion he should give up in the month of Āsvina. The meaning is that he should make again another accumulation. (47) -1 25 sûlapâņi Yajnavalkya, Verse 47 Day &c. Accumulation of stores for maintenance for a day or the like other period be should make, for the sacrifice also Of what w83 made, the balance which may remain after the ritual, he should give up in the month of As'vin, (47) Yâjñavalkya, Verse 48 30 Restrained, bathing at the three periods, averse to acceptance of a donation, intent on Vedic studies, always giving away alms, and devoted to the good of all beings (48) Mitakshara :--Moreover, dânto, 16 struned, i e. free from arrogance; at the three periods, viz. the moving, inidelv, and the afternoon, 35 ·1508 Miltāksliarâ & sûla.-His food vajaavalkya Book 111 Chapter 111 Verres 1879 regularly liaving a bath; also in regard to acceptance of gifts, averse; from the use of the word cha, 'also', averse to the performance of sacrifices (for others) also. Swadhyâyawan, intent on l'etic stulics ; also always giring arcay donations, dânašílah, of fruits, roots and alms; 5 and should likewise be devoted to acts beneficial to all the living beings. (48). Śûlapāņi Yajñavalkya, Verse 48 Danlah &c. Restrained r.e. bearing up with the pains of cold, heat 10 &c. bathing at the three saranas 1.e. bathing at the three transitional periods; the rest is clear. (48) Yâjñavalkya, Verse 49 Using his teeth as pestle and mortar ; subsisting on things ripened by time; or having a stone slab for pounding ; likewise should he perform the 15 Sraula and Smúrta rites with fruit oils, as also the performances. (49) Mitakshara :--Moreover, tooth alone are the pestle and mortar i.e. the instrument of removing chalf, of whom; such a one is dantolakhalikah, une ausing his teeth as pesile and morlar; what is ripened by time itself is ripened by tinie such as the nuûra, renu, sya mdka and the like; as also 20 plums, ingudi and like other fruits ; one who eats these is kalapakvasi, subsisting on things ripeneil by time; the word tca, 'or', is used to indicate that he may gubsist on things cooked on fire, since," Or eatiog thiogs ripened by time or on fire," in this text of Manu,' eating the timeripened or fire-cooked things is intended ; or he should be one having 25 a stone slab for poundiny, aśmakatļako wâ, i.e one whose pounding i.e. thresbing is done by a stone slah; one of this type. Likewise, the S'tauta and Smärta rites, we also the visible garform. ances, kriyah, such as eating, anoiuting and the like Page 197 * one should perform with unctuous substances ex 30 tracted from the fruits of lalucha, madhuka and the like other sacred trees, and not with clarified butter or the like. So also Manu?: "He should eat the fruits of sacred trees as also oils extracted from the fruit.' (49) 97 1. Oh. VI. 17. 2. Cli. Vi 13.

·Vajnar alkya Book 111 Chapter IIS Verses 49-00 Vira., Sûla, & Mitâkşharî-Disciplined life 1509 5 Viramitrodaya Yâjõavalkya, Verses 48-49 Dantah,' resrtained' z.e. bearing with the rigour of cold, heat etc. at the three periods always having a bath, turned away from any kind of acceptance, as also from performing sacrifices for others; intent on Vedic studies; always doling out alms, fruit, root, beggings, etc.; intent on conducting himself for the benefit of all the created beings. One whose teeth alone is the pestle and mortar i.e. the means of separating the chaff, such a one; in course of time 1. e., without effort ripened, such as the plum fruits, nuvara etc.; one whose food is that ; one who does the pounding by a stone. By the use of the word wd, or,' is included or he may eat what cooked on fire,' as stated by Manu. Srauta, guch as the Agnihotra and the like; Smarta, such as the Vaišvadeva etc., has been indicated as necessary performances, as also the acts of eating, maintaining tlie dependants and the like, he should perform with the products of the fruits of sacred trees in the place of oils, clarified butter etc. and that also in a manner as laid down in the rules. (48-49) 10 20 Sûlapâni Yâjñavalkya, Verse 49 Teeth &c. One, of whom teeth themselves are in the place of a pestle and mortar; he should have such a description with the unction producing fruits i e. from the unctuous juice of the inguda, madhuka and like other fruits, he should perform the Smárla rites as also make the anointing of the body &c. (49) 25 30 The Author states in regard to the taking of two meals stated in connection with the rules of worldly life Yâjñavalkya, Verse 50 By the ( observance of) Chandrdyanas he should pass his time, or he should always live by the Krchchhras; or he should eat after the lapse of a fortnight, or when a month or a day has passed, (50) Mitákşharâ :--Chandrayaņaih, by the Chandrůyanas, as will be described hereafter, with their characteristics, kālam vayet, he should pass his time; kịchchhrair vâ, or by the krchchhras, such as the Pr djúpatya and the like, one should lere, vartayet, his time. Wâ pakşhe, or, after See Versez 324-325 of Prayaschittadhyaya 35 1. C! VI 17 2 ·1510 Mitô., Vira. & Sûla.-Spare in diet Yataralkya Book 131 Chapter 111 Verses 50-51 a fortnight, ie. after fifteen days are passed, aśnigât, he should eat, masena wâ, or ajter a month, abani gate wâ, or after a day has pussell, at night, he should eat. By the use of the word api. eren, or even at the fourth meal, as says Manu': "Ile may eat either at night, or in the: 5 “day time after collecting the food according to his capacity, or at every fourth real time, or eren at every eighth." In regard to these rules as to time, there is option according to one's capacity. (50) Vîramitrodaya Yâſñavalkya, Verse 50 10 By the performance of the Chåndrayana, one should always pass his time. Or by the observance of the Prája palya and other Rochchhras, one should pass his days. The word 'always,' goes with all. After the lapse of a month, or the lapse of a fortnight, or the lapse of a day, he should eat and not like a househoider, every day; this is the mean- 15 ing. By the usc of the word api,'even,' is included, an cighth meal also, wde this text of Manu': " Or at every fourth meal time, or even "at the eighth meal time." (50) súlapāņi Yajāavalkya, Verse 50 20 Chandra &c. Kochchhrus, such as the Prajapatya and like others. The rest is clear. (50) Yâjſavalkya, Verse 51 He should sleep on the ground, pure in bis mind, at night; during the day he should pass his time by walking about, or by standing, sitting, and 25 roaming, or by the yogic stady also. (51) Mitaksharâ :-Moreover, excepting the period of eating or roam. ing, râtran Šuchih, at night pure in mind, and restrained swapyât, he should sleep; he should not sit, nor also stand; sleeping during the day being prohibited for every individual, it is not intended as a rule of 30 abstention from that. Also, on the gronnd alone, he should sleep. That, moreover on the ground, not on a sofa with a bed spread on it. The day, however, samprapadaih, by walking out, i.e. by wandering, he should pass. Sthânâsaparupairvâ vibâraih, or by dirersions in the form of c: silting, standing i.e. by morements such as for some time sitting, for 35 some, moreover, sitting, or in this way he should pass the day 1. Ch. VỊ, 19.

·Vajaavalkya Book III Chapter 111 Verses 51-5e Mitâ., Vira & sala.--- How to spend his time ? "]MIE 15111 ( Yogabhyâsena wâ, or in Yogic study. So also Mang': "And Also various Upanishads and Vedic tests for the upification of the soul,"; 'unification of the soul,' ie. for the attainment of the Bralima. From: the use of the word tatha, also, is meant, or he may pass by rolling on the ground, as Manu? has stated : " He may roll about on "the ground, or stand on tip-toe during the day." "On tip-toeie on the ends of the feet. ( 51 ) 5 10: 15 CE 20 Viramitrodaya Yajnavalkya, Verse 5 At night, haviog purified himself, on the ground, and not on a cot or the like, should he sleep. At day, i. e. during the day time, by good i.e. such as could secure religious merit, walks 1.6, movements, by standing, 1.c, standing up; by sitting, i.e. sitting down, and the vihara ic, in the diversion of listening to the upanıshads; as also by the practice of the yoga; but he should never sleep. Manu': "And "also various Upanishads and Vedic texts for the unification of the soul." He should hear, is the contert. Also: “He may roll about on the ground, or stand on tip-toe during the day." sûlapāņi Yajoavalkya, Verse 51 Purified &c. 'On the ground,' z.e, not on 8 cot &c. by the forefeet ie. on the ends of the feet, he should stand during the day. 'Standing and sitting,' : e, for some time he should remain standing alone : for some time sitting also, and should not roam about in the interval. The rule is for periods other than the necessary time for bathing &c. (51) Yâjñavalkya, Verse 52 During the summer season, seated in the midst of the five fires'; during the rainy season, he should lie on a platform; with wet clothes on, bowever, during the cold season; or according to bis capacity should be practice austerities. (52) Mirakşbará:--Having regard to the tests: "OF three seasons is the "year; grishma, ecarşhà and hemantah.” grîşhme, during the summer 1. Oh. VI. 29 Ch. VỊ, 22, 3. IX -The five sacred fires are algoria, my,31114, 77 and rat27 and the sixth it is also added to. Tho author of the Milákshará refer8 to these as made up of the four quarters and the fifth, the san, over the head. 4. See Taittiriya Sithatâ V 7 6. 18 25 30 2 ·1512 Mitâkşhara, Vira & súla.-- In the seasons Yajnavallya Book Ill Chapter III Verse 69 season, i.e. during the period of four months, such as the Chaitra and the rest, in the four quarters fire and overliead the Sun; thus in this' manner, in the midst of the five fires be should be seated. So varshásu, during the rainy season, i. e. in the period of four months such as the 5 month of S'râvana and the rest, sthandilesayah, he showd, lie on a plat. form, i.e. he should dwell on the portion of the ground which is with out any means of warding off the rainy showers; hemante, during the cold season, i.e. in the period of four months such as the Alargasirşha and the rest, he should put on a wet cloth. 10 One unable to practice austerities in this manner, may practice austerities according to his capacity. He should strive in such &, manner that there may come about the emaciation of the body, as, Mano' has stated : "Practising austerities of the bighest rigour, he "should dry up his own body." (52) 15 Viramitrodaya Yajnavalkya, Verse 52 "Of three seasons is the year, the summer, the autumn and the, "cold season". There in the summer 1.c. in the four months commencing with Chaitra onwards, seated in the midst of the five fires, he should 20 perform the austerities in the form of taking in the five fires. On the four sides, the four fires and on the top the fire in the form of the Sun; thus the five fires. During the showers he should sleep on a platform; he should perform the austerities in the form of sleeping on a raised post on the ground which is without the means of warding off the 25 shower streams. In the cold season, however, putting on a wet cloihi.c. by wearing such a cloth, he should perform the austerities for the whole season. When unable to perform austerities in this manner he should practice any other kind of austerity according to his own capacity as would dry up the body. By the use of the word api,'cven,' has been 30 indicated as a secondary course the adoption of the last alternative. (52) salapani Yajāavalkya, Verse 52 Sumnier &c.' By its association with the seasons and the year, this rule is for every year, (52) 1, C. VÍ 24, ·Vanavalkya Book II Chapter II Verses 53-54 "] Mitâkşfiarâ Vira & Sûlapāņi- Forbearance 1513 Yâjñavalkya, Verse 53 To one who forments (him) with thorns, as also to one who anoints him with sandle pastes, unangered, or undelighted either, and equal to this as to that also (53) Mitaksharâ:- Moreover, yah, one, i.e. some one with thorns and such other means tudati, torments, on the several parts of the body and causes pain, with him he should not get angry. He who, with sandal paste and the like limpati, anoints, bim over and causes Page 198* pleasure, towards him also he must not exhibit delight. But, to both these two he should be equal, 10 samah, i, e. should be indifferent. (53) Viramitrodaya Yâ ñavalkya, Verse 53 With thorns, one who tries to cause pain, towards him unangered, one who anoints him with sandals, with him not overpleased ; towards 15 both equal ie, indifferent, should he be. The genetive case with the several uses of the word cha, indicate the co-existence of one who is indifferent, and the absence of delight or sorrow. (53) salapāņi Yajñavalkya, Verse 53 22 He &c.' He who causes pain with thorns, to him he should be unangered. One who anoints him with gandal paste, towards him also he should not exbibit pleasure Thus should he be even-minded towards both, (53) For one who is unable for the fire service, the Author states 25 Yâjñavalkya, Verse 54 Or having consigned the fires within himself, also taking bis residence in a tree, and with measured diet in the houses of the vanaprasthas only, should he practice begging for bis maintenance. (54) Mitakşbarâ:--Again, the fires, having put in bis own self, vşkşhâvâsah: 30 taking his residence in a tree, one whose place of residence is the tree only ; such a one of this description. Mitâšanah, one with measured diet, i.e. who eats very little. By the use of the word api, also, is indicated, also that he should subsist on roots and fruits. As says Manu :1 "Having deposited the sacred fires within himself, according to the 35 C. VI, 25, ·1514 M11tâk barâ & salapāņi-His meals "Yajiavalkya Book III Cbapter 111 Verses 51-55 << 79 prescribed' rule, being without fire and without a dwelling, silent he should subsist on roots and fruits. 'Silent, i.e. observing the Yon of silence. When, however, the roots and the fruits are not available, as much as may sustain life, to that extent only should ..5 he practice begging at the houses of the rânaprasthas. - Sûlapâni Yâjõavalkya, Verse 54 Fires &c. When unable to bear up the fires, then after six months in accordance with the rules regarding the Valchanasa, having consigned the 16 fires within oneself. for the sustenance of life, he should bring in alms.(54) When, however, that is not possible, or there is an attack of a disease then what should be done ? So the Author says Yâjñavalkya, Verse 55 (1) Or kaving brought from the town, he should consume eight mouthfuls 15 restrained in speech. (55 [1]) Mitakshara:—Grâmâdwâ, or from the town, alms, ahşlya vâgyato, having brought, restrained in speech, i.e. observing silence aşhļau grâsân bhuājíta, eight mouthfuls he should consume. By stating the rule about begging from the town the rule as to the food for an ascetic is by 20 implication superseded. ben, however, with eight mouthfuls, sustenance of life is not possible, then, “ Eight mouthfals for the muni " is the alms; for the vånaprastha, sixteen," this rule stated in Another Smrti should be observed. (55 (11) For one who is unable to observe all the rules, the Author states 25 Yâjñavalkya, Verse 55 (2) Subsisting on the air he should go towards the North-East, until the fall of the body, (55 (21) Mitaksharâ :- Air itself is the diet of wbom, such a one is vâyu. bhakshah, subsisting on the air. Prâgudichim, North-East ie. the isini, 30 direction, gachchhet, he shoulel yo. Avarshmasavkşhayât, until the fall of the body; rarshma means the body; until the falling of that, with an yncrooked pace should be go. As says Many? "Setting wimself 1. Tur-1.0. 489017:{îuat 1 69 TU TIEM. Tuara: 4. 96 . ?-?. 2. Ob. VI. 31, ·Yajfavalkya Book 111 Chapter III Verse 65 (P) Mitâkshara-The alternative course L'515 un- CR 46 towards the North-Eastern direction, he should proceed in an crooked manner." When he is unable for this great journey even, he should practise the bhrgupalana? and the like, as has been stated in a Smrti: A rânaprastha may betake to a warrior's path, or enter into the "fire or water, or let himself fall from a height” the duties as to bath. ing, sipping water stated in the chapters relating to celibate students and the like, being not inconsistent are applicable to him also. Since Gautama": "For the later ones, also this, as being not inconsistent." Thus, by observing all the sacred rituals such as the moon 10 rituals," Dikshâ, as far as the maháprasthana, ending with the giving up of the body, one gets a respectable position in the region of Brahma ; as says Manu“: "By means of any one of these modes prescribed for the great rşhis, a Braḥmaņa by getting rid of his “body, is exalted in the region of Brahmi free from sorrow and 15 “ fear." Region of Brahmâ' i.e. a particolar region, and not the perpetual Brahma, in regard to that the word region not being used; and there, without resort to the fourth order, absolution is not accepted to be possible. Nor should it be supposed that the possibility of attaining Brahma is indicated in the text : " Or with the practice 20 "of Yoga" would become refuted; for it is possible to construe that text as being stated in regard to the attainment of the region of Him. And hence also in the S'ruti', " three are the pillars of Dharma" thus, 1. HELTOTT-se proceeding to the 1973 Stat direction on ETTU, FATU &c. on the routes higher up the Kedara and other points. 2: 49971-See Bålambbatta Collection Vol. 8 pp 16-21. 3. Tant-A battlefield etc. 4. Oh. III. 9. 5 Seo Verse 50 above p. 1509. 6. Ch VI. 3. 7. See above Verse 51 y 1511 8. The passage 11 from the grant 217717. The fall passage reads thua, अधर्मकन्या पोऽध्ययनं दानाणित प्रथम नए एव दिलीय । ब्रह्मचार्याचार्यकुरवासी नूनीयोज्यन्तम्मान- माचार्यकुलेऽवसादयन् । सर्व एते पुण्यलोका भवन्नि ब्रह्मसरस्थोऽमृतत्वमेति ॥१॥ In the comments by Nolyananda (see Anandåsrama Series No. 79 PP 49-50). Os the meaning of this passage has been very clearly bronght out thus Three parts (FFA) of er exist viz for the householdet, ut 85747,, is the first; the second is for the hermit वानप्रस्थ, viz तप,such as कृच्छ्रचान्द्रायणगर्दि,and the third for the आचार्यकुलवासि. 118. He remarks SS15972750) 46. A different result, has, however, been stated for the सन्यासि f ·1510 Alitaksharâ & Vira-altainment of Brahma Vajnavalkya Book til Chapter 111 Verses 54-56 premising, "the sacrifice, studs, and donation" is the first, 'austerities alone', is the second, and 'a celibate student residing in the premises of the preceptor' is the third ; residing at the liouse of the preceptor to the very end, and ending his life, thus huving stated the chara. 5 cteristics of the duties of a householder, & rânaprastha, and a perpetual student, and thereafter by stating that all these attain to meritorious worlds, bas been stated the attainments of ineritorious worlds by the members of the three orders, and by the statement viz, "one whio bas been established in the Brahma, secures 10 Page 199* & neverdying state, deductirely bas come to be stated the attainment of a neverdying condition in the form of the absolution by the parierajaka alone who bas been established in Brahma. As for the text: "One performing the sraddha and always speaking the truth, even a householder gets absolution ", in 13 which even for a householder the absolution has been demonstrated, that should be understood only as having'a reference to the ascetic condition gone through in another birth. (55 [2] ) Here ends the Chapter on the Vânaprastbas 20 25 Viramitrodaya On account of the inability for storing food, the agnihotra may be impossible, so the Author says Yâjñavalkya, Verses 54-55 In pursuance of the rule precribed for the Vaikhānasa, after having consigned the fires within oneself, one whose place of residence is a tree itself, that he may live by the roots, fruits etc., such a one ( should be ) with measured diet 1.c. shall have his meals restricted. In the absence of that, in the houses of Vanaprasthas, he should do the begging for bis maintenance i.e. for the preservation of life. By the use of the word eda, 'only', the householder is excluded. When maintenance is not possible from that, from the town i.e. from the class of householders residents of the town, having collected eight mouthfuls,-and if by that much the sustenance of life be impossible, sixteen mouthfuls, observing silence he should ent. 80 1. I'rayaschitta Verse 205.

·Yagna alkya Book til Chapter It! Verse 35 "] Vira. & sûlapāņi-Course for a Vanaprastha 1517. ** re If he is unable anywhere then, however, until the crumbling of the body i.e. as far as the body could be sustained, eating in the air, he should proceed towards the North-Eastern direction in a non-crooked manner. In another Smrti': " Eight mouthfuls are the alms for a "muni; for & vanaprastha, sixteen." Manua: "Having consigned the 5 "taitána fires within himself according to the rules, he should remain “ without a fire, without residence and subsisting on roots and fruits." Also: "Or setting himself towards the North-Eastern direction he "sbould proceed in an uncrooked manner." A Sayti: "A vana. "prastha may betake himself to a warrior's path, or enter into the fire or 10 water, or let himself fall from a height.” For this vånaprastha order of life, the Brahmana and the Kshatriya alone have the privilege to enter. " Four have been stated to be the Aśramas for the Brahmaņas as "pointed out by the Śruti; for the Kshatriya, three have been stated; "two and one for the Vaišya and Sídras respectively," thus the Author 15 himself having stated in the Yogi Samhita. Here ends the Chapter on the Vânaprastha. I! salapâni Yajñavalkya, Verse 55 From the town &c. Having collected from the town, eight mouth- 20 fuls he should consume, Being attacked by an incurable disease subsisting on air, he should proceed towards the North-Easterly direction until the fall of the body. (55) Here ends the Chapter on the Vânaprastha 1. See Baudhayana Db S II 10-53 cited data g. 700 px. 2. Ch. VỊ, 25, 3. Manu Ch. 31.

·1518 Mitakshara-The Ascelic Yajnatalkya Book flt Chapter IV Verse 60-67 1 CHAPTER IV Duties of the Yatis (Ascetics ) Having enumerated the duties of a hermit Vaikhanasa, the Author begins in due course (the consideration of ) the duties of the 5 ascetics—the Parivrajakas Yâjñavalkya, Verses 56, 57 Either from the forest or from the house, after having performed the sacrifice in which the dakshina is bestowed as in regard to all the Vedas, and I known as the Prâjâpatya, and at its conclusion after having reposited the 10 fires within himself. One who had studied the Vedas, was performing the japa, had sons living, had been doling out food, had maintained the fires, and bad performed sacrifices according to his capacity, should torn his mind for final emancipa. tion; and not, however, otherwise. ( 56, 57) 15 Mitâksharâ :~-By as much period as the sensual desires of one whose body has been dried up by several austerities, become boiled up in a cauldron and there remains no possibility of the revival of the upshot of arrogance, for so much period having completed the residence in the forest, 20 immediately thereafter, one may turn bis mind towards the final em: ancipation. By the words forest and house, are indicted the stages of life in connection with these. By the word molsham-final emancipation---that which yields the sole result of emancipation, viz. the Consideration of the Duties of the Yatis fourth stage. 25 Or, gěhât, after the house, i. e. immediately after the householder's stage, one may turn his mind towards emancipation. By this, inoreover, the Author indicates that the aforestated rule as to the camulation of the four stages in life is optional. A similar option is seen in the Jabala fruti: "After having completed the celibate studentsbip, one should become a louseholder; after having become a householder, one should become a forest-dweller ; after liaving become a forester, one should become an ascetic. If, however, otherwise, even from the celibate studentship itself one should enter into the ascetic's life, or from the "bouse, or from the forest". 30 13 ·Yajnavalkya Book DI Chapter IV Verse 36-57 Mitâkşhara-Who are enhtled? 1519 6 35 Moreover, the negation of the orders subsequent to the householder's has been pointed out by Gautama ! "Only one order, however, according to the venerable preceptors; as the householder's has been actually prescribed." Of these several courses, moreover, of cumulation, alternation, or negation, as all these have the śruti as their origin, the selection is at one's option. Therefore what has been stated by some wiseacres viz., 'By reason of their smårta character, the perpetual student and like others are annulled by that of the bouseholder's order, as it has a 10 srauta origin, or these may be taken as having a reference to the 'blind, impotent and the like who are excluded from the privileges of a householder', that may be peglected; as it is evidently the result of their entire absence of the study of the Vedas. Moreover, just as by reason of their inability to perform the 15 Vishnukramana, or the Ayydvekshana," the lame' and others are exclu. ded from the S'raula rites, similarly even in regard to the Smûrta rites also is their inability for carrying water, or going round for the bhiksha and the like, how then can it be said that the order of the perpetual student etc. has a reference to the lame and the like? 20 Moreover, for this aśrama the Brâhmana alone has the right. Manu says: "After having consigned the fires within oneself, a Brâhınana "should enter the ascetic's order from the householder's ", also: 1. Dharms S. III. 35. 2. See Tatt, Samh. V. 2.1.7 It consists of the four steps which the sacrificer has to put in from the दक्षिण fire towards the आहवनीय. 3 See Taitt Samh. I. I VI 2. 4. Ch. XII. 88, 89, 90 huj4, 215RINT ete See Jaimini VI I 4-3. - करणे अशानामधिकारनिराकरणाधिकरणे सूत्रे ४-५ also called नियंगधिकरण in which the question was whether those who are incapacitated by nature such as the blind, the lame, the deaf and others are excladed from the privilege of performing a sacrifice Tho ir says the desire for the attainment of heaven 23 common to all, injunction 13 3 and that should not be limited by the insistence of the performance of sabsidiary rites such as the TUT &c. The lagta angwers that if these rates of 3115290T had been prescribed as gety then there would be no flaw in the performance of the sacrifice, but here as at 29 a part of the ag itself its absence would be a material flaw in the fraition of the 79. THTITT gurf- नया विधीयरन, नदा तल्लोपेऽपि न नोकल्यम् । इह तु त्वद्नया ते विहिना इनि मल्लारे ने ऋतुरेव निपद्यते । 6. C. VI 25, 6. Ch VI, 97. 19 1 the ·1520 Mitakshari--Vhen is one fit? Yajfavalkya Book III Chapter IV Perses 66-67 CC This law has been stated to you as for a Brayınana and is of four "varieties ", thus both by the introduction and by the conclusion this has been demonstrated by Manu as the privilege for a Brålımana. "The Braļmaņas enter sannyåsa," from this S'ruli' text, the right is 5 of the fore-born only, and not of all the twice-bora. Others, however, by reason of the three (orders) being in the context, and on account of the text of the Author of the Sütras, "for " the three orders, after studying the vedas, are the four stages in "life," maintain that the right is of all the twice-born. 10 When, moreover, either from the forest or from the house he enters the fourth order then sârvavedasadakşbiņā, in uchich the dakshina is bestowed as for all the redas; sårvaredasi, i. e. in connection with all the cedas, the dakşkinds in which, such a one, as of that description; that sacrifice in which Prajipati is the deity, having performed, ladante, 15 al ils conclusion, lân, these, i.e. the rartûna again, fires, almani, within oneself, in conformity with the procedure stated in the Sruti, samâropya, having consigned. By the use of the word cha,' also,'"during the half-year when the "Sun is progressing towards the north, on a full moon day, after bava 20 "ing first performed the preparatory rites with a purified body, eight "Sraddhas one should offer, or twelve," thus stated by Page 200 * Baudhayana? and others, after having performed the initiataryrites, also adhítavedo, one who has studied the Vedas,wbo is devoted to the japa, one who liassons born, whohas bes- 25 towed away his wealth for the humble, tlie blind,and the helpless, and who has also been bestowing food as almos, and in the absence of any hindrance such as the von-consecration of the fire or of being the eldest, one who has consecrated the fires, having performed the ordinary and occasional sacrifices, mokshe manah kuryât, direct his mind forcards emar- 30 cipation; should enter the fourth order; pânyatha, and not otherwise. By this, the Author points out that one who las not reileemed himselĒ from the three debts has no right for the prazrajyd or sannyåsa. As says Madu?: "After having discharged the three debts, "one may direct bis mind towards final epancipation; without paying 35 "off however, one who tries for the absolution, goes down." 1. Soo Brhadaranyakopani bad III. 5 and IV. also Šatapatba Brahmana. 2. See Dh. 8. LII, 7.8, 3. Ch. VỊ. 35, ·Yajdavalkya Book II Chapter IV Verse 56-57 "] Mitâkşhará & Vira.- The debts of a Brâhmana 1521 16 Wben, however, he enters the fourth order from celibacy, then there is no restriction as to the begetting of issue, since one who has not married a wife has not that privilege; and, moreover, marriage is induced by a will (for it). Nor should it be supposed that the rule as to the discharging of the three debts itself, involves with it the accept 5 ance of a wife. Like as in the case of the rules regarding the acquisition of knowledge or wealth, acceptance of a wife being possible to be induced by other motives, it is not in need of a motive power. Indeed, the text :1 When being born, a Brahmana is born " with three debts as a debtor, (he becomes free 10 An objection "from his debts) by the celibate studentship, to the "rşhis, the sacrifices, to the gods, and by the “issue, to the ancestors," points out that the begetting of children &c. are the essentials for every one born. Not so. Not The reply indeed is one authorised for the performance of a 15 sacrifice and the like by being born merely, and when he has not entered into marriage or consecrated the fires, Therefore when (so) authorised, one when born a Brahmana should attend to the performance of sacrifices &c' is its meaning. And therefore also, of one who has been initiated, the study of the Vedas 20 alone is a necessary duty; and of one who bas married a wife and kindled a fire, the begetting of the issue. Thus it is unblamable. (56-57) Viramitrodaya Now the Author introduces the fourth order reached in due course while stating the duties of the Sannyası 25 Yajnavalkya, Verses 56, 57 Vanal, 'from the forest', 1.e. from the order of the hermit; grhat, from the house', 1.e. Irom the householder's order. By the use of the word wd'or', expressing indifference, or 'from a celibate student's order', when the passions have been boiled dosyn, mokshe, "for the 30 emancipation', 1. e. for the emancipation alone, to the ascetic's order, one should direct his mind. For this order, the Brahmana alone has the right, vide the text of Yajnavalkya. "After having consigued the fires within oneself, & Brihmana "should become a bermit from a householder", commencing with this 35 and this fourfold duty for a Brahmana has been stated to you 1. Of Vaahtha Dh. 8 Ch XI 8 48, Taitt. 8 VI 3. 10 5. Satapaths B. I. 7, 2. 11.

·1522 Viramltrodaya-Can the Combate enter Sannyûsa s vajnavalkya Book II Chapter IV Verscs 50-07 .. having thus concluded, by Many' also this privilege has been expressed to be for the Brahmaņa alone. Also vide the śruti: "The Brāhmaṇas "becomc hermits." For all the Vedas' re, in connection with all the Vedas; one in 5 which such is the dakshina, tliat 1.c. the sacrifice, in which, Prajapati is the deity; if one other than a cel bate student be with fires, then having performed, at its conclusion ie. after the performance of the sacrifice, the Vartåna fires, having consigncd 1.6. made over into onself according to the procedure stated in the Śrutis. By this, although in the 10 text, 'One should turn bis mind', is implied the immediate contiguity of obstruction and other similar undesirables, the priority or posteriority of the performance of the sacrifice and the winding up of the fire las not been indicated and thus the expression ‘at its end' is not meaningless. One having a son' is indicative of one who has taken a wife. 15 By the use of the first cha is indicated the group of performances stated by Baudhayana 12: "When the sun is passing towards the "North, on the full-moon night having first performed the purascharana, with the body purified, one should offer cight sraddhas, or twelve." By the second use of cha has been added that he should have 20 performed the ordinary and the extraordinary and other performances. By the use of the word tu, 'however,' is excluded the right for the sannyasa for one who acts to his whims. Not otherwise,' 2.c. the meaning is the acceptance of the ascetic's order should not be made without the necessary acts such as the 25 performance of the Ishți and the like. In this connection jábäst (see p. 1518, 11. 29-34). Moreover: "When being born, a Brahmaņa is " born with three debts as a debtor, (he becomes frce from his debts ) "by the celibate studentship, to the tohıs, by the sacrifices, to the gods, and by the issue, to the ancestors", so is the Sruti'text. "Alter har 30 "ing discharged the three dehts, one may direct his mind towards final "emancipation; without discharging, however, one wlio strives for the habsolution, goes down", so has also been stated the order by Manuel If it be asked, how can the capacity for becoming an ascetic be congruous for the celibate student ? The answer is, that the purport of 35 these two passages from the Srite is that for one who has taken a wild the authority for entering the ascetic's order is only after the procrention of song. Otherwise from thc Śruli text of Jaball, the authority for the celibate student is established. This is the line. (56-57) 1. VI. 23 and 07. The repetition of the Gayatri Mantra. 3. Talltiriya Samlili VI. 3. 10, Satapatlis Br. 1. 7. 2. 11, 4, Ct. VỊ, 35, 2.

·Vajfavalkya Book III Chapter IV Verses 58-57-58 ']s sala. & Mita.-Brdhmanı alona 1323 3 sûlapāņi Yâjāavalkya, Verses 56-57 One who has completed the Vedic Studies &c 'After the foresters &c.' this is in the case of all the four stages in life (having been gone through)," from tbe householder's "this is when the alternative course 5 has been adopted to that effect says Jâbâta :( See p. 1518 11 29-35). 'After the forester's or the householder's &c' After having performed the Prajapatya sacrifice as slated in the Yajurteda in which the entire possessions are given away as dakshind, at its conclusion (and) under the Pajurieda rite also having consigned the fires 10 within oneself, one who has completed the study of the Vedas, who is repeating the gayatri, has procreated a son, bas doled away food, who has consecrated the sraula and the smarta fires, and who has performed the Jyahshtoma and like sacrifices according to his capacity, mokshe, 'towards absolu. tion,' in which absolution is the main objective, :e, in the ascetlo's order. 15 may direct his mind. l'or this, the privilege is only of the Brahmana, as saya Manu: "Having consigned the fireg within oneself, a Brahmana may go forth into "the forest from the house" As to the use of the word twice-born else. where, that is only intended as an extended use of the word Brahmana. 20 As to what has been stated by Visvarûpa, viz "A Brahmana, a Kshatriya, or a Vaisya may go forth into the forest from the house", that is not found in any work, and is without authority. (56-57) 14 .. 23 In this manner having determined who is autborised, the Author states his duties Yâjñavalkya, Verse 58 Kindly towards all the beings, appeased, having three staffs, with the bowl, sole-companioned, having entered the ascetic's order, in search for his alms, he may resort to a town. (58) Mitakşbara :-To all created beings, whether doing pleasant or unpleasant deeds, bitah, kindly, i.e. detached and not acting for his benefit, as Gautama' has stated : "Ok harm or of favour not taking any "notice." Sântah, appeased, indifferent externally as well as at lieart. One for whom are three staffs is tridandee, one haring three staffs. These staffs to be taken should be of bamboo, as it is observed 30 35 1. CA, VỊ. 2. DL 8. Ch, IUI. 93-94.

·1524 Alitakshara- His possessions Vajfarálkya Book til Chapter IY Verse 58 41 in Another Smrti : "After the completion of the Prajapatya sacrifice, "three bamboo staffs of the height as far as the head, one should hold "by tile right hand, by the left the bowl with water." Or he may hold oue stuff, ride the Smrti of Baudhayana': "Having one staff or three 5 "staffs ;" and as it is observed in the Chalur vinsatimata also: "One may enter into the fourth order (in life), when intent on the study of the knowledge of Bralıma ; having one staff, or having three staffs, and avoiding all attachments." Moreover, the holding of the top koot is also optionol as Gautama? 10 has stated, "Having a close sba or with a knot on the lead ". With a close shave, selfless, passionless and without any belonging", as has been stated by Vasişb!ha,3 The wearing of the sacred thread also is optionalonly as it is observed in the Kathaka S'ruli: "Along with the top.knot having cut off the hair, 15 "and having given up the sacred thread ": as also note the Smrti of Bashkala: "After having abandoned the family, the sons and the wife "also, and the veda and the augas in entirety; and after having given up "the hair and also the sacred thread, one should move in silence," and as also it is observed in the Parišişhļa : "Now after that lie offers the 20 sacred thread as an oblation into the water with the words Bha! sudhả ; thereafter be takes up the staff with the words 'friend, protect me!" If there be inability, then even a bag may be taken, as Devala has stated: "Having red clothes on, with a close sbave, " having three staffs, and possessing only the bowl, the pavitra, the 25 sandals, the seat, and the bag." For the purpose of purification &c. he should be with the bowl. Ekârâmah, sole-coinpanioned, i.e. not accompanied by another sannyasi, by the women sannyasini either, since " For the women also according to some", in this text, Baudbâyana baving stated the fourth stage 30 in life for the women also. So also Dakşba : "When one only, be is a "bhikshu as has been described; when tivo only, they are known as a t6 $6 1. Cl. II, 10.40. 2. Ch. UL. 21. 3. Oh. X. 6.

