·PREFACE. When the Religious Instruction Committee of the Benares Hindu University laid dorrn, some years ago, a syllabus for a course of lectures on Hindu Religion, it became necessary to select and collect sacred texts from the Hindu Scriptures relating to the several heads and sub-beads of that syllabus. These sacied texts are now printed rith their English translation under the title of Dharma-Dípıhá (A Guide to Hinduism). They have been divided into two parts. The first part contains texts to be used in the lectures to the Intermediate classes, and thọ second part contains texts for use in the B. A, and B. Sc classes. The sole object in printing these texts in book form is that the students may read them before they come to the class to hear the lectures and be thus able to follow those lectures more intelligently, and also put questions to the lecturer on the subjects dealt with in the texts. The general reader will be disappointed to find nothing original or systematically arranged and explained in the book. No pretence is made on that account The book is simply a collection of a fou important texts culled from well known giving the prominent ideas on the subjects to be dealt with in the prescribed course of lectures. As do Coglish translation of Sanskrit texts can claim to be thoroughly exact or perfectly idiomatic, the compiler cannot but confess that his ronderings sources ·into English aro imperfect in many respects, For the translation of the Bhagwad-Gitá texts the Eng. lish rendering of Swami Snarúpáoand has been adopted with the permission of the managers of the Prabuddha-bharata Press. Help has been taken from the English translations of various scholars to whom the compiler is much indebted. For such inaccuracies as may be discovered he is solely respon. sible. Attempt will be made to make the compilation more accurate and satisfactory in translation, arrangement of texts and general get-up next time in the light of kind suggestions and friendly criticisms Thich are sincerely sought and cordially invited and without which a work of this nature can never be thorough and complete When the compiler undertook to collect these texts and make their translation he had the invalue lidly and guidance of the late Professor 8.K. Pátanbar , A, who unfortunately did not live to see the work completed. Pandit Sri Krishna Joshi B.A., LL. B his successor has given considerable help to the compiler in seeing the compilation through the press and in rendering into Sanskrit the list of the conteuts which gives a synopsis of this compilation, 1 Benares Hindu Unirersity. 3012 April, 1930. } Hani Rax PANDE ·श्रीकाशीविश्वविद्यालयच्छात्राणामर्थे धर्मशिक्षार्थव्याख्यानानां मुख्याधारभूतानां धर्मदीपिकायां संगृहीतानां विषयाणां सूची। प्रथमो भागः। पृष्टः प्रथममध्यमकक्षाध्यायिनां कृते व्याख्यानाधारविषयाः । संपया विषयः १ धर्मस्य महत्वं, जीवने आवश्यकत्वं, नित्यत्वं च २ धर्मपरिभापा, पाश्चात्यभापायां धर्मसमानार्थक- शब्दाभावात् मतवाचक "रिलीजनादि"शब्दप- यिभ्यो विवेचनाय धर्मलक्षणम् ३ धर्मस्य द्वौ स्थूलभेदौ । सामान्यधर्मः सर्वैराचरणीयः ७- विशेषधर्म वर्णाश्रमगुएनिमित्तादिचन्यतमाश्रयम् अपसरविशेषेवर चरणीयम् ८-१० ४ चत्वारः पुरुषार्थाः धर्मार्थकाममोक्षाः धर्माचरणे नैवहि प्रयाणामितरेषां लाभ: ५ चतुर्णा पुरुषार्थानां परापरत्वनिर्णयः पारस्परिक- सम्बन्धश्व ६ धर्ममूलम् धर्म प्रमाणानि ७ चातुर्चर्य श्रुतिप्रमाणानि में चातुर्य विषये महाभारते भगवद्गीतायाञ्चो- वृतानि विशिष्टवाक्यानि चातुर्वण्र्योत्पत्तिः प्रमाणेषु मतभेदः २०-२४ ... ... ... ..