·1528 sûlapânt & Mjtâkshark-In case of inability Ydjflavalkya Book III Chapter IV Verses 55-59 Sûlapaņi Yajñavalkya, Verse 58 'All &c.' sinto, .appeased', ie, derold of attachment or hatred. Indandee 'three-staffed', s.e, with three bamboo staffs. So in the Nșsimha 5 Purāņa: "Three staffs of barnboo, soft, with the bark on, even, and "covered with a rope of a black cow's hair, of four fingers; or having three knots, ono versed in the mantras should take up in the right hand with "(the recital of) the water-consecrating mantrus". One alone, is himeelf, 1.e. unaccompanied. After becoining an ascetic, for the begging of the alms 10 he should resort to the town, (58) 10 - How should the vandering for alms be one ? So the Author says Yâjñavalkya, Verse 59 Not uncontrolled, be should go begging in the evening oonoticed, in a village without beggars, just sufficient for bis sustenance, and without being 15 greedy. (59) Mitakshara :- Apramattah, not controlled, i. e. free from the activities of the speecb, eye, and the like; bhaikshyam charel, he should go begying. In this connection, a special rule has been pointed out by. Vasişh!ha': "Seven houses not premeditated should be go begging." 20 Sâyâuhe, in the erening, i.e., during the fifth part of the day. So also Manu?: "With no smoke, with the pestle lying motionless, when the embers "bave been extinguished, and the people had finished their meals, "when the remnants in the dishes have been removed, let the ascetic "always go about to beg." So also: " Let him go to beg only once 25 "(in a day); he should not be anxious to obtain a large quantity; for an ascetic who is excessively attached to alms, may aiso in sexual enjoyment." Anabhilakshitah, unmarhed, ie pot bearing the stamp of an expositor of astrology or the like. As has been observed by Manus: 30 "Not by (explaining) prodigies and omens, flor by skill in astrology "and phronology; nor by giving advice or by the exposition (of the "laws) should be erer desire to obtain the alms." 1 Ch. X. 7. C. VI. 66.” 3. Ch. FI, 65. 4. C. VÍ. 60, 6, 8520-Science of prediction by the signs of the limbs of the body 8. 9. palmistry, bumpology. Oh.51 of Varábamibira treaty of this. CO 60 get inmereed ·Fajfavalkya Book Ill Chapter IV Verses 58-69 Mitaksharâ & Sûla - From where to beg 1527 at 5 As for the text of Vasishtha’ viz. “Or' in a Brahmana family wbatever he may obtain, that he should ext morning and evening, excepting flesh," that is in regard to the weak? Bhikshukaih, by the mendicants, i e. by the professional beggars such as the Pakhandis and the lıke others; devoid of these; 10 such a village. By Manu' bere a spe. cial rule has been stated: “Let him not go bear a house occupied by "bermits, Brahmanas, birds, as also by dogs, or other mendicants". With as much as the sustenruce of life could be maintained, for so much only should be go about and beg. So also Savarta : "Having collected eight alms, or seven, or also five, the ascetic after having sprinkled 10 "all these with water, thereafter should eat, restrained in speech". Alolupah, not greedy, i.e. not intensely anxious for sweet viands etc. (59) 15 Śūlapāņi Yâjõavalkya, Verse 59 Apramatlah &c. 'In the evening're during the last threg muhurlas of the day 'By regard to the family &c.'one whose real identity is not known, should go round the begging "Mendicants' is an extension of birds, cocks &c Yand, 'living,',re sustenance of life with as much may be secured, for so much only one should go about 'Not greedy': e. devoid of the desire to go round for alms, (59) > 20 25 The Author mentions the pot for begging the alms Yâjñavalkya, Verse 60 The ascetics' pots should be of earth, bamboo, wood, or gourd ; water is (for) the purification of these, and their scrubbing is by the cows' hairs. (60) Mitakşbarâ. —Prepared of earth Lc. should be the vessels of the ascetics Of these, water and the scrubbing by the PAGE 202* cows' hairs is the means of purification. This puri. fication, moreover, is that which is incidental to the begging of alms and has reference to the pollution by impurities etc. In the case of a ( pollution by ) contact with these, the purification mentioned in the Chapters on the 'Purification of Things' should be observed. And hence also in the text :S . His vessels shall not be 30 1, Ch 4. 2. In the text at p. 2011 23 for a # &c read a á 3. Oh. VI. 61. 4 Bee above Pp 397-427 (Vol. II Rs. 2). 5, Ch. VỊ. 63. 20 ·1528 Mitâ. & Vira.Purification Vajfavolkya Book til Chapter IV Verses 58-60 it made of metal, and shall be free from fractures ; their purification "bas been ordained to be with water, as of the Chamasast at a " sacrifice." by taking up as an illustration the Chamasa, Manu has pointed out the ritualistica purification. When another vessel is not available, the eating also should be done in the same, as Devala has stated : " Taking up the alms begged, with that vessel or with "another, in silence, one should eat." (60). 5 Now tlie Author states the duties of those of the fourth order Yôjnavalkya, Verses 58-60 10 *Towards all beings' 1.e. animate beings; Itah' kindly, ll. averse to making evil remarks, and not one working for their beuefit, as Gautama has stated: "For harm or for favour not taking any notice" santo 'appeased,' . one who has brought under control his organs; thrce 1.c. of bamboo, are the staffs of whom, such a one is tridandi. 15 * Three-staffed,' 'threc of the bamboo tree, measuring as far as the forehead, by the riglit hand one should hold, by the left, the gourd,' vide this text of Another Smrti. "Having one stoff or three staffs' so Baudhayana. Gautama': 'Having a close shave, or with a kuot on the hair. The Parisishta : "The sacred thread he offers as an oblation 20 "into the water, with the words 'bhíh sudha,' thereafter, he takes up the "'staff with the words 'friend, protect me.'" Sakamandaluh,' with the bowl,' 1.6. the meaning is that for the purpose of ablution etc. one who has taken hold of a bowl. One, without a second, alono diverting himself is ckardmah, 'sole-companioned.' So says Daksha (sec p. 1524 25 11.30-31). Panvrajya, 'having entered the ascetic's order', c.c. having given up the vardıka and worldly performances and others not specifically mentioned, in search for the alms he should resort to the town, 1.c. should find subsistence. In the evening'ic, after twelve muhurtas during the day; moreover, apramatlah, 'not uncontrolled,' i.c. 30 not puffed up; anabhılakshitah, 'unnoticed,' 1.. one who has not revealed his own greatness; in a town, devoid of other mendicants; alolupo, 'without being greedy,' 1.c. not excessively addicted to sweet viands; Yatramátram, 'just sufficient for sustenance,' 1.c. enough for sustaining life, he should go round begging, 1, A Possel e.g. 1 cup etc. ased at a sacrifice for drinking tho Soma juice. 2. Ti... having a referenco to tho sacrifice. 3. Ch. III. 23-24. 1. II. X. 40. 5. III. 21.

·Fajnaralkya Book Jln Vira., Sala, & Mitâ.--His vessels dc. Chapter IV Verses 68-61 1529 For the purpose of begging, an ascetic's vessels shall be of earth, bamboo, wood, sanjivani, or of any of these, and not of polished metal. For these ascetic's pots, rubbing with the cor's hair is the means of purification. This purification has here been mentioned as part of the process of going round the begging. The purification for removing impuri 5 ties caused by contamination, however, his been already stated before. By the first cha 19 included the use of the begging pots as pots of eating also in the absence of other vessels, ride this text of Devala: "Taking up the alms begged, in a corner, either with that vessel or in another, in silence should one eat." The second cha is intended 10 as an adjustment of the option : "Of the earthen ones, by water; and of those made of gourd, the purification is by the rubbing with the cows' hairs," in consonance with what has been stated before viz: 'with cows' hairs of those made of fruits'," as also in harmony with the text of Manu' (see p. 1527-28). Yama says: "In golden or silver pots, as also 15 in copper, zink and iron ones, by giving alms, there is no religious merit; by accepting, one would go to hell." (58-60). Śglapāņi Yâjõavalkya, Verse 60 Ascetics ' &c. The meaning is easy. In their absence, even of 20 leaves, also, but not however, of metals as says Yama (see above) (60). For an ascetic so characterised, the Author states the restrictive rules as part of his devotion Yâjñavalkya, Verse 61 Having completely restrained his senses in entirety, and also baving 25 cast off love and hatred, and baving given up all (sources of) danger to created beings, the twice born becomes immortal. (61) Mitäkşharâ The eye and all other organs of sense, from the ( beautiful) forms and like objects samyan nirudbya, haring completely restrained, 2. e. having withdrawn, râgadweşhau, love and hatred, in 30 regard to likes and dislikes prabaya, baring cast off, i e. having abandoned, ---by the use of the word cha, and, jealousy and the like alsosimilarly, to the created beings not causing fear by any injury; with a pure heart, by realising the Non-dual amrto bbavati, bacones immortal i. e, is emancipated. (61) 35 1. Ch, VI, 63. 2 .

·1530 Sala., Mitk. & Viro.-Internal purification Yajnaralhya Book III Chapter IV Perxes 61-68 13 a sûlapân! Yajñavalkya, Verse 61 Having completely restrained &c.. Bhayan,' danger', such as killing &c.' Bocomes inmortal' i. e. becomes free ( 61 ). Yâjñavalkya, Verse 62 Of the seat of the sense of duty, the purification, however, must be made by the ascetic mendicant in particular; for that is the means of the origin of knowledge, and for bringing about liberalion also. (62) Mitakşbarâ :-Moreover, of the heart ( which is ) the inuermost 10 organ which bas been contaminated with the sin generated by the desire for worldly enjoyment, suddbih, the purification, i.e the wiping off of the sin, should be made by (means of ) the restraint of breath, since such purification is the calise of the knowledge in the form of the realisation of the non-duality of the soul. 15 In this way, moreover, by the removal of the obstruction in the form of the sin generated by attachment to sensual pleasures, be becomes free in regard to concentration upon the self and the like. Therefore, by the ascetic mendicant, however, this parification should in particular be performed, as that is the means for absolution. 20 absolution without a pure heart is difficult to obtain. As says Maou?: As the impurities of the metals are burnt off when subjected to the burning fire, in the same manner are burnt off the sins from the organs of seoses by the restraint of the breath." Viramitrodaya 25 Having stated the rules of conduct, ihe Author states the rule for internal bebaviour as part of the worship of self which would be the cause of securing absolution Yâñavalkya, Verses 61-62 of the organs, the group, s.c. the collection, having properly restmin- 30 ed from sensual objectives such as beautiful forms etc., and having discarded 1.c. abandoned, affeclion or hatred which are directed towards those who do good service or serve badly, and having abandoned the generation of the fruit of one's actions towards created beings 1.c. sentient beings,--so the Milákshard-tbat lowever is connected with 35 the author's text: 'towards another, one should not do that'--which follows hereafter. Thereforc this is thc meaning: After discording all 1. 1994-sach as eenzaal pleasures Ac. 7.11: attachment to senbuspleasares. 2. Ch, VÌ.11. 3. Verse 63, 400 p. 1531 1. 10. And ·Yajfavalkya Book til Chapter IV Verse1 61-64 (1) "] Vira., Sûla. & Miftâkşharâ-Its Object 1531 fear such as from the tiger and the like, immortal i.e. fit for absolution, becomes a twice-born. By the mendicant, of the heart 1... of the innermost organ, the purification in the form of the annihilation of desires should be made; particularly by restraints of breath. What for? So the Author says, 'knowledge etc.' The meaning is that as this is the means of the purification of the heart for the realization of the unity, for that purpose, by the destruction of the faults, the acquisition of an ir dependent capacity for the contemplation and concentration of the (supreme ) sell. By the use of the first cha are included malice etc; by the second 10 cha is included grief, and by the last cha, the annihilation of the accumulated sins and merits. By the use of the word tu, however', is discriminated the means of securing absolution, the only means of accomplish. ing religious merit by renunciation as stated sa the first verse. (61-62) 15 Sûlapani Yâſîavalkya, Verse 62 Must be made, &c. By the persons in all orders (of life), the purifi. cation of the mind should be made &c 'In particular by the rendicant,' as the beginning of the knowledge of Brahma dependent upon it, For bringing about liberation also;' for in a dependent condition, as it rests on worldly pleasures, mental stability will not be secured (62) 20 . As a means of controlling the senses, the Author discusses the real nature of the worldly life Yâjñavalkya, Verses 63, 64 (1) (By him) should be visualised the embryonic existences, as also the 25 consequences of acts, the mental pains, as also the pains of the body, afflictions, decrepitude, and distortions of form (63) Births in thousands of species and vicissitudes of pleasant and unpleasant occurrences (64 [1]) Mitākşbarâ :-- For accomplishing (complete) non-attachment? 30 the garbhavâsál, the embryonic existences, of various kinds soll. of urine, ordure etc. should be visualised, i.e. contemplated ; by the use of the word cha, 'also,' the births and deaths also. Similarly the consequences, gatayah, of acts prohibited and the like, in the form 1. --Cycle of birth. 2. a-Some render it as disposse3810D. It is the feeling of satiety for, all wordly enjoyments, & recession from them ·1532 Mitâ. & Vira. Adicions of Samsara PAjnlarallya Book 111 Chapter IV Votres 63-01 (1) of falling into the hells such as the mahûraurara etc. So, âdhayah, mental pains; vyâdhayah, bodily pains, also, such as fever, dysentry etc. bodily afflictions, klešāh, such as illusion, egotism, love, hatred and intensive attaclıment-these five; jara, «lerrepitule, the appearance of 5 wrinkles, grey hair etc; rûpaviparyayah, distortion of form, on account of lameness or a humpback condition, a transfiguratiou of the former form. Similarly, bhavaḥ, birth, e.g. in the dog, hog, reptiles and the like species. Also, the non-attainment of what is desired, and the accession of the undesired in these and in other forms, having fully visualised 10 the real nature of the worldly cycle as leading to PAGE 203* great affliction, with a view to its avoidance, one should strive for the conquest of the senses as the means of the realisation of self-knowledge. ( ( 63, 64[1]) Viramitrodaya 15 By a proper comprehension of the nature of the cycle of births one should secure (the faculty of) discrimination which is the originating cause of the restraint of organs aforestated. So the Author anys Yâjñavalkya, Verses 63-64 (1) The 'embryonic'existences, appertaining to various births are painful; 20'should this he visualised', 1. should be realised in connection with those subjected to the revolutions of birth; the consignment to the various hells such as the raurava and others as the result of doing) forbidden acts; Adhayo,'meutal pains'; vyadhaya), “bodily sufferings';such as fever and the like troubles :.e. exertions caused while seeking the means of livelihood; 23 'emaciation' :.e. old age brought on by the various distempers brought on by food, drink etc.; 'distartion of farm', of beauty during youthful periods, and during old age; 'in thousands of species', such as the liuman, bovine, of the pig etc.; of the sensual pleasure which is pleasant nt sight but unpleasant in the end, in regard to the wiſc, the son, and the like, or clic 30 means thereof; the destruction 1.e. the cutting off of thesc. These all indeed should be visualised as full of pain in the birth cycles. Therelore, the meaning is that renunciation is good. By the use of the word cha, 'also', death, and by the word latha, the Author adds by inclusion the bodily punishments inflicted by the king. (63-64 [1] ) 1. 3171—The thought there the first pereon eg 31, I, O, I am &c. prorails which is indicative of the egoistle mentality. siasat36451. 9. 2. Apte. 2. rendi.

·YA Aaralkya Book 111 Mitakshara & Vira - The Realisation Chapter IV Verse 64 (2) 1533 Pace 203* After having visualized in this manner, what should be done ? So the Author says Yâjñavalkya, Verse 64 (2) With concentration and meditation he sbould carefully realise the (supreme ) soul as centered in (his) soul. (64[2]) 5 Mitâkshara :--Yogaḥ, concentration, i.e. the restraining the move. ments of the mind.' 'Concentration of the soul' is dhyânam, meditation, absolute cessation from (any association with) external objects. With concentration and meditation otherwise known as nididhyasa or profound and repeated meditanation, the Kshetrajña or individual soul 10 which is different from the subtle body, and the vital organs etc. atmani, in the supreme ) sord, i.e in Brahman, is centered, avasthitaḥ. Thus in this manner, the identity of the meaning of the words that', 'thou', he should carefully realize, paśyet i.e. should directly perceive. Hence also in the S'ruti: "The soul should be early perceived", 15 thus having prescribed the visualisation in the form of direct percep tion, as the means for that, “should be heard, meditated, and profoundly contemplated", thus the hearing, meditation and profound contemplation has been prescribed. (64 (2)). Viramitrodaya 20 The Author states the next step when there arises a satiety for worldly affairs Yajnavalkya, Verse 64 (2) Dhyanan, 'meditation,' 2.e. aversion from external objects; concentration characterised by that 1.e, in the form of the concentration of the 25 inclination of the mind, in the soul, otherwise described as constant application; álman, 'in the soul' 1.e, in the supreme Brahman; sthito, centered', 1.e. like the foam in the ocean; súkshma, 'subtle' i.e. invisible to those who have been overpowered by illusion; alma, 'the soul', sandrsyaḥ, should be carefully realised', 1.e. should be subjectively 30 perceived. Or, the meaning is that by means of meditation and concentration, the actual realization of one's own origin should be subjectively perceived. (64[2]) 1. See Yogaatras I, I > See TITÁTE VL. VIII. 7, ·1334 Sala. & Mitaksharâ— Essence of Dharuvi Pajfavalkya Book itt Chapter IV Versos 03-65 5 Salapani Yálñavalkya, Verses 63-04 Should bo visualised' &c.;' Birth '&c.;'embryonic existence is full of innumerable afīlictions; ' Consequences of acts'i. e. the obtaining of the bodies of man, beast &c, Viciesitudes of pleasant and unpleasant occurrences', such as the separation of the loved ones liko the son etc. and contact with tho ferocious and the like undesirables. All this should be visualised as the cause of a fiction. Therefore by one desirous or giving up such affiction, by meditation and concentration, the great soul, in its subtle form, without organs centered in the individual soul should be roa* lised t.e seen. ( 63-64 ) 10 Yâjñavalkya, Verse 65 Not(resorting to ) the order (in life) is the essence in regard to the duty; for, (it is) in being' performed (that) it is accomplished; therefore, whatever 15 is to oneself not agreeable, that to others one should not do. (65) Mitákşbarâ :--Moreover, in regard to the duty, dharme, described in the last verse viz. that of concentrating upon the (supreme ) soul, nášramo, not ( resorting to the order, such as taking hold of the staff, the gourd, and the like, is the essence, kârağam. Since that, kriyamâno 20 bhavedeva, in being performed it is accomplished certainly, it is not very difficult. Therefore, yadâtmano apathyam, ehaterer is to oncselj n01 agreeable, i.e. which may cause dismay, such as harsh words and the like, tatpareşhâm pa samacharel, that to others one should not do. By this the essential qualification being the perification of the 25 heart—the inner organ—which is the cause of the origin of knorr ledge, and (for that) the absolute discarding of the feeling of love and hatred being the most importaut, by way of specially stressing it, is the subordination of the order, and not for its abandoninent, as that also has been ordained. That has been stated by Mapu:? 30 Even though censured, one should perform the duy of whatever order le may happen to be in--equally disposed towards all created "beings; the outward syinbol is not the essence of the duty". (65) 1. Mr. Mandlik translates: “Tor that is, the final putinue of asceticisa ) is attained even otherwiso." 2. C. VI. 66.

·Vajta valkya Book 111 Chapter IV Verse 65-66 sûlapāņi & Mitâkşharâ— Essentials of duty 1535 Śûlapâņi Yajnavalkya, Verse 65 Not the order &c.'; merely holding the three staffs prescribed for the ascotic's order is not the source of duty; but on the other hand, that comes about (only) when it is being performed according to the prescribed rules 5 Therefore, even although without the emblems of an order, one intent on duty, that which is the cause of affliction to oneself such as killing &c, euch he should not practise towards others. On the other hand, in regard to all the beings, viewing these as Brahma, should have an even regard. This moreover has been stated with a view to (indicate) the 10 prime importance of duty, and not for giving up the emblem. (65) ; Yâjñavalkya, Verse 66 Truthfulness, avoidance of theft, aversion from anger, modesty, cleanliness, a discriminatiog mind, steadiness, restraint, control over the organs (of sense), knowledge, all (these) are declared as duty. (66) 15 Mitakşharâ :--Moreover, salyam, truthfulness, speaking a fact and yet pleasant; astegam, avoidance of theft, 1.e. not taking away another's property; akrodbo, aversion from anger, even to one causing harm, non-manifestation of anger; rbíh, modesty, ie. bashfulness; šaocham, cleanliness, purity in regard to diet &c.; dhíh, a discriminating mind, 20 discrimination as to what is good and what is bad ; dhịtih, steadiness, the restoration to the normal state of the mind disturbed at the deprivation of what is desired and the accession of what is not desired; damo, restraint, i. e. the abandonment of arrogance; sańyalendriyatâ, control over the organs (of sense ), i.e. even in regard to unprohibited 25 items of worldly enjoyment, not too much attachment; vidyâ, knowledge, ie. Knowledge of the (supreme) soul. By these i.e. truthfulnesg &n, by being observed, sarvah dharmaḥ, the schole of the duty, comes to be accomplished. By this the Author points out the essential position of truthful- 30 ness and other qualities of the soul as compared with the taking hold of the staff, the gourd, &c. which are the external marks. (66) 21 ·1536 Viram Itrodaya & sûlapāņi—The same Vajfaralkya Book II! Chapter IV Verscs 05-66 Viramitrodaya Indeed, by the (use of the) word absolution, the fourth stage (in liſc) is implied, and sanngåsa having for its object absolution, absolution follows as of course; then why (refer to ) meditation, concentration, 5 and the like characterised by cessation from active life? So the Autlior gays Yâ ñavalkya, Verses 65-66 Āśramal, 'order', 1.c. the ascetic's order alone by itself only in regard to the duty of securing absolution is not the means; sioce by 10 one who has resorted to that order, the truthfulness and the like duties wheu performed, become a means for absolution. Therefore, as such performance is expected as part of that duty; almano a palhyam 'whatever is not agreeable to one's self', 1.c. is the cause of grief, such as harsh words, beating etc. one should not do towards others. And, 15 therefore, truthfulness and the rest as a duty has been declared 1.C. stated, by the sages. Satyam, 'truthfulness', 1.c, the knowledge of the truth which is useful as a means of attnining mokşha; dhrtih, 'steadiness', 1.c. firmness of the mind upon a deprivation of the desired and the accrual of the 20 undesired. The keeping the mind under control is restraint', damal; the word indnya, 'organ', has a reference to external organs; vidyd, "knowledge', i.e. consisting of contemplation and constant musing of the supremne soul; the rest is clear. In the Milákshard, however, this has been explained thus: 25 "Aśramah, 'order', such as taking hold of the staff, the gourd etc. is not "the 'essence', kåranam, in the duty regarding the concentration of the "supreme soul; since that in beiug performed is accomplislied certainly, "it is not very difficult." (65-66) 1 30 Salapan: Y&Jõavalkya, Verse 66 *Truthfulness' &c., dkih,' a discriminating mind, Le. the knowledge of the truth as expounded by the skastra; 'restraint', i.e. the 'controlling the mind is restraint ' as stated by Manu; ' capacity to bear the pain of cold and beat is restraint 80 Govindaraja. 'Control over the organs (of sense ) i. e, from the worldly objects of enjoyment warding off tbe eyes &c. Vidya,' knowledge', 1.e. the knowledge of the Self, of this and the like sort has been stated to be the essence of duty.'( 66 ) 35 ·1538 Viram irodaya, sala.& Mitä.~The Supreme Soul Yajnavalhya Book III Chapter IV Verses 67-68 Viramitrodaya It has been stated that the subtle soul is centred in the individual soul; that, moreover, is on account of the perpetual distinction between the receptacle and the object contained in it; so the Author says 5 Yajāavalkya, Verse 67 From that iron ball as tiny sparks of the big fire rush out, in the same manner, from the supreme soul are brought forth the individual souls. The purport is this: In the case of a tiny spark, although it contains fire, still it is only by starting with a differentiation between the fire, 10 and the spark that there is the relation of the producer and the product; similarly although there is no differentiation between the individual sauls and the supreme soul, it is only by starting with a differentiation between the supreme soul from the individual souls that the position of the product and the producer becomes possible. The quality of the 15 product is simply the manifestation, since the tiny sparks and the individual souls were already established (ta be in existence) before. (67) Śûlapāņi Yâjñavalkya, Verse 67 Now the nature of the individual soul and the Brahma: Nissaranli eto. 20 rush out.' As from an iorn ball which while it is being blown into fre tiny sparks rush out, in the same manner from the supreme soul under the effect of good or bad actiong, the individual souls which have a fancy for the material body are produced. Thus, as is the case in the creation of a lamp from another lamp, there is no diminution of the suprome soul, nor 25 the abatement of capacity, nor also a deviation from its individuality, So also in the Brahmapurâņa: " From the sentiept Being alone are produced the species of individuel souls, like rays thrown out from an "iron ball ) heated with fire." B. It may be asked, the individual souls had not taken corporate 30 forms and had no motion ; how then the assumption of the four varieties of form, viz. the viviparous, the oviparous, and the like would be connected with these ? So the Author says Yâjñavalkya, Verse 68 There the soul performs actions parlig by itself voluntarily, partiy in- 35 voluntarily, and partly by babit, proper, improper, or coolaining both. (68) Mitâkşharâ :--Although in that condition, there is an absence of the action of motion, still action partakiog of the proper or improper doeş certainly occur in the mind; and tirat becomes the cause of ·Yajlavalkya Book III Chapter IV Verse 68 1539 Mitâksharâ & Vjramitrodayam Results of Acts ] the assumption of a particular body, as Manu' has stated : " By the "actions of speech, to the state of the birds and beasts, and by mental actions to the lowest class." Thus having taken to a corporate form, swayam, by itself, even, i. e. independently of any thought by affirmative or negative (reason. 5 ing) e. g. whether by sucking the milk from the breast there would be satisfaction, or there would not be thas in this manner the reasoning by affirmation and negation -- independently of that, one inspired to an action as the result of the impressions formed of the experience of past bappenings, kiñchit, partly, such as, sucking 10 from the mother's breast or the like actions, karoti, performs; kiācbit swabhavato, partly involuntarily, and partly by chance, i.e. independently of the combination of causes, e. g. eating the ants' &c. karoti, performs, partly under the influence of a habit (formed) during another birth, performs something which involves both. So also 15 Another Smrti : "In every birth, whatever has been acquired as a habit e. g. donation, study or austerity; in consequence of that habit itself, "he repeats the same over again." In this manner, the variety of acts of the souls and as their consequence the variety of bodies such As the oviparous &c. is consistent indeed. (68) 20 6 Viramitrodaya It has been stated before that 'the subtle soul...in the soul'; this Verse is intended as the reason for that statement. It has been stated before Births in thousands of species'; what is the evidence as to the births over and over again ? So the Author says Yajnavalkya, Verse 68 Talra, 'there', 1.6. in the succession of births and deaths, the individual soul kinchit karma, 'some action', such as sucking the mother's milk, stayam, by itsell only s.c. independently of the actions 25 1. Ch. XII 9. 2. अनय and व्यतिरेक. अवय concomitance, affirmation, अन्वयन्याति-Universal concomitance AD is Bl. 44, abgence; and T-439ertion of the concomitance of the absence of the major term ) and of the c (middle term) *All not D is not A'. #gara-method of Agreement and difference Tho reasoning by affirnustion and Negation The positive and negative reasonin. 3. An instance of gay-proper acts wyk-of an improper act, 5, Veşte 64 33 ·1540 Vira., śaja. & Mitaksharâ— Is Brahma born? 'Vajnavalkya Book 111 Chapter IV Verses 03-69 appertaining to the particular (species of his ) birth, karoti 'performs.' Some actions such as in the case of a camel, consuming thorny bushes swabhavatak, 'involuntarily', i.e. under the influence of the rules of his own specics; in short by observing his own (species) consuming thords. 5 Someone, moreover, partaking of both proper and improper acts such as desire for another's wiſe ctc. or under the influence of a particular desire, study etc., does acts actuated by good and bad advice. Moreover without a previous birtlı, by itsell or voluntarily or by habit the doing of acts does not fit in. 10 In this way actions in the particular birth also will not be accounted for, if there were no birth previous to that, and thus there being many births the beginning of which cannot be ascertained, it follows that for one soul are a thousand births. The word hi indicates limitation. (68) 15 śülapâni Yajñavalkya, Verse 68 That individual trying to secure what is good and avoid what is bad independently, does something, and something he does involuntarily i.e. under the environmental influence of the species, as in the case of the camel, the habit of consuming thorny busbes; something under the influence of babit, ag making donations, study, and the like ( 68 ). 20 25 Indeed, if this be so, then somehow fira ( the individual soul ) is only a designation of Brahms itself, and that, moreover, having the attributes of eternity &c. how then it is the practice (of saying ) that Vişunumitra is born'? Anticipating this question the Author says Yâjſavalkya, Verse 69 Instrumental cause is the imperishable, the doer, the knower, the Brahma which has attributes, is independent, which is not born ; on account of its ) baving taken to a body, it is declared as boro. (69) Mirâksbarâ : It is a true, that the soul, in the unfolding of all the varieties in the whole world, by reason of its being itself the material,"") non-materia)," and instrumental) cause and not moreover 1. As-Cause Ana Fity is instrumental cause as opposed to an. Tot according to the Naiyáyikas 18 of three kinde vin. (1) 11-1.c. intimate or Inberent, tho matorial cause, the inseparable eg the threads in a cloth, 'FTTT Hind: FUTETTAISIIN T: 89819.' FG73FITBIT : (2) anti-the non-matorial, or pon.inherente y. the conjunction of threads in slotb; and (3) AGR, the instrumental, e.g, the wenyor's loom, 30 1 ·Yajfavalkya Book itt Chapter IV Terre 69 Aìītâkşharâ-Prakrti and Brahma 1541 The answer involved in the myriads of the products, on account of which it is akshara, imperishable, not liable to destruction. Indeed, in this wide expanse vyhich is the resulting product of the illusion of pleasure and pain, and which is An objection the modification of the salva and like qualities, it 5 is proper that the Prakrli which is endowed with these qualities should itself be regarded as its maker, and not the Brahma which is devoid of these qualities. Do not think in this way; the soul itself is the maker. Since it is cogoisant of the invisible causes of pleasure 10 and pain which the individual soul has to bear through. Nor indeed does the building up of the wide expanse of the creation which is the abode for experiences of the class of sufferers from various deformities in regard to name and form, hold in the case of the lifeless Prakrti. Therefore, the soul itself is the doer, kartâ; simi- 15 larly that itself is the Brahma, which grows, 1. e. expands. Nor is it without attributes, since its threefold' power, otherwise known as the illusion or Maya, Prakrti and Pradhana* exists. Therefore, although itself beyond the attributes, yet through the medium of its described as having the attributes, such as the Salva and the rest. 20 Nor in this way will the Prakrti be the muse, since the soul (by) itself is vašī, independent :. e. self-dependent; while what is known as Prakrti, is nowhere known as an independent entity, as there is no warrant for its being (regarded ) like that. Nor should it be said that although it is functioning as power, still that itself has been the doer. 25 Since that which has the sakti is the doer, and not the sakti itself. Therefore the Supreme soul itself is the cause of the creation even of the three kinds. 1. Aron-Dâyå or illasion Out-quality, attribute. At p. 204 l. 25 for Ergut read fagut 2 311691-Illusion personified or Baya, by means of this allusion one perceives the universe, which really does not exist, as inherent in Brahms which alone exists (according to the Vendânta doctrine) 3. The personified wil of the Supreme Spirit 10 the creation (identified with Maya or illusion ) Apte 4 9917-The first evolver, the originator, the primary germ out of which all material appearances are evolved. power, it is ·1542 Vira., Sûla. & Mitâ. -Manifestation of Brahma r rajaavalkya Book til Chapter IV Verse 6 Similarly, ajah, not born, without birth. Therefore although its direct birth does not hold, still, sariragrabanamâtram, mercly by reason of ils having taken to a body, jâta iti, he is born, as he is declared, on account of his having entered into another state, just after the manner 5 of the expression 'one has turned into a householder.' (69) Viramitrodaya Indeed iſ the soul be without a beginning, then how of the popular usage riz: 'Devadatta is born?' So the Author says Yâſñavalkya, Verse 69 10 Instrumental, but only the cause and not the effect also; so also imperishable, and so in reality it is the soul in fact, and therefore Brahma, lit. pervading the whole space, by reason of its taking to a form, it is declared as entirely born in the body, by reason of its appearance in a particular environment; as c.g. in the expression he has 15 become a householder'; this is the meaning. And not that because the agency of the Prakſti as the doer is necessary on the ground that she has the developments of the three qualities of pleasure, pain, and illusion, and therefore has three qualities, and so the soul is not the instrumental cause, as there is no authority 20 for this; so the Author says, boddha, 'the knower' 1.e. another only is the doer, and not the Praktı. Even though inanimate, it sets out as iſ placed in the animate. It may be asked, how can one who is devoid of attributes have a share in the effect which has attributes, so the Author says, indepen- 25 dent,' 1. e. dependent on himself. The saktı, however, is dependent, and not the doer, as it is inanimate. This is the sense (69). . 30 Sûlapâni Yâjñavalkya, Verse 69 Nimittam &c.' Instrumental cause — 13 the case of all; imperishable' which does not perish; 'the doer,' of actions;' the knower', of worldly acts, Brahma, in the form of unsurpassable bliss; 'having attributes', through, the medium of his power, having the attributes of small &c; 'independenti dependent upon himself, bence without birth. Although of this nature is the supreme soul, still by regard to his connection with the body is described as having become, as in the expression 'he has become & householder (69). 35 1. TEEN #712, lit. born; become; entered into a bonsekolder's order.

·Yaj Aavalkya Book 1 Chapter 19 Verse: 70–71 Mitaksharâ & Sûlapāņi-Assunipłon of form 1543 5 The Author describes the manner of the assumption of the body PAGE 205* Yâjñavalkya, Verse 70 At the beginning of the creation, just as be creates the ether, wind, light, water and earth, each with one attribute more than that of the one preceding, even so be takes (it) even when he assames form. (70). Mitakshara:- At the time of the creation, that supreme soul as he srjate, creates, ether and the rest viz. the space, with the single? quality of sound; wind, with the attributes of sound and touch; light, with the qualities of sound, touch and form; water, with sound, touch, form and taste as the qualities; and earth, with the qualities of sound, touch, form, 10 taste and smell; thus ekottaragunan,' each succeeding with one quality more (than the one preceding), similarly, the soul having been reduced to the state of the individual soul, bhavannapi, even when he assumes form, i e. even with the commencement of his own body, assumes these. (70) 15 Śûlapāņi Yajñavalkya, Verse 70 Creation &c.-As the supreme soul in the beginning of the creation creates others &c. having the attribute of sound &c, so he himself incorporating into a form, takes up those for the creation of one's own form (70) How do earth and the rest begin a body ? So the Author siys 20 Yâjñavalkya, Verse 71 By the oblation is gratified the Sun; from the Sun, the shower; from that the plants; that food in fluid form develops into the state of semen. (71) Mitakşharâ :-- From the oblations, abutyâ, thrown in by the sacraficers, by the Purodaśa juice âpyâyate Sûryah, is gratified the Sun; while 23 1, 341713–The subtlo and etheren] Aud pervading the whole universe; one of the nine dradyas or substances recognised by the Varsexhilas 2. Of the quality sound', 79001471374. 3. Famiz-One succeeding having one attribute more than those preceding, as bas been made clear in the Mitakşharà thus: गुण शब्दा शब्द, स्पर्श आकाशं वायु मेज उदकम् मही T, , ET शब्द, स्पर्श, रूप, रस T, I, FT, (, TT. 22 ·1514 Vira., sûla. & Mitakshara-Germination syAjfavalkya Book It! Chapter IV Verges 70-72 from the Sun, Sûryât cha, in course of tiine, froin the completely boiled and clarified butter and the like oblation fluids Vrshtih, the shower, is produced; from that the food in the form of paddy and other vegetables; and tadagnam, that forl, when consumed, develops respectively 5 froin the fuid, blood &c. into the semen, blood &c. (71) Viramltrodaya The Author describes the process of taking a form in fourteen verses Yajñavalkya, Verses 70 71 That supreme soul at the time of the creation, as he creates the 10 five elements such as the akaśa and the rest, with attributes increasing by onc in addition for each succeeding, in the same mauner even when he assumes form i.e. enters into an individual soul, he takes up those ic. the åkdia &c., for the purpose of beginning the body. The Attributes necessary are the sound, touch, form, taste and smell; and of 15 these 2.€. the akaśa &c. with the combination of the seminni fluid accurs the beginning of the body. in the name itself is the commencement of the invisible reasons initiated by the oblation, so the Author says, 'by the oblation' etc. By the oblation thrown in by the sacrificer, the Sup is gratified 1.c. is satis. 20 fied. From that satisfaction itself, is produced the shower. Thereafter from the showers is produced the development of the paddy and other crops and vegetables. From that, i.e. from the vegetables, is produced the food. The food, moreover, by the development in the shape of fluid and through its medium resorts to seminal fluid, blood ctc. (70-71) 25 Sûlapāņi Yajnavalkya, Verso 71 *By oblation '&c. By oblations to the fire in order is the origin of semen; that is this food, from food, the phlegm. This very import in further elaborated. (71) 30 Thereafter what? So the Author says Yâjñavalkya, Verse 72 Upon the union of a woman together with a mad, however, and when the seminal fluid and the blood are pure, the Lord simultaneously takes over the five elements, himself being the sixth. (72) Mitâkşharâ :-At the period of menses, strípursayoge, upon the union of the woman and the man, the seminal fluid and the blood to- 35 ·Yafavalkya Book II Chapter IV Verse 79 Mitakshara, Vira. & Sala.--Body begins 1545 gether (make up the compound) the seminal Auid and the blood; that when mutually united, višuddhe, tchen pure, i.e. when they are devoid of any of the defects stated in Another Smrti viz., "The geminal fluid " having the wind, the bile, phlegm, a diseased tumour, pus, and the "smell of emaciation, urine, ordure, is seedless"'; pañcha dhâtûn, the fire elements, i.e. the five great elements such as the earth and the rest, and by beginning a body swayam şbaşkịhah, himself the siath, the mental element, prabhuh, the lord, i.e. one who is competent in the matter of beginning a body by the combination with the invisible actions, yugapadadatte, simultaneously takes over, i.e. makes his own as 10 the medium' of endurance. So also in the S'âririka?: "Upon the sexual union of a woman and a man, the male semen combined with the 'female menstrual fluid through the female organ, immediately at the moment along with the universal soul aad also into the attributes of salra, raja, and tamah, being goaded on by the wind, becomes 15 stationed on the uterus." (72) CA & 45 Viramitrodaya Yajāavalkya, Verse 72 Upon the union of a woman and a man at the menstrual period, i.ed at the sexual intercourse, and when the male semen and the female 20 blood are mutually mixed together, Visuddhe, 'pure', ie 'not affected by windiness, panchadhdtan, 'the five elements,' which uphold the body such as the earth and like other great elements, shashthah, 'the sixth', element in the form of the mind, prabhuh, the Lord'; swayam by himself', ', 1. c. not inspired by another, yugapad adatte, ' simultaneously 25 takes over', ..e mires with a view to commence a body. By the use of the word du, however, the Author discriminates the mixture of tho semen and the blood otherwise than by a sexual union (72) 30 Sûlapāņi Yâjſavalkya, Verse 72 "Woman sad man' &c. 'Pure', i e, not affected by windiness &c., the serien and the female blood, the five elements, ie the five elements of creation, and simultaneously the great Lord the sixth bimself takes over. In that moment also stays in the womb stirred on by the wind, and hiinself even stays there also. (72) 35 1. 171977. agi-sfitimp 3,4.

·1546 Mitaksharâ~ Further imelopment l'ajnuralkya Book Ili Chapter IV Verses 73-74 Yâjñavalkya, Verses 73, 74 The organs, the mind, vitality, knowledge, life, happiness, steadiness, retenlivity, motive power, affliction, desire, and egoism also. Effort, form, coloor, harmony and hatred, affluence and poverty--all 5 this is the creation of itself, of this one without a beginning, and desiring for a beginning. (73-74). Mitakshara :~Moreover, indriyani, organs, viz. of perception and action, to be described hereafter; manaḥ, the mind, moreover, is coramon to both. Průna, apâna, vyûna, udúna aud samitnah in this manner 10 differentiated in five kinds on account of its five-fold actions, the wind in the body is Prâna, the vitality. Dnyânam, hnoucledge, i e. the acquisi. tion (of knowledge). Âyuh, life, the life differentiated by the limitation of a particular period. Sukham, happiness, pleasure; dhịtih, steadiness, firmness of the mind. 15 Dhâraņā, retentivity etc., intelligence as well as ready-wittedness; Preranam, motive porcer, i.e. the central seat of the Page 206 organs of sepse and action. Dukkham, afliction, mental agitation ; ichchha, desire, craving; ahankárah, egoism, the supreme ) sense of self; prayatnah, effort, i.e. attempt; 20 ákrti), form, i.e. the figure ; varņo, rolour, such as fair &c; swaral, harmony, e.g. the first' note, or the third? note; dweşho, hatred, i.e. enmity; bhavah, afluence, prosperity such as sons, cattle &c.; abhavah, porcrly, its reverse. Tasyânâdeh, of him without a beginning, of the perpetual soul, 25 âdimichhatah, desiring for a beginniruj, ic. wishing to take to a body, sarvametat, all this, i.e. the organs &c., is created by himself. The meaning is that it is produced by actions in the former birth ( 73-74). # 1. 8-The first (or according to some the fourth ) of the seven primary Dotes of the Indian gamoul; 20 called because it is derived from the oil organı : मासाटमुरम्नानिहादंनाच मेस्सूशन् । पइभ्यः सजायने यम्मानम्माटाइन इति स्मृत ॥ 3. Hrant is to third noto, ·Yajistalkya Book itt Chapter IV Verses 78-73 *"] Vira., Sûla. & Alltâksharâ--The organs 1547 Viram trodaya Yajñavalkya, Verses 73-74 Indriyani,'the organs', such as the eyes etc., and also the five vital elements and five of the mind; Prana, vitality', and knowledge, happiness, desire, hatred and effort; dyuh, 'life', uninterruptedly living 3 for a hundred years and the like; dhrlıh, steadiness', mental stability; dhårand, 'retentivity i.e. intelligence; preranom,' motive power', the organs functioning in their own objectives; ahankarah,'egoism', i.c. pride; akrtih, 'form', the proper combination of the limbs; varna, 'colour', such as fair and the like; swara, 'harmony', such as the gândhara etc.; 10 bhavch, 'affluence', the acquisition of prosperity such as the sons, wealth etc.; its converse is abhavah, 'poverty.' All this is produced as from himself,' . as continuing from its previous birth, in the case of the individual soul of the supreme soul which is without a beginning, when first desiring to have a corporate existence. By the use of the word 15 cha, and', are included, duty, bravery etc. (73-74) 20 sûlapâni Yalña valkya, Verses 73 74 Organ &c.;** Effort &c.,' Retentivity i.e. fotelligence; 'motive power, 1. e. of the organs &c.; 'egoismthe cause of the feeling of pride indicated in the expression 'I' &c "Colour, such as fair &c; 'harmony', such as, melodies &c.; 'affluence', wealth, sons and like progperity; 'poverty', its reverse OE that who is without a beginning', when desiring for a birth of oneself. This is connected in a subtle form with its own creation at the time of the birth. (73-74) 25 Of the combined male semen and the female blood, the Author describes the stages in the development of the result Yâjñavalkya, Verse 75 In the first month, (be is ) in a fluid condition, being submerged in the 30 elements; in the second, however, a tumour, while in the third it is endowed with limbs and organs, (75) Mitakshara :- This live organism the sixth element dhatuvimûrchhitah, being submerged in the elements, in the elements such as the earth etc., vimürchhitah, submeyred, t.e shaken; in short, unified like milk 35 and water; pratbame, in the first month of the embryo, sankledabhûto, ·1545 Mitakshara- Further detelopment Yajnavalkya Book til Chapter IV Verses 73-78 in a fluid condition, remains in the liquid state which it has reached; it does not ripen into hardness. Dwitîye tu mâse. in the second month horcerer, arbudam, tumour, a slightly bardened ball of flesh it becomes. This is the sense : By the 5 wind in the abdomen and the heat in the belly being gradually dried up every day, and liquified by contact with the male semen, the elemental group acquires hardness by thirty days. So also in the Suśruta': "In the second, being boiled up by cold and hot winds, the "elemental group becomes hard." 10 Tștiye tu masyangairindriyaiścha, in the third month, however, rcith limls and with organs also, it becomes endowed. (75) sapៃព្វ Yâjnavalkya, Verse 75 'In the first &c. The fætus in the forın of a simultaneous admixture of 15 the male semen and the female blood, in the first month being submerged in the five elements such as the earth and the rest, and being mixed, is in a fluid stats follows the nature of all. In the second being stirred on by cold winds, becomes solid and hard. In the third, however, it becomes endowed with the five balls ( which are ) the generators of the five limbs viz. the 20 bands, feet and the head, and with organs such as the eyes &c. (75) Yâjñavalkya, Verses 76, 77, 78 From the dhāśa, agility, subtilty, sound, ear, strength and the like; from the wind, moreover, touch, motion, dilation, and dryness also. (76) From the bile, however, sight, digestion, heat, appearance, and luminous 25 ness; from the liquid, however, taste, cold, onctuousness, and moisture with softness. (77) From the earth, smell, also nose, Weighi and form also; the soul unborn takes all this in the third, and thereafter moves. (78) Mitakşbara :-Moreover the expression 'The soul... takes' follows 30 everywhere. From the sky, levity, useful in the act of crossing orer. Saukshmyam, sublilly, acute perception; śabdan, sound, the object, (and) śrolram, the car, the organ of hearing; balam, strenuth, firmness: by the tise of the word âdi, "and the like', porousness and detached. 1. miestop.

·Ystavalkya Book 111 Chapter IV Verses 76-78 Alitaksharâ & sûlapāņi—The elements 1549 ness also (are included), as it has been observed in the Garbhopadişhad: "From the akasa sound, ear, separateness, and the group of all the "cavities." From the wind, the organ of touch; cheşhâm, motion, such as going, coming &c; vyûhanam, dilation, various extensions of the 5 limbs; roukşlyam, dryness, i.e. hardness; from the use of the word cha, also, touch also. Pittât, from the bile, i.e. from the light, darśanam, the sight, i. e. the organ of the eye; paktim, digestion, i.e. the assimilation of the consumed food; auşhnyam, heat, the hot touch of the limbs; rūpam, appearance, 10 such as blackness &c; prakāśitâm, luminousness, i e. resplendence; also, rage, intolerance &c. as it has been obesrved in the Garbhopanishad: "The organs of bravery, intolerance, sharpness, digestion, heat, res- "plendence, rage, colour, and forms are of the light." In this manner rasát, from the liquid, ie. water, the organ of taste, 15 śaityam, cold, cohesion of the limbs; unctuousness together with softness. Also bhûmeh from the earth smell : e. the organ of smelling; and weight and form also. All this, although in reality birthless, the soul takes over in the third month. Tatah, thereafter, 1 e. in the fourth month, spandate, mores. So 20 in Sârîrika': "Thereafter in the fourth month, tosvards movement &c, be indicates an inclination." (76, 77, 78) sūtapâņi Yâſñavalkya, Verses 76, 77, 78 From the alasa &c' 'From the bile &c.' 'From the earth &c. 25 * Touch' ..e. the organs of touch, 19 well as the touch Vydhanam, 'dilation' 1. e, cumulative growth. From the bile' l.e. from the fire, 'sight', the organ of the eye; digestion. 1. e, the capacity for digestion; 'taste', ie. the organ of 30 tagte. Martih, 'form', re solidity. All this, the unborn individual soul takes over in the third montb. Thereafter, in the fourth month, it moves Hence also, bas been stated by Paraskara', the ritual in the second of the third in the teit "the Pumsaranam sfter the movement". (76-78) 2. Gr. 8. I. 14.1-2. 1. LII, 18.

·1550 Alitaksharâ & ś@lapāņ|--The conception ryajhapalkya Book til Chapter IV Verse 79 Page 207* Yâjñavalkya, Verse 79 By not granting the desire of the duplicated heart, the fætus may contract defects, ( such as ) deformity, or death also; therefore the woman's desire should be fulfilled (79). 5 Mitâkşkarâ :-- Moreover, of the fætus, one beart, and of the prego nant woman, another; in this way she is with a duplicated heart; by that woman whatever has been desired, that is the dwaubrdam, the desire of the duplicated heart; tasyapradadena, by not granting that, garbho, the fætus, contracts defects developing into deformity or even in the 10 form of death. Tasmât, therefore, for avoiding that. for the pregnant roman strigah, whatever is desired by her should be fulfilled. So also in Suśrota': "A woman with two hearts, they call one with the duplicated heart. What is desired by her, one should give. "She gives birth to a valiant and long-living son." 15 Moreover exercise and the like also should be avoided after the commencement of the conception. As it has been stated also there? : Thereafter, exercise, sexual union, overindulgence, sleep during the "day, waking at night, grief, fear, riding a conveyance, withbolding "the calls of nature, the Scock-posture, and letting out blood, (all 20 "these ) should be avoided." The commencement of the conception, moreover, should be inferred from (a feeling of) fatigue and like other signs. It has been stated also there': "Of one who has recently conceived, fatigue, langour, "thirst, the itching of the thighs, the mixing together of the semen 25 "and the menses, and the throbbing of the female organ (occur)." (79) 61 salapani Yâñavalkya, Verse 79 Duqulfde &c., of the life in the womb, as also of the prognant woman, the two hearts united with one; a thing desired by that. The form is irregular. The rest is clear. So also the Srôti': "By not granting (the "desire of the double heart, a blind, a humpback, or a dwarf is begotten. "Therefore, what she desires should be granted to her. A vigorous and "long living child is produced." 30 1. III, 18. 2. III. 16. 3. g21814-mal ray-sitting on the two legs alone like a cock. Dilam. 4. U. 13.

·Yajnavalkya Book !!! Chapter IV Verses 80-81 Mitâkşharâ & sûlapāņi-The organs 1551 Yâjña valkya, Verse 80 Steadiness, in the fourth (month) however, of the limbs; in the fifth, the appearance of blood; in the sixth, the origin of strength, colour, nails and the hair. ( 80 ) Mitakshara :-Moreover, of the group of limbs which had appeared 5 in the third month, chaturthe, in the fourth month, sthairyam, steadiness, occurs firmness. Panchame, 'in the fifth, of the blood, udbhavaḥ, the appearance, the production. Similarly, shaşhthe balasya varṇasya in the sixth of strength, of colour, and of the nails and hair on the head, also cha, sambhavah, origin. (80) 10 Śûlapāņi Yâlñavalkya, Verse 80 Steadiness &c', Of the limbs such as the hands, feet &c. appearing in the third month, in the fourth month a solidity becomes manifest. The rest is clear. (80) 15 Yâjñavalkya, Verse 81 With mind and vitality is he endowed and with the pulse, sinews and arteries, in the seventh, and in the eighth month also with skin, flesh and memory. (81) Mitâkşbarâ :--Voreover, this fætus, as aforestated saptame, in the 20 seventh month, with mind i e. mentality, and also with vitality being endosed, nadibbih, with pulses, i.e. the wind circulators, spâyabhih, with sinews, i e. with the ligaments of the bones; sirabhih, with arteries i e, the circulators of the sind, bile and phlegm being endowed; similarly aşhļame, in the eighth month, trachâ, with shin, mâisena, with flesh, smrtya 25 with memory, also becomes endowed. (81) Sûlapâņi Yajõavalkya, Verse 81 Mind' etc. with the mind, ze, vitality, is endowed; in the seventh and in the eighth also with skin etc ( 81 ) 30 23 ·1552 Mitâksharâ & Salapani-Abortion Yajnaralkva Book til Chapter IY Verses 89-89 5 Yâjſavalkya, Verse 82 Again to the mother, then again to the foetus, its vital power moves forth; in the eighth month tberefore, a lælus (if) bora, is deprived of vital breaths. (82) Mitaksharâ :-D oreover, of that fætus in the eighth month ojaḥ, the vital power, a certain particular quality, dhâtrim garbham, to the mother and to the fælus also, punah panah, again and then again, ie.' with extreme swiftness, quickly goes. Ato așhļame mâsi jấto garbbab prânairviyajyate, therefore in the eighth month the fælus (if) born is io deprired of the vital breaths. By this, the Author points out that the stability of the vitul force is alone the basis of life. The nature of ojas, 'vital force', has been pointed in Another Smrti: “That which exists in the heart, pure, slightly hot, and with a yellov tinge, is declared as ojas, vital force', in the 15 body; upon its destruction, it goes to destruction.' (82) 60 6 . Śûlapāņi Yânavalkya, Verso 82 Again' etc. Since the one of the being in the womb which had moved over to the uterus from the mother, in the eighth month again goes back 20 to the uterus as well as to the mother by reason of its instability, therefore a fotus born in this month is deprived of vitalities; since the stabi. lity of the vitality is independent of the stability of the oja. The oja moreover is placed in the heart. (82) 25 Yâjñavalkya, Verse 83 In the ninth, or even in the tenth, by forcefal delivery quams, it is thrown out like an arrow, through the cavity of the organ, in extreme pain. (83) Mitakşbara :-Moreover, in this manner with fully developed limbs and organs such as the bands, feet, eyes &c. Dayame dašame vâpi, in the ninth or even in the tenth inonth — by the use of the word api, even, or even before, in the seventh or in the eighth either moving to extreme labour and such other adverse causes, pushed on by the forceful wind causing speedy delivery, with the body made up of the sinews, bones, 30 ·jastava!kya Book 1117 Mitâkşhavâ & 'Viramitrodaya—Past memories 1553 Chapter IV Verses 75-85 5 skin co, yantrasya, chhidrega, through the fine and delicale carity of the organ, sajvaro, in extreme pain, experiencing unbear PAGE 208* able contortions; nissârgate, bâna iva, is throun oud, like an arrox, thrown out through the weapon of the bow by an accomplished archer; with extreme velocity. Simultaneously with his coming out, having come in contact with the external air, be loses old memories, as it has been stated in the eighteenth chapter of the Nirukta : "When born, being in touch with " the air he does not remember the past birth and death, nor either the deeds, good and bad." (83) 10 Viramitrodaya Yâjſavalkya, Verses 75-83 The fætus, 'in the elements', 1, c. in the earth, being merged', 1. e. become one like milk and water, 'in a fluid condition, under the force of the liquid, remains overpowered. In the second month, 15 'tumour', 1.c. a slightly hardened condition of the flesh, remains. In the third month, it becomes endowed with limbs such as the hands etc., and by the organs, such as the eyes etc. The soul also in the third month from the five elements such as the akaśa and the rest, takes lightness etc. and having entered into the fætus, through the medium 20 of the fætus establishes connection with itself. Thereafter 1.c. after that 1. c. in the fourth month, moves the fetus. So also the sârîrakam : "In the fourth month, he begets a desire for movement'etc.” Paraskara' algo: "The pusavana before movement, in the second or in the third "month, should be perfomed". Laghavam,' agility,' 1.c. levity as may be 25 helpful in crossing; saukshmyam, subtilty,' entry into the interior of another thing. By the use of the word adi, "and the like', are included all cavities, in consonance with the Upanishad. Sparśanam, "touch,' the organ of the skin; vyûhanan, 'ditation, 1.e. the various expansions of the limbs; roukshyam, dryness,' 1.. 30 hardness; by the use of the word cha, 'also,' touch also. By the use of the word tu, however,' has been discriminated the taking up from other beings. In this way, further on also. By the use of the word eva, 'only,' are excluded tendencies like moving sideways and the like. 1. Gr. 8. I. 14 1-2.

·1551 Viramitrodaya--Derelopmen's djfavolkya Book III Chapter IV Verses 75-83 From thic bile, 1.e. from the light-the result of cause and effect being the same sight,' i ... the eye. Digestion,' 1.. the assimilation of consumed food;' lieat,' 1.c, the leated touch; prakásitam, 'luminous. ness,' i.e. resplendence; rasál, 'from the liquid' i, e. from water; 5 'unctuousness,' z... oiliness; 'moisture,' i.e. tending towards wetness, mardavam, 'softness.' 1.c. coſt touch; with that. Gaurarain, 'weight, connected with heaviness; mūrtıl, 'form', hardness. By the use of the word cha, “also', is included colourful form and the like. By the use of the word cra 'only', is 10 excluded another period of time as referred to in the expression in the third. From the beginning of the third month, the Author states in due course, the duties of the husband in regard to the pregnant womad, Dohadasya etc. By not giving the object desired by the pregnant 15 woman such as sweet meals at dinner, absence of toil, and the likes the ſcetus contracts defects such as deformity, or even death and the like. The meaning is that, therelore the desire of the pregnant woman should be fulfilled. By the use of the word api 'even,' is included the absence of virility. In the case of the reading 20 dwanhşdasya, 'of the duplicated beart,' the meanning is-by reason of the heart of the fætus, as also of her own heart; desired by the pregnant woman having a duplicated heart. The all, is an irregular form. So also the śruul (see above p. 1550 11. 12-14). In the forth month, of the limbs,' which had appeared in the third 25 month, sthairyam 'steadiness,' s.c. in the appointed places firmness of position, should be stated. By the use of the word cha, 'also', in the expression in nails, hair also,' are included the hair, on the head. In the seventh month, 'with the mind,' 16. With the inucrmost organ; chclasd' with vitality, loc. with knowledge, being endowed, 30 thereafter, he is covered with 'pulses', loc. with the wind circulators, such as the igá' etc.; with snáyus 2.C.' sinews', 2.c. ligaments of the bones; širdbhih, 'with arteries, 1.c. those connected with the navel. In the eighth, with the skin, full of flesh 1.c. in abundance, as also with the memory of the past birth which he has experienced, he becomcg 35 endowed. By the use of the word api, also, is included rairanya satiety from worldly pleasures.' The two cha, 'and', are used in thc sense of tu' however. By the use of the word aa, 'only,' is excluded the non-connection of the effects produced in all other months. 1. The tubular vessel on the right side of the body. The other two A10 FT and a ·Yajavalkya Book III Chapter IV Verses 75-84 "] Vîra, śâla. & Mjtâkşharâ ---Limbs and bones 1555 5 Or it, a.e. of the foetus in the eighth month, ojah," vitality,' i.e. the vital part of the foetus, to the mother who holds it, moves through agility. Therefore if born in the eighth month 2,€, moving out of the womb, is deprived of the vital powers which are swiftly moving. In the ninth or the tenth month, by forceful delivery-quams sufficiently powerful for the discharge, with pain and which being troubled with unbearable pangs, the child with skin, flesh and all the limbs fully developed, like a propelled arrow, is thrown out from the uterus through the cavity of the organ. One not fully developed in skin, ftesh etc. however, even before the ninth month, owing to delect in labour or such other cause, is thrown out. At the touch of the external air, however, the mem of the experience in the past birth vanishes, as it has been stated in the Nirukta: "When born, being in touch with the air, he does not remember the past birth and death, nor either the deeds, good or bad". (75-83) 10 at 15 Sûlapāņi Yajāavalkya, Verse 83 *In the ninth &c' Thereafter, in the ninth or the tenth month, by the forceful winds causing delivery, through the cavity of the organ it is speedily thrown out, like an arrow by the mechanism of the bow. At some places the reading is The being through the cavity (su) (83) 20 Describing the nature of the body in detail, the Author proceeds Yâjñavalkya, Verse 84 Its sixfold bodies put on six coatings, it has six limbs; and likewise the bones are three hundred and sixty. (84) 25 Mitakşbara :--Tasya, its, ze of the soul, with its bodies, such as the viviparous and the oviparous These each are of six varieties on account of their contact with the six seats of fire which are instrumental in bringing about a complete development of six secretions (of the body ) such as the blood and the rest. Thus, the 30 essence of food being boiled up in the abdominal fire developes into blood. The blood, moreover, being boiled up in the fire in its own sheath, becomes flesh. The flesh also being boiled up in the fire 1. Verse 84-453--the secretiona of the body such as blood, fat, marrow etc.

·1556 Milâ, & Vira-- Formation of blood, flesh, bones etc - Yayfavalkya Book ti Chapter IV VETE8 84 i in its own sheath becomes fat; and the fat too being boiled up in the fire in its own sheath matures into the condition of bones, the bone also when bojled in the fire in its own sheath, developes into the condition of marrow; and the marrow too, being boiled up in the fire 5 of its own sheath, becomes developed into the last elemental secretion. Of the last elemental secretion, however, there is no further develop ment, and thus it is the first slieath. Thus in this manner by contact with the fres io the six sheaths are (formed) the six varieties of bodies. Of the first elemental secretion viz. that of the food 10 essence, however, on account of its unsettled character no transformation occurs. These bodies, moreover, put on six covers. The six elemental secretions viz. blood, flesh, fat, bones, marrose, and the seren, placed externally and internally like the coating of the trunk of a plantain 15 tree and covering like the skin, these bear six coverings. This is well known in the Ayurveda”: fatbâ añgâni cha shadeva; so also, the limbs also arc six only viz. two hands, two feet, the face, and the body. Astonâm, of the bones, however, the three hundred and sixty, may be known from the six verses hereafter following. (84) -- 20 25 Viramitrodaya Restraint of the organs is the basis for an aversion for worldly pleasure; so for securing the feeling of avcrsion, the Author describes at dete in nty-four verses the real nature of the body born in pain Yajnavalkya, Verse 84 or that soul, sis are the bodies with the six coatings of blood, flesh, fat, bones, marrow and semen; and six kinds of skin coatings enu. 'merated in Suśruta viz: "Resplendent, soilet, white, brown, Rohine, "and Vamsadhard;" and the two bands, two feet, and the limbs of the head together viz., the three hundred and sisty bones, as hereafter to be described by six verses, bear these. By the use of the word cha, *also'; are included the arteries, sinews and veins. (84) 30 t) 1. Science of Life; medical science. 3. In tho origioal it is 3974-All the copies read thus. mysta would be better.

·Yaavatkya Book III Chapter IV Verses 81-86 Śûlapāņi & Mita. Bones in the jaws and hands 1557 salapāņi Yâlõavalkya, Verse 84 Its &c.' Of that, its own bodies are of six varieties. These moreover, the earth and the rest five, and itself the sixth. These bodies put on six varieties of skins. In the Susruta has been stated to be of seven varieties (see above). The limbs also six they put on. Two army, two thighs, head, and the body. Of the bones also, three hundred and sixty. (84) Yâjſa valkya, Verse 85 Together with their roots, sixty-four are the teeth; indeed, twenty 10 are the nails, as also the pointers in the bands and the feet; their places are fixed. (85) Mitakşbarâ :--Moreover, sthâlâni, roots, ie. the bones at the roots of the teeth, thirty-two; together with these, and the thirty-two teeth become sixty-four, dantâśchatusşhaşhļih. Nakhâh, nails, growing on 15 the bands and the feet, viðfatih, twenty, at the hands and the . feet. S'alâkâ, pointers, i e. the bones resembling points situated above the wrists, at the roots of the fingers, twenty also. Teşhâm, of these, &c., of the pointed bones, sthanachatuşblayam, the fourfold roots, two feet and two hands and thus of the bones, one lundred 20 and four. (85) solapāņi Yajāavalkya, Verse 85 The Author mentions their division. With the roots &c.', sthanani, places', 1, e, the places of the connection of teeth. With these the teeth sixty-four, and the nails twenty; and the points of the hands and the feet also twenty Of these, with the two hands and the two feet are the four places. Thus, moreover, one hundred and four are the bones. (85) 25 Yâjñavalkya, Verse 86 Sixty of the fingers, two in the pair of) beels, and in the ankles also, 30 forty-four in the points of the elbow, equally of the thighs also only, (86) Mitäkşharâ :--Moreover, twenty are the fingers ; of these, for each, three, and three for every one, thus, the bones at the fingers ·1558 Mitâkshara & solapāņi-Al the knees etc. 'Vajnoralkya Book u! Chapter IV Verses $6-83 become sixty in number. The bind parts of the feet are the heels; their bones are two. In each foot are two ankles; thus in the four ankles are four bones. In the arms, of the measure of a cubit,' are four; of the thighs an equal number; and thus there are seventy-four. (86) 5 Śôla pâņi 10 Yêjñavalkya, Verse 86 'Sixty &c.' Of the fingers, for each, three, thus the bones are sixty. The elbow bones, of the arms; thug seventy-four bones, (86) Yâjñavalkya, Verse 87 Two each for the kaees, the cheek, the flat thighs, the base of the shoulders, the temples, the palate, and at the broad hips should be noted. (87) Mitaksharâ :-Moreover, the junction of the thighs and the lap is jând, the knec; kapola, the cheek, galla. Úra, the thigh, PAGE 209 * its flat portion; amsah, shoulder, the top of the arm; akşhah, the temple, the part between the ears and the eyes and lower down the bone of the forehead. Tálûşbakam, palate, at the top. S'roni, the hips, with elevation; the broad portion of that. Of these, for each, two bones, vinirdiset, should be noted. Thus, in this manner it comes to fourteen bones. (87) 15 20 salapāņi Yâjſavalkya, Verse 87 Two, two &c. At the temples two, at the knees two, and Arms fourteen bones. (87) Yâjñavalkya, Verse 88 The perineum bone is one; so on the back are forly and live; the neck 25 has fifteen bones, one for each of the joints, and one for the chin. (88) Mitaksharâ :- Morcover, the bone in the secret part is one; pyshțbe, on the back, i.e. on the back side, are pâžchacbalvâriớšadastbini, forty-fire bones; griva, the neck; that pañchadašâslhi syât, has fifeeen bones; the janction of the breast and the shoulders is a jato, the joint; for each jatu, one 30 for each. Hapoh, the chin; tljere also one bone; thus eistyfour. (88) 1. A1-A cubit of the middle length, from the elbow to the tip of the little boger, an ell. Arifi TPA: FT. I Gier fra: FICT: Halayudha ( Apte ).