·... २४-२५ २६-२७ २७-२६ ... ... २६ - संख्या विषयः १ चत्वारः आधमाः गार्हस्थ्यमुख्यता च ... १० ब्रह्मचारिनियमाः ११ मातापित्गुरून्प्रति कर्तव्यम् १२ नैष्ठिक ब्रह्मचर्यनियमाः ... ... १३ ब्रह्मचर्यस्वरूपम् .. ... १४ गृहस्थधर्मविस्तार:- (.) गाईस्प्यारम्भकालः (२) सन्तोपसयमौ तस्य कर्तप्पो (२) प्रातस्थानसमयः (५) शौचस्यास्पग्तावश्यकरवम् (५) शौचस्य प्रकाराः (4) लिस्यसन्ध्योपासनं, उपासनायाः समयो विधिः ... ... ... ... ... ... ... ... ... ३९ ... ... (.) नित्यो होमः नित्य स्वाध्यायः गिरयपिदैवतपूजनम् (6) शुदरीत्या आत्मना स्वाश्रितानाय कृते पृप्युपार्जनम् (१) मध्याहरयानि (१०) पञ्चमहायशा तेषां भवश्यकृत्यता (11) भोजननियमाः भोजनानन्तरं विधम इत्यादय' (१२) दिवसस्य शेषभागः कथं नेतन्यः (१३) सायं सभ्योपास्ति रानिहरयानि प रायमाप्राक् कर्तव्यानि १५ सदाचारनियमाः २६ घानप्रस्थधर्माः गृहस्थधर्मायीभत्समानानोमार- एयफजीयने विधमकाला १७ संन्यासिधर्माः चतुर्थाशमयासिनो सन्यासपछ- पात् प्राका पर्तव्यानि ... ४५-४६ ४८-४६ ... .. ४६-११ ·រ पृष्टः ... ... ... પર પુરૂ ५३-५४ ५४-५६ ५४-५६ ५८ ५८-५९ ५६ संख्या विषयः १ः प्रतानि व्रतोपवासोत्सवादिनियमास्तत्प्रकाराश्च १६ वार्षिकोपवासस्नानोत्सवादयो हिन्दूनां प्रधान. शाखासु प्रचलिताः २० प्रताधिकारिणः २१ तीर्थयात्रा (1) त्रिविधं तीर्थम् सत्यादिभाव-गुदिन्यक्ति-काश्यादि स्थानभेदात् (२) कथं तीर्थ सेवितव्यम् करतीर्थफलमश्नुते (३) तीर्थानि द्रव्यहीनानां सुकरप्रायश्चित्तसाधनानि (४) तीर्थपु चातुर्वण्ये सर्वेऽधिकारिणः (५) तीर्थयात्रया केपा लामः केषां नेति २२ दानम् तद्विपये उपनिपवाक्यानि २३ चतुर्युगेषु युगभेदेन चतुर्विधधर्माः कलौदानस्य विशेषता २४ त्रिविधं दानं गीतातः २५ नन्दिपुराणे दानमाहात्म्यं शाश्वतधर्मदीपिकातः २६ दानपात्रत्वम् अपात्रे दानस्य फलम् प्रतिग्रह- समर्थस्थापि दानग्रहणे निषेधः २७ यशाः तदुत्पत्तौ श्रुतिः भगवद्गीता च २८ यज्ञानां विविधत्वं गीतायां तेषां त्रिधा विभागः २६ इशापूर्ने लोकोपकारस्यहेतोर्दानम् ३० तपः तत्प्रयोजनं फल ३१ तपो भेदाः गीतायां १७ अध्याये श्लो०१४-१६ ३२ तपसः प्रभावकथने मनुस्मृतिः मत्स्यपुराणञ्च ३३ प्रायश्चित्तम् तदईत्वं तत्परिभापा ३४ प्रायश्चित्तपरिणामः तत्प्रभावः ... ६२-६३ ६५-६६ ... ... ६७ ६७-६८ ७०-७१ ...