·Yahapalkya Book 111 Chapter IV Verses 89-90 Satapâni & Mitâkshara-- At the knees &c. 1559 Śûlapāņi Yâ ñavalkya, Verse 88 "Apus bones' &c Hanu, chin, Thug sixty-four bones, (88) 5 Yâjſa valkya, Verse 89 At its root, two; (so) at the forehead, eyes, and temples; the Rose has the ghana bone; the sides along with their base-bones, and together with the arbudas, seventy-two (89) Mitakshara -- Moreover, of that i.e.of the chin, at the root dwe, two; lalâļam, the forehead; akşhi, the eye; gandah, temple, the portion between the cheek and the eye; the compound of these is the forehead, the eye, and the temple; there, for each, a couple of bones. The nose has a bone called ghana. Päršwakâh, the sides, the bones connected with the lower part of the armpit, supporting these are the base-bones; with these bass-bones, stbälakaih; together with also the arbudas, particular bones, the sides are dwisaptatih, seventy-twoo; these along with the nine stated before amount to eighty-one. (89) 10 15 Ś@lapāņi Yajñavalkya, Verse 89 At its base '&o. "At its base' i e, at the base of the chin, two; at the forebead, the eyes, and temples, two; at the noge, at the ghana bone, one. The sides, the skeleton bones, and with their bases the arbudas also become seventy-two, Tbus eighty-one bones. (89) 20 Yâjñavalkya, Verse 90 Two are the Sankbakas; the skull-bones four, also are at the bead; at the breast seventeen; this is the collection of bones in the man. (90) 25 Mitakshara :- Moreover, the particular bones in the portion between the brows and the ears are the two śankbakas. Connected with the head, sirasaḥ, are the four skull-bones, chatwari kapálânj. that has seventeen bones; thus, in this say, twenty-three; and these, together with those stated before, come to three hundred and sixty. 30 Thus the collection of bones in a manº has been stated. (90) Urah, is breast; 1. 4. in verses 84 st PP 1555-1558 above, and detailed in ferees 85-90 thus Verse 85-104, 86-74, 87-14, 88-64, 89-81, 90-23 Total_360 2. –buman body-as distinguished from other species See Viramitrodaya. 24 ·1560 Viramitrodaya-Three hundred and sirty bones Yajnovalkya Book III Chapter 1 Verses 85-90 Viramitrodaya The Author enumerates the three hundred and sixty Yaſõa valkya, Verses 85-90 With thirty-two roots, i.e. the bones at the roots, the thirty-two be- 5 come sixty-four. The hand and the foot nails are twenty;and the pointers in the hands and the ſcet, the bones of their size also are twenty, in the front of the wrist and the ankle. Or these nails, as also of the pointers, the places are the basic points, as also the two hands. Thus here one hundred and four bones have bcen stated, the fourfold bases 10 other than the bones having been incidentally mentioned; or, it may be interpreted as the base points of the nails, thus without different iating them; and the four lave been stated intended as the pointers of cach hand taken together; thus there is no contradiction. Of tlic fingers, are sixty bones, as with each of the fingers are con- 15 nccted three bones; of the heels, 1. e. the hind portion of the foot, the bones are two; and in each foot the left and the right ankles are each two; and thus in the four ankles are four bones. Or the arms of the measure of the elbow are four bones; of the legs, four bones; thus seventy-four. 20 Thic knees, i. c. the joint of the legs and the thighs; the Kapola is the cheek; the flat thighs are tbe thighs; the shoulders, are the bases of the arms; in the formation of these, two bones per cach. The temple is the portion between the ears and the eyes; the palates, i.c. the roofs of the palate; the flat buttocks, i.e. the waste; for ench, two bones 23 should be pointed out, thus fourteen bones. By the word ' secret part' is also included the malc organ; its bone is one; in the back are forty-five bones, Grid is the neck, has fifteen bones, Resting on one bonc, the collar bone, the joint of the breast and the shoulder, twn; and the chin; thus, in this way sixty-four bones. 30 At its base 1. c. of the chin two bones; the forehead, the eyes, and the temples in the region between the cheek and the eyes, each two. The nose has onc--the ghana bone. Tlie bones in the sides, i.e. the bones in the ribs, together with the root bonc at the teeth i.e. the bones which are their support, and also with the particular boneg 35 known as arbudas seventy-two; and thug eighty-one are the bones. The two Śankhakas i. c. the bones betwcen the brows and the cars, two; the skulls of the head, four; the breast &c. are gerentcen ·Yafavalkya Book til Chapter IV Verses 85-91 Vira, sûla. & Mitâkshara --The Objects 1561 bones, thus in this way, twenty-three. Thus totalling these three hundred and sixty are counted as the man's bones. The word wai is used for fitting out the quarter. The other twelve adverbial words are used for excluding the greater or less enumerations of the numbers started in the six verses ( 85-90 ). 5 Sûlapāņi Yajāavalkya, Verse 90 Two etc.' Between the ears and the brows two sankhakas, Of the head, four kapálas. At the breast, seventeen; thus twenty-three. In this manner the collection of a man's bones has been mentioned. (90) 10 The Author mention the organs of perception, together with their objects Yâjñavalkya, Verse 91 Smell, form, taste, touch, and sound are stated to be the objects; and nose, eyes, tongue, skin and ear the organs (91) 15 Mitakshara :-These, i.e. the smell and other objects are the enthralling cuses of a man, the word vishaya (object) having been derived from the root şhanya to bind'. And from these i.e. the smell etc. which have been adjusted as the objects of perception, the five organs such as the nose and the rest are inferred by reason of their being the 20 means of perception through the concordant perception of eachi. (91) Viramitrodaya Yajna valkya, Verse 91 The nose and the like others are the organs of perception incorporated in the body. Of these, moreover, in the respective order, smell 25 &c. are the objects indicated by the derivation such as - particularly attracts i, &, enthrals men - In this way in the next verse also. (91) Sûlapāņi Yajña alkya, Vetse ! Smell eto." In this body the objects are five; the organe sir (91) 30 1. (in Verso 85 ) FC ·1562 Mitâ., Vira. & śüla --Organs of action * Y'ajſtavalkya Book li Chapter IV Verse 92 The Author proceeds to point out the organs of action Yâjſavalkya, Verse 92 The two bands, the adus, the generative organ, the tongue, the two feet, are the fire organs of action, one should know; and the mind also as being of both. (92) Mitakşbarâ:-Hastâu, the two hands, are wellknown; pâyuḥ, the anus; upastbam, the generative organ, the means of securing PAGE 220* the pleasure of sexual intercourse; jivhâ, the tongue, is well-known, so also pâdân, the two fect. These, the 10 hands and the rest, pañcha karmendriyâại, the five organs of action, as the means of receiving, of throwing out, of pleasure, of exchange, of sports and the like, jâniyat, one should know. Masah, the mind, the innermost organ, is perceived by the non-perception of knowledge simultaneously; that, moreover, by reason of its co-operation with 15 the organs of perception and of action is ubhayatmakam, as being of both. (92) 20 Vîramitrodaya Yajñavalkya, Verse 92 Påyuh 1.6. 'the arms. Upastham, the generative organ, which is. the means of sexual intercourse. The rest are well-known, The organs of action are those which bring about the five-fold acts of taking away, joy, mutual dealing, and contraction. The mind, morcover is of both 2.e, of the organs ot perception and of the organs of action. Since it creates knowledge in regard to the action, and has the nature of (the organ also ). By the use of the word 'eva,' are excluded others from having the nature of both. The word 'var' has the use of fitting out the quarter. (92) 25 30 sûlapâni Yajñavalkya, Yerse 93 "The two hands etc." " The organs of action etc." The action bag been stated in the Vişņupurâna, thus: " Excretion, mechanical arts, strength, the acts of strength, and speech are described as their actions." Here excretion means the excretion of urine and f@ces. The mind, moreever, being instrumental for both, partakes of both (92) ·Yajdavalkya Book II Chapter IV Verses 93-95 Mitaksharâ, Vara. « Sûla. Pitał places 1563 The Author proceeds to indicate the places of vitality Yâjñavalkya, Verse 93 The Navel, the ojas, the anus, semen, blood, the two temporal bones likewise; the head, the shoulders, the throat, and the heart are the abodes of vitality. (93) Mitakshara :-The Davel and the rest are the ten places of vitality. Although the wind known as samâna has circulation through the whole body, its particular reference in the text to the navel and the other places is intended as indicating abundance (in these parts). (93) 43 Viramitrodaya 10 Yajña valkya, Verse 93 The ten including the navel and others are the extraordinary receptacles of the ten-fold vital forces which rest on them; the ojas is in the eye; the two temple-bones have been explained; by the use of the word tatha i.e. similarly, are added in the words such as the fat etc. 15 which will be mentioned hereafter. By the use of the word cha, is included their function as receptacles generally. The rest can easily be understood. (93) 20 Sûlapâni Yajñavalkya, Verse 93 "Navel etc." The navel and the rest are particularly the places of vitality. (93) 25 The Author states at details the places of vitality Yâjñavalkya, Verses 94, 95 The fat, the suet, the lungs, the gavel, the gall-bladder, the liver, the spleen, the small cavity of the heart, the kidneys, the urethra, and also the rectum. (94) The stomach, and the heart, the larger intestine near the anus, and the anus also, the stomach also, and the two abdominal glands; this the detailed Bccount bas thus been stated. (95) Mitakşbarâ :-Vapa, fat, is well-known; vasâ, suet, the fat of the flesh; nâbhiḥ, the navel, 18 well-known ; arabananam, the lungs ; plíba, the 30 ·156! Afſtâksharâ & sûlapâni-Continued *Yajkavalkya Book hi Chapter 1V Vers&3 04-05 gall-bladder, is sell-known iu the medical science. These two, moreover, are in the form of balls of flesh and in the left abdominal cavity. Yakit, liver; kloma, the gall-bladder; these two are balls of flesh. Kshadrâptram, the small carily of the heart, iic in the inner portion of the heart- 5 Vrkkakau, the kidneys, the flesh accumulations near the heart; bastih, the urethra, where urine accumulates; purishadhânam, the rectum, where the fæces collects. Amâšayah, the stomach, the receptacle of the undigested food; hrdayam, the heart, the lotus of the heart; sthûlantragudodarâņi, the larger intestines, the anus, and the stomach, are well 10 known. From the outer intestinal tubes, the inner intestinal tubes are two; these are the two at the anus, gudau ; koşb!ban, the abdominal glands, situated at the region below the navel. Ayam, this, vistârah, detailed account, moreover, of the places of vitality, bas been stated. In thie previous verse, however, it was given 15 in a short statement. And therefore, some mentioned in the previous verses have been repeated here, (94,95) ŚQlapani Yajña valkya, Verses 94-95 "The fat ote," "The stomach etc." The fats, e, that which is near 20 tbe heart, known as tandana, and formed out of the clots of blood and parts other than fat; the avalianana, known as the lungs near the spleen; the navel is the collection of veins in the midst of digested stomach; loma, the gall-bladder near the lever; the lever placed below the heart towards the right side; the spleen is towards the left side below the heart; 25 kshudrantra i. e, the small cavity of the beart, formed of blood ond fat three and half ryjamas, Vrkkahau, the kidneys situated near the beart and resembling in size a thunderbolt; basſzh, the urethra, the receptacle for the urine; the rectum is the receptacle for the fæces. The stomach is the receptacle for the updigested food; the heart 30 resembling the lotus; vide the following from Susruta: "Resembling the "lotus the heart of men has its opening turned downwards; of those "who are awake during the day, it expands; at night, during sleep, it "contracts." The larger intestines, the gland pipe. The two abdominal glands altuated in the abdomen. This detailed account has been given of 35 the vital places. (94-05) ·Vajkavalkya Book 1117 Chapter IV Verses 96-99 Mitâkshara--Details of the Same 1565 The Author states again at further details the vital places Yâjñavalkya, Verses 96, 97, 98, 99 The pupils of the eyes, the corners of the eyes, the orifice of the ear, the lobes of the ear, the ears, the two bones at the temples, the eye-brows, the gams of the teeth, the lips, the two cavities of the loins. (96) 5 The groins, the testes, the kidoeys, the two breasts produced by the accumulated phlegm, the urula, the buttocks, the arms, and the flattened flesh at the legs and the thighs. (97) The palate, the stomach, the urethra, the head, the chin, the projections at the seck, and the depressed parts; these other parts of the body. (98) 10 The four coloured parts of the eyes, the feet, the hands and the heart, and those very nine orifices are the seats of vitality. (99) Mitakşharâ :-Kaninike, the pupils of the eye. The junctions at the nose and the eyes are akşhikûçe, the corners of the eyes; PAGE 211* śaşhkuli, the orifice of the ear; karnapatrakau, the lobes 15 of the ear, i.e. the outer edge of the ear; karņau, the ears, are well known. Dantaveshļau, the teeth-gums, ie. the outer edge of the teeth; oshịhau, the troo lips, are well known. Kakundare, the carities of the loins, i. e, the hollows of the loins. (96) Vaikanao, the groins, the joints of the loin and the thigh; vpkkau, 20 the kidneys, have been stated before. Stanau, the breasts, moreover, are śleşhmasanghatajau, produced by the accumulated phlegm; upajivba, the urula, the small bell ; sphijau, the buttocks, the waste buttocks; bâbû, the arms, are well known; jangboruşhu cha pindikâ, and the flattened flesh 25 at the legs and the thighs; the flattened i.e. the fleshy portion of the legs and also of the thighs (97) Galasuodike, the projections at the neck, the joint of the base of the chin and the cheek; sírşham, the head; avaťah, the depressed parts, any depressed part in the bods, such as the base of the throat, the armpit and the like. In the case of the reading araļuḥ (3707:)-the 30 back of the neck '. (98) So also of the eyes and of the pupils of the cyes, for each a couple of white back-ground, and thus four colours. Of alternatively, ·1566 Mitakshari & Viramitrodaya-The nine orifices. rrojnavalkya Book Ilf Chapter IV Verses 81-99 the four eyelids. The rest is well known. Thus these are the parts of the body in the lower portion? So also, the two eyes, two ears, the two nostrils, the centre, the mouth, the arms, and the generative organ, thus these as aforestated are dava chhidrâni cha prânasyâyatânyeva, the 25 nine orifices the rery seats of vitality. (99) 1 Viramitrodaya The receptacles of vitality have been particulary stated; the Author cxpounds these generally, and the common receptacles Yajnavalkya, Verses 94-99 10 Vapâ 1... the fat of the heart; the sweat i.e. the unctional flesh; avahanana, is known as the lungs; 'nabhıl, the navel; although stated before, has been slated here with a view to a detailed treatment; thus there is no fault. Similarly should be observed elsewhere also. Klomas the gall-bladder in the right arm-pit, near the lever, and darkish in 15 colour; tlie spleen below the heart towards the left lying near the lungs; the short use is for poetic convenience. I he small cavity of the heart; an entrail from the blood and the fat three and half wayeims in size; the kidneys, the balls of flesh situated near the heart; the urethra, the accumulated urine; tho 20 rectum, the internal receptacle for the feces. Stomach, the place where the undigested edibles are stored: the lotus of the heart, the larger intestines, the gland-pipe; the two abnormal glands formed at the lower region of the navel; these are the two at the arms. 25 This detailed statement of the abodes of vitality has been made by some. Others, however, in the case of their being more or less have stated the restraint of breath only; so the Author proceeds: the pupils of the eye etc. The corners of the eyes between the eyes and the nose; the orifice 1.c. of the ear; the lobes of the size of a leaf and known 30 as the ear; the cheek-bones have been explained; the teeth-gums 1.c. the lines of the tecth; the cavity of the loins 1.e. the hollows of the hips. The groins, the joints of the loins and the thigh; the kidneys lare been stated before; the breasts sprung up by tlie accumulation of phlegm; the special mention of the qualification is with a view to create 1. in the portion of the body which is despised. 2. A'.

·Yajforallya Book til Chapter IV Verse: 94-100 Vira., sata. & Mitakshara-Veins &c 1567 5 satiety from desire, repulsion;' the urula, the small bell at the root of the tongue; the buttocks, the hip-boards; pındika is the fleshy portion at the thighs and the legs; the projections of the neck, the joint of the neck and the base of the chin; avatah, a depressed part of the body; the four coloured parts of the eyes i e, the quadret of the corners of the cavities at the end of tlic eyes; these are well-known. The two eyes, the two nose-cavities, the two ears, the mouth, the anus, and the rectum are nine cavities. Thus these places in this vile body are the sents 1.2. the supports of vitality. By the use of the word cha nine times, are included the ten special abodes, not stated here; there according to some, six have been not stated; according to others, however, four have been not stated. This should be discriminated by oneself; by the use of the word eva twice, has been excluded the combination of the two views stated. The rest is easy. (94-99) 10 śâtapaņi 15 Yâjõavalkya, Verses 06-99 "The pupils etc" 'The groins', eta; the palate, the stomach etc. In the corners of the eyes the two hind skins; the orifice, i e. the orifice of the ear; the gume of the teeth, the edges of the teeth; lips, covering the teeth; the cavity of the loins, i e. the two cavities at the base of the spine; the groing, 20 the base of the thighs; the breasts are produced from the phlegm; the urula, situated at the root of the tongue; the thighs, e, the flesh accumu. lations of the legs and thighs, of these designations should particularly be found in the body. (96-98) “The eyes" etc the four corners of the eyes near the end; the two goles 25 of the feet, as also the heart thus these, ending with the heart are the places of vitality (99) 30 Yâjñavalkya, Verse 100 Veins seven hundred only, pine hundred the sidews, of the arteries two hundred, and five bundred muscles. (100) Mitâkşharâ : ---Moreover, śirâh, veins, connected with the navel, forty in number, circulatiog the wind, bile, and phlegm, pervading the whole body through various brunches, are seven hundred in number. So also the sinets, the ligaments of limbs, and the minor limbs, are pine bundred. Dhamanyah, the arteries emerging from the navel are twenty-four 1. ct TA FT*FRIT-ER.a. 2. Braa. 25 35 ·1568 Mitâk., šala. & Vira.-Further enumerated rajfavalkya Book III Chapter IV Verses 100-101 in number, circulating the Prâna and other airs, by regard to their branches are to hundred. Peśyah, muscles, moreover, fleshy in appearance connected with the tumours of the thighs and the like limbs and minor limbs are five hundred. (100) sûlapani Yâjñavalkya, Verse 100 "Veins etc." The arteries etc.' tlie meaning is clear. (100) Again, of these, the veins and the rest, the Author gives another enumeration by regard to the variety of their branches 10 Yâjñavalkya, Verse 101 Twenty-nine lakhs, and nine bundred and fifty-six are the arteries known as tubular vessels; please note. (101) Mitakşharâ :—The tubular vessels in all together with the branches and sub-branches are ekonatrimsallakşhâņi, ticenty-nine lakhs. In addition 15 also pava satâni, nine hundred, shatpañchášal cha, and fifty-siz; thus 0 Samaśrava and other sages, jânita, please note. (101) Viramitrodaya Yajnavalkya, Verses 100-101 The veins connected with the navel and circulating the wind, 20 the bile, and the phlegm and spread through the whole body, the arteries, seven hundred; of the sinews i. c. the nadis of the ligaments of the bone, nine hundred; of the arteries 1. e. of the nodis circulating the prana and the rest, and of the muscles i. e. the fleshy parts resembling flesh balls, five hundred. 25 Twenty-nine lakhs, nine hundred and fifty-six should be known to be the arteries called veins by regard to the discrimination of the brauches and sub-branches ng stated before, one should know. The reading by Salapani is nineteen lakhs. This word lakh is in the femi. nine gender, and so it las been explained. By the usc of the word 30 cha in the beginning, middle, and end, has been excluded any additional enumeration in the explanation of all the four sentences other than the explanation of the differences of the branches and sub-brancheg. By the use of the third cha the Author indicates the greater plurality of the sinews by regard to the discrimination of branches. ( 100-101 ) ·Vaj havalkya Book 111 Chapter IV Verses 101-104 "] Śûlapāņi & Mitâkşharâ--Hair &c. 1569 Salapāņi Yaffiavalkya, Verse 101 Twenty-nine lakbs etc. The arteries together with the tubular vessels should be known as twenty-nine lakhs, nine-hundred and fifty-six. The word laksha here is a-ending and in the feminine geader. (201) 5 Yâjſavalkya, Verse 102 Three lakhs, however, should be kaowa to be the hair of the head of beings with bodies; one hundred and seven vital parts, and two hundred joints. (102) Mitakshara :---Moreover, śarīriņâm, on beings with bodies, the hair 10 on the head and other hair together, trayo laksha vijãeya, should be known to be three lakhs. Marmâņi, vital parts, i e. places wbich may ause death, and also those which may cause pain; of these a hundred and seven should be noted. Of the bones, however, dve sandhisate, tico hundred are the joints The joints of sinews, arteries &c. are, 15 moreover, endless. (102) salapâņi Yajña valkya, Verse 102 Three etc. The form trayo is due to poetic license. The meaning is clear, (102) 20 The Author states the number of all cavities &c. in the body Yâjña valkya, Verses 103, 104 The crores of hair are fifty-four crores; and also sixty-seven Jakbs together with half a lakh along with the sweat boles. (103) PAGE 212* By the air particles are counted the separated atoms. Dae even who can 25 correctly understand the position of these entities. (104) Mitäkşharâ :~The atoms of the hair wentioned before as together with the veins, bair etc. in extremely minute and more minute parts together with the streat holes are cbatuhpañchâšat kolyah, fifty-four crores Also şhaşhịhottara-şhaşhtbi-lakşhâk, sızty-six lakhs, sârdbâb, together 30 xcith half, ae fifty thousand ; vâyaviyairvibbaktah separated by the air particles i e. by the air atoms made separate, viganyante, are counted. This, moreover, has been stated from a scientific point of view, ·1570 Alltâkshara & Viramitrodaya-The same Yajnarall ya Book III Chapter IV Persox 102-104 On account of its being beyond the reach of organs like the eye and the like, the double meaning of this fact which is very profonnd i. e. in the form of the condition of the veins etc., 0 sages, umong you whoever knofs thoroughly, he certainly is the greatest 5 and the foremost among the intellectuals. Therefore, with effort, by the intelligent should be understood the position of the entities. (103-104) Viramitrodaya Yâſnavalkya, Verses 102-104 10 The hair i. c. the hair on the face, the arm-pits etc. all together should be known to be three lakhs; the use of the masculine gender is under the poetic licence. The vital parts 1. c. those where on even & small stroke causes much pain; such parts such as the basti, are one hundred and seven. Of the joint of the bones, two huodred; the atoms 15 of the hair other than the hair on the face or the body measured as three and half crores and separated 1. £. separately pointed out, by the atoms of the wind together with the outlets for perspiration, fiftyfour crores and sixty and one-ball lakhs are inferentially counted. In even one among these pupils comes to realise the limit of these condi- 20 tions such as the bones, hair etc. this is a hall sentence-then such a one would be having the celestial sight. This is the other half. So it appears that Yajnavalkya has not mentioned it owing to the want of concentration necessary for the visualisation of the One which is beyond the reach of organs. The word nu is used as indicative of a 25 conjecture, or then such a one is blessed; so should be inferred as stated hereafter, Or, although by others in this world these arc measured only by a guess, still among these, I am one who actually knows the condition of these things. In the two verses the words in and cha used four times arc with & 30 view to crclude a small number iu the import of the four sentences. By the use of the word tatha twice, the doubic meaning is imported viz. should be known in the case of one, and should bc known in the case of two. By the use of the word cha in the third rorsc, is added the order of the formation of the body. The word coa goes cither with 35 thesc or here. (102-104) ·Yajfilavalkya Book 111 Chapter IV Verses 103-107 salapāņi & Mitâkshara- Rasas 1571 Śalapāņi Yajnavalkya, Verses 103-104 "Of the hair etc." Are sixty-seven and half lakhs plus forty-five crores, These, moreover, should of course, be known from tbe cavities of all the hair on the body, on the face, and other hair, as also from the outlets 5 for the perspiration to flor. "Four crores" is another reading. (103) "By the air etc." The atoms of the flesh and the like are measured when separated by the air, not directly, but by a scientific inference and the like. Therefore in pursuance of my word if even one would himself realise the position and the state of the rasas etc. to be hereafter described 10 and of the veins and bones in the body then "that wise man would become fit for emancipation", with this text' as will be stated 'hereafter is the connection of this. (104) The Author mentions the quantities of the rasas etc. in the body Yajñavalkya, Verses 105, 106, 107 15 Of the rasa, nine should be known; of the water ten añjalis;- seven only of the fæces, of the blood eight have been declared (105) Six (of) pblegm, five (of) the bile, four only (of) urine, (of) fat, three, two (of) the marrow, of the marrow of the bones and flesh, one-half, however of the head (106) 20 Of the phlegmatic ojas, the same only, and of the semen also the same. Thus this body is transient; (and) one whose perception is sach, that blessed one is fit for emancipation. (107) Mitakşharâ:--Well digested food is rasa; its measure is nine aõjalis; of the means of bringing about a cohesion of the atoms of the earth 25 i.e of water, jalasya, aājalayah daśa vijãeyâ, the ağzalıs should be known to be ten; purişhasya, of the færis, saplaiva, seren only ; raktasya, of blood, i.e. of the essence of food made red by the complete digestion by the abdominal heat, aşhțâu, eight, are the añjalis delared, prakîrtitâh. (105) Śleşhmaṇah, of the phlegm, ze, of the hafa, şhat, sit añjalıs ; pittasya 30 pabcba, of the bile, fire; mûtrasya, of the urine, i. l. of the excreta, chatvaraḥ, four; vasâyâh of the fat i.e of the flesh oil, trayab, three medaso, of the marrou, ze of the essence of the flesh, dwau, tuo añjalis 1. Verse 107 below li 22-23 2. 93s-a measure of corn=$34, equal to one-fourth of age and con. taining 12 handfuls 3. On p. 212 I 12 in the second half of verse No 106 read so for S.

·1572 Mitaksharâ & Viramitrodaya-Anjalis Yafaavalkya Book III Chapter IV Verses 105-107 majja, the marror of the bones and flesh, which has permeated to the bones through the cavities, ekâ, one aſjali; mastake, in the head, moreover, ardha, a half anjali. (106) Śleşhmaujasak, of the phlegmatic ojas, i. c. of the essence of phlegm, 5 as also retasah, of the semen, of the final elemental development, tâvadeva, the same only. This, moreover, has been stated as in relation to the one in whom the elements are even. As for one in whom the elements are upeven, there is no rule; ride this text of the Ayurveda riz: On "account of the abnormality of the bodies, as also of the imperma- 10 "nence, no measure exists of the affected elements and impurities" Iti, thus, of this character, this receptacle of the inpurities commenced with the bones, muscles etc., varshma, the body, asthiram, is transient, thus yasya, one whose, perception is such asâu kyti, that wise one, i.e. the learned man, mokşbâya, for emancipation, becomes compe- 15 tent. For the means of emancipation is the discriminating perception of the permanent and the transient, and the (consequent ) avoid. ance of attachment; and an aversion of attachment is induced by a perception of the prevalence of bones, urine, fæcis (in the body ). And so holds also Vyasa : "For the sake of this body, which is the 20 receptacle of all impurities, is destructive of any good done to it, and is perishable, fools perpetrate sins. If only what is internal in this body were to be (exbibited) externally, this world would take hold of a stick and ward (it ) off (like) the dogs and the crows." Therefore for a complete cessation of (aoy attachment for) this 25 extremely despicable body, an effort should be made for the contemplation of the Self. (105, 106, 107 ). << R$ 30 Viramitrodaya Yêjñiavalkya, Verses 105-107 or onc who is in a normal condition, the qunntity of rosas ctc. in his body is declared to be of the number of anjalis as cnumeratcd. The rasa is the result of well-digested food; of that nine anjalis. In this way, further on also. (105) The fat is the unction of the flesh; the marrose is the flesh-juice; the marrow aſ the bones gone into the hollow is one anjali; in the head also the marrow is of the measure of a half anjal of the phleg. matic ojas i.c. of the phlegmatic juice, of the same quantity riz. half 35 ·Yaznavalkya Book III Chapter IV Verses 105-109 Vira., súla. & Mitâ.-Tubular organs "] 1573 . anjah only. By the use of the twelve adverbials is excluded the more or less quantity of anjals in the twelve objects. (106) Of one who knows all this, the vairagya i.e. the feeling of satiety from desire is produced, which is the means for final emancipation Inteading this, the Author proceeds: "Thus etc." Thus, on account of the collection of perishable things being the cause of its origin, this body is asthira 1.e. not permanent; the man by whom it is so recognised as impermanent, unsubstantial, and full of misery, and who by means of Yogic studies prepares for the emancipation (mokşha), such & one is blessed. (107) 10 15 sûlapāņi Yaliavalkya, Verses 105-107 "Of the rasa etc " 'Sic of the phlegm etc.' The handfuls of the quantity of the rasas and others are to be ascertained by one's own carity of tbe band when in normal bealth; majja, the marrow hag one anjali; between the eyes, balf; and half also in the head; at the source of the phlegm, the same quantity 3. e. balf only; of the semen also, half. The form majja. marrow, in the Nominative is used in the sense of the Possessive cage. The body, thus described is made up of a collection of impermanent created things and is transitory and unstable. One, therefore, for whom it is serviceable for the (attainment of) emancipation, auch one is a wise man. (105-107) 20 25 The Author states the nature of the Soul which should be contemplated Yâjñavalkya, Verses 108, 109 Seventy-two thousand (in number) spread out from the heart, known as hila and ahıta are the tabular organs of the body; in the middle of these is the disc with moonlike hallow. (108) Page 213* Situated in the middle of it is the soul, like a lamp without a flicker; that should be known; after having realised it, derer is one born bere 30 again. (109) Mitäkşbara: - From the region of the heart, brdayad, abbioissytih, spread on, like the filaments of a Kadamba flower setting out on all sides, by reason of their capacity to do good and evil, designated as bita and abita, are dwasaplātisabasrani nadjo, serenly two thousand suidyo, the 3: Iwular vryans of the body There are three other nâdıs; of these the two ·157 Mitâksharâ & śûlapani-The Nâdıs [" Yajnavalkya Book !!! Chapter IV Verses 103-110 called the idüt and the piñgald' on the left and the right sides, inverted in the lieart and connected with the nasal hole, are the places of abode of the prûna and the apûna. The third called the sushumna,“ moreover, like a pole in the centre, has reached out through to the brahmarandhra. 5 Tâsâm, of these nudis, madbye, in the middle is the disc, mandalam, with the inoonlike hallow. In that is the atmâ, the soul, like a lamp dîpa iva, in a windless place, achalah without a flicker, is shining. Sa, that, of this description, should be known. By that reason, iha, here, in this world ; na punah, nerer again, does again recar, i.e. attains deathlessness. (108-109) 10 Sûlapāņi Yâjna valkya, Verso 108-109 'Seventy-two etc." "The disc etc." In the midst of it like a lamp is placed the soul motionless. From the region of the heart round about i.e. on all sides, seventy-two thousand nádıs are spread out. These, moreover, 15 by reason of their circulating tbe rasag are beneficial to the body, and thus having contemplated in their midst a disc resplendant like the moon in the middle of the heart, and in the midst of it also, the Soul is in a shining form like the lamp. After having realised it here . e. in this cycle of birth, one does not get any birth again. (108-109) 20 Vâjñavalkya, Verse 110 Should be mastered the Aranyaka, which I obtained from the Sun; as also the science of yoga propounded by me, by one who desires (to master) yoga. (110) Mitakshara:--Moreover, after discarding from the inental path all 25 other subjects, and reaching an internal stability, is yoga; for the attainment of that the Brhadâranyakam was obtained by me from the Sun; that, inoreover, should be mastered; so also what was propounded by me, yogaśāstra, the science of yoga, that also should be studied. (110) 1. 91–The tabular vessel (HST) on the right side of the body. 2. TV-apother vessel on the left. 3. W, 317, 3777, 8914, 2017 are the fira vital aira, the principles of life. Their places are indicated as follows: हदि मणो गुदेशान: समानो नाभिसन्धित । उदान- फंटदेशस्यो प्यानः सर्वशरीरतः ।। 4. सुषुम्ना-the third in the midale viz. of इट्टा andगला. 5. The aperture on the crown of the head through which the Soul is said to escape apon its leaping the body.

·Yaravalkya Book 111 sûlapāņi, Mitâksharâ & Vira Contemplahon 1575 Chapter IV P'erses 103-111 salapâņi Yajnavalkya, Verse ito Should be mastered etc. Aranyakam i.e. the Yajurveda Brahmana. That Veds which Yajāavalkya obtained from thh Suo, that should be known by one desiring for the accomplishment of the Yoga The science of Yoga, moreover, is known as the Yogi-Yajnavalkya. Yoga, moreover, is the placing of the mind in the desired objective after taking it away from the pleasures of the senses. (110). 3 How then should this Soul be contemplated ? So the Author says Yâjña valkya, Verse 111 10 After having withdrawn from all other objects his mind, intellect, memory, and the organs, should be contemplated the Soul, the Overlord, which is seated in the beart like a lamp. (111) Mitâkşbarâ :-From objects other than the Soul. haring withdrawn the mind, the intellect, the memory, and the organs, and after having 15 concentrated them exclusively on the Soul, átmâ dhyeyah, the Sou should le contemplated; he who the prabhuh, the Overlord, like a lamp, pradſpavat, in a windless place, resplendent, and without a flicker, is seated in the heart. This itself is its attribute to be contemplated viz. the highest concentration on the Soul by discarding all external objects from the scope 20 of the mind, and like the concentration of a lamp the expansion of whose resplendence has been obstructed by the cavity of the cover. (111) Viramitrodaya In this manner when a feeling of satiety for the worldly pleasures arises, the contemplation of the Soul should be made; the Author states 25 the manner in which it should be done Yajnavalkya, Verses 108-11 These seventy-two thousand nadıs which although known as hita and ahia - still the lutas which are spread all round the region of the heart of the body in the midst of these is a disc with moon-like 30 splendour, in the midst of that like a lamp without a Aicker and shiniog, is the Soul that should be known i. e. should be realised. The Author states the fruit : "Having realised the Soul directly, one is not " born again in this cycle of birth." The Author mentions the means of direct realisation viz, should 35 be known etc. That which I obtained from the Sun, the preceptor 26 ·1576 Virar. Sûla. & Mitâkgharâ- Amans of realisation Yajnavalkya Book III Chapter IV Verset 108-11 viz, that Aranyaka i. c, the Bihadåranyaka should be known for the realisation of the soul. The Author mentions the mode of contemplation; the science demonstrating the performance of Yoga propounded by me in the form of an abridged text should be known by one desiring for yoga i. c. internal steadiness. The Author mentions the intensive contemplation. Ananya etc. Mind i. c. the innermost organ; intellect, the great principle; memory 1. e. such as is particularised by the inclination of the mind concen- 10 trated on intellect. Organ, such as the ear etc.; withdrawn from ail other objects i. e. having turned it away from all objectives other than the Soul; that Soul which is in the midst of the heart like a lampas stated above should be contemplated. By the use of the word tu, it is pointed out that the final emanci- 13 pation cannot be secured without the self-realisation. By the use of the word cha twice, the Chandogya Upanisad and the like as also the Nyayasastra and the like are included. (108-111) 20 śülapāņi Yajnavalkya, Verso un Ananya etc. When the mind is drawn to another objective, there is a distraction of the intellect, and the organs also when they betake to another objective they have contact with outside objects such as the form, &c.; when the memory, however, resorts to another object, there would be the remembrance of the ghata etc., therefore one should try to bring about a concentration of these apart from other objectives. Heretofore has been stated what should be known, here, however ( is considered ) what should be contemplated. (111) 25 One, however, the bent of whose mind is not draven to contemplation in regard to the formless, by such a one should be made the 30 contemplation of S'avda.Brahma; so the Author says Yâjñavalkya, Verse 112 By studying according to the prescribed rules the singing of the Sania without a flaw, and with close attention, by its study he reaches over to the highest Brahma. (112) 33 Mitakşbarâ : -Vithout infringement of the inanner known for the study of the Vedas, sâmagâyam, the singing of the Silma, the Simu chanting. Although Saman includes singing, the special Ford gdyam ·YAjAavulkya Book til Chapter IV Verses 112-111 'j Mitakshara. Vira & sûlapaņi-Singing 1571 is used to exclude the Prayila' mentras. Avichyatam, reithout a fluir, i.e. without any mistake. Sâradbâna, routh closc altention, with concentrated attention closely linked with the Sama notes. Pathan, studying, and as the result of the constant repetition thereof, becoming an adept in it, by contemplating the vacancy in the forin of sound, param brahmâdhigachchhati, reaches the highest Brahnu. That has been stated?: One who bas become an adept in Sabda-Brahma, reaches the highest ". Brahma." (112) Viramitrodaya The Author tes the mcans of attaining emancipation in the case 10 of one who is incapable of concentration owing to the absence of the rurity of intention Yajñavalkya, Verse 112 By repeating with a concentrated mind with bent attention According to the prescribed rules 2,6. in the manner laid down in and directed by the Vedas, the Samas 2.e. the literature relating to singing; 15 without a flaw 1.c. without any mistake, by the study of that and in consequence of the concentration produced by the purity of intention, one reaches the lughest Brahma 2.e. attains direct visualisation. In the SQlapâni the reading is Samagayam. (112) 20 Salapani Yajnavalkya, Verse 112 For the attainment of the Brahma the Author mentiong another method; the one singing the gayatri hymn yız, tal suvluh etc. in the manner prescribed by the sâma school without a flaw i e, without a mistake, with concentration. One concentrating in this way attains Brahma like the 25 one contemplating Brahma (112). One whose mind is not drawn to the Vedic song, by him should be performed contemplation in pursuance of the popular songs ; so Yâjñavalkya, Verses 113, 114 30 Aparantala, Ullopya, Jadraka; also Makarı, Aurenaka, Sarobirl, and the Uttara. songs. (113) PAGE 211* The Rggâtha, Pânikā, Daksavzhutâ, and the Brahmagital. These should be sung. By its constant repetition it is called moksha. (114) 35 1 & particular metre 2 Vishnu Purans ( Balam ) the Author says ·1578 Mitákshara, Vira, & sûlapāņl-Popular songs dj navalh ya Book ili Cliapter IV Verses 113-115 5 Mitakşbarâ :-The Aparůntaka, Ullopya, Haurala, Makari, Auro mkit, together with the Surobinds, and the Utara, the chapters so named are the seven sunys, gitâni. By the use of the sord cha, also, the Asûrila, Vardhaminaka, and the like mahậgilus are included. The four gitakâs, songs to be suny, are the Rggitlu and the rest. Thus, the identity with the Soul produced by the Aparantaka and the other songs, as it is the ineans for absolution, it is called mokshui, mokshasamſõitam ; thus it is to be understood; for the reason that by the means of concentration produced by its repetition, the 10 concentration of soul is secured. (113-114) 15 Vîramitrodaya The Author mentions the means of absolution for one wlio ig ignorant of the Sama Yâ ñavalkya, Verses 113-114 Tlie A parantaka and the rest are the seven great treatises on singing well-known in musical science; the four songs such as the RA Galhis and tlie rest are also well-known therein; both of this should be known. By means of the study in that, and by the constant contem. plation of the nature of the Soul which is designated as nuksha, by the result i. c, it is known as moksha 1. c. in short, being the means for moksha, it has that designation. By the use of the word cha, the Author indicates the mutual cumulation. (113-114) 20 25 Salapani Yâjñavalkya, Verses 113-114 Apura etc. Rk wel etc., Aparantakı, Ullopy, Jadrului, Maluri, Aurenala Suruhand Bindn the last, these are the soven songs. The Rk lux also are the four songs. This is well-known in the science of inusic such As the Visakhure and the rest. Under Ita instructions It should always be known. (113-114) 30) Yâjña valkya, Verse 115 One who is an adept in the principles of playing on the l'ini, who is a thorough master in the Sruti and Jalis, and who is conversant with the Tolla also, (such a one) without effort controls the path to absolution. (115) Mitakşkara:--Moreover, viņa-vadaba-fatwa.redi, one who is an admit 35 in the art of playing on the l'iņa, as expanded by Blarata and other ·Mitâ., Vira & sala.-The Svaras and Tulas 1519 Yajia valkya Book 1119 Chapter IV Verse 115 sages. That which is heard is a śroti, in the seven notes? of twentytwo varieties. For, the Shadja, Madhyama and Panchama, have each four śrutis; tlie Rshabha and Dhaivata are each of three śruts; the Gundhara and the Nishada are each of tivo śrutis. The Jatis, however the shadja and the rest, have each seven pure; and the mixed jacis, 5 however each of eleven, and thus of eighteen varieties; among these višäradah, a thorough master, i.e. an expert. By Tala is stated the time measure of a song. One knowing its nature also by reason of the contemplation of Brahma linked together out of fear for a breach in the tala &c., the concentration of the mental 10 forces becomes easy, and with little effort only, he controls, niyachchhati, ie, reaches the path to absolution. (115) Virarltrodaya Yajña valkya, Verse 115 Moreover the Šrutis i. e. the sub-divisions of notes i. c. the twenty. 15 two sub-divisions of notes; the játis viz. seven in number, such as the nexháda and the rest; tala 1. e. the time, the special sound such as ripaka etc., controls 1. e. secures the path to absolution in the form of the mental concentration. The word cha goes with all. (115) Sûlapani 20 Yajña valkya, Verse 115 This itself when contemplated in its ultimate significance being the means for moksha is the moksha; by the constant study of that, by means of concentration, he reaches the non-dual state. So the Author says: Vind etc. That which is beard is the Sruti, is of twenty-two varieties. Among 25 the seven surras such as the Shadja and the rest, the jáls, h. e. the six jalis are pure. One who is adept in these is an adept in the principles of playing on the Vinâ. Also one who is an expert in the knowledge of the different sounds of the idla without any effort i.e. even without trouble, reaches the path to absoultion; since by the fear of a break in the harmony 30 of tala etc., the mind which is concentrated in it becomes steady. (115) 1 It means a division of the otoy a quarter-tone or an interval 2 These seren varieties are tbus enumeratod from[RTÁTIT 1992aata ver 7 ETUI AT IT For a further cxposition of each geo ITT I Pp. 81-82. RES, TY 3197 pris. It is thus described ALS. 73198974a RT I AFT97:

·1380 Mitâ., Vira. & Sala. Rudra worsh rajfaralkya Book in Chapter IV. Perses 116-117 For one who has beeu frustrated by an obstruction such as the slistraction of the mind or the lihe, the Author states another resalt YÂjñavalkya, Verse 116 Que versed in music, if by concentration he does not attain to the 5 highest stage, having become a follower of Rulrce, with him even enjoys happiness (116) Mitaksharâ:--Gítajío yadi, one l'ersed in music, if, i.e. by some reasoll, yogena paramam padam pâpnoti, by concenstration does not attain to the highest statuje, then, Rudrasya, of the Rudra, having become bhûtwa, a follower, 10 tenaira saha modate, rcith him eren enjoys happiness, 2.e. sports. (116) Varamitrodaya The music sung with the intention of contemplating the Brahma are the means of moksha; of those which are not, bowever, so performed the Author mention the fruit 13 Yajõavalkya, Verse 116 By yoga 1. c. by means of the yogit; then moksha itself will surely follow; this is the construction. The rest is clear. Also the import is: by the worship of Rudra, having secured the purity of the mind, onc secures absolution. (116) 20 sûlapāņi Vâjſavalkys, Verse 116 Gitana ctc. One knowing music etc. If he does not attain ic, the meaning in on account of the courrence of an obstruction etc.; the rest is clear. (116) The Author couciades what has been stated before Yâjſavalkya, Verse 117 The Soul has been declared as being without a beginning ; its com. mencement, however, is the body; from the Soul, however, is the entire universe, and from the universe is the origin of the Soul. (117) 30 Mitakshara :---ccording to the manner stated before, avâdirálmá, the Sozil is without it beginning, the Kshetraina; of that, iroreover, the taking on of the body itself, the beginning, adih, i.e. the origin, kathitah, has been stated, i.c. in the text': Unborn by taking on the body &c.'; here froin the Great Soul is the creation of all, such as the earth and 33 the like, and from that creation, i.e. the collection of the creation, such as the earth and the rest of the individual souls through the corporate body, the creation bas been stated in the text: "In the "beginning of the creation, he ag the ether &c." (117) 1. Versu 69 p. 1540 II. 26–21. Voree 70 p. 1643 1. 3 ..

·Yajnavalkya Book til Chapter IV Verse 117-119 "] Vira, salapāņi & MitâkshariThe conclusion 1581 Vīramitrodaya The Author rounds up what has been stated above in the text' viz. "Unborn by the assumption of the body' &c. Yalvavalkya, Verse 117 The Atman has been stated as without a beginning; its beginning '5 is the assumption of the inferior form itsell, as has been stated before. Of the great soul is the entire world 1. e. such as the earth and the other great elements. The meaning is that the origin of the body of the individual soul is from this world. By the use of the word tu is excluded the origin in the principal form. By the first use of the word 10 cha is included the great element and the like as the cause; and by the second use of cha, of the visible cause. (117) With a 15 Sûlapani Yajnavalkya, Verse 117 That the body itself is the soul is the doctrine of the atheist view to refute it the Author proceeds: Beginningless etc. This Soul has been stated in the scuti to be without a begianing For tbe working of actions a body is taken on, through the acts of the souls is produced the whole world, and from the world itself under the text : Ahutyūpyāyah svirgah" "by the oblation is the sun pleased etc "and the process stated, the origin of the Soul is in the serving of the body. (117) 20 This itself, the Author clearly expounds premised by a question Yâjñavalkya, Verse 118 How is this? We are at a loss to know bow the universe bas sprung up along with the gods and men ? How also the Soul in it? Please explain 25 to us. (118) PAGE 215* Mitákshara :-As to how this universe along with all the gods, demons, men, and the rest, has sprung up from the Great Soul, and how the soul also in that becomes endowed with the bodies of 30 animals, men, reptlies &c in this matter, rimuhyamah, we are at a loss to know. Therefore with a view to dispel our ignoranee vadaswa, please speak (118) 2 1. Verse 69 P 1540 Verse 71 p 1343 1 221.

·1582 Vira., sala. & Mitâkshara- A question Y'ajſavalkya Book III Chapter IV Verses 118-120 Viramitrodaya The origin of the Soul is from the elements, and from it spring the clements; considering that this is inconsistent on the face, the sages ask Yâjāavalkya, Verse 118 5 How is it that this world together with the gods, the asuras and humanity, and inclusive of the five elements has sprung up from the Soul, and the Soul also has sprung up in that world? We ate perplexed by this state of contradiction, and we have been subjected to doubt; therefore, please explain to us by removing the cause of the perpic. 10 xity. By the use of the word chia has been added the further question : How indeed is the beginninglessness of the soul? (118) 15 Sala pâņi Yâjñavalkya, Verse 118 Those sages feeling a doubt asked Yajnavalkya, How etc. How was tbig world together with the gods, the asuras, and the humanity procluced ? And the soul also how was it produced in that world? Please explain that to us. (118) Thus questioned by the sages, the Author states in reply Yâjñavalkya, Verses 119, 120 20 After having thrown off this vast expanse of delasion, the Purtasha as is observed, has thousand hands, feet, and eyes, has the resplendence of the Sun, and has thousand heads (119) That itself is the Great Soul, as also the sacrifice even; he is omniperya. ding, the Lord of the created beings, the overlord; and in the form of food 25 develops into the sacrifice. (120) Mitakshara :-In this world, the delnsion which exists in regard to the material bodies in the form of the conceit about the Great Sonl, mohajálam, this delusion, that apasya, after having discarded, devoid of that the Puruşha, having numerous hands, feet and eges; sûryavarchah, 30 has the resplendence of the Sun, i.e. with namerous rays sahasrakah, as having many heads. This, moreover, is stated on the strength of the power which can be felt in each, as there is absence of any direct connection or the like Sa eva atma yajñaḥ Prajapaliścha, that itself is the (freat Sow, the 35 sacrifice, the lorel of creation. Since lie is vitvarûpal, omniperrading, be exists in all beings. If it be asked, how is his omnipervasion proved ?

·Yajnavalkya Book 111 Chapter IV Verses 113-120 Mitakshara, Vira, & Sala - The Grcut Ilmuin 1583 The answer is, since this virajâh, the overlord, through the sacrificial balls and similar form of food annarûpeņa yajõatwamupagachchhati, derelopes into the sacrifie, from the sacrifice, moreover, through the medium of showers, &c. is the creation of beings, and thus is the omnipervasion.( ( 119-120) 3 Viramitrodaya From the Great Soul which is without any environment is the origin of the world, and from that the soul incorporated in the body is sprung up, and the body itself with particular attributes is produced; this is the fact; therefore there is no contradiction. Thus in words 10 and in substance, Yajñavalkya propounds an answer by ten verses Yajnavalkya, Verses 119-120 By throwing off the cobweb of illusion by the knowledge of the great truth, that Great Soul which is visualised by the yogis, having the resplendence of the Sun, and possessing thousand hands, feet, eyes and 15 heads, situated in the lotus of the heart as stated before, that itself is the sacrifice to be propitiated by offering a sacrifice; he himself is the lord of the created beings, 1. c. the Brahma. He is omni-pervading, the great; that itself in the form of food which developes into a sacrifice such as the vågapeya and the like. By this statement of the omniper. 20 vaded the relation of the producer and the produced is not contradicted, and thus has been indicated the satisfaction also. (110-120 ) Salapāņi Yâjöavalkya, Verses 119-120 As stated in the text viz " After having been overpowered on all sides 95 "the intellect which becomes incapable of throwing light, in the hearts of "the incorporated and an inborn illusion is first produced", after discarding the cobweb of illusion thus described, tbat person who by means of concentration and the like as aforestated, in the region of the heart realises him as possesged of innumerable hands, feet, and eyes, thus called the 30 thousand-rayed and innumerable beads also-Like the sun, the resemblance is on account of innumerable limbs; so also the Mantras." Thousand. headed etc" By the expression thousand hands and feet is indicated his omnipervasion, and by the eyes the omniscience (119) That goul etc. That soul itself is the individual soul, the Bacrificial 35 person being omnipresent, and bence also the lord of created beings, and the overlord that itself, in the form of food when developed serves as a means of a sacrifice. (120) 1. The l'uraşbagikta 17 ·iss i Mitakshara-The iriahon -I'd nuvalye Book vi Chapter IV Verses 191.124 which springs up 5 This itself, the Author expounds further Yâjñavalkya, Verses 121-124 The excellent rasa, from the oblations of things offer: ed to the deities, that after having pleased the gods, and giving satisfaction to the sacrificer by also connecting him with the fruit. (121) By the wind it is carried to the moon; from there, by the rays it is carried to the solar region stated to be in the form of Rl, Yajus and Sâma. (122) From bis own disc, this sun sends forth sectar, the most excellent which is the origin of all created beings, both consuming food and pof consuming. (123) 10 From that food again the sacrifice, again the food, and again the sacrilice, in this manner this beginningless and unending wheel rotates round and round. (124) Mitâkshara : Of the things, dravyasya, i.e. of the purodáša and the like of boiled rice offered as tyaga, oblations, intended for the gols 15 that rasa in the invisible forin in the transformed state, utlamah, the Excellent, by reason of its being the source of all worldly creations sambhūtah, had spun, 1. Sa, that, after having well pleased devân, the gods, who had induced the offerings, and phaleoa samyojya yajamanam cha, haviny joined with the fruit, the sacrijicer also, being propelled by 20 the wind, is carried on to the region of the moon; fatah, from there, i.c. from the Moon's region to the Sun's in the form of RK, Yajus, and sama, as stated in the text': " That the three lores combined in this "lustre which itself shines with resplendence," is carried, upaníyate. From that his on region, swânmandalát, asau süryah, this sin, the nectar 25 juice in the form of showers, uttamam, the vesi, that which is the cause of the origin of all created beings, bbūtânám, asapâna sapatmanâm, consuming food anul not consuming, 2.e. the moving and not moving, Tasmât, from that, i.e. from the food, annát, in the form of the vegetables brought about by the showers, and which is the cause of the 30 creation of all beings, punaryajaah, again de sacrifice; and from the sacrifice also in the round about manner described above punarannam, again the food, and froin the food again the sacrifice, punah kratoh. 1. Taittiriyârnigaha, ree Anandišraut Narayarropanishad 2. Handlil Tr. Organic and inor ganiu. N ·vajavallya Book III Chapter IV Verses 121-124 Mitâhşlarâ & Viramitrodaya The same 1585 Thus in this manner this entire wheel of creation, in the form of an incessant flow free from creation and destruction Page 216 # rotates in regular order. Thus in this order is the creation of the world from the Great Soul. There, moreover, is the assumption of a form, or with no form in accordance 5 with one's own action. (121, 122, 123, 124) 1 15 Viramitrodaya Yalnavalkya, Verses 121-124 The rasa generated in the sacrifices such as the Vâjapeya and the like from oblation etc., offered as intended for the presiding deities 10 of the several performances, the essence of it, i.e. the best development of it in the form of the invisible result inferrable from the production of the world, that rasa having given satisfaction i.e. pleased, the gods and endowed the sacrificer with the fruit, is waſted to the moon by the wind. The meaning is, that the wind moved on by the offerings takes the water on to the moon; there by means of the rays offered by the Moon herself it is carried on in a line to the abode of the Sun i.e. the region connected with the Sun and the disc, as laid down in the three Vedas etc. and so generated; the meaning is that the water is carried on as pushed on by that invisible result. From that disc 1.e. the region, this 20 Suu creates the best of the water on this earth as the source of the world, being the final developed form of that particular invisible result. The Author makes clear the best quality itself: From which le. from which witer of those who consume 1.e. of the souls which cat ie. the movables, and also those which do not consume 1.e. those which do 25 not cat, such as the trees, the crops etc. Of all the created beings i.e. the animals, occurs the origin. Or the meaning is, from which is the origin of all the created beings, the cdibles and the uncdiblcs. Froin that I e. from the food created from the water accumulated from the showers, the paddy etc; and from that again the sacrifice, 30 again from the same sacrifice in the manner stated, the food, and from that food even again the sacrifice, 10 this manner this sheel of the cycle of birth in the forni of a constant flow of the beginning or an cnd rotates round and round 1.e. performs revolutions. By the use of the word cha has been included the idea that from the sacrifice offered 35 as intended to be conseyed to the manes and the rest, the rasa which is produced gires satisfnction to the manes and the like. (121–124) ·1586 Sütapâni, Miltakshara & Vira.-The Purusha Yajnaralhya Book 111 Chapter IV Virser le-113 salapāņi Yajoavalkya, Verses 121-134 Tbat etc. In that sacrifice from the oblation offered as intended for the gods, that rasa which is produced in abundance, that rasa beying given satisfaction to the gods and having joined the sacrificer to the fruit of the sacrifice, being wafted by the winds, that rasa is carried to the region of the moon and to the region of the sun. That sun by ineans of that rasa when his own region is filled with nectar sends forth showers of water. And by means of the sbowers happens the creation, of those who consume, such as 10 the movable, and of the unconsuming, such as the immovables. (121-123) From that etc. Without a beginning or end perpetually the wheel l.e. like the rotation of the wheel, the cause and the effect recur. (124) Indeed, if the cycle of births of the Soul is beginningless and unending, then it might lead to the contingency of there being no 15 absolution (at all)? so the Author says Yâjñavalkya, Verse 125 Without a beginning is the soul. For the inner soul no birth exists. The Purusha becomes associated with the results produced by actions due to illusion, desire, and hatred. (125) 20 Mitakshara :--Although, of the soul on account of its being with out a beginniog sambhūtir na vidyate antarâtmanah, no birth exists for the inner soul, occupying & body, still the Purusha becomes associated cith il samawâyî. In the body which is the medium for undergoing(the fruits ), he enjoys all the happy results in the form of happiness and 25 pain. Thus by the association in this manner, he certainly becomes associated. That combination, moreover, is to be inferred from actions froduced by illusion, desire, and haired mobechchhâdweshajanita ; and not arising by nature. Its destruction is inferrable from the effect, and not non-absolution. (123) 30 Viramitrodaya It may be asked, 'indced if this wheel of the cycle of births bc without a beginning or an end, then there might happen to be an absolute absence of any cmancipation.' So the Author says Yajnavalkya, Verse 125 The soul in its intrinsic nature is without a beginning, therefore, in the midst of the cycle there is no possibility of birth for that soul. 35 ·"] YAjfiavalkya Book jui Vira, sûla, & Mitk.--Origin of the Varnne dr. Chapter IV 1587 Versi 126-133 35041 Still the individual soul having obtained birth and taken to a boly by reason of actions perſormed through illusion becomes amenable to pleasure, pain etc. Moreover, in the absence of a cause such as the illusion etc., there being an absence of a birtlı, and the pleasure and pain being cut off, the final emancipation does become possible indeed. According 5 to the Mimîmsakas, in the case of an individual soul there may always bean absolute emancipation, and the beginninglessness and the unending character of the wheel of birth, and not however of the entire soul. The endlessness is the absence of an end excepting by the universal destrurtion. In this manner should be read the beginning also. By the 10 use of the word tu the Author discriminates the ordinary pains and other pains etc. wellknown in the Sankhya system. (125) 13 ś@lapāņi Yajñavalkya, Verse 125 It may be said that if the cycle of birth rotates like a wheel, then how can the souls who are subjected to creation and destruction have absolution? So the Author says:-Without a beginning etc. This soul is without a beginning; therefore of that wbich is the innermost, there is no birth. But this purusha which is the individual soul becomes associated with the actions due to illusion, desire, and batred. Therefore, this environment of the birth-cycle is due to the action under illusion, desire, und hatred. When, however, he is without the actions of this sort, then from this itself is its era spcipation. This is the meaning. (125) 20 It has been stated that from the Soul is the birtlı of the world ; the Author proceeds to expound it 25 Yâjna valkya, Verses 126, 127, 128 The thousand-souled who has been described by me as the Primeval Lord, from his mouth, arms, thighs, and feet sprang the four rarnas in their order. (126) The Earth from bis feet, from his head was produced the heaven, from 30 the nose the vitalities, the directions from the car, from the touch the wind, from the mouth the fire. (127) From the mind the Moon, and from the eyes the Sun; and from the hips the sky, and also the movable and the immorable world. (128) Milákshara :-That one who by reason of his being a part of all 35 living beings, as also by reason of his extended son), sabasrâtmá, is ·1588 Milikshara, Virn. Sûla. --Creulion of the worla srajfainlkya Book in Chapter IV Vers 1"-128 8 the thousanıl-sonlell, i.e. has various forms ; similarly by reason of bis being the cause of the entire world has been described as adideva, the Brimeral Lord by me to you; of him, from the mouth, arms, thighs, and feet, are born in order the four orders, such as the first-born and 5 the rest. So also from liis feet, the Earth, from the head the abode of the Gods, from his nose the vitalities, froin the ear the directions from the touch, the wind; from the mouth, the fire who carries the oblations ; from the mind, the Bloon, from the eye the Sun, froin the hip, the sky, and the moveable and the immovable world 10 also. (126-128) Viraltrodaya It has beeni stated that the Great Lord is the director of the wheel of birth in the form of food. The Author points out its special quality of directing the production of the earth etc. The earth, the varras etc. 15 which are the principal basis of the cycle of birth Yajnavalkya, Verses 126-128 The Over-lord which I have described to you before viz. the thousand-souled Primeval divinity, by reason of its ommipresence, from his mouth etc. are sprung the varnas such as the Brâhmaņas and the 20 rest in their order, from the nostrils .c. [rom the nose; from the touch, however, 1.c. from the feeling of touch of the skin, the entire world including the movable and immovable together with the animals. The rest is easy. By the use of the several 'cha's the Author indicates the creation established by the Purusasikta in regard to another 25 kalpa, viz. of the wind and life from the ent, and of the sky from the navel. (126-128) 30 $ûlapâni Yajña valkya, Verses 126-128 The Author mentions the creation of the turpis, Thourand etc. Oh Rages that supreme soul, the Primeval Lord mentioned by me as having a thousand hands, feet etc. from that supreme sou), from his mouth, arms etc. are born the Brahmadas and the rest in respective order. Moreover, as he is without limbs, this statement is merels formal. The meaning of the text " the earth from his feet, from his head was produced the heaven" cto. from the nostrils i. e. from the none; sihhi i. e, the fire ; from the blps te from the region of the waist; the earth etc., are produced from bis feet etc. (126-128).

·Yajnavalkya Book ile Chapter IV Verses 199-190 j Mitáksharâ & Sûlapāņi-Objectrums 1589 5 Here the sages ask Yâjňavalkya, Verse 129 If so, how is he, oh, Brahman! born sinful bodies ? Being the over Jord, how is be associated with undesirable conditions ? (129) Mitâkshara - Brahman, Lord of the Yogis, if the Soul itself takes to the state of individual souls &c. then how is he born papa. yonişba, in sinfid bodies, such as the beasts, birds, and like others ? If it be said that the birth there is on account of vitiation by illusion, desire, and the like faults, that also is not so, since he is Isvara, overlord, independent, bow can he be associated with undesirable conditions such as illusion, desire, etc (129) 10 Śtapani Yajnavalkya, Verse 129 The Bages again ask if so etc. 'Brahman, if the soul itself betakeg to the state of individual sou) etc., bow is it that he is born in sinful bodies ? How also is it that he is joined to the conditions of grief, illusion etc., for be is the over-lord (139) 15 Yâjñavalkya, Verse 130 Although joined to limbs how does he not bave the knowledge of the past? For what reason does he not know the feeling experienced by all 20 although be is omni-present. (130) PAGE 217* Mitäkşhara: Moreover, similarly licre is another fault. Althonghi endowed with the means of kuowledge such as the mind and the like, why does not arise to bun, pūrvajõánam, the knocledge of the past, in 23 regard to objects experienced in other births ? Similarly, although saryawyapi, omnipresent, i.e. present in all bodies, kasmánna retti, for uchat reason does he not inoue, vedanám, the feelinus, experienced by all sentient beings in the form of happiness, juin c? Therefore the statement that. The soal itself, the overlord, betakes to the state of individnal souls &c.' is not proper. (130) ·i 500 Viramitrodaya & salapanı-The aime Yaffioralkyu Book III Chapter IV Pertes 1-10 5 10 Viramitrodaya Yajñavslkya, Verses 129-130 The sages say, "O, Brahmani ie. the Lord of the Yogis ! iſ thus there be any unity of the supreme soul and the individual soul then that soul i.e. the overlord, having an indomitable will, how is it born in all sorts of evil i.e. blameworthy bodies, and how, moreover, is it linked for a long time with several forms to a large extent with undesirable conditions such as pain, illusion etc. and the birth among the Chándalas, the lower animals and the like? Not indeed even a dullard iſ he bag the capacity will undergo the undesirable experiences such as pain etc. Such is one argument of the opponent. If the individual soul is not differentiated from the supremnc soul, then on account of his omnipervasion although endowed with organs, such as the mind and the like, how is it that he does not know what was experienced in the past birtli ? If the body itself is the mind, then there will be no ultrapervasion is regards the soul. The remembrance of the past birth not being the intention, the experience of the past birtli being by a separate existence, the memory of that birth is not the intention. Such is the second argument. If Iron the great Soul tlie individual Soul be not different, then being omnipresent he will be in the innermost recesses of all the created beings. Then how is it that lie does not know 1.6. the sorrow which exists in all the animated beings ? Such is the third argument. The use of the word apr twice is indicative of opposition. By thic use of the word cha the Author also adds another argument viz. What seen by Devadatta, low is it that it is not remembered by Yajñadatta ?" (129-130) 15 20 23 Was 30 salapāņi Yajnavalkya, Verse 130 With limbs etc., Although he is joined with organs such as the mind, intellect etc., bow is it that the knowledge of all objects does not exist in this case as before ? How again is it that although he is present in all tlic bodies, he does not know the pains, ploasures, and other feelings existini: in the case of all who have been consigned to the bodies. (130) ·Yajkavalkya Book III Chapter IV Verses 131-132 Mitaksharâ & Sûlapâni—The Answer , 1591 There, the Author states a reply to the first question Yâjñavalkya, Verse 131 To the condition of the lowest, the birds, and the immovables, this personal soul goes forth by the faults generated by actions of the mind, of the speech, and of the body; as also to hundreds of bodies in the cycles of 15 births. (131) Mitâkşharâ :- Although the Overlord in his own state is characterised by truth, knowledge, and bliss, still by reason of contact with non knowledge, being overpowered by illusion, desire, and the like feel. ings, does the series of acts of the three kinds such as the mental, and 10 the like others, which are the causes of the birth in the several lower bodies, and on that account be is reduced to the lower bodies such as the lowest born, and the like. The lowest i e. the Chandala and the like; birds, such as the crows &c. The immovables, i.e. the trees &c.; the con. dition of these is the condition of the lowest, the birds, and the immovables, 15 antyapakşhisthavaratâm. To that in respective order, on account of the faults of manovákkâyakarma, actions set on by the mind, speech, and the body, this personal soul is reduced to the thousands of lives. (131) Salapâņi Yâ ñavalkya, Verse 131 20 With a view to propound an answer in regard to the topio of the ques. tion the Author propounds the actual state of things The lowest, such as of the birds, etc, the state of the lowest, birds and of the immovable also, this individual goul goes to, on account of the faults generated with the actions of the mind, and speech, and also on account of the residue of those not 23 undergone; by those very faults again and again he gets into birth and new birth, (131) Yâjña valkya, Verse 132 Endless as are the conditions in the bodies of those having the bodies ; the forms also are similar in all species of the incorporated. (182) 30 Mitakshara :-Moreover, of the souls having bodies, śarfriņām, šarireşhu in the bodies, bbâvâ, the conditions, i.e. the particular feeling differentiated by the preponderance of the gentle or other notions, as are endless, yatká anantah, similarly their effects also, api, such as the state of a humpback, a dwarf &c and the like, in the forms of the 35 incorporated in all species rūpâni debidam sarvagonişhu occur. (132) 1. On p.217 1. I for स्लावरता read स्थावरता. 2. Road Telut for startott at 1 13 02 p. 217 28 ·1592 Vira., Sala. & Mitáksharâ--The same -ydjiavalkya Book til Chapter IV Versc* 131-139 Viramitrodaya The Author propounds a reply to the argument Yôjñavalkya, Verses 131-132 Although the Overlord is not distinguished (by any attributes ), 5 this individual soul marked off by illusion appearing in several births on account of the faults of illusion, desire, and the like, produced by the acts of the mind, speech, and the body, and thereafter goes to the lowest orders such as that of the Châņđâla, the birds, and the immovables. By the use of the word cha are included the innumerable conditions 10 such as that of the gods, insects etc.; Just as the conditions incorporated in the bodies are innumerable, in the same way those who becake to the bodies of all varieties in this cycle of birth discriminated by the several illusions and the innumerable forms are of the great soul; in the same manner as by the Naiyâyikas, is inferred the conditions of the 15 Clāņqâln and the like, by regard to difference in time of the one single soul, in the same manner by us also in regard to the supreme Soul even though one, still by regard to the particular kinds of illusions discriminated by the absence of each are reduced the individual soul as well as the supreme soul; and thus there is no contradiction. This is 20 the meaning. By the use of tlie word cha is indicated that in the hundreds of varieties of birth is bc (present ); the word ap. is used to indicate probability; its meaning is that this interpretatiou is possible. By the use of the word cva it being established by the Vedinta, the Author 25 intends a restrictive meaning. (131-132) s'ûlapani Yajna valkya, Verse 133 Indumerable ete, conditions i e. particular sentiments; as they aro of innumerable varieties of the same kind occur the blindness or the dwarfness etc., of those born into the bodies of the men and other species. (132) 30 Indeed, if the condition of the hump-back cc. is the result of actions, then these should occur immediately after the actions ; anticipating this doubt the Author says Yâjna valkya, Verse 133 The result of some acts is produced after death in this world; or here, or in the other world in the case of others; the motive is the prime cause. (133) 35 ·Yayitavalkya Book 111 Chapter IV Verse 195 Mitaksharâ & Vîra. - Another doubt answered 1593 Mitakshara :- Keşháñchitkarmaņâm, of some acts, such as the Jyotistoma sacrifice and the like, vipakaḥ, the resul, i.e the fruit, occurs pretya, after death i.e. in another body. Of some, moreover, such as of the Karirya and the like performances, the fruit in the from of showers and the like, ibaira, in this rorld itself, occurs. Of others such as of the 5 Chitra and the like, the fruit such as the beast &c. is in this world or in another body; it is uncertain. Indeed, the import of the S'astra is not necessarily that the fruit of the acts must always be immediate. Here, moreover, in the matter of producing good or bad results of the acts, the good motive and the like alone is the generating prime cause, 10 as the variety of results are dependent upon it. (133) Viramitrodaya Indeed if on account of the faults of actions are the hundreds of births and the condition of the immovables, the actions leading to the varieties of birth, then there will be an absence of the reason for 15 determining the acceptance of a particular species of body ? So the Author says Yajnavalkya, Verse 133 In the case of some actions the appearance of the fruit is after death when their development 19 seen in other bodies; in the case of some 20 actions such as the sacrifice for a son and the like, the result is realised in this birth; in the case of others such as of the donations and the like tha z.e. in this world, the fruition is visualised in the form of reputation etc., and in the other world the fruition is seen by the attainment of heaven. The result in some cases when dependant 25 upon a particular time, the particular time and the like are the cause 1.e, it directs a condition by regard to the more or less intensity in regard to the result. This is the meaning. The future form is used as indicating the Instrumental case. In some places the reading is itself. The meaning is that that particular 30 condition of undergoing the state of immovability as the result of that particular action not being possible to be at one and the same time. The use of the word cha has a cumulative significance. Thereby the option is ercluded. (133) ·1594- salapîni & Mitaksharû- Acts and Results vajavalkya Book til Chapter IV Verses 181-1:5 sûtapâņi Yajñavalkya, Verse 133 If this is dependant upon conditions of the mind then how is it that in this cycle of birth is not born in that kind in those species? There, the Author says 'Result etc.', the result of actions is seen in the fruition that appears. This arrangement is controlled by this rule; prayojana, motivo i.e. the motive power. (133) 5 It has been stated that one goes to the lowest and the like bodies as the result of the acts of the mind and of the body; the Author 10 elaborates this Yâjñavalkya, Verse 134 One always musing upon others' wealths, also contemplating evils, as also one who persists in falsehoods, is born in the lowest bodies. (134) Mitakşbara :--- Others' wealth, in what way can I take away,' 13 in this way one who is always musing ; similarly, anishļâni, evils, such as a Brahimicide and the like, I shall cominit, one who is thus, contom. plating chintayan, in falsehoods i.e. in untrue tbings. Persistence, i.e again and again resolving and having it, such & one is born jayate in the bodies of dogs, chandalas or the like lowest species, aniyayonishu. (131) 20 Yâjña valkya, Verse 135 The man who habitually speaks falsehoods, is wicked and harsb also, as also who indulges in unrestrained speech, is born among the beasts and the birds. (135) Mitakşbarâ :-Moreover, the man who habitually speaks falsely, 25 a pišanah, is cicked, i.c. a back-biter, parushah, is harsh, PAGI; 218 * ie. causes dismay to others: anibaddhapralapi, tcho indulges in unrestrained speech, as also talks irrele. vantly about the matter under consideration, eitlier intentionally or unintentionally, and accordingly either in the lowest or the highest 30 mígapakshişhu jayate, is born among the leasts and birds. (135) ·Yaznovalky. Book !!1 Chapter IV Verse 186-137 ] Mitaksharâ & Sûlapāņi-The Immountles 1595 Yâjšavalkya, Verse 136 One who is always intent on taking away things not donated ; onc addicted to enjoying others' wives, and also one who kills otherwise than what is ordained, is born among the immovables. (136) Mitâkşharâ :- Moreover, adattâdâpapiratah, one cho is always 5 intent on taking away things not donated, i.c. who is addicted to misappropriate the wealth of another which is not given away, as also one who is addicted to others' wives, and also one who kills animals by modes not prescribed by the rules, sthavareşhu jâyate, is born among the immovables, such as trees, creepers, shooting tendrils &c. discrimi- 10 bated by regard to the enormity or smallness of the offence. (136) sûlapāņi Yajñavalkya, Verses 134-136 The Author points out in particular detail the faults of the mind, the Bpeech, and the body. Author etc, in puruşha etc. and not given etc. The 15 constant contemplation of another's wealth, the plotting for the deprivetion of another's property, the contemplating of the evil 2.e, plotting an offence against others, persistence in falsehood i.e. insisting upon unrealities, wickedness e e, exposing others' faults by guppressing another's merits, irrelevant talkie, unreasonable speech. (134–133) 20 The Author states the natured result of good qualities. &c. Yâjña valkya, Verse 137 One knowing himself, is given to austerities, has parity, one who has mastered bis passions, one who has conquered bis organs, who acts up to religion, knows the vedic lore, such a virtaous one is born among the gods. (137) 25 Mitâkşharâ :-Atmajõah, one knowing oneslef, devoid of conceit on account of learning, realth, high birth, and the like ; śauchawân, has purity, i.e. one having external and internal purity; dântah, one who has mastered his passions, i.e. who is given to restraint; tapaswi, giren to austerities, z.e. performs austerities such as the krchchḥra and the like. 30 So also not intensively addicted to sensual pleasures; intent on the performance of ordinary and special religious rites, as also one who knouyg the import of the Vedas, such & one is virtuous. He, moreover, by regard to the greater or less preponderance of virtuous elements is born in the highest and the more exalted bodies of gods. (137) 35 ·1596 salapāņi & Mitâ.--The Sillwika and Rajas Yajnarnilya Book 111 Chapter IV Verers 137-39 Śglapāņi Yâjāavalkya, Verse 137 One knowing the self etc. One knowing the real nature of the self and babitually having extornal and internal purity. One who has 3 mastered his passions i.e, who can bear the privations of cold, best etc. One given to austerities i.e. one performing the Chandi dyana etc.; the scholar of Vedas r.e, one who knows the import of the Vedas. These should be known as the sättvikas and in other births they are born in the same bodies. (137) 10 Yâjšavalkya, Verse 138 One who takes delight in unrighteous acts, is unsteady, is always set on enterprises, and is given to sensual pleasures, is of the râjasa character, (and) when dead, takes birth among men. (138) Mitäkşharâ :—Moreover, Asatkâryeşhu, unrighteous acts, such as in 15 the music, dancing &c. abhirato, takes delight, so also one who is adhira, unsteady, viz. is disturbed in mind. @rambli, enterprising, ie. always engrossed in undertakings; and also one extremely addicted to sensual pleasures; sa, such a one, endowed with the râjasa quality, is born after death among men in the lowest or highest kinds of men accordo 20 ing to a discrimination of that quality. (138) Śglapani Yajñavalkya, Verse 138 Ono who takes delight in acts opposed to popular sentiments and Sastras; one who is unsteady i e. one who is oppressed by want of confidence, at the slightest cause of disturbance, one who habitually engages in acts with present and visible results; one who is intensely attached to dancing, singing etc. These should be known as rajasas, Whon dead, these obtain to human birth. (138) 23 30 Yâjñavalkya, Verse 139 One who is given to sleep, does cruel deeds, is avaricious, is an atheist, and also lives by begging, is full of mistakes, and acts inconsistently, being a tamasa, is born among animals. (139) Mitakshara:-So also, he, moreover, who is addicted to sleep, causes pain to sentient beings, and is also fall of avarice ; also an atheist, ·Vajšavalkya Book III Chapter IV Versc3 139-140 Afltákshara, Sûfa, & Vira.-The Tånuksia 1597 ** 5 nâstiko, i. e. a traducer of religion and the like ; has beggarly habits pramadavân, is full of mistales, i.e. is devoid of discriminating what should and what should not be done ; and also is inconsistent in his behaviour; such a one, being endowed with the tâmasa quality is born among the lowest animals, such as the beasts and the like, according to a discrimination of that quality. (139) Sûlapāņi Yajõavalkya, Verse 139 Given to sleep etc. Does cruel deeds i.e. even for a trifling fault bearing constant enmity; one acting inconsistently he one who has fallen from bis character. These are támasas and are born in the lower bodies. 10 The Author concludes what is stated above Yâjña valkya, Verse 140 Being thus enveloped rayas and tåmas, he wanders about here, and being closely linked to undesirable sentiments, he takes to the cycle of births. (140) 15 Mitakşhara :--Thus struck by nescience, this soul being closely enveloped in rdjas and tâmas, wandering here in this cycle of births, being overpowered by various conditions causing pain, again and again betakes to the assumption of a body. Thus, there is no room for the doubt! viz. "Being the overlord, how can be he linked to 20 "undesirable motives?" (140) Viramitrodaya Yajñavalkya, Verses 134-140 It has been stated," To the state of the lowest, the birds and the "'immovables etc." The Author elaborates the same in details. The 23 expression "after death" follows in all the clauses. Thus the meaning is, one constantly musing upon (the ways of) taking away others money, contemplating the evils of others, persists in falsehoods 1.6 untrue things for the purpose of establishing unrealities which are apposed to śástra, when dead, is born in another birth in the lowest 30 l.e. in bodies which are covered by men of the lowest order. By the use of the word tathå and also of the word cha in the sense of cumulation is excluded the sense of an adjective or the object qualified by it. In this way also further on. 1. See above Verse 129 P 1589 1. 3. 2. Verse 134 p. 1594 I 13 ·139S Viraniltrodaya-Births according to deeds - rajaavalkya Book 11 Chapter IV Ver 303 131-110 False i.e. Against facts, speaking by words. One who by habit speaks in that manner. The wicked 1.6, one who habitually exposes the faults of others; harsh, one who uses words which would cause dismay to the hearers; anbaddhan, unrestrained, i.e. not stated in the Dharma. śistra etc., but determined by his own imagination; one who talks like this as a matter of habit is "one who indulges in unrestrained speech''; such a man when dead is born in the bodies of beasts, and birds. The word man is linked to all. For those other than that is excluded the possibility of any invisible result arising from good or bad actions. It 10 should be remembered that the masculineness is not what is stressed, as it is taken ouly as illustrative. Of that which has not been given, 19. one intent i.e. habituated to depriving others of their properties; one who habitually resorts to others' wives, one who kills animals otherwise than as prescribed in 15 the rules i.e. in the manner laid down in vedic injunctions, is even born among the immovables i.e. in the trees, creepers etc. One knowing himself, 1.c. one knowing the truth about the self; iu short, one who is devoid of the arrogance of learning, high birth etc.; one who has mastered his passions 1. c. one who has restrained his 20 mind away from avoidable acts; one who has conquered his organs 1. c. one who has subjugated bis external senses; one who acts up to religion, 1.C. one who performs the obscrvances pertaining to the rarnas and déramds; the virtuous i... one who has a little tinge of the quulity of virtue, obtains births among the gods. 25 One who is attracted to avocations which are bad and which do not secure religious merit such as trade, agriculture etc. and licuce one who is unsteady ic, has his mind distracted, and therefore setting about various enterprises; one who 19 given to several pleasures i.e. intensely attached to flowers, sandal, wealth, and the like, having the 30 rajasa quality as the uppermost, is born among men. One who is given to sleep i.c. even in the daytimac habitually sleeps; does cruel decds 1.4. persists in enmity; the catheist 1.c. hic who traduccs religion; tlie beggar f.e. although abundantly possessed of food, raiment etc. habitually goes about begging; one full of mistakes 1.c. one who is 35 devoid of discriminating what should and what should not be done; one who acts inconsistently 1.e, one who habitually indulges in gambling etc. and acts against the dictates of the Vedas; Trimasak i.c. who has the qualities of tamasa uppermast, is born umong animals 1.6. beasts, ·Ya tavalkya Book 111 Chapter IV Verses 134-141 Vira., Sûla. & Mitakshara-Cause of ignorance 1599 In this manner a man assimilated by the qualities of rajas, támas and other i.e. the saltva, while rotating here i.e. in this cycle of birth, and being linked to the conditions appropriate to each, such as the illusion etc. causing birtlıs in the several undesirable species even again resorts to ie, reaches bodily environment; when the saltva quality is uppermost, he is emancipated. The rest is clear. (134-140) 5 10 Śûlapân! Yajāavalkya, Verse 140 The Autbor propounds an answer to the three questions in the texts commencing with "If so how it is etc With rajas etc." In this cycle of birth being engulfed in rājas and lāmas qualities and rotating, conceiving falsely the real meaning of the principle, by reason of motives as stated before viz, undesirable, being affected by these which are the cause of Borrow takes to the cycle of birth i e. is subjected to the continuous thraldom of birth and death. Therefore it should not be asked why is he aseo- 'ciated with undesirable feelings, (140) 15 “Although joined to limbs &c." is the second question ; the Author states a reply to it PAGE 219 * Yåjñavalkya, Verse 141 As a soiled mirror is not capable of showing the reflection of the face, 20 in the same manner, one with immature organs is not competant for selfknowledge. (141) Mitakşharâ:-Altbough the soul is endowed with the means for securing the knowledge of self, still for a memory of facts occurring in another birth it is not capable, since it is avipakvakaraṇaḥ, has inmature 25 organs, i e has his mind soiled with the impurities of desire etc just as a glass when covered with dust is not capable of giving cognition of the face. (141) 30 Viramitrodaya The Author propounds an asnwer to the second argument : Yêjñavalkya Verse 141 As the same glass which, in regard to the space for which it is soiled, for that space, although large, it is not capable of yielding a direct 1. Verso 1:9 p 1589 abote ·1600 Vira., sala.& Mitákşharả– Immuturity of intellect Fráskavalkya Book til Chapter IV Verse 1/1-1/? reflection of the body, while in another part it is, in the sume manner this soul which had the experience of all the births with immature links, by reason of environments hus not its inner consciousness opened, is only competent by the knowledge experienced in previous birth, he crin renlise his knowledge of this birth by regard to the experiences in the same on account of the non-renligation. (141) 5 Salapani Yâjñavalkya, Verse 141 What has been stated in the texti viz. "joined with limbs" &c. The Author says as to that; "Soiled &c." The undeveloped condition of the organs is due to being covered by nijast and tinuzsa; of the knowledge Self, ie, of the self-enlightenment. The rest is clear. 10 Indeed even the Knowledge of the previous existence being clear to the Soul, and the same being self-evident to him, its non-cogoition 15 is not proper ; anticipating this, the Autbor says Yâjñavalkya, Verse 142 Just as in the case of a bitter cocumber which being unripe, although sweet, that taste is not obtained, similarly in the case of the Soul the quality of knowledge is not obtained when the organs are undeveloped. (142) 20 Mitâkşharâ :-- Apakwe katwerkârat, in the case of an unripe cucumber orhich is liller, i.e. in a bitter cucumber, although (iuberently) existing, madburo rasah, the sweet tasle, as is not obtained; in the saine inanner álmanyapakwakarane, in the case of the Soud when the organs are in dereloped, although existing, jõatâ, the quality of krouledge, i.e. the 25 capacity of knowledge in regard to the facts which had occurred before, na prâpyate, is not obtained.. (142). Viramitrodaya Indeed in the case of the glass on account of its soiled condition it is consistent that a reflection cannot be seen; but the non-realisation 30 of the things experienced in the past birth cannot be in the case of the soul which is permanent and omnipotent. Its connection being difficult to be obscured and a covering being impossible and thus an obstruction being impossiblc. So tite Author s.ay's 1 Vorso 130 obore ·Yajnavalkya Book 110 Chapter 1V Verse 142-148 ] Vira, Sûlapaņl'& mitâ.-Limited cognition 1601 Y&Jõavalkya, Verse 143 As in the case of an unripe cucumber which is pungent the sweet juice is not obtained although it may be realised in future, in the same manner, when the organs are undeveloped and the individual soul is not pure, although the native characteristic of the soul exists, the quality 5 of knowledge i.e. the capacity for the cognition of the objects is not obtained. Here in the example, roughly the connection is non-realisation, but as regards the object illustrated the non-realisation of the connection erposing the individual soul in the body of that particular birth can only be by regard to the objects experienced in the previous 10 births. The sease is that the space as limited in the house excludes (the sight of) a man who is outside it. That the Author will propound hereafter in the text' "Space etc." The word hi is used in a rstrictive sense. (142) 15 slapāņi Yajnavalkya, Verse 142 The glags cannot bring into light what is not reached owing to its being covered with dust. The Soul, however, on account of its superior character is always existing; that is its exposition. So the Author says: "Of a bitter cucumber &c." As in the case of an unripe cucumber the sweet juice which is in it cannot be obtained on account of its not being visible owing to its non-development, bo also in the case of chetant too, owing to the word of development there is ignorance in the internal soul. (142) 20 As to what has been asked? : "How is it tbat he does not know the feeling occurring in all although he is omnipresent ?” thus 25 the Author states an answer Yâjñavalkya, Verse 143 The incorporated soul experiences in his own body the feeling whick exists in all; the Yogi, however, who is emancipated obtains the feelings of all. (143) 30 Mitäkshara :-He, Moreover, who is debi, incorporated, and has the touch of the egoism of the body, such a one gets the feeling, vedanâm, sarvâśrayâm, which exists in all, such as caused by the mind &c. only in the body obtained by him by his own actions, and not one in other bodies, being the peculiar characteristics of the invisible regult 35 1. Verge 144 p 1602 1 31 2. Verse 130 (2) P 1581.