·iy पृष्टः ... ७२ ... ... ७३ ... ७५-७६ ... ७७ ७---२ २-४ ... ... " ... ... " ८५-८६ संख्या विषय ३५ प्रायश्चित्तस्य कतिपयप्रकाराः ३६ संस्काराः पोडशसङ्ख्याकाः ३७ संस्काराणां पृथक् २ समयः प्रयोजनानि च ३८ उपनयनम् तदावश्यकत्वम् ३६ उपनयने विशेषः पारस्करगृह्यसूत्रात् ४० अनूचानानुशासनम् गुरूपदेश उपात्तविद्यस्य गुरुकुलान्निवर्तनसमये तैत्तिरीयोपनिपदः ४१ विवाहप्रकरणम् (1) समय: (२) उद्वाहा. (३) वा सम्बन्धा (1) पर्यानि कुलानि (५) विवाहे वाः कन्यकाः (१) अष्टविधो विवाह तद्विशेपश्च (७) विवाहे कन्याशुल्कग्रहणनिषेध (८) स्त्रीणामादर' (९) दम्परयोमियो व्यवहार (1.) गृहस्थजीवनस्य उन्नत भादर्शः उस्कृष्टविवाहे (11) विवाहमन्धरनिर्मोच्यत्वम् ... (१२) पाणिग्रहणम ने विवाहस्य गौरवादर्शदर्शनम् (१३) साप्तपदीमन्त्रा' ४२ अन्त्येष्टिः ४३ श्राद्धम् तत्परिभाषा तद्भेदाच ४४ श्राद्धकाला:, घृद्धि पार्यणादि-श्राद्धसमयः ३५ एकोदिपधाद्धम् ४६ सपिएडीश्राद्धन्तत्समयः ... ८६-८८ ... ... ... ९०-९१ ... ९१-९२ ९२ ९२-२५ ... ९५-९६ .. ... ६६-६६ ... १०२ ૨૦૨ .. ...

·पृष्टः ... .. संख्या विषयः ४७ पितरः पितृणांभेदार २०३-१०४ ४८ देवपितृयज्ञेषु ब्राह्मणवरणं । श्राद्धे ब्राह्मणपरीक्षा २०५-१०७ ४६ पितृयज्ञफलम् १०७ ... .. ... ... ५२ कर्मयोगः ... ... द्वितीयो भागः। उच्चोच्चतरश्रेण्योः कलाकुमार-विज्ञानकुमार- कक्षाध्यायिनां हिताय व्याख्यानाधारविषयाः। ५० वैवासुरसम्पद्विभागः गीतायां पोडशाध्यायः ... १११-११५ ५१ दैवासुरभावयोराध्यात्मिकरूपेण जीवनक्षेत्रे नित्यसंग्रामः इति च्छान्दोग्योपनिषदि श्रीशंकर- भाप्येण तथा पुराणवाफ्यैर्विस्फारणम् ११७ ५३. कर्मयोगस्य ज्ञानयोगसाधकत्वम् १२७ ५४ लोकमर्यादास्थापनार्थमादर्शभूतानां कर्मयोगे वर्तनम् ५५. फर्मणामीश्वरापर्णम् ५६ स्वकर्मनिरतानां सिद्धिविन्दनम् च विगुणोऽपि स्वधर्मः श्रेयान १२४ ५७ स्वकर्तव्ये मनोवृत्तिः कोदशी स्यात् इति ५८ केपाञ्चित्कर्मणां कर्तव्यनित्यता तत्कृतिविचार: १२० ५६ शानोत्पत्यै सत्वशुद्धिस्तदर्थ कर्मेति श्रीशङ्करपादाः फर्मणामितिकर्तव्यता च ६.भानयोगः तदधिकारिणः तद्विधिः १२१ ६१ ज्ञानप्राप्तः फलम्" १२२ ६२ विशिएशानिलक्षणम् १२२-१२३ ... १२० ... ...