·1602 Miti., Vira & sûla. Vultple appxarance of Sou Fyajitavalkya Book III Chapter 1Y Terse3119-14 which is seen to begin in the body which is the abole of experience. He, however, who is yogi muklo, Yogi anul emancipaled, i.e. who is free froin egoisin etc., becomes the perceiver of sensations such as of pleasure, pain, and the like appertaining to all bodies, by reason of the 5 fact that his organs of senses have become fully developed. (143) Viramitrodaya The Author proposes an answer to the third argument Yajñavalkya, Verse 143 As all the souls are not different from liimself, this soul which is incorporated, which has the consciousness of the body, obtains i.e. 10 experiences in his own body the pains which occur to all, as if it was a pain in its own body. One who is emancipated i.e. who has been free from thic egoism of the body 1.C. & Yogi, such a one can have the cognition of the pains of all. How then will he not know? For one propounding such a doubt the final answer is certainly no'. 15 If this soul incorporated in a body or one who has been emancipated does he have the experience or not? The Author says 'no,' and proceeds does pot obtain the feeling.' The invisible result of the pain accompanies the existence of the capacity to know as the medium. The connection of the pain is by regard to the medium; 20 therefore a pain in one place cannot be connected with a pain in another. (143) salapāņi Yâlnavalkya, Verse 143 "All&c." Moreover. One who becomes a Yogi, such a one realises in his own body acquired by his own deeds the pain occurring in the bodies of all 25 incorporated beings. He, moreover, who becomes emancipated, that one does not experience the pains of all i.e. be does not undergo pain. (143) 30 Indeed in regard to the fact that the soul is one of the distinction of gods, men &c. does not appear to be consistent ? Anticipating thus the Author says Yâjñavalkya, Verse 144 As the space which is one becomes differentiated in a jar &c., in the same way, the soul, is one and more than one like the Sun in a water spray. (144 ·Yajnavalkya Book Ilin Mitaksharâ, Vira. & Sala - Effect of environment: 160S Cbapter IV Verse 141 Mitäkşharâ :--As the sky eren though one only is experienced to be in mauy forms split up by environments such as a well, a jar &c. or as also, the sun although one in differeal water receptacles such as the hand-waterpot, a jar, or a mallika and the like is seen in different forms, in the same manner although one, atmâ, the soul, by reason of the environmental differences of the hearts is variously perceived. The taking up of the second illustration is with a view to exhibit the unreality of the seeming ) varieties of the Soul. (144) 10 Viramitrodaya Indeed the oneness of the soul is not consistent, as the actual experience of a difference has been universally established e.g. in the statement, "This horse is different from this man and the like." So the Author says Yalõavalkya Verse 144 Although the sky is the same, still becomes the subject of 15 different cognition by regard to a different environment as in the statement, 'the space in the jar is different from the space in the house' or, as in different pots holding water the sun with its rays becomes different, in the same manner even the soul although it is one is differently realised. By the use of the word hi twice the Author 20 intends in a restrictive sense, as the illustrations are universally established. Moreover, the meaning is that this is a mere illusion due to the fault of ignorance common to all the created beings. (144) 25 s'âlapāņi Yajnavalkya, Verse 144 Thus having regard to the text,' "How does be not come to know the "pain guffered by all although he is omnipervading ?" Thus how is it that in the Soul wbich is one there should be diverse cognitions? So the Author says: "Although one, be is known as more than one on account of "the environmental differences such as the body etc.” The space etc. Like the space differing on account of a jar or the cloth, and like the Sun by reason of the difference of the receptacle of water. Brahmapurâņa : "The Purusha intensely attached therein is enthralled being under the "influence of the Prakrti as a person of character is affected by the association and garb of a thief" (144) 30 35 1. Verbe 130 p. 1581, ·1604 Mitaksliarâ & Vīramitrodaya-The Elemente YaRavallya Book III Chapter IV Vers 115 The Author concludes the exposition of the text' “ The five ele- "cents, and the sixth, the supreme Lord assumes simultaneously" Yâjñavalkya, Verse 145 The Brahma, the sky, the air, the fire, the water, and the earth also, 5 are called the dhâlûs; these are the regions and this the soul, and from that, moreover, is the movable and the immovable world, (134) Mitakshara :-Brahma, i. e. the soul; kham, the sky, anilo, air, tejah, the fire; jalam, the icater, is well knorrn; and the Earth also; these, i. e. the air &c. are the dbátûs, are called dhâtus as they occupy the body 10 and hold it. There the five dhàtrs, such as the sky and others are visualized, lokyante, i.e. are seen, therefore are Page 220* called lokas, regions, i.e. immovable. This mental elements the Soul, átmâ. From this agglomeration of the notionless and the inoring is sprung up the world containing 15 the immovables and the movables. (145) Viramltrodaya of the great elements and of the organs as also the movables and the immovables the creation has been stated before; there the Author expounds the first set viz. movables 20 Yâjñavalkya Verse 145 Brahma, ..c. the all-pervading in the form of chit and ananda formed by itself the first of all. From this, Brahma itself as the cause, the five elements such as the sky and the rest are produced in their order. These five elements are described as the regions of the sky, the wind, 25 fire, water, and earth. The soul, moreover, born in these is distinguishcd in the bodies of Brahmana and others. Subsequent to that, the World together with the morables and the immorables is produced. Tlis is the meaning. By the use of the first cha the author intends the simultaneity of 30 the akaśc and the rest. By the second chn morcover the author states the reason of thic simultaneity. By thin cha has been stated the exis. tence of the incorporated, and of the movable and the immovable world. (145) 1. Vorsa 72, p. 1644 1. 34.

·Yajnavalhya Book 11 Sûlapāņl & Mitakshara-The Soul, the source Chapter IV 1605 Verse 145-178 5 sûlapāņi Yajñavalkya, Verse 145 The Brahma, the Space, the Air, the Fire, Water and also the Earth are the elements; these are the worlds and the soul is in these, and from that,"moreover, is the movable and the immorable world. Brahma and the five elements such as the Space and the rest they are called dhålris as they take on a body. These as also the regions such as of the Brahma, Ether, Air, Fire, Water and the Earth. Even in these also, the soul exists in a different form. Therefore from the soul itself all the created world consisting of movables and immovables has sprung. (145) 10 15 20 How does this soul create the world ? So the Author says Yâjſavalkya, Verses 146, 147, 148 From a combination of clay, rod, and the wheel, just as the potter prepares a jar; or with grass, clay, and wood, the house-builder builds the house. (146) Or taking up simply the gold, the goldsmith produces a form, or as the silk-worm makes a cocoon by a combination of his own saliva. (147) Lo the same manner, having taken up the elements, the Great Soul creates the soul in different species by collecting together variously the elements (148) Mitakşbarâ.As judeed the potter taking up all the materials such as the clay, the wheel, the cloth &c. prepares various forms such as a band-pot, a tray, and other objects ; or as the carpenter troamrtkâšasabiťah, by means of grass, clay, and woods, mutually appropriate for each other, prepares, karoti, one result called the house; or even as the goldsmith, hemakârakah, taking up only gold, produces results such as the bracelet, the crown, the earring, and other things also of gold; or as kośakârakaḥ, the silk-worm, a particular kind of worm, comiencing with his own saliva, prepares his own enclosure known as a cocoon ; sirnılarly the soul also, taking up the means such as the Earth and the rest wbich are mutually interdependent, as also the organs also, such as the ear in this cycle of birth, in the respective bodies such as of the gods &c. creates himself in his sou in the forin of a body fixed up by its own action. (146-148) 25 ·1600 Viramitrodaya-The elements and the Soul Frajſavalkya Book nii Chapter IV Verges 1/6-1/8 Viramitrodaya it may be said: 'the Great Lord has the capacity to create, but his power to create is dependant on the great elements; therefore the creation of the great elements itself would be inconsistent,' So the 5 Author says Yajñavalkya, Verses 140-48 By the combination of clay etc. i.e. by the close mixture of these as the potter prepares the jar, or with grass etc. the bouse-builder constructs a house, or again the goldsmith taking either only the gold 10 or silver only (prepares) the bracelet, ear-rings etc.; or as the silk-woroi -a particular kind of insect--by the combination of his own saliva builds up a cocoon; in the same manner the Great Soul after getting Logether the causes 1£. the means capable of producing the results such as the great elements, in this cycle of birth, in the several bodies 13 1.c. the animals, men etc. creates the individual soul. The import is this: The maker is not contemplated in regard to the intimate or inherent cause. Even in the creatiou of the great elements the connected continuity of the inlierent causes may be contemplated and these are created; but in this way there is no 20 incongruity, since it lies resting in the permanent atoms, or in its own self. Nor should it be said as to why there cannot be the taking up of a body of the atoms or of itself; because one's own inherent condition cinnot be used in a roundabout way. Otherwise the builder of the 25 cocoon might himself become the immediate cause of the cocoan, wlint is the necessity of bringing together the saliva ? Thus the staff and the wheel are to be taken as the means only in the illustration. By the use of the word oply' although the inherent cause has no special characteristics, the author intends special results by regard to 30 special causes. By the first use of the word cha is intended the combination of non-inherent causes such as combination etc. By the use of the last cha are included the instrumental causes such as the invisible predestiny etc. By the use of the word er'a is excluded the creation other than that which is contemplated in the world in the expression 35 'having taken up etc.' (146–148) ·yajfatalkya Book II Chapter IV Verses 146-150 (1) sâtapâņi & Mitâ.-Evidence of Soul's existence 1601 sûlapāņi Yajñavalkya, Verses 146-48 Clay etc. Gold etc. Elements etc. Like the potter this soul taking up the earth &c, creates its own self in the bodies of men and the like; and in conjunction with these i e. the Earth etc, creates the causes such as the nose etc. The reason for numerous illustrations may be properly perceived. (146-148) 5 What, moreover, is the evidence of the existence of the soul excepting the organs of sense and of knowledge ? So the Author says Yâjñavalkya, Verse 149 10 As the great elements are true, so indeed is the soul also ; who, other. wise, what is seen by one i e. the eye, can see with the other ? (149) Mitakşbarâ : -As indeed the Earth and the other great elements, mahâbhâtâni, are true, as they are ascertained from evidence, similarly, the soul also is true. Anyatha, otherwise, if the kpower were not taken 15 to be existing otherwise than the organs of knowledge, then the object seen, drshtam, by one, ekena, z e. the organ of vision, anyena, by the other, ive. the organ of touch saying " What I saw, that I touch." (149) salapāņi Yâſñavalkya, Verse 149 20 Great Elenients etc. The Author mentions the evidence of the existence of the soul stated before Great etc. As the Earth and the rest are real being directly visible, similarly the Soul which exists beyond the Earth and the rest, is real; oberwise a thing obsorved by one e, by the organ of sight, one would not know through another orgen such as that, 25 touch. "That one myself who have seen the samo one myself "I am touching." thus there coming about the realization to one and the same. (149) Yâjñavalkya, Verse 150 (1) Otherwise who will know the speech when heard again as the one 30 heard before ? ( 150 [1]) Mitakshara :- Similarly, having heard the speech, vâcham, of a certain individual before, when ngain, pudah, beard, who will res cognize it as it is his speech'? Therefore, it is established that the knower is other than and beyond the sense of knowledge. ( 150 [1]) 35 50 ·igos sala., Mitk. & Vira.- Reasons *Pajauallya Book Ill Clapter IV Verres 180-151 sûlapâni Yajñavalkya, Verse 150 Speech etc. Who will know particularly the speech which was beard before? In regard to past experionce who can have the memory unless the 5 person remembering be the same? Who otherwise will observe in a dream objects which have been realized by the eye etc. if the observer were not one ? ( 150 ) Yâjñavalkya, Verses 150 (2), 151 Now whose memory is gone ? Or, who is the director of the dreams ? 10 Who inmerced in egoism by the conceil of birth, form, age, character, leam. ing and the like sets about the objects of senses such as sound etc. by his action, mind, and speech ? (150 [2] 151 ) Mitaksharâ :-Moreover, if the soul were not eternal, then for whom would be the remembrance of memors relating to events ex- 15 perienced before, and which is associated with the impressiou formed from past experience. Not indeed in regard to things observed by one is memory of another sprung. Also, who is the director of dream perceptions ? Not indeed can it be caused by limbs which have ceased their acti- 20 vities. So also for whom excepting the eternal Soul PAGE 221* can there be a firın faith in himself viz., 'I alone am endowed with high birth' and the like ? Also, who will make an effort by the mind, speech, and body for the accomplishment of the enjoyment of senses by ineans of the sound, touch &c. ? 25 Therefore, even from this it has been establislied that the Soul is souiething beyond and other than the objects of knowledge. (150 (2) 151) Viramitrodays Indeed it is improper to say that the Soul creates itself. Because in the statement that the great soul crentes only the body which was 30 existing before, there is no conflict. So the Author states the cvidence of the soul in the embodied' one Yajnavalkya, Verses 149–151 As stated above in the reasoning, as the great elements are real so the Soul also is real. For this is the reason; otherwise if the soul were 35 unreal, with the organs having motion who will perceive with another organ such as the cyc or the skin what is seen by one orgau such as the other eye ? and, morcover, in that case the statement viz, “What I 1. a.

·Fajlavalkya Book 110 Chapter IV Varse: 149-151 Viramitrodaya & Salapāņi-The Identity 1009 saw with the left eye, I am perceiving by the right cye or with the "touch" will not be consistent. The word hi is used in a restrictive sease. By the use of the word eva is excluded the movement in created beings. The use of the word api cumulates the reason for the illustration and the matter illustrated. 5 "Specch etc." If the body itself is life then having heard a speech who hears it again and again? The difference in the bodies being due to the difference in the result of the food consumed. If the same be not the one who hears both, then there would not be the statement viz. "What I heard formerly, that I am hearing now." 10 Is gone etc. If there is no soul then the memory does not become possible in the case of a body which is differentiated on account of the difference in the final state of the food eaten, and therefore there being an absence of a receptacle for experience, memory does not become possible. By the use of the word atira, 'is gone,' has been indicated the 15 absence of life in the organs. Or who etc. The director of the dreamperception 1.e, the non material cause as the organs had cersed working. Birth etc. who would be affected by the egoism of birth if there were no soul? In that case who would be the subject of the feeling such as 'I am the man,' the fair, the youth, the sacrificer, the vedic scholar, 20 the son of Devadatta etc. ? Not indeed would be the body in that way; for if it were so, the dead body would also be in that category; nor also the vitality, because if it were so, as it is immediately destroyed, there would be an absence of evidence for things known before. Not indeed what is known by one is felt as familiar by another, as the 25 feeling of familiarity is possible only if the receptacle is the same. Set about etc. If the soul be not permanent, then who would in another birth strive after an undertaking which is the cause of the experience of objects like sound etc. by means of actions, mind, or speech; or who will do it? (149-151) 30 salapāņi Yajnavalkya, Verse 151 Birth eto. If the egoist be the same he will have the egoigm such as 'I am a man with a beautiful body, youthful, accomplished, learned, brother of Dayadatta' and the like attributes of the word 'I'. Otherwise 35 than in relation to the body, he will be intensely attached by his actions etc to the objects such as sound etc. experienced before If the person undergoing the experience were not the same the knowledge and its results and its continuity would not be permanent. ( 151 ) ·1610 Alitâkstará & Salapāņi—Legenom * Y'aigrall ya look 111 Chapter 1Y l'ersas 151-105 For the purpose of stating the rules for a particular kind of wor slip, the Author states expounding the mixture of the cycle of birth Yâjnavalkya, Verse 152 He with his mind in doubt whether there exists the fruit of actions or not 5 is confounded, and although not perfect, considers himself to be perfect. (152) Mitaksharâ :-That one as afore stated, the soul being vipluto, confouniled, i.e. tainted by egoism, sa, he, in regard to all actions phalamasti na veti sandigdhamatirbhavali, rchether there crists the fruit or not thus has his mind in doubt. Also, asiddhopi, although not perfect, i.e. although be 10 has not accomplished his object atmânam manyati, consider himself to le siddhameva, erun so as perfect, i.e. as having accomplished his object. (152) sûlapāņi 15 Yajnavalkya, Verse 152 He with doubt eto. Such a one when he is confounded by reason of the absence of discrimination i. e. when he is perturbed in mind and has a feeling of doubt as to whether the other worldly life exists or not as a result of making charitable gifts, then he will regard the Soul as pot established although it is established by all the means of proof. (152) 20 Vâjñavalkya, Verse 153 Mine is the wiſe, the sons, and the ministers, and I am of these; this is a fact : thus in regard to objects beneficial and not beneficial be bas always a perverse' mentality. (153) Mitakshara :-Moreover, of him whose mind is confounded thus : "mine are the sons, wife, servant and their sons and others and I am 'their's, "in this way comes about a position wbich is completely overpowered by the sense of mineness (merm). Also, in regard to all kinds of actions whether beneficial or not beneficial, he with his confounded mind has always a perverse mentality. (153) er 30 $alapāņi Yajõavalkya, Verse 153 Mine etc. Of such a one who having been confounded by the absence of discrimination, the mind will work in this way: "I am myself the "Iswara " is the supplement (153) ·VajAurilh ya Book 111 Chapter IV Verses 152-151 Mitâkşharâ & Vira.--Tlie consrquener's 1611 5 Yâjñavalkya, Verses 154, 155 Indiscriminating as lo him who knows what must be known in its normal as well as its abnormal forms, he is actively engaged in fasting, throwing himself into the fire, or from heights. (154) Thus bebaring, and being devoid of self-restraint, with a persistence in unrealities, he is enthralled by his deeds, as also by hatred and illusion also. (155) Mitaksharâ :-Moreover, one cho kroics what must be known is a jõeyajāaḥ. In regard to that i.e. the Soul, prakṣtau, in its normal form, i.e. in the condition of evenness with its qualities, vikâre, in an 10 abnormal form, such as in egoism &c. aviſheshavan, undiscriminatiny, i.e. becomes incapable of making any discrimination. Then through confusion he makes attempts at fasting, entering the fire or water, or eating particular things. Evam, thus, set on avoidable actions of numerous varieties, 13 avinitâtwatâ, devoid of self restraint, 2.e. with an unrestrained mind, intent on persistence for uprighteous acts, by reason of the fruit arising from such actions is enthralled, badhyate, by desire, batred, and also by illusion. (154-155) Viram]trodaya 20 Now the main point is the contemplation of the soul that should be secured by the removal of any adverse causes such as a doubting mentality etc. Intending this the Author proceeds Yâjõavalkya, Verses 152-155 Whether there is any fruit or not of acts such as a sacrifice and 25 the like, in this way with his mind in doubt, and therefore confounded 1.6, fallen, from religious duty, and hence also not perfect 1.6. has not accomplished his object, that 1.e. the soul considers himself as perfect 2.e one who has accomplished his object. There the reason is, 'the wiſe and the rest are mine and I am 30 their lord,' taking this to be a real state of things, has always a perverse mentality about beneficial objects and those which are not beneficial. This itself is the great reason. In this manner he does not find any difference 1.e. does not discriminate, between what should be known i.e. the soul in its normal condition, and the pradhana which is 35 ·1012 Viramſtrodaya & SQlapani-Illusions Yajnarall ya Book 111 Chapter IV Verse: 152-1585 5 10 developcu, as also in the spirit of egoism, and also sets about entering the fire, or letting liimself fall into the water from a height. Thus conducting himself devoid of self-restraint, and engaged in mutually inconsistent undertakings, with an unrestrained mind, be takes to an intensive attachment to proſitless acts such as dancing, music, and the like, wbich are of no use in the other world. The purport is that one desirous of emancipation should avoid in this cycle of birth all that is likely to be the source of an insistent notion based on filse conceptions, such as 'my wife and the like', created by destructive actions by unreal conceptions. By the use of word hi lias been pointed out the fixedness of onc immersed in frisc notions. By the use of the word cha thrice in the clause should be known etc.,' has been pointed out the cases of wrang arguments not supported by the logicians, philosophers, or the yogis of the Patañjila school. By the use of the word cha, fourth time are added the feelings of love, hatred ctc. pertaining to women. The connection of the first cva is by the inverse method with the clause this is the position. The last use of the word eva excludes the word moksha which follows the word is enthralled. (152–155) 15 20 25 salapāņi Yajña valkya, Verses 154-155 In regard to one who knows what must be known i, e, in regard to the Soul, the normal quality having an undistinguished cognition in regard to intellect etc. wbloh aro the developments of the original form on account of the resemblance of their qualities he conceives the Soal to be the intellect itself; and hence also not knowing his own good, dostroys himself by means of fasting etc. (154) Thue eto. Thus i e. not having realised the principio of self in particular, and conducting himself accordingly with a persistence in unrealities s. e, insisting upon unreal tbings, and on account of the acts committed by him under the influence of desire, hatred, and illusion, and also wilfully, he is enthralled by the inclinations produced by Rajas, and Tamas and is thrown into the vortex of births again and Again. (155) 30 ·Yajnalclkya Book 1lt Chapter IV Verses 156-169 Mitaksharâ--Course of traimng 1613 How, by taking on the body is confidence restored to him ? So the Author says Yâjñavalkya, Verses 156, 157, 158, 159 Assiduous attendance upon the Acharya, a discriminating study of the Vedas and S'astras ; the constant performance of its rites; close association 3 with the righteous ; auspicious words. (156) Avoidance of the sight or touch of women; seeing oneself in all created beings; abandonment of property belongings, and putting on old worn out clothes. (157) Restraining the senses from the organs, avoiding slumber and idleness, 10 assessing the body correctly, and noticing sin in undertakings (158) Free from râjas and ulmas, purified by saltva ; detachedness and appeasement; completely purified by these means, one who has assimilated sattva, would become immortal (159) PAGE 222* Mitakshara -For the purpose of learning, the service of the pre 15 ceptor; in regard to the interpretation of the principles of philosophy, as also in the science of Yoga by Patañjali and the like, a discriminatory application. The performance of concentration and other acts pro. pounded him, close association with righteous men; the quality of good and proper speech An entire abandonment of the sight or 20 embrace of women. Regarding all created beings like one's own self, i.e. regarding them equally. Of the property belongings such as the sons, land, wife, and the like, the abandonment. Putting on wornout and red clothes. Also, in regard to the objects of senses such as sound, touch, and 25 the like, a restraint of the organs, such as the ear and the rest, tandra, slumber, operating like sleep; alasyam, idleness, lethargy ; of these two, abandonment, in particular. The assessing of the bodily composition, is with a view to note the faults of impurity and the like. Likewise, in all movements, such as walking &c, taking a proper note of the 30 fault of the destruction of tipy creatures. So also freedom from the râzas and tâmas, purification of the mind by the restraint of breath and the like, detachedness absence of a desire in the objects, samo, appeasement, the control of the external and interoal organs. 35 ·1611 Mitäkshara & Vira.- A remedy for obstruciile causes I'afiai alkya Book III Chapter IV 1'6t803 166-159 I' Etaih, by these, i.e. the service of the preceptor etc, means, upayaih, completely purified and endowed with the pure saliva quality, by contemplating the Bralima, amrti bhavet, one would become immortal, i.c. be secures absolution. (156-159) 5 Viramitrodaya The Author states the remedy for these obstructive causes Yâjravalkya,, Verses 156-159 Of the dchárga, the service with the object of study, and as directed by him a discriminating mentality in regard to the Vedic interpretation 10 1. c. the Vedintas and like shåstras, as also in the Veda and the Shastras; also performance of Pranayama as stated by the Vedic Shastra; with the righteous 1.c. with those experts in the study of the Vedas, association ; auspicious, 1.e, not causing dismay to others, such speech. The entire abandonment of the sight and touch of a woman ; 15 viewing all created beings as equal to oneself; of the belongings such as the wife and the dependants having resolved upon an abandonment; a discriminating resolve causing a conscious abandonment ; putting on old clothes dyed in red. From the objects of senses such as dancing etc. warding of the 20 cyes and other organs; slumber, i.e. lassitude, resenibling sleep; idlonesg i.c. want of intensity for the contemplation of self and the like; the avoidance of these, the iastability of the body by regard to its containing foces, urine and, the like, assessing the body correctly; in regard to tlie attempts at tlic attainment of heaven and the like, noticing sin 25 1.l. noting the fault of tlie continuity of births and deaths; a freedom from råjas and låmas, le. an entire absence of a mentality of self, and others which is the cause of anger and illusion; of the satira 1.c. of the mind, the purification by means of the restraint of breath and the like i turning away from avoidable acts; detachedness 1.e. the mentul uttitude 30 of not taking up the objects of senses; by this is dispelled the cause of thrldom stated before; Samah i.e. appeasement 16. although closely associated with the organs, non-nttachment towards the object of senses. By these means i.c, by the means which obstruct the feeling of self stated before, well purified i. e. one whose feeling of self has been cntirely removed without a remuant, such that the individual soul when lic becomes a Yogi i.e. entirely absorbed in the study of self, becomes immortal is deserving of absolution. By the use of the ford cha are included the sons and the rest. (156-159) ·Yajnavalkya Book III Chapter IY Verses 158-160 ] Śülapâni & Mitaksharâ-Emancipation 1615 śalapani Yajñavalkya, Verses 156-159 Achara etc. Therefore by tbe assiduous attendance upon the preceptor, one should cultivate a discriminatory knowledge of the Upanishads and Brahma Mimarngi and the like branches of knowledge The performance 5 of observances therein prescribed, association with the learned, and sweet talks sbould be made. (156) Sight of women etc. Avoidance of a woman's sight or touch. From the Braḥma right down to the insect, identification with oneself; abandon. ment of the wife etc. and the putting on of old clothes dyed in red etc. 10 should be made. (157) Objects etc. The restraint of the organs in regard lo the objects, blumber i. e. ad alias of sleep, idleness, lethargy; assessing of the bodily composition i.e. riewing the body as containing the defects of impurity, in. stability etc., and noticing sinio undertakinger,e, in the modes of worldly 15 life. This should be done by one desiring emancipation. (158) Free from Rajas etc, one from whom the feeling of Rajas and Tamas has vanished. The purification by Satva as characterized by its not being affected adversely by the Rajas and Tamas parts. Appeagement ie. absence of anger even in regard to objects which deserve anger. By 20 these 1. e. by the assiduous service of the preceptor and the like meang the yogi becomes emancipated. (159) How is immortality secured ? So the Author says Yâjña valkya, Verse 160 By constant meditation of the memory of the great truth, by the 25 assimilation of the salva, and by the complete annihilation (of the results) of actions as also by close association with the righteous, the concentration begins (160) Mitakşharâ :--Of the memory of the great truth, tatwasmrteh, viz. of that known as the Soul or the Alman, by a constant meditation, 30 upastbânát, without any movement, by the accession of the purity of the satra, i.e. by the acquisition of the pure salta quality, by the annihilation, parikshayât, of the seeds of actions, and also by contact with virtuous men, yogah pravartate, legins the concentration of self. (160) 35 31 ·1616 Viramitrodaya & Sûlapāņl-Alfainment of Moksha Yajnavalkya Book !!! Chapter 17 Verse 160 Viramitroday & Yâſñavalkya, Verse 100 Immortality is secured or obtained not only by the purification of the mind, the abandonment of the sense of the mind (Mamala) etc. 5 merely, but the knowledge of the real truth also is expected; so the Author says, "By the memory of the great truth i.e. by listening to the "philosophy of Self; by constant meditation i.e. by contemplation of the "Sell, by meditating upon its real from; by the realization of the Sell, "by the yoga produced by the prevalence of the Satva quality; of the 10 "annihilation i.e. absolute extinction of deeds, evil as well as meritori- "ous; by a close agsociation i.e. by the disappearance of the covering "of the nescience; the association of the righteous r.e. of the meritorious "people begins i. e. is produced by the Yoga i. c. the absorption with " the highest soul.' 15 By the use of the word cha has been indicated the cumulation of actions with knowledge that has been stated in the Yoga-Samhlla: "By the combination of knowledge and actions one obtains the great "Purusha." (160) Śalapaņi 20 Yajñavalkya, Verse 160 The Great Truth etc. By the memory of the Great Truth 1.e. by the conternplation of its Soul; by service ie, by assiduous attendance, by the acquisition of the salva quality ; by the extinction of desire and the like. Of the performances z.e, of those prescribed for the order. At the time of 25 the contemplation, close association; the concentration 1.e. the unification of the individual Soul begins. By the restraint of the inclination of the mind the concentration begins, as says Daksha :"Having denuded "the mind of all inclinations, and having unified the kşhelrajna in the "Great Soul one becomes free. This is stated to be the principal yoga. 30 As regards the continuity of the performances as the means for knowledge see Matsyapurana : "This yoga of performances itself is the means of bringing about the Jñanayoga; without the Karmayoga in no case in "this world is the knowledge visualised," Yogi Yâſõavalkya: "By the joint operation of Jñana and Karma yogas one reaches on to the great Puruşla; by separation it will not be secured. Therefore. my friend, one should resort to it. Where the principal means is jadna it can, however, never be without observances; where, however, observances are the principal means, these cannot be without the intellect; therefore if by these two alone that accomplish, 35 1 41 ·i'ajkavalkya Book 11. Sala , Mitâ. &Vira.-Remembrance of precious births 1617 Chapter IV jala. Verses 160-161 11 ment may be secured. Never with one wing can a bird make any "progress. As for what is stated in the Mahâbhârata : "A created being is en "thralled by his actions; while he is liberated by knowledge; therefore "foreseeing ascetics do not perform actions." That has a refereace to performances which are actuated by a particular desire (Kamya), as also those wbich are done on particular occasions (Naimittika). (160) Yâjñavalkya, Verse 161 At the time of the dissolution of the body, one whose mind is fixed on the Great Lord and enters in the salva, with an undisturbed intellect, be 10 clearly gets the remembrance of ( previous ) existences. (161) Mitakşbarâ :-Moreover, of the Yogi, however, one with undisturbed intellect at the time of the dissolution of the body, whose mind is full of the satva quality is drawn tovards the Great Lord clearly i.e., with concentration, such a one if he does not realize the soul 15 on account of an ineptitude in contemplation, then under the effect of particular impressions, gets in the memories of the agonies caused by embryonic conditions and the many like experiences of the reptile, insect, and the like various existences. And at the memory of these, he becomes distressed, and starts on the path to absolution which 20 destroyes it. (161) Viramitrodaya It may be said indeed, even with the abandonment of the sense of mine etc. out of a feeling of satiety for worldly pleasures for one engaged in the contemplative study, the visualization of the divine 25 soul is certainly not brought about. For the dead there is no absolu. tion nor the worldly pleasures, thus with this twofold doubt, how can the onlookers be inclined to take up to this contemplative study which can be secured only with great labour ? So the Author says Yajnavalkya, Verse 16 Of one whose intellect is undisturbed 2. e, who has not conceived 30 wrong notions of such knower of the truth whose mind is fixed in the Satva 1.e, devoid of desire, anger etc. and is clearly 1.e. with concentration, stabilized in the Great Lord i.e. the Atman; such a one, in the meanwhile, if the dissolution of the body takes place i.e. death occurs, 35 when born in another birth, gets a remembrance of the previous ·iris Vira., sala, & Mitâ.-Cause of several births Vajfavallya Book lii Chapter IV Verse: 181-162 cxistence. And so by the remembrance of the amictions of the various embryonic existences, such as of the worms, insects etc. undergonc in other births, a feeling of repulsion (for worldly existence) is created, and he strives for the emancipation. Then in due course 5 when he bas the actual visualization, he gets complete salvation. This is the meaning. That has been stated in the Bhagavat-gitâ:: "There "he gets into intellectual association of the past body, and Oh, Son of " thc Kurus, be again thereafter strives after complete emancipation." Salapani 10 Yâ navalkya, Verso 161 Body etc. At the time of the separation from the body, one whose intellect has not been disturbed, is centred in the batwa, is free from desire, anger, and the like passions, and whose mind is fixed with concentration in the Great Soul, such & one in another birth temernbers the 15 previous existences. (161) One who, an account of bad association does not reinember the previous birth, what would be his fate? So the Author gays Yâjñavalkya, Verse 162 As indeed an actor, while preparing for the several bodies, paints his 20 body with pigments, similarly the soul acts while taking on to the bodies due to bis deeds. (162) Mitâkşharâ :-Bharato, an actor, such a one, yatha, as, echile prea paring for several parls, nânârûpâni kurvânaḥ, such as Rama, Ravana and the like, toith black, white, yellow and the like pigments paints 25 his own body, warnairálmanastanum varqayati, i.e. decorates, in the same manner, the soul, atmâ, for the purpose of undergoiog the experiences of the fruits of the several actions, takes on several bodies such as that of the humpback, the dwarf &c. brought on by bis actions. (162) 30 Viramitrodaya It may be said, indeed, in the case of deeds the fruits of which have not begun, the visualization of the great truth cannot be secured. If of the fruits, then as they are perishable with the cxtinguishment, of the fruits merely then, as they exist cumulated in several births and therefore are to be undergone in several births, so long as they 1. Âdiyiga VI Verse 43.

·idziavalkya Book III Chapter IV Verses 163-165 "] Varai, Vira., Sala. & Mita-Causes of deformities 1616 continue to exist, how can there be the emancipation for one even if he has visualized realization? So the Author says Yajñavalkya, Verse 162 As the actor while putting on i.e. imitating the several effigies of Rima, Ravana etc. paints i.e. decorates his body with white and other *5 colours in the several forms such as Ravana and the rest, so the soul, by reason of the accomplishment of the Yoga, having come to know the several actions, for the undergoing of the fruits of these, he paints 7.C. arranges his body even simultaneously in the several species viz. of the man, the dog etc. By the use of the word hi, the Author has 10 in mind the truth which one realises by the listening to the number of episodes such as that of the Saurabhi' and the like. (162) 1. salapâni Yajāa valkya, Verse 162 As indeed etc. As an actor subjects his body to several parts such an 15 Râma, Ravana, and the like, in the same manner the soul subjects its body which is the result of actions to the various forms such as the human beings, reptiles and the like. (162) Yâjñavalkya, Verse 163 Owing to the faults of time, of actions, of one's own seed, and also of 20 the mother, a deformity of the fætus is seen at the birth, such as the des: truction of a limb and the like. (163) Mitakşbará :-Moreover, not only is one's action the cause of bunchbackness, or dwarfness &c. but, time, action, the defect of the semen of the father, as also the fault of the mother too, all this is 25 collectively the cause. By this collection of causes in the visible or invisible form, the deformity of the fætus such as being destitute of a limb and the like, is seen at limitless periods commencing with birth. (163) Viramitrodaya 30 It may be said, indeed, if the fruits of actions which begin at the appointed time are inevitable, how can there be the possibility of the experience by the heap of episodes? The cause of a defective limb being the annointment of the eyes by the mother during the period of menses, and in the case of a body born otherwise than through the 35 female organs, that being impossible. So the Author says 1 See Yışkņa-purâņa ·1620 Viro., Sala. & Mità.-The First Body prdjšavalkya Book in Chapter IV Verses 163-164. 7 5 Yajñavalkya, Verse 103 As on account of the mother's fault, want of limb i.l. a deſcctive limb etc. or the like deformity is seen in the case of an embryo commencing from the birth, similarly is seen (the deformity) in tlic case of the genetive semen being affected by windiness etc. of the embryo on account of time such as the condition of oid age etc. or at such as the striking of a blow of the fætus etc. carrying with it the invisible results; similarly also here too the defectiveness of the limb etc. can be understood by a particular view. This is the meaning. The use of the word cua i.e. only, is particularly in regard to popular sayings. The word cha is used to indicate cumulatively that the footus may be seen in the best form by the good qualities of the mother and the like. (163) 10 15 ś@lapāņi Yêjñavalkya, Verse 163 Time etc. Time i.e. the prohibited time; action such as injury to the embryo etc.; one's own seed affected by air etc.; of the mother, such as applying pigment to the eyes while in menses; not only is a body of the various forms due to faulty actions, but even from the defects as to time also is seen the deformity of the foetus when born, such as the deprivation of a limb and the like. (163) 20 25 Page 223 * Indeed during the period when there is a general destruction of nature when the great Soul and all other like forms perish, the actions are annihilated ; bow then can there be the taking of the first body which is closely associated with the same ? So the Author says Vâjñavalkya, Verse 164 This soul is never freed from egoism, mind, the condition and from the fruit of actions, as also from the body being clogged. (164) Mitakshara :-The mind and the egoism, manobankâram, are sell known. Gatih, condition, i.e. the vast accumulation of faults which is the cause of the cycle of births. Karmaphalam, the fruit of actions, barí. the body, i.e. the subtle body. From these i.e. the egoisin &c. this soulis at no time wbatever liberated until the emancipation. (164) 30 ram, ·Yajnavalkya Book III Chapter IV Verses 164-165 Vira., śớla. & Mitâkşhara-- Premature Deaths 1621 Viramitrodaya Indeed it has been stated that one is bowed down by the burden of the past actions of his birth; that is not proper. Because in the case of the first body there is an absence of any previous action or the like, so the Author says Yajõavalkya, Verse 164 The condition 1.€, the bundle of faults which is the cause of the cycle of births, the fruit of acts both ordained and the probibited, the religious and the non-religious. The rest is well-known, The purport of this is that the individual soul had never been free, 10 before; on the other hand the cycle of births is beginningless, and so the primeval nature of the body is not proved indeed. By the use of. the word cha are included the organs. (164) salapani Yajñavalkya, Verse 164 15. As the actions lead to the formation of the body, and the body being non-existing before, the actions also were non-existent, how can there be the origin of the body? To such a question the Author replies : egoism etc. This soul was never before free from the body by, reagon of the. egoism etc. and the motion in the form of cycle of birth and death;. 20, therefore its contact with the body is just like a perpetual flow, (164). Indeed of the beings who are linked to their actions, it is proper that death should also be restricted to a particular point of time only, and not simultaneously should there be a destruction of life, as happens in a battle and the like ; anticipating this doubt, the 25 Author says ) 30 Yâjñavalkya, Verse 165 As the continuance of a lamp depends upon the wick-stand and the oil connection, as also the discontinuance is seen; in the same manner is the untimely destruction of life. (165) Mitaksharâ :-As indeed several flames continuing to burn upon the several wicks saturated with oil, burn simultaneously, and the condition thereafter is simultaneously removed on account of these being Overwhelmed by the simultaneous cause of destruction in the form: of a blast of wind blowing over them, similarly the simultaneous 35 ·1622 Mitâ., Vira. & Śûla.-Simullaneous 1099 of lires Vdjfarolkyo Book til Chapter IV Verse 165 destruction of lives of chariot-warriors, charioteers, borses, elephants and like others eren tboogh untimely, is not inconsistent, by reason of the simultaneity of the cause of their destruction viz. the battle. Tliis is that is intended to be said : "The preclestined cause of des- "truction which is inevitable is overpowered by the visible cause of a "number of contrary effects." (165) 5 Viramitrodaya Indeed it may be said that in the passage "one is tied down by "his acts," the thraldom is in the form of birth and death; there, death 10 is not merely due to acts, as in times of famine and like occasions thousands of lives are seen to be destroyed simultaneously; while actions linked with the lives have fixed periods for their fruition; 50 the Author says Yajñavalkya, Verse 165 15 As the continuation of a number of lights simultaneously is dependent upon the combination of the wick-stand and the oil and as also there is an extinction of the simultaneous action by the simultaneous exhaustion of the supply of oil etc. in the same manner, simultaneously, also is the condition of a multitude of lives under the 20 influence of actions commenced and by the extinction thereof accruing simultaneously or by the simultancous development of the invisible cause leading to the death of a multitude of lives may happen the untimely destruction of lives. By the use of the word cha has been included the condition of the individual soul (Jira) and the 25 stated purport is therefore obtained. (165) 30 Śûlapāņi Yâlõavalkya, Verso 365 The wick-etand etc. As by reason of the combination of thewick, the stand and the oil, is the continuance of the lamp light, in the same manner in the case of the soul also is the continuance of the vital force by the combination of life, action etc. As even when the wick elc. are undimi. nisbed in strength, by reason of a strong whirlwind or the like cause a bright burning lamp is extioguished, in the same manner, in spite of Illo and the fruit of actions, by reason of the superior force of evil doede, life is destroyed by the pinklog of a ship of the like accidente, so bere also the destruction is due to action itself; so it is no exception. (165) 35 ·Yajnavalkya Book III Chapter IV Verses 166-167 Mitakshara, Vira. & Śla-Vay to absolution 1623 ! The Author states the way to absolution Yâjñavalkya, Verses 166-167 Innumerable are the rays of him who like a light is situated in the heart, white, dark, of variegated colours, tawny, and dark-red. (166) Of these one is situated highest, which after penetrating through the 5 solar region, and after passing over the region of Brahma, by that reaches the highest state. (167) Mitaksharâ :—That one who in the heart like a resplendent light is situated, hrdi deepavat sthito, the individual soul, tasya anantâ rašmayah, of that innumerable are the rays, i.e. the nådis, which are the causes 10 of pleasure and pain as stated before in the text' : " Seventy-two "thousand &c." sitâsitakarburadi, in colour white and black and variegated, all round, situated stbitâh; teşbâmeko rašmih, of these one ray, situated as highest, ürdhwam, thal, one who yo, after having penetrated through the solar disc, and also passing beyond the abode of the Hiranyagarblia, 15 'stands. By that, tena, the individual soul (Jiva) reaches the highest state, paramâm gatim, characterised by non-reversion." (166, 167) Viramitrodaya It has been stated that "he becomes a Yogi and becomes immortal;" there the Author mentions the way, which lead to absolution, 20 Yâjāavalkya, Verses 166-167 That individual soul which is situated in the heart shining brightly like a lamp, of that are innumerable the rays of the white and like colours. Among these the one ray which penetrating through the solar disc, and passing beyond the region of the Brahma,stands high; by that path 25 the individual soul goes ... teaches to the highest state in the form of absorption in the abode of the Great Soul of emancipation. (166-167) solapâni Yajāavalkya. Verses 166-167 Innumerable etc. Highest etc. That Great Soul which is situated in 30 the heart like a lamp, has various rays of white, black, and variegated colourgAmong these one wbloh in oltuated highest, which after pene trating through the solar disc goes passing beyond the region of the Brahma, and by that he reaches the highest state, as the bighest state leads to absolution. (166-167). 35 i e. Brahmi. 3. TUTTI 1. Verse 108 p 1573 sboro. 39 ·1624 Mitaksharâ & Virar-Healen & cycles of birth Vajfavalkya Book 111 Chapter IV Verses 108-169 The Author describes the path to heaven i Vâjñavalkya, Verse 168 The other bundred of rays of his which are stationed at the high, by that he attains to the divine bodies together with their abodes. (168) Mitakshara :-Yadasya, that of his, i.e. of the ray which has set out on the path to absolution, another hundred of rays which is situated also tending upwards, by that he attains to divine bodies with resplendence, and which are the means of the enjoyment of pleasure alone, together with their abodes ie. together with the towns of the 10 eternal gods inlaid with gold, silver, and jewels. (168) PAGE 224* The Author describes the way to the cycle of births Yajñavalkya, Verse 169 Those rays, however, of various forms tending downwards, and of dim lastre, with these he rotates helplessly for undergoing the results of 15 his deeds. (169) Mitakshara :—Those, ye, adhastâdrafmayo míduprabháh, moreover his louer rays of dim lustre, fairiha, by these here, for the purpose of, under going the results, in the cycle of birth satosarati avašah, rotates helplessly, having been rendered hielpless by bis own actions. (169) 20 25 Viramitrodaya As occurring in the context the Author mentiong the path of tho cycle of movements towards heaven and mortality Yajāavalkya, Verses 168-169 From the path of absolution of this individual soul another hundred of rays which has bcen situated high above, by that itscli tuc individual soul attains to the divine bodies with their abodes which arc situated in the heavenly region. Thiosc, moreover, of its rays which are situated lower below, and of various forms such as white, black etc., arc mild in lustre; by these, in this mortal world, being helpless 1.4. entirciy dominated by his acts, (the individual soul) enters the cycle of births and deaths; for undergoing the embryonic conditions is the individual soul born. (168-169) 30 ·Yajnavalkya Book III Chapter IV Verses 168-178 Śûlapâni & Mitákşfiara-The elements 1625 Śûlapâņi Yâjñavalkya, Verses 168-69 That of his etc. By it alone &c. The other hundred of rays of this Soul which is situated at the highest, by that he attains to the beautifui' divine bodies with sufficient space. Those, moreover, of its innumerable rays of a mild lustre which are lower down, with these it rotates in the cycle of birth for going througb the fruit of actions; helplessly ie.. not independent, as it is subject to the actions which are the cause of sorrow. And hence also in the Mahâbhârata : "For one who is going higher and higher with his feet, the abode is stated to be the abode of 10 * Vishnu", and in similar passages having stated the evolutionary fruit for each part it is stated that one attains to the Brahma. (168-169) 1 With a view to refute the doctrine that the elements have the Bupreme spirit, the Author proceeds Yâjñavalkya, Verses 170, 171, 172, 173 15 By means of the Vedas, the ſástras, together with special knowledge, by birth, as also by death ; by suffering, by movements forwards and backwards, by the truth and also by the untruth. (170) By the acquisition of what is really beneficial, by pleasure and pain, as also by deeds auspicious and inauspicious; by the results of the combinations 20 of the planets, and the knowledge of portents and auguries. (171) By the movements of the stars and of the constellations, by wakeful, vigils as even by dreamy conditions, and also by the sky, air, light, water, earth and darkness. (172) By the cyclic revolutions, by the occurrence of the yugas, the fruits of charms, medications, and the medicinal berbs, know that the soul exists, and which should be known, also that it is the cause of the universe. (173) Mitakshara :--Vedaih, by means of the Vedie text such e. 9. as: "That itself, not tbat, not that, the Soul, not broad, not minute, 30 not short, not baving hands or feet and the like.” Sastráiḥ, by the S'dstras also, such as by the Jimamst.e., science of iuterpretation, Anrikshikt i. c. logical pbliosophy, lc. Vijõânaih also, by specid mcans of knordledge, i-e. self-experiences other than relating to the body such 88"my body, and the like.” Also Janmamarañábbyâm, by birth and death, ie. the inference of the soul transcending the body as control. 35 and even by 25 66 ·1626 Alitakshark-Position of the Soul Yajnavalhya Book ti Chapter IV Verses 170-173 led by religious or irreligious acts performed during other birthis. By ârtya, by suffering, as controlled by the actions during other births ; so also by movements forward and backward controlled by knowledge, desire, effort, and support can an inference be drawn 5 of the Soul as being outside the physical body. Indeed the inner consciousness is not possible in the case of the body, since, in the order of mentioning the qualities of the cause, special qualities have been seen mentioned as in regard to the object which is the effect. Nor, moreover, is tbere a possibility of the inner 10 consciousness in the minute molecules of the earth which were its cause, as these are not found in the material objects, such as the pillar, a jar &c. prepared from it. Nor should it be said that just like the power of intoxication, it is the combination of water and some other substance. Therefore, it must be admitted that, that which has the 15 inner consciousness is something far beyond and other than the material body. Satyânşte, truth and untruth, are well known. Śreyo, beneficial, acquisition of a benefit ; sakhadukkhe, pleasure and pain, i.e. of the other world. Likewise, the performance of auspi- 20 cious deeds, and the ubandonment of inauspicious actions. By these, which are controlled by knowledge, is the inference drawn of the Åtman transcending the body. Nimittam, a porlent, such as the earthquake, and the like. Sakuam jāânam, knowledge of auguries, i.e. the koorledge of the signs indicated 25 by the movements of the Pitigla and like other birds. Graha, the planets, such as the Sun and others; tafsanyogajaih pbalaih, by the results pro• duced by their combinations. Tara, stars, the lumioaries other than the Asicini Lc.; nakshalzági, constellations, such as the Aércayak and the like. By the movements of these as indicative of good or bad 30 results ; Jâgaraih, by wakeful rigils, as also those which are produced during a wakeful conditions such as the observations of the Sun together with the spots therein. Also, swappajaih, produced in dreams, by the consciousness of riding a chariot to which donkeys, pigs, and the like animals are yoked. Similarly. ákâsâdyaih, from the sky &c., 35 created for the Soul to undergo.

·Čajnavalkya Book III Mitâ, & Vira.-Connection of Soul with environments 1621 Chapter IV Verses 170-178 "]Mitä. Manvastaraprâptyâ, by the occurrence of the cyclic revolutions, yugântaraprâptyâ, by the occurrence of the revolutions of the yugas, not being possible in the body; likewise, mantraaşbadhiphalaih, by the results of charms, herbs &c. and by acts deliberately performed, such as low acts &c. not being inferrable in the body either directly or mediately, vedyamânam, that which must be known, O sages, vitta, knoro, i.e. understand. (170-173) 5 Viramitroda ya By way of stressing again, the Author treats by other arguments of the individual soul 10 Yajnavalkya, Verses 170-173 Oh, sages, know i.e. you should understand this individual soul as that which is known by the Vedas, 1.l. which is being cognised otherwise than as of the past, similarly as the cause of the immoveable and moveable world in the manner stated before. 15 Veda, such as "not tiny, not small, not short, not having hand "and feet etc.” ſastra 1. c. the Dharma-Sastra composed by Manu and others. Vijfánam 1. e, special treatises on knowledge, such 89 the science of logic etc. l.e. the knowledge for securing the desired objects such as sucking the breast at the birth time; birth ic. 20 the cause of the auspicious event, such as a hundred births in good families; deaths of some after a long time, of others early are deter. mined by particular forces of destiny; suffering i.e. request; also movements forward and backward characterised as induced by musical instruments and the like, particular movements set on by the 95 desire to move forward and backward, truth and untruth, correct and incorrect view, Śreyah, 1.e. what is really beneficial i.e. Noksha; pleasure and pain, heaven and hell, auspicious and inauspicious actions in the form of merits and sins; portents, such as earth-quake etc.; science of 30 auguries i.d. observation from the particular movements of births and the like, the combination of stars indicative of the auspicious and the inauspicious events, and the position of a planct such as occupying a particular place of protection etc., the result produced from this in the form of worldly pleasure and pain. 35 The morements of the stars such as the constellation known as the Great Bear and the like, and of the constellation such as Alzini ·J 1.98 Vira & Šala.-Knowledge of Soul by other means' Yajnavalhya Book II Chapter IV Verses 170-178 and the rest brought on by the lives presiding therein, a wakeful vigil caused by ansicty, the result of dreams in tlie form of pain and pleasure, such as the beheading of the king or the acquisition of a kiugdom, the sky etc. which are intended for the enjoyment by others; 5 by cyclic revolutions, with all these the connection las been heard to be in the statement of results of each individual act; the result produced by charms and herbs i.e. the destruction of pain. By the first use of cha is included the swoon, by the second the hatred, by the third the result produced upon the mind in accordance 10 with the memory; by the use of the word api the additional pleasure of the mind; and by the word tatha z.e. also, the sound and other objects which are the qualities of the space and the like. By the second use of the word Apr is included the extinctiou of pain produced by jewels. (170-173) . 15 Śûlapâni Yâjñavalkya, Verses 170-173 It has been stated, “Similarly the first-born of the gods by means of "his head &c." Again the Author mentions tho cause of the Atman transcending the created beings. By the Vedas eto. For the ultimate good etc 20 Stars etc. By the revolutions of Manvantaras. By the Sastras i.e. treating of the visible and other means of proof; by sciences 1.e. by inferences. By birth from the fact that for every being that is born is seen tho feeling of ploasure. By death, t.e. although the body is continuing; by reason of the absence of knowledge; by suffering 1.e. by pain, since that he himself is to 25 bo diagnosed, as it is stated in tbe Śruti: "Indeed that Purusha is authori- "zed to diagnose etc." By movements i.e. by going, by non-movements 2.e, by return. Those moreover are the results of effort, and that is not possible in a body. True and false speech, caused by the merit of the Purugke. (170) 30 By what is really beneficial as the means of prosperity; by pleasure and pain the personal feeling namely. "I am happy, I am unhappy and the like, being beyond the scope of the objects of the body; by the auspicious and tho inauspicious, and acquired in other births, and inferred from plese Bure and rain; portents such as the fall of a plgeon and the like; omen, such 35 as the throbbing of the right eye etc. Kbowledge in the form of analytical il considerations, combination of stars ie, at the time of the birth, the combination of auspicious stars; by the fruit of these, these portonts etc occur on account of the invisible results of the past birth. (171) ·Yajnaralkya Book III Chapter IV Verset 176-170 salapāņi & Mitakshara-The Soul beyond (1629 The stars such as the Afum etc. and the other constellations ;;by the movement of these as observed in the astrological science. During wake. ful moments, by the touch of a dead body and the like, and being besteared with oil and other actions seen in sleep, and by the portentous pheno mena in the skies, caused by the Mars and the like heavenly bodies. 5 These, moreover, are produced by the evil consequences of past birth. (172) By the knowledge experienced in oyclic revolutions, or in other yugas, and in the beginning of the world by the operation of charms and meditations, occurring to the multitude of created beings, one should know that the Atman, the Supreme Soul is beyond that. (173) 10 11 PAGE 295* Yâjñavalkya, Verses 174, 175, 176 Egoism, memory, intelligence, hatred, intellect, bappiness, courage, trans. mission to different organs, will, holding and life. (174) Heaven, dream, the excitement of organs, the activity of the mind, twinkling of the eye, iaper consciousness, effort, and the taking up of the '15 live elements. (175) Since these are visible as the signs of the Great Atman, therefore there is the soul, beyond the body omnipervading and the overlord. (176) Mitâkşharâ :—Moreover, self-assertion is egoism, abankârah; smrtih, si, memory, i.e. as is connected with the awakening caused by experience 20 in the previous births, and such as is found in the sucking of the breast &c.; sukham, happiness i e of this world. In a matter perceived by one organ, the transmission of another organ, as is seen in the context in the form. "That which I saw, I am " touching that" is the transmission to different organs, indriyantarasañchâraḥ. In this verse is the natural characteristic of desire, effort, and the inner consciousness, while in the previous verse the indicative characteristic was objective by regard to the causes, such as motion, truth-speaking &c; and thus there is no (fault of) repetition. Dharanam, holding out to the body; jivitam holding, life. 30 Swargo, heaven, the particular kind of happiness to be enjoyed through a particular body in another form; swapnah, dream, is well known. In the previous verse, however, the distinctive mark of a dream was as indicative of an auspicious result; here in its own nature; and 25 ·1630 Mitaksharâ & Vira.-The All-perrading Soul Yajadualkya Book II Chapter IV Verses 174-170 5 thus there is no repetition. Likewise, bhavanâm, of the organs, and the like, preranâm, excitement, manaso galischefanâ, the activity of the mind the inner consciousness, reaching up to the central seat; nimeşhah, tuink ling of an eye, is well known ; 80 the taking up of the five elements. Yasmâdetâni lingâni, since these visible signs, are inadmissible in the case of the elements, eitber directly or mediately, and are indicative of the Great Soul, and are visible, dráyante, tasmât, therefore, it has been well established that transcending the (physical) body is the sord allpervading and the overlord, álma sarvaga íšwaraḥ. (174-176) 1 10 Virsmaltradaya While mentioning the capacity for conveying the knowledge by the science of logic operating side by side with the twinkling of the eye, which have not been mentioned as also of the intellected and the rest which have been mentioned as conveying a little by the inferential 15 process, the Authar mentions the direct means in connection with the Alma Yajnavalkya, Verses 174-176 Memory 1.c. the direct impression, such as 'I am happy' and the like; intellect i.e. the knowledge derived from impressions, the 20 experience founded upon it is during the wakeful condition, a dream is a cognation during sleep, while inner consciousness is the knowledge devoid of negligence; this is the difference. Retentivity i.e. an impression more permanently formed; happiness, 1.c. of this world, as that of heaven has been separately mentioned; courage i.c. 25 bodily effort; holding up :.e. an endenvour to hold up weight by band etc.; life, i.e. vital union brought on by the invisible cause of organs such as the eye ctc.; excitement i.e. application to the objects; motion which is favourable to the particular combination of events desircd by the mind; the movement of the eye, an attempt for it of one who has 30 been practising the Mudri. The effort which has been the cause, such ns of the production of a jar etc., of the five elements, the taking up such as the liſting of water performed by the body, hands etc., thesc are particular sigas of the Alman for the reason that they are visible, ic. are known intensively in constantly recurring form, and since this 35 omnipervading Great Lord is other it. different from the body, and is the overlord, and the individual soul is the controller of the motion, and the cessation of motions in the body.

·Vajapalk ya Book ti Chapter IV Verte3 174-173 Vira., Süla, & Mitakshara-The Kshetrajia 1631 By thc usc of the word cha are included pain etc. Or alternatively, the means in regard to the individual soul have been mentioned, the Author mentions it in regard to the Supreme Soul; Egoism etc., by reason of his being the agent, he is the lord of egoism etc.; on the other hand in spite of the intimate cause such as the 5 intellect ctc., its agency does not appear to be possible, as the dependence of the intellect etc., is appropriate for the acts of the individual soul, and hence also it is not the popular usage that 'the intellect has been made by mc &c.' Holding up i.e. the holding of the Brahma; twinkling of the cye, ic. the natural movement of the eye; of 10 the five elements i.e. pertaining to the body; taking up ie. the entering of the individual soul at the conception time. The Soul, 1.e. The Great Soul; The Great Lord i.e. the overlord of all; omnipervading 1.c. residing in the innermost recegges of all sentient beings. The rest as before. (174-176) 15 1 - s@lapaņi Yâlõavalkya, Verses 174-176 Egoism &c. Flesven eto. Whence etc. The transmission to another organie, after drawing from one organ of the mind putting it into another organ. The creation of the body : e. its entering into another body; of the 20 organs, auch as the eyes eto., the excitement; the movement of the mind i.e. going to a place which has been once visited. Taking up ie. at the time of the birth, taking up the five elements for the purpose of the production of, the body. Itwarah i.e. the Great Lord who is independent These external signs are the evidence that the Great Soul is different and higher 25 than the body. (174-176) The Author mentions the nature of the Kshetrajia, the individual soul Yâjñavalkya, Verses 177, 178 The organs of senses together with their objects, the mind, as also the 30 organs of action, the feeling of self, the intellect also, and also indeed the earth, and the rest. (177) The Kshetrajña or the individual soul is called the invisible soul of this body (kshetra) and who is the Great Lord, residing in all created beings, and is and is not, who is existing as well as not existing. (178) 35 1. The 8 P reads Sarga for Swarga which is the reading in Afsákshard and l'itemuirodnya 33 ·1632 Mitâkşharâ & Śûlapâni-Intellect &c. Yajflapalkya Book III Chapter IV Verses 171-179 . Mitakşbara :-Baddbîndriyâni, organs of senses, such as the ear &c. sârthâni, together of their objects, i e. together with the sound and other objects; manah karmendriyani, the mind, and the organs of action, such as the organ of speech &c. Likewise abaðkaro, the conscious self, 5 buddbißcha, and the intellect also, of a decisive nature. Pșthivyâdîni, the Earth and the rest, the five elements. Awyaktam, the invisible, the Prakrti is this the kshetra ; of this, asya, he who is the Iswara, the Great Lord, is all-pervading and hence also sadrûpah, in the existing form, as annot be comprehended by other 10 means of proof, asan, is non-existing, as having indistinct index, sadasad, is or is not, in this form, this soul is called the kshetrajña' the individual soul. (177, 178) salapāņi Yajnavalkya, Verses 177-178 15 Intellect eto, Invisible etc. With their objects i.e. with the objects of the sengeg; of this i.e. of the intellect and the rest of the group known as Kshetrajña; this invisible soul is known as Kshetrajna by the sages. Io all beings it exists by differentiation. It is called existing because its existence is inferrable from evidence. When it is not realized as in the 20 Cage of 2 ghata i.e. jar, it is called non-existing. When it partakes of both, it is described as having the form of being and not belog. (177–178) The Author mentions the origin of the intellect &c. Yâjñavalkya, Verse 179 Of the intellect and ihe like, the origin is aroyakta ; from that is the 25 beginning of the egoism; the tanmatrâs, and the rest, from the egoism, with one properly more than the one preceding. (179) Mitakşbaza:--The equal proportion of the qualities such as the satra and the rest is awyaktam, (the invisible ); from that is the origin utpattih of the intellect buddhi, which in the three varieties consists of the 30 salra, rajas, and tumas; and from that the three-fold feeling of selfness viz the Vaiklirika, Tejas, and Bhatadi. There, s.c. PAGE 228 * from the tamasa called the Bhatadi, tapmátrâni, ond by the use of the word ddi &c., the space and the rest and these also are produced each with one quality more than tbat 35 of the one before. By the use of the word clue is indicated that from the Vaikarila and Taijasa are produced the organs of action. (179). 1. ung:--The supreme Spirit; the epithet ol 9 according to the Sankhyas, 2. 7 is the subtle and primary element, soch a T*, , TA, Y, and m.

·Pojaavalkya Book Illy Salapāņi, Mitâkşharâ & Vira.--The Tanmatras 1633 Chapter IV Verges 177-180 salapâni Yâjõavalkya, Verse 179 Of the intellect eto. Of the intellect the origin is from the 'Awyakla called the Mahat and known from the evenness of the qualities of Salva, Rajas and Tamas; from that intellect is the origin of egoism which is characterised by self-conceit; from that egoism the space and the other Tanmatrás, the one following baving one more quality than the one preceding. By the use of the word Adi ie, etc. are included the organs, etc. as also the mind. (179) 5 1 The Author mentions the nature of the properties Vâjñavalkya, Verse 180 Sound, touch, form, rasa, smell, are its properties. That from wbicb one (of these ) had sprung, that one becomes merged in that itself. (180) Mitakşbara :-Of these, i.e of the five elements such as the sky 15 and the rest, sound &c., should be known as the properties with one additional for each succeeding. Among these, i.e. among the deve lopments of the intellect &c, yo yasmât, that from whichever, original element it may have sprung up, sa tasmindeva, such a on in that itself; becomes merged at the time of the universal destruction in a subtle 90 form. (180) Viramitrodaya In the text "by that he reaches the highest stage" it has been stated that the merging of the individual soul is Moksha. And it has also been pointed out that the falling off of the subtle body is brief, 25 while pointing out that the subtle body consists of the falling off of the Kshetra, the Author mentions the extension of its condition by its intrinsic nature and form Yaliavalkya, Verses 177-180 The organs of intellect five, such as the ear and the rest, together 30 with their objects 1.6. together with the objects included in the properties of sound etc. to be mentioned bereafter, the mind, the innermost organ; the organs of action five; such as desire etc. The feeling of sell t.e. a modification of the great principle, the intellect, the great principle, the earth and the rest, the five great elements. 35 1, Verse 167, p. 1823.

·1034 Viramltrodaya-Fitr grcal elements Tajnavalkja Book ili Verse: 177-190 By thc use four times of the word cha in this verse and the use of the word cha in the next verso are combined together the five minute Tanmátra formg. In the passages the Praksli is Awyakta, the objects being particularly specificd, the Prakrti is in the form of Kșhelya;' by 5 that is discriminated i.e. is made the subject of actual realization. The Iswara, the Over-Lord of this Kshetra of twenty-four parts, and who is the controller of all movements, not being actually visualized by the non-Yogis, being and not being, that individual soul is called Kshetrajna by the wise on account of the unreality of the environment 10 of Jtva which has the element of religion, and on account of the unreality of its proper description. There the Awyakla is permanent, from that is the origin of the intellect; thence is the beginning i.c. origin of the feeling of selfness; from the feeling of selfness directly the five Tanmdirds; and through 15 these, the five elements viz. the space, air, fire, water and earth, the one succeeding having one more quality in addition to the one preceding respectively, are produced. By the use of the word cha it is added that írom the feeling of selfness are produced the intellect, the organs of action, and the mind. 20 The sound and the rest, however, are produced from the five Tanmatras, and the five elements in regard to their properties. Of these that oue which has sprung from the other, such a onc becomes merged in that other itself s.c. physically becomes invisible, but in the subtle form exists; in short it exists in the cause itself. 25 Therefore, the position of the Kshetra in the form of Prakrti has been established. The Prakſti, moreover, although existing, like a woman who is past menstruation, does not bring forth a child, the cycle of birth or Samsára, the truth is that there is no more Samsára again. 30 The first use of the word ca indicates the exclusion from the category of Kshetra, others than the twenty-four. The last use of the word cha is used to exclude the idea of total extinction. The word hi indicates restriction in this matter, as having been established by the Sankbya and other systems. In the fourth verse, by the use of the 35 word cha four times are added by iaclusion the other qualities such as the gound etc. of the four elements viz, the wind and the rest. (177-180) 1 ·valkavalkya Book III Chapter IV Verses 130-138 - 1635 Sata., Mltâksharâ & Vira.-Conclusion "] 1 śôlapâņi Yajāavalkya, Verse 180 Sound eto. Of the Tanmatra such as the Akasa i e, space and the regt' the sound etc. are the properties. Among these that property which has sprung up from a particular one that one upon the extinction of sound 5 etc. becomes merged in itself : e. becomes invisible. (180) 1 By way of a conclusion of the topic, the Author proceeds Yajñavalkya, Verses 181, 182, 183 The manner in which the Soul creates the soul, bas been narrated to you by me on account of the results of actions of three varieties, although he is 10 the Overlord. (181) The satra, rajas, and the camas also have been stated to be the properties of that itself; and being dominated by the rajas and the tamas, this one rotates like a wheel. (182) Beginningless and also baving a beginning, he himself is the highest 15 Parugha, his nature can be koown from the marks and the organs of senses and has been stated as having modifications. (183) Mitakşharâ :--On account of the results of the three kinds of actions such as of the mind and the rest, although he is the Overlord, the manner in which the soul creates himself, has been stated to you. 120 The properties such as the salva &c, of that itself when under domination have been stated. Also, he himself, when dominated by the rajas and the tamas, here in this cycle of births and deaths, rotates like a wheel; this also has been stated. That itself, without a beginning the highest Purusha, by reason of taking to a body, bas a begin- , 25 ning, is subject to changes such as that of a hunch-back, the dwarf &c., bas been stated, as it may be recognized in his physical form by the outer marks and the organs also. (181-183) 30 Viramitrodaya The Author gives the conclusion of the import of the topic Yajāavalkya, Verses 181-183 I have described to you how although the Over-Lord, the Great Soul through its character as individual soul creates himself by the development of the three-fold actions viz. of the body, speech, and mind.