·vi सख्या १२३ .. રક ૨૫. ... ... १२६ १२६-१२७ ... ... ... ... ... .. १३१-३३ विषय. ६३ इतरसुकृतिभ्यो शानिनो विशिष्टत्वम् ... ६४ भक्तियोगः तत्परिमापा ... ६५ अनन्यभक सर्वाणि कर्माणि ईश्वरायार्पयेत् ६६ दुराचारोऽपि भक्त्याधर्मद्वारा शान्ति लभते ६७ ईश्वरो हि भकानां योगक्षेमत् ... ६८ ईश्वरप्राप्तौ भक्तिप्राधान्य ६६ भत्तलक्षणम् ७० नवधाभक्तिः ७१ कर्मशानभक्तियोगानां मिथ समन्वयः ७२ ईश्वरजीवजगविपयः ईश्वरविषये वाक्यानि (१) उपनिषद्भ्य. (२) गीतायाः ७३ जीवविपये वाक्यानि (१)श्रुते (२) स्मृते. . ७४ जगत्पत्ति (२) उपनिपद्भः (२) गीताया ७५ सगुणनिर्गुणब्रह्मविषयः श्रुतिस्मृत्योः ७६ देवताविषय मूलसड्यावृद्धि. ७७ देवतानामानि वेदे ७८ ईश्वरस्य एकत्वं ७६ देवतावहुत्वं माहाभाग्याद् उपासकानांरते धैगुणाश ८० कामनाभेदात्पृथग्जातिभि पृथपेणोपासना ८१ गणपतिपूजा ग्रहशान्तिश्च । २. भगवद्गीतायामन्यदेवतापूजनम् तत्परिणामश्च ८३ प्राधान्येनार्यगृहस्थानां पञ्चदेवतापूजनम् ३ मिन्नोपासनाया. फारणं भिन्नरचयः परिणाम- स्वेक पय ... १३४-१३७ १३०-१३६ १३६-१४१ २४१-१४६ १४६ २४६-१४७ १४७-१४४ १४०-१५० ૨૫૦ ... ... २५२ ·vii ... ... ... १६७ १६८ ... १६६ संख्या विषयः पृष्ठ ८५ अवताराः गीतायां भागवते च अवतारसङ्ख्या १५२-१५४ ८दै साङ्ख्यदर्शनम् तदाकृतिः ... १५.६ -७ पुरुषप्रकृत्यादिपञ्चविंशतितत्यानि १६०-१६३ त्रैगुण्यविवेकः प्रधानस्य कर्मप्रवृतिः F६ पुरुषवहुत्वम् कारिका १८ १० गीतायां साङ्ख्यविषयः १६५-१६६ ६१ गीतायाश्चतुर्दशसप्तदशाप्टादशाध्यायेषु गुणत्रयवि- स्तारसूचनम् १२ योगविपयः योगपरिभाषा तत्परिणामश्च ४३ चित्तनिरोधोपायाः ६४ अन्तरायाः तत्प्रतिषेधोपायाश्च ६५ श्रष्टाङ्गयोगः १६६-१७२ ४६ वेदान्तविपयः तत्प्रस्थानत्रितयम् १७३ ६७ श्रीशंकररामानुजमध्ववल्लभाचाय्यश्चतुर्धा व्या- खातोवेदान्तविपयः १७३ = श्रीशङ्करस्याद्वैतमूलानि चाक्यानि कतिचित् १७३-१८० श्रीरामानुजाचार्यमतमूलानि वाक्यानि कतिचित् १०-१४ १०० श्रीमाध्यमतमूलानि कतिचिद्वाक्यानि १८४-१८७ १०१ श्रीवल्लभमतानि कानिचिद्वाक्यानि १८७-१-8 १०२ कर्मविपाकः सदसत्कर्मयीजजनितवृतेषु कर्मणां सदसत्फलरूपेण परिपाकः (1) तद्विपये उपनिषद्वाक्यानि (२) घेदान्तयोगनतयोः कर्मविपाकः (३) इतिहासपुराणयोः सम्मतवास्यानि (५) मनुस्मृतिसम्मतवाक्यानि १०३ स्वर्गनरफमोक्षावस्थाविपये ... ... 1८९-१९१ १९-१९५ ... १९५-१९७. १६७ ·viii पृष्ठः " १९८ ... १९८-१९९ ... १९९ ... संख्या विषय (1) उपनिषद्वाक्यानि (२) भगवद्गीतावाक्यानि (३)पुराणवाक्यानि ... १०४ स्वर्गलोकः (1) वेदे.. ... (२) गीताया (३) मनुस्मृती १०५ नरकलोकः मनुस्मृतौ नरकभेदाश्च १०६ देवपुरुषार्थयोलावलम् (१) याज्ञवल्यस्मृती (२) महाभारते (३) मास्यपुराणे (४) भगवद्गीतायाम् (५) मुक्तिकोपनिपदि ... २०१ .. २०२ २०२-२०६ ... ... २०२ ... २०३ " २०३-५ . ... ...

·(vii) Pago. 111-115 ... 115-116 117 117 + ... 118 118-119 ... No. described in the Bhagvad-Gitá Chapter XVI 51, The eternal struggle of the two natures as indicated in the Chándogyopanishad and developed in the Paránas. 62 Karma-Yoga (path of action) the first of the three Yogas. 53. How the practice of Karma leads to Inana (Knowledge ). 31. Importance of setting a good example. It is a duty of the rise. JJ. Dedication of all action to God. 56. By the daily performance of one's appointed duties perfection is attained. Preference to be given to one's own duty oren though defective or unpleasant. 57. TVith what attitude of mind is duty to be performed ? 58. Certain religious duties never to be abandoned. Llow they are to be performed ? 59. Sanhara's remarks as to how Jnána is attained by Karma and how that Karma is to be performed, 60 On Jnūna Yoga. TV ho attains it and hor does he altain it?. 61. Effect of attaining Jnana 119 119 119 120 120 121 122 ·(viii) Page. 122-3 123 12.1 12+ - 125 126 No, 62. TYhat tbat which is omphasised? 63. Superiority of a true Jnini over other worshippors of God, 6k. On the Yoga of Bhahti (love and devotion). A Definition of Bhakti, 66. A truo devotco sliould dedicato all bis activities to God. 66. Lvon a sinner who turns towards God is on the right path and soon attains peace. 07. Hot God cares and provides for his dovotees ? 68. Bhahti the cbief means of attaining Him, 69. Characteristics of a Bhakta 70. Nine forms of Bhakti 71. Inter-relation of the three paths of Karma (action, ) Jnāna (knon ledge) and Bhakti (devotion) 72. On God, individual soul and the world. Texts about God from (1) Upanishads (2) Gita 73. Texts about the individual soul from (1) the Veda and the Upanishads (2) from Smriti 74. On the origin of the world (1) Upnishadic text (2) Gítā texts 126 126-128 128 129 A .. 131 131-133 13 4. ... 131-137 }.. 187-159 ·(is) • Page. ... - + ... No 15. On the absolute and the condta, tioned Brahman Terts from the Srutt ... 139-141 and Smritis, 76. About Gods. What their number originally was and how it increased. 141-146 77. Names of the chief Vedic gods 146 78 Unity of God. 146-147 79 Multiplicity, variety and paraphernalia of the Gods explained. 147-148 80. Worship of different Gods with different objects by different classes of people 148-150 81. ; On the worship of Ganapati and propitiation of the planets. 150 82. Bhagwad-Gitá on the worship of different Gods and its offect. 151 83. Names of the fivo principal Gods wor. shipped in Hindu households 152 844 That leads to a variety in the forms of worship 152 $6. Asatiras, Terts from the Gitū and Bhāgnata l'urán?. Enumeration of the avatáras. S6 An outline of the Sanhhya system 159 $7. Chart sboring the categories of the system 161 SS The threo Guņis of the system, 163 80 [ultiplicity of souls 101 II. Roferences to the system in the Gita ... 106-106 91. It is pointed out that in the fourteenth, sorentoenth and eighteenth chapters ... - ... 102-158 ·( X ) VIO 93. . + + No. Page. of the Gıtā full description of the three Gunas is given 167 92. On Yoga--Definition and effect of it, 167 How to control the mind ? 168 91. Obstacles in the path of Yoga and methods of removing them. 169 95. The eight aids of Yoga 169.172 96. Vedāntam-Principal authorities on' the subject. : 173 97 The four systems of it as expounded by the four principal Acbārgas, i, a Sankara, Rainānuja, Madhra and Vallabha 173 98. A few texts relating to Srí Şankara's view. 173-180 99 A few texts relating to Srí Ramānuya's 180 181 100. A fer texts relating to Sri Madhva's vien. 186 187 101. A few texts relating to Srí Vallabha's vien. ...187-159 102, Karma-Vipāla, or ripening of actions ie their good and evil consequences 189 (1) Upanishadie texts 189-191 (2) Vedānta and Yoga Darsana texts 191 (3) Itihāsa and Purīn: tests. 191-195 (4) Manusmriti texts 195-197 103. States of Liberation, Heaven and bell 197 (1) Upanishadic texts. 197 (?) Bhagwad-Gítí texts. 19S (3) Paurānic texts. 19$-199 . VIOTY. . a.

·Obeisance to Ganesa, to the Supreme Brahman and Trimurti. 1. The Deity Who is in the fire, Tho is in the waters, who has interpenetrated the whole universe, Who is in the herbs and trees adorations to Him. 2 From whom of infinite power (proceed) unlimited number of living beings, from which attributeless (source) those incomprehensible attributes (spring), from Which is manifest the all under threefold distinction, we boy ever and ever to, and worship, that Lord nf the ganas (Higher powers) 1, e. Ganesa 3. He, .whom the Saivas worship as Siva, Vedáutins as Brahman, the Buddbists as the Buddha, the Naiyáyıhas clever 10 reasoning as the Agent, the devotees of the Jaina doctrine as Arhat, Mimamsakas as Karm1n, may that Hari, the Lord of the three worlda, grant us our desired object. 4. He Whose breath the Vedas are, Who created the whole world out of the Vedas, I bow to Him, Diabesrara (the great Lord), the teacher oi all the lores 5 Obeisance to Savitri (Sun, the Originator) the sole eye of the unirerse, the cause of the birth, existenco and destruction of the universe, embodying the three Vedas, containing the three attributes and presenting himself as Brahmi, Vishnu, and Şira.

·(iv)
6. 01 Mother (Saraswati) of generous nature,
make a permanent stay in our hearts which are full
of the drabness of ignorance, and with the profuse
bright lustre of the members of your person, soon
dispel the darkness of our minds
7. He Who is the fountain-spring of the Deities
Tho is the Ruler of the universe, Rudra (the terrible)
and the great Seer, who is a witness to Brahma
being born, may He endow us with the blessed
thought.
8. Day every one cross over difficulties, may
every one enjoy blissful experience, may every one
entertain noble inclinations, may everyone rejoice
everywhere.
9. May the riched become virtuous, may the
virtuous find peace, may the peaceful be freed from
bonds, may the freed ones make others free,
10. Om! may the Lord protect us both (teacher
and pupi) Day He feed us together. Let us both
exort ourselves in heroric practice, Nay our studies
May ve never entertain ill-will
between us, Peacy' Peace ' Peace 1
groj llostrjous

·LIST OF CORRECTIONS AND ADDITIONS- TO BE MADE IN DHARMA-DĪPIKA w Page 21 1) 3 » 19 2 » 12 B line 1 Substitute श्रुत्युक्तः for श्रत्युक्तः 9 3 for IT 18 for at 26 1 Add "Duties of Students" after ब्रह्मचारिधर्माः 32 22 Enclose within brackets (religious rite) 33 Substitute fo£ for ou and insert Maou' before V. 109 in line 16 35 17 Omit the coma after 3training & put it after bathed in line 18 and substitute for in lino 19 38 line 3 Substitute 'on' for in before a holy' &$for "in Siva in line 6. 39 HEUTE for TETTE 25 Sruti for Sruti 'in' for into 41 Insert मनु० २.५७, above the last line after the Sanskrit verso 13 Add Nightly duties' after the छत्यानि in the top line 41 last two lines Omit "to" after because" and insert " fortune farours » in its place, omitting these two Trords in the last line. 15 lipe 3 Insert मनु. before ४.१३० Substituto 'ono' for 'ono' 13 10 95 > 40 21 13 13 . 1) ·} 65 > 11 91 86 10 90 (ii) Page 43 line 16 Substitute Trip for 47 1 it for at 61 Stuke ont page in the oth line from the bottom. Substitute eo for yo in the 6th line from the top. 71 from bottom-put bracket mark after 'penance' Substitute द्विज for हिंज SO 21 Substitute ब्रह्मचार्यसि for ब्रह्माचार्यसि 2 from bottom substitute eight for 'light' 89 10th ya# for yeni 9S 16 Substitute par: for en. 99 2 Varuns for Varuna 2 from bottom fater for foret 100 in lines 9 and 13 substitute Párvana for Parvana. 127 last line of the foot note--substitute Turata for rurata 129 line 2 substitute tafea: for AfTTET: 139. line 2 from bottom wake 'ears' for fear' and 'bands' for 'band' and in line 4 from bottom substitute 'out' for 'ont 147 in line 6 inserts mark between Fur & face 161 inline I insert a semicolon; after monts' 163- line 12 insert bracket mark after 'formative' 21 substitute 'brium' for 'brain' in in the word equilibrium 28 Substitute 'Sutra' for Stura' A 13 13 99

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·धर्मदीपिकायां द्वितीयभागः ।
Part II
OF
Guide to Hinduism.

·श्रीगणेशाय नमः । धर्मदीपिका.। Guide to Hinduism. देवासुरसम्पद्विभाग:-गीता १६ DIVINE AND DEMONIAC NATURES-GÍTÁ XVI. श्री भगवानुवाच-अभयं सत्त्वसंशुद्धिर्शानयोगव्यवस्थितिः। दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१॥ The blessed Lord said 1. Fearlessness, purity of heart, steadfastness in knowledge and yoga, giving charity, control of the senses, yajua, reading of the Vedas, austerity and straightforwardness, अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेप्वलोलुप्त्य मार्दयं हीरचापलम् ॥2॥ 2. Non-injuriousness, truth, abrenea cf anger, renunciation, tranquility, absence of ealnrary, passion to animate beings, non.coreloisza, gentle. ness, modesty, absence of ficklenese, . com.

·112 धर्मदीपिका। दम्भो दोऽमिमानश्च क्रोधः पारुभ्यमेवच । अशानं चामिजातस्य पार्थ सम्पदमासुरीम् ॥४॥ 4. Ostentation, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born, O Pārtha, for an Asuric (demoniac), state. दैवी सम्पद्विमोक्षाय निवन्धायाऽऽसुरी मता। मा शुचः सम्पदं दैवीममिजातोऽसि पाण्डव ॥५॥ 5. The divine state is deemed (as mature) for liberation, the Asuric for bondage; griere not, o Pandara, thou art born for a divine state. द्वौ भूतसौ लोकेऽस्मिन्दैव प्रासुर एव च । देवो विस्लरशः प्रोक्त आसुरम्पार्थ मे ऋणु ॥६॥ 6. There are tro manifestations of beings in this world, the divine and the Asuric. The divine has been described at length; hear from Me, O Partha, of the Asuric. प्रवृत्तिं च निवृत्ति च जना न विदुरासुराः। न शौचं नापि चाऽऽचारो न सत्यं तेषु विद्यते ॥७॥ 7. The persons of Asuric nature knuir not what to do and what to refrain from ; neither purity, nor right conduct, nor truth is in them. असत्यमप्रतिष्ठं ते जगदादुरनीश्वरम् । अपरस्परसम्भूतं किमन्यत् कामहेतुकम् ।। || 8. They say, "The universe is without truth, without (moral) basis, mithout a God, brought about by mutual union, with lust for its cause; what else?" पतां दृष्टिमयटम्य नष्टात्मानोऽल्पयुद्धयः। प्रमयन्त्युप्रकाणः क्षयाय जगतोऽहिताः ॥६॥ 9. Holding this rier, these ruined souls of small ·दैवासुरसम्पदिमागः। 113 intellect, of fierce deeds, rise as the enemies of the Torld for its destruction. फाममाश्रित्य दुप्पूर दम्भमानमदान्विताः। मोहाद् गृहीत्वासहाहान प्रवर्तन्तेऽशुचिवताः ॥१०॥ 10. Filled with insatiable desires, possessed with ostentation, pride