·(163 Viramitrodaya & śalapāņi—The eght košas - YajAaraltyg Book lii Chapter IV Verses 181-183 The Satya and other properties of that individual soul itself have been stated there such individual soul as is overpowered by the properties of Rajas and Tamas and is immersed in seusual pleasures, such a one like a wheel in this cycle of birth on account of his actions, rotates 5 i.c. is born again and again. That individual Soul-The Great Atmau beginning-less-, having a beginning on account of his taking to a body, has been described by me as subject to the varioug vissicitudes, such as the state of the humpback, or of the dwarf distinguishable by the marks of pain and 10 pleasure, and whose form may be realised by the organs. By the use of the first cha has been described the commencement of action by the three by mutual co-operation. By the use of the second cha it is added that the means of liberation from the thraldom has been stated. The two words Era used together with the two 15 words cha are indicative of limitation. (181-183) salapâņi Yâjñavalkya, Verses 181-183 I have described to you the manner in which this Great Soul although the Over-Lord creates himself; I have also stated to you the manner 20 in which the final development of actions performed by the mind, the :speech, and the body occur. Thus is the conclusion of the question and answer. (181) Satra etc. of the Atman itself the Satya and the other attributes have been stated. There, when it is over.whelmed by the two viz. Rajas end 25 Tamas togetber, bo rotates in the cycle of birtbs like a wheel. There the Salva is small and luminous; while the Rajas is obstructive and unsteady: and the Tamus Is heart and ensbranding (192) Without a beginning etc. That Great Soul has been pointed out to be with a beginning as well as without a beginning. That, however, which 30 takes to a body surrounded by eight costings has been stated to be a form of development. Sananda states the eight coatinge "The elements, organg, mind, intellect, desire, actions, the wind, and nescience is stated "to be the eighth. Thus has been stated to be tbe eight-fold coatings by "the best of sages." (183) ·Yajnavatkya Book in Chapter IV - Varses 181-185 Mitâksharâ & Śûlapâni-Path to Heaven 1637 The Author describes the path to heaven Yâjñavalkya, Verse 184 The path to the (region of the) manes is the space which lies between; the path of the unborn and of the (sage) Agastya, by that, those who perform the agnihotra with the desire for heaven go to heaven. (184) 5 Mitakshara :- Ajavithi, path of the unborm, i.e. the road of the immortals; agastyasya cha yadantaram, the space which is between that and that of the Agastya is the pitrganastenâgnihotrişah swargakâmâh, that is, the path to the manes, by that those who perform the agnihotra with a 103 desire for heaven, obtain heaven. (184) salapâņi Yâjāavalkya, Verse 184 The path of the manes etc The road which is reached by the path of the mones, euch as the IVasus and the rest is called the path of the manes. Ajavithi ne. "the path of the unborn," ie, the path of the Gods. There, also one reaches by the divide road; the space which interveneg between these two in the midst, by that space, those who maintain the Agnihotra desirous of heaven go to heaven at the particular place. This path is by the southern direction. (184) 15 Yâjña valkya, Verse 185 20 Those also who are intensively inclined to make donations, and are also well possessed of the eight good qualities, these also, (80) by the same path, and who are solely devoted to the vow of truth. (185) Mitakshara :--Moreover, those who are intensively devoted to the Smarta performances, such as donation and the like, well ie. 25. devoid of fraud, and likewise are possessed of the eight qualities viz, Compassion for all creatures, forbearance, absence of jealousy, purity. *quietness, auspiciousness, and freedom from avarice as discussed by Gautama' and others. Likewise, also those who are solely devoted to the vow of truth, tepi tenaira, these also by the same path obtain the 30 abode of gods. (185) 1. CL. VIII. 24.

·1038 Virs., sola & Mitâ.- Eight titines "Pajfaralkya Book I11 Chapter IV Verses 181-180 3 Viramitrodaya It has been stated that ag with a rope he goes to the heaven by means of the ray, the Author mentions in four verses the region through which that ray obtains the intended placo Yajñavalkys, Verses 184-185 By the use of the word cha twice is also of the word api it is sugo gested that many kinds of persons performing rites other than those mentioned in the Śrulis also go to heaven, those also who are intent upon making donations in a proper manner. By the double use of the word cha are included those who are 10 intent on performing various other Smarta rites, also those who are endowed with the eight virtues stated by Bșhaspati and others viz: "Compassion, forgiveness, absence of jealousy, absence of impurity, "avoidance of weariness, auspiciousness, absence of niggardliness, "freedom from avarice, and others common to all." Likewise, those 15 who are intent upon speaking the truth, these also go to heaven by the same path of the manes. (184-185) Śölapâni Yâjõavalkya, Verse 185 Thogo albo eto. Well i.e. according to presoribed rules. The eight. 20 qualities are stated by BȚhaspalı :-( See above 11. 12-14). Those who are devoted to making cbaritable donations go to beaven by this samo path. (185) 25 PAGE 227* It may be said, in the periodical and the like universal destruction, Apnihilation of the entire body of teachers occurs; how then will men born thereafter ignorant of the Vedas be able to perform the Agnihotra and the like acts ? And how therefore a fortiori without performing the acts will they ascend the path to benven? So the Author saya Yâjñavalkya, Verse 186 There, eighty thousand sages leading the life of householders recur again and again serving as the germs starting the religious practice. (186) Mitakşharâ :-Tatra, in the path of the manes, ashtážitisabasra, righty-thousand in number, munayo, the sages, leading the life of a 30 ·Yajnavalkya Book III Chapter IV Verses 136-137 ] Miltāksharê, Vira& salapāņi–Rebirth 1639 householder, and under a duty to recur again and again, in the beginning of the creation, by propounding the doctrines of the Vedas, in the re-appearance of the tree of religion serving as the germs, and instrumental in starting religious practices, dharmapravartakah, such as the Agnihotra and the like. Therefore there is no scope for the fault get out before. (186) Viramitrodaya It may be said, indeed, upon the occurrence of the ordinary Pralaya' i.e. the universal destruction, everything that is prescribed is annihilated; how then can occur the first beginning of the primary 10 performances such as the Agnihotra and the like, by means of which the ascension to the path of heaven may take place ? So the Author says Yajñavalkya, Verse 186 Those who by propounding the doctrines of the Veda start 15 religious practices; the house-holders i, e, those following the householder's order; the sages i.e. those who are engaged in the contemplation of the soul, in short the omniscient, eighty thousand in number; again, i.e. at the end of the creation; recur, i.e. take to birth; there i.e. in the region of the manes lie like germs, (186) 20 salapâni Yâjñavalkya, Verse 186 Eighty etc. There i, e, in that samsára eighty thousand sages, house. holders again and again recur in the beginning of the creation to births in the cycle of births and deaths; these also as the germs give a start to Vedic performances. (186) Yâjñavalkya, Verses 187, 188 Taking resort in the region between that of the seven? sages and the elephant path, are as many sages who have given up all pursuits. (187) 1. Which occurs at the end of a 504. 2. Fak-The constellation kdown 13 Ursa major, consisting of Rh, TÊ, TEA, T, SE, and neg. 3. amant-The portion of the Moon'a path containing the constellations of i, oil, and @ Fl. 34 ·1640 Mitakşharâ & Sûlapāņl-The sages Fajfavolkya Book IIT Chapter IV Verses 187-189 la virtue of their religious austerities, row of celibacy, avoidance of contacts, intelligence, baying reached there, they remain there until as far as the annihilation of the entire creation. (188) Mitakshara :-Moreover, saptarşhayah, the seren sages are well 5 knorrn. Någavitki, the clephantpath, i.e. the path of the Airivata;- in the space interening lâyanta eva, as many only, i.e. eighty-thousand in number; munayah sarvârambhavivarjitaḥ, sages, who have given up all pursuits, solely devoted to the pursuit of knowledge, endowed with austerities and the vote of celibacy, likewise who have abandoned all 10 contacts, and devalokam sama ritah, having resorted to the region of the gods, ábhûtasamplavam, until as far as the annihilation of the entire creation, 2. e. until the Great Destruction, ayatişbļbante, remain. And being stationed there, in the beginning of the creation, they become the initiators of the religious tenets pertaining to the Supreme 15 Soul. (187, 188) salapāņi Yâjāavalkya, Verses 187-188 The Seven Sages etc. By austerities etc. Taking resort to the region of the Gods which is between the seven sages and the elephant-Road, as many sages 20 without commencing the samsára, and maintaining the vow of cellbaoy. stay on in that region until as far as the great destruction e.e. until the Universal deluge. The Elephant path i.e. the path of the Gods. This region is towards the north of the Seven soges. (187-188) What sort are these sages ? So the Author proceeds 25 Yâjñavalkya, Verse 189 From whom, the Vedas, the Purâņas, the sciences, as also the Upapishads, metrical compositions, the Sûtras, the Bhashyas, and wbatever other (branches of) literatore. (189) Mitakşbarên ;~-Yato, from whom, i.e. from both the groups of sages 30 also, the four Vedas, the Puranas, the Angas, the sciences, and the Upanishads also, which being perpetual, are traditionally handed down by the generation of scholars, and thus set in practice, slokah, the 1. 1... Worldly contact. . BT1-The path in the northern part of the Moon. - ·Vaj havalkya Book 111 Chapter IV Verses 189-190 Mitákşharâ & Šalapāņi-Sources of Knowledge 1641 inetrical compositions, containing bistory, Sâtrâqi, the aphorisins also relating to the science of words, and their interpretation, Bhashyani, and the Bhashyas also in the form of commentaries on the Sätras; yadanyad, ichatever other, such as the medical science and the like, wâimayam, literalure, that also those from whom it has started, of that kind are those sages the initiators of religious practices. In this way, there is no possibility of the Vedas being (regarded as ) impermanent. (189) 5 Satapâni Yâſõavalkya, Verse 189 10 From whom eto. The sciences i e tbe Vedangas; metrical compositions such as the Mahabharata and the like; Salrds, such as those composed by Gaulama and the like; the Bhashyas, containing commentaries and explanations; other kind of literature, such as the science of medicine and the like. The sages from whom these i.e. the Vedas and others are revived 15 from memory on account of their retentivity, these again at the beginning of the creation remain there; although the Puranas also are permanent like the Vedas, still by reason of tradition, abridgment, and expansion they are certainly different. As for example the treatise by Manu hag been stated by Bhrgu and the like. In the case of the Vedag, however, 20 the tradition, the intonation, and the pronunciation are the same. There is no variation in these. (189) La What next? So the Author proceeds Yâjñavalkya, Verse 190 The recitation of the Vedas, the sacrifice, vow of celibacy, austeri- 25 ties, self-restraint, faith, fasts, and independence, are the sources of the knowledge of the soul. (190) Mitakshara :-As the Vedas are permanent, on the strength of its authority, the recitation and the like means of acquiring the purity of self, and through that, is the source of the knowledge of the Soul. 30 So it becomes established. (190) ·1612 salapāņi & statakshara - The Result Fajfavalkya Book 111 Chapter IV Verses 190-19 Ś@lapāņi Yajñavalkya, Verse 100 Veda etc. The repetition of the Vedas sie. the study of the Vedas. These, by reason of the annihilation of sin, are regarded as & source of s knowledge; not directly of the knowledge itself; as says Manu': "The "austerities and learning aro for the Brahmana, the highest nieang for "happiness; by austerities, be destroys the sin; by learning he acquires "knowledge." (190) Yâjñavalkya, Verses 191, 192 10 That, moreover, should be studied and knowo by (the members of ) all the orders together; also should be visualised, contemplated, and also should be listened about by the twice-born. (191) Page 228 * Those of the twice-born who secure him in this manner, and those also who, resorting to the forest contemplate the Truth with intense 15 devotion. (192) Mitakshara :-Since the Vedas have become perpetually an anthority for the Atman, that should be studied and understood in the prescribed manner by (the members of ) all the orders in various Tays. The Author explains clearly that very method : Dwijâtibhirdraşbļawyah, 20 by the tuice-born should be visualised, i e. should be directly realised. There, the Author points out the means: šrotawyah, manlawah iti, should be listened about, should be contemplated fc., first of all by lis. tening to the Vedanta, it should be determined, and thereafter should be contemplated, i e. should be investigated by arguments. After 25 tbat, by contemplation he becomes directly risaalised. Those, ye, of the twice-born, being intensely devotional, resort to a place devoid of residents, evam, in this manner i.e. by the way stated, enam, this, i.e. the Soul, satyam, the truth, which is the highest truth, contempate, upâsale, ta átmânam vindante, these secure i. e. reach the 30 Soul. (192) 1. Oh. XII. 104. 2. 80 also interpreted by Sultpâni. Viramitrodaya, howroper, refers to the amount TIC see page 1044 1. 90, ·Fajfavalkya Book 111 Chapter IV eraes 191-194 Micákshara & stapâņi-Path of allainment 1643 Sûlapāņi Yajñavalkya, Verses 191 192 That moreover etc. By the members of all the orders this Soul should be tried to be known by all means. The Author mentions those means themselves: Should be contemplated r.e by arguments, should be listened 5 to by bearing the Vedanta. By the use of the word aha it is intended to indicate by the inverse method. By the use of the word 'twice-born' it is intended that the Sudras bare no authority. (191) They who eto. Those of the twice-born who, taking resort to the 10 lonely forests in this manner Le, in the manner aforestated, worship the truth ie, the Brahma, thege obtain the road to the attainment of Brahma. Viswartpa, however, has the reading Pindati and has explained it as 'they know.' (192) 1 The Author states the divine road to the path of attainment 15 Yâjñavalkaya, Verses 193, 194 In respective order they become transformed into fire, day, the bright half, likewise the summer solstice, the region of the gods, the sun, together. with lightning. (193) Thereafter the Lord of the mind comes forth and makes them fit for 20 the Brahmaloka; for them there remains do further recurence. (194) Mitakshara:--Te, those who have come to know the Soul, kramât, in respective order, having rested in the regions under the fire and other presiding deities which serve as paths to absolation, and hay. ing become established by these, attained to the highest state. 25 Archih, fire, abah, day, sukla, bright half of a month; likewise uttarayaņam the Summer-solstice; the abode of the gods, Savitâ, the sun, vaidyatam, lightning, s. e. brightness. These, who bave in this manner reached the places of the Fire &c., Manasaḥ, the Lord of the mind, Purusha, makes fit for the region of 30 the Brahma. Teşhâm iba, of these here, ie, in this cycle of birth, punarâyrttima vidyate, further recurrence does not remain. But, at the time of the re-entry of the Prakrti, they cast off their gubtle bodies and become unified with the Great Soul. (193, 194) 1 ·1644 Viramltrodayå- Absolution Yajkavalkya Book it Chapter IV Verscs 187-191 Viramitrodaya Having stated the path to heaven together with the teachers there, the Author mentions the path to absolution together with the teachers, Yâ ñavalkya, Verses 189-194 5 Towards the north of the Seven Sages, by the Elephant-path ic. towards the south of the Airavata way in the intervening space, taking resort to the region of the Gods,.eighty thousand in number are these sages. For what purpose ? So the Author says, in avoidance of all Kamya performances. (187) 10 By means of austerities, vow of celibacy, abandonment of contact, and by intellectual pursuits, having reached there i.e. the region of the Gods, so long as there is the general confusion all round of all created beings, till that time lie in wait. (188) From which i.e. from the group of the sages in the region of the is Gods, the Vedas, the Puranas, the sciences i.e. the sciences of Vedanta, the Upanışhads such as the Brhadåranyaka and the rest. Metrical compositions in the form of history; the Sutras such as those composed by Vydsa, Paninı and others; the Bhashyds in the form of commentaries thereon, and whatever other kind of literature, such as the 20 science of medicine and the like, all these proceed. (189) And likewise the repetition of the Vedas ic, their study, from that proceed the sacrifice, the vow of celibacy, austerities, self-restraint, devotion and fasts, and independence characterised by the attachment to worldly pleasures also starts. These, moveover, are the means of 25 the knowledge of the truth which is the source of emancipation for the Soul. (190) It may be asked, indeed, if realisation of the Soul be the means of absolution, then wliat is the use of the scientific knowledge proceed. ing from the Vedas? So the Author says: “ By the members of the 30 "orders such as that of the celibates and the like, even by all, also in "this manner ie, by means of following the dictates of the Vedas only." He should be listened to about, contemplated, and He becomes then visualised by the twice-born. (191) Now what object in life is (secured) by the knowledge of the self? 35 So the Author says: Those of the twice-born who resort to the Aranyaka ie. the Brhadaratiyaka, and those of the twice-born, morce over, who being endowed with great devotion, contemplatc Him in this ·Yajdaralkya Book It Chapter IV Verses 192-194 1645 Viramitrodaya & sûlapāņi-The evolution "] manner, these get at the truth in the form of the highest object viz. the Supreme Soul. (192) There, for the attainment of the highest object the Author mentions the way, in the order etc. These, the devotees of the Brahma reach in respective order the fire i.e. the region where the presiding deity is 5 fire; day i.e, the region where the light is the presiding deity; the white half i.e. the region where the northern solstice and bright half are the presiding deities; the region of the gods; the Sun ie, the Solar region; the lightning i.e. the region where the presiding deity is the lightning. (193) io These, after attaining to the regions of fire and the rest, the great spirit of the mind approaches them, and taking to the region of the Brahma leads them on to devotion, and for them, moreover, in this cycle of births no more return exists. (194) By the use of the word tatha are included the works of commen 15 taries of the Upanışhads, and of the word cha, of the Veddůgds. The word hi intends the necessity of listening as a means for the knowledge of the purport of the Vedas. By the first use of the word tu is excluded the state of visualization after contemplation, and by its second use, the state of contemplation after listening to. 20 By the third use of cha is added the incessant musing. The word cha in the expression " those also" (Verse 192) is indicative of the inclusion of the Chhandogya and other Upanishads. By the use of the word 'likewise' (verse 193) the Author excludes the possibility of the occurrence of rays situated high. By the use of the word cha(verse 193) 25 are included the region of the great and the like. (187–194) Salapani Yajñavalkya, Verses 193-194 The Author describes the path of the Gods in respective orders etc, These se, those who have realised the Self having rested in respective order 30 at the several paths to absolution, euch as, those presided over by the fire and cther deities, and taken on by these reach the higbest state, Archih se, fire; ahah i e. day-light; the white balf ie, the bright fortnight; the higher solstice : e, the summer-solstice; the region of the Gods 1.e. the abode of the Gods; Sautā ie, the Sun; Lightning t.e. together with the 35 lightning. (193) ·1646 śûlapâni & Mitâkşharî— Pilsyina *Yajfiapalkya Book III Chapter IV Verses 184-197 Thereafter etc. These i.e. those which have reachod tho region of the fire. The spirit of the mind, tbe Purusha takes them to the region of the Prahnt. Brahma itself is a region called the region of the Brahma. To that be takes them. From there they become unified with the Supreme 5 Soul. This is the meaning. It is of two kinds: absolution, and final emancipation. Those who directly contemplate the Brahma, these are immediately emancipated. Those who do montbly service &c these after having reached the regions of fire and the like, and there itself having acquired an intensity of know- 10 ledge, and accompanied by thogo stationed at the region of the fire etc. they become unified with the Great Soul. (194) The Author describes the path of the manes stated before Yajñavalkya, Verses 195, 196, 197 By means of sacrifice, austerities, making charitable donations, those 15 men who have reached heaven, these bere in respective order become the stroke, the night, the dark hall, the winter solstice also. (195) The region of the mapes, the moon, the wind, the showers, the water, and the Earth, and again go forth. (196) He, who having self-consciousness does not know this, becomes a 20 reptile, a moth, an insect, or a worm. (197) Mitaksharâ :-Those, moreover, who by means of sacrifices, charitable gifts and austerities as ordained, enjoy heaven as the fruit, these in respective order, having reached the regions of the smoke, and other presiding deities as far as the moon, and again having reach- 25 ed the wind, shower, water, and earth, and having become transformed into semen, through paddy and other forms of food, go to the body of those in the cycle of births. He who being self-conscious does not properly understand this two-fold path it. does not perform the religious observances which are a remedy for the two paths, such a 30 one becomes, dandafûko, a reptile, i.e. & cobra, palabgah, a moth, i.C. & locust, or lymih kito, an insect, or a worm. (195-197) ·YAjdavalkya Book !! Chapter IV Verses 195-201 Vira, śata. & Mjtákşhara-Cycle of births 1647 1 Viramitrodaya The Author states the respective stages of progress on the path of the manes stated before. Yajnavalkya, Verses 195-197 Those men, however, who by sacrifices and the like, have attained 5 to heaven i.e. are in the enjoyment of the fruit viz. heavenly residences, appear i.e. go to the three regions commencing with the smoke, and terminating with the moon as the presiding deities, and the earth in the form of semen; the meaning is that thereafter they again go to the Samsára. 10 By the first use of the word eva is excluded the path stated before, and by the second of absolution. The use of the word cha is indicative of repetition; thus they again go, is the meaning obtained. (195–196) Now the Author states the cycle of births among several species. 15 One who does not know this two-fold path viz. the path of the gods and the path of the manes, and does not perform the acts leading to the same, such a one shall become a reptile i.e. a snake, a moth 1.4. a gnat, or an insect or a worm. (197) salapāņi 20 The Author mentions the path to the manes Yajāavalkya, Verses 195-197 By sacrifice etc. The region of the manes etc. By sacrifice and the like, those who attain and enjoy the heavenly region, after having reached the regions where the presiding deities are the smoke, and as far as the 25 moon, and again having reached the regions of the air and the like, are transformed into semen, and become absorbed in the cycle of birth, and are born in a womb. (195, 196) This etc. The reptile i.e. a serpent. The meaning is, that in another birth he obtains the body of a snake or the like. (197) 30 Page 229* The Author describes the manner of contemplation Yâjñavalkya, Verses 198, 199, 200, 201 With the feet turned upwards and placed on the thighs, placing the right hand on the left after raising it, lifting up the face a little, and having tightened in the breast. (198) 35 35 ·1648 Mitakshara-The Contemplation Yajnavallya Book IIT Chapter IV Perset 299-001 3 ; With closed eyes, remaining in the sana condition, not touching the (lower ) teeth with the upper ) teeth, with the tongue placed firmly on the palate, with the mouth closed, and completely motionl ess (199). Having restrained all the organs of senses, having bis seat neither very 5 low, nor very high, duplicated or triplicated prânâydma one should perform (200). Thereafter should be contemplated the one who is situated in the heart like a lamp; and there, boreover, the wise man performing concen tration should concentrale upon the Soul. ( 201 ) 10 Mitaksharâ :-One whose feet raised are lying on the chest - such a one who has set up a Baddhapadmûsana." Likewise on the left hand raised, liaving placed the right, also raised ultânam, and the face lifting up a little and haring tightened, i. e. stiffened in the breast, mukham kiãchidunnamayyorasâ cha vişhļabbya. Also, nimilitakşhaḥ, with dosed 15 eyes, satvasthah, remaining in the salva i. e. free from desire, anger, and the like, danſairdantânaspršan, not touching the (lorcer ) teeth rith the (umer ) teeth. Likewise, one wlose tongue is placed on the palate without motion ; such a one so described; also samyptâsyah, with the mouth closed, one whose mouth is covered; suniśchalo, completely 20 motionless, i. e. without any tremour. Likewise, baring completely withdrawn all the organs from the several objects, nâlineechâsano nátyochchặrtâsano, haring his scat neither too low, not tery high i. e. so seated as there may not be & distraction of the mind, dwiguņam tiguņam wâ, either duplicated or triplicated, onc 23 should begin the practice of tbe restraint of breath ( pründyama ). Thereafter, by the Yogi who has subjugated the air, yosau hrdaye deepavat, that one ucho in the heart like a lump, is without a flicker, the Prabhu, the Supreme Lord, that one should be contemplated. Talra cha, there also in the beart, Atmânam, the Sou, by placing within the mental 30 range, dhârayel, one should concentrate, i. c. should resort to holdiag. The nature of a Dharani, moreorer : The time for wheeling the end of the knee, snapping the forefinger and the Tbo characteristics thumb together, is alled matra. With such fifteen matris is the lowest (adhamah) prlindyama; with thirty, the ( madhyama ) middling; with forty-five, ( tuttama) the 1. See page 37 above for $787 and Dalombhatt, P. 113 for TUH, MITTE, मद्रासन, पन्नासन, वीरासन, सिद्धासन, कमलासन, of a Dharana 35 ·+ Yajnavalkya Book 117 Mitâkşharâ & Vīramitrođaya-Pranayama Chapter IV 1649 Verges 198-001 highest. Dharana is that which has three prânâyâmas of this sort. These three are designated by the word yoga; these also one should hold. As has been stated elsewhere; “ After wheeling round the fore- "part of the hand on the disc of the knee, one should snap a chhotiků; "vith fifteen matras is described as the (adhamaj lowest pranayama ; the middling is duplicated, and the highest is that which is tripli: "cated; so is one dhârand stated to be with three of each and with these the yoga in a similar manner." (198-201 ) 5 << Viramitrodaya Now the Author states the procedure in regard to the contempla. 10 tion of self Yajñavalkya, Verses 198-201 Placed on the thighs and raised high 1.c. one whose foot-soles and feet have been raised above, such a one in the left hand raised above having placed the right hand upraised and turning up the face a little 15 i.e. liaving raised it, up and with a raised chest, obstructed it, and having prostrated still the raised body; placed in the Satva 1.c. free from desire and anger; highly motionless 1.l. without a tremnour; and having restrained the whole group of the organs such as the ear etc. 1.c. having drawn them away from sensual matters, and placed on a seat which is 20 neither very low nor very high, should begin the restraint of breaths called the Kumbhaha and Rechaka duplicated and triplicated-By the use of the word api also the Púraka occupying the interval of time for twelve mátrds -So also the Markandeya' Purâņa: “While the · Laghu has twelve mátrds, double that is, however, the Madhyama; 95 " with triplicated mátrás, however, it is stated to be the Uttariya". Mâtrå means the time for the twinkle and opening of the eye. Thereafter etc. By means of the restraint of breath having steadied the vital air, should be contemplated this soul who is the over-lord and who is shining in the heart like the lamp. In that contemplation, by 30 holding on the restraint in the form of the restarint of breath, one should hold up the Soul 1.6. should mentally steady it. This is the meaning. By the use of the word cha thrice are included the varieties of contemplation such as the holding up of the neck, the steady attend. 35 ance in a secluded place, and the undivided contemplation of the Supreme Soul. (198–201) 1. CL 36. 15-16 ·id50 Ś@tapâņI & Alitakshara-The Siddhis Yajnavalhya Book til Chapter IV Verses 193-405 Sútapâni The Author states the method of concentration Yajāavalkya, Verses 198-201 Placod on the thighs etc. With clothes etc. Restraining etc. Having 5 tightened i.e. joined to; remaining in the salta 1.e, free from desire, anger etc.; with the tongue placed on the palate ic. on the corner of the palate, one who has placed his tongue unmoved; in that manner. Duplicated, triplicated eto, i.e. in the order of the lowest, the middle, and the bighest ag is slated in the Märkandeya Purâņam': "The restraint of the breath 10 "bas been stated to be of three varieties called Laghu 1. e. the lowest, the Nadhya, i e. middling, and the Uttariya, i.e. of the topmost; Ob Alarka! I mention to you its neasure; listen to me. While the Laghu has twelve mairas, the Madhyama has twice as much; and with three-fold miltras, "however, has been described the Utlarita. The strain (i.e. the duration) 15 *of a mairt is the twinkling of an eye, the winking, and the time for & short letter." (198-200 ) Thereafter etc. Thereafter, the Soul should be contemplated in the heart, i.e. the mind should be concentrated i.e. made steady; there i.e. in the Soul. One should hold the concentration as stated by Devala viz: 20 "One should hold in concentration the combination of the body, the organs, the mind and the intellect". (201) 10 14 40 6. 41 00 25 The Author states the reason for the practice of yoga containing dhårand Yâjñavalkya, Verses 202, 203 Invisibility, memory, loveliness, perception, capacity to bear likewise; leaving one's body, entering into the body of another. (202) Production of things at pleasure, are the signs of the accomplishment of yoga. When the yoga is attained, when he gives up the body, he becomes entitled to immortality. (203) Mitākşharâ :-By the acquisition of Animi, imperceptibility from others is antardhanam, invisibility; smrtih, memory in regard to matters beyond the reach of the organs; the power of remembrance like Mapu and the like ; kântih, loecliness, i.c. attractiveness ; dựşhļih, perception, even with regard to things past and pot forthcoining; tathê trotrajāatâ, 1. Ch. 36. terbeg 15-16. 2. This is one of the eight faigs which are reslized by one who las bocoing an adept in the yoja, They are अणिमा महिमा व लघिमा गरिमा तया । मतिः प्राक्रप्यमशिर्ष वशितं चाहमिद्धपः। 30 ·vastava!kya Book 1) Mitâksharâ & viramitrodaya-Result to the yoge 1651 Chapter IV Verses co2-905 * likercise the capacity to hear i.e. the capacity of perception of words not reaching the scope of the ear on account of their PAGE 330 being manifested at an extremely long distant place. After abandoning one's body, entering auother's body; according to one's desire, the production of things irrespective of the producer thus ityetat yogasya siddherlakshanam, these are the signs, i.e. marks, of the fuccomplishment of yoga. Moreover, not this much alone is the purpose ; on the other hand, siddhe yoge tyajan deham amſtałyâya kalpate, chen the yoga is attained, when he gives up the body, he becomes entitled to immortality, and also becomes fit to the attainment of the condition of Brahma. (202, 203) 5 10 Viramitrodaya Thus after the Yoga with concentration is accomplished the Author states the basis Yâjqavalkya, Verses 202-203 15 Invisibility which is the work of Anima, and which is characterised as invisibility without an enshrouding cover; memory i.e. the remembrance of things experienced in another birth; loveliness i.e. attractive appearance; sight 2.e, the capacity to perceive things which are beyond the perception of senses, and are separated; the capacity to 20 hear 1.e. the capacity to hear a sound at a distance, giving up one's body and entering into another's body; at the option i.e. at one's desire the creation of things intended such as a village, cattle etc. all this being the inner cause is the characteristic 1.e. the measure, of the Yogic accomplishment which is the cause of all this. 25 One who has secured the accomplishment of Yoga, not only secu. Tes the means of invisibility etc., but abandoning the body at his pleasure, he becomes competent for (securing) absolution; in other words, he secures absolution. So the Author says Yoga etc. By the use of the word tatha the Author includes the Anime and 30 the other Siddhıs. By the use of the word cha it is added that be obtains Moksha provided he is not tempted by Laghımd etc. for the fruit of the Yogic accomplishment; or otherwise not so, (202-203) WEAVITE HOY ·1952 sûla., Mitâkşharâ & Vira.-- In alternativer ajilavalkya Book tis Chapter IV Verses e03-20/ Sûlapâni Now tho power of the Yoga. Yajāavalkya, Verses 202 203 Invisible oto. Becoming invisible ie. without even covering, the 5 non-visibility of the body; memory, i.e. of another birth also; loveliness, i.c. baving an attractive appearance; perception, ie, even of atoms screoned from vlew; the capacity for bearing, ic, the capacity to catch soft words from a distance; creation at pleasure, ie, the production of thinge desired; is entitled to immortality, 1.e. becomes fit for emancipation. 10 (202 & 203) The Author states another means of securing the salva purity, when the (performance of ) sacrifice, or ( making) donations is not possible Yâjñavalkya, Verse 204 15 Or even by studying the Veda after giving up all actions, and residing in the forest, subsisting on limited diet, eating without begging for it, one may secure the highest accomplishment. (204) Mitâkşharâ :-Atha wâ, er, by giving up all actions, i. c. one who does acts which are not prohibited; and studying the Veda, vedama- 20 bhyâsan, any one, by babit resorting to retirement, and one who las accomplished the purity of the satra by a restricted diet of food not begged for, by the contemplation of self, one secures parâm, the highest siddhi, such as the moksha. (204) Viramitrodaya 25 For one who is unable to perform a gacrifice, or observe a fast and the like, the Author states another means for the purification of the Salva Vâjõavalkya, Verse 304 One who has abandoned all actions, it. one who has given up the 30 Kamya' acts as well as those which are probibited. One who has taken on the Sanyasa order, and residing in the forest becomes a recluse, or who is engrossed in Vedic studies, subsisting himself on limited dict unsolicited, and thus by means of the mental purification obtains Mokşha. This is the meaning. (204) 1. As opposed to fia, ordinary, or Stafra, occasional; tlo 974 acts aro with A special purpose in view.

·Yajkavalkya Book !!19 sala., Mitâkşharâ & Vira.--For the house-holder 1633 Chapter IV Verses 201-205 Śûlapāņi Yajnavalkya, Verse 304 The Author states for one who has become competent for the worship of the image of Brahma in the form of concentration. All etc. who has abandoned all desires; who has given up the expectation of the resulta. The rest is clear, (204) 5 Yâjñavalkya, Verse 205 One who has acquired wealth by proper means, who is intent on the knowledge of Veda, who respects the guests, who performs the śrâddhas, and speaks tbe truth, such a ode, even thoogb be be a kousebolder, is 10 emancipated. (205) Mitakşbarâ :—Moreover, one who has acquired wealth by right means, such as the acceptance of a good donation, who is ever ready to do honour to guests, who is intent on the performance of the ordinary and special śrāddhas, gębasthopi ki, even although he be a householder, 15 since, sach a one obtains emancipation, there the acceptance of asceticism in regard to this world is not the only means for securing emancipation. (205) Thus ends the Chapter on the Philosophy of the Soul. 20 25 Viramitrodaya Not only for those who have entered the Vana prastha or the Sanyasa order, is the Moksha, but even for the house-holder, and for the celibate also. This has been stated before': "He however should "be known by all the orders etc.," there in the case of a house-holder the hospitality etc. offered to a guest also can be expected as an additional means for the purification of the Satta. So the Author says Yajnavalkya, Verse 205 One intent upon the knowledge of the truth i.e.one engrossed in the acquisition of self-knowledge, the truth-teller, By the use of the word cha is included one who performs the śraddha etc. one who performs the observances common to all the orders. By right means, i.e. with the wealth acquired by the acceptance of good donations, one who is devoted to the respectful treatment of 30 1. Verse 191. p. 1642 1. 10.

·1654 Vīramitro. & sûlapāņl-And for any other also srajnavali ya Book III Chapter SY Verse 206 guests, and one who performs the ordinary and the special occasional Śraddhas, thus a house-lolder who performs the special duties of a .housc-lolder is certainly emancipated. By the use of the word api is added that the celibate student 5 also becomes emancipated if he observes the special duties of his order viz. maintaining the vow of celibacy, performing tho service of the preceptor and the like, as also the duties common to all the orders viz, truth-speaking and the like. (205) Thus ends the Chapter on the Philosophy of Self 10 otherwise known as the Duties of Ascetics, in the commentary on Yâ ñavalkya by the great Mitra Miśra. 15 Śûlapâņi Yajñavalkya, Verse 205 Justice etc. Who is intensively devoted to the knowledge of the truth ie, who has solely devoted himself for the knowledge of Brahma; house-holder of this variety obtains absolution; and so in the Mahabharata:" Whose declaration of this kind can become true "viz. tbore is no absolution from the house '9" Even for the women and the squras the absolution has been atated "Even one who is the lowest "in the Varnas, or even a woman who is religiously anxious, both even by "this path may go to tho higbest state." (205) Here ends the Chapter on the Philosophy of Self. 20 TIDYA ARY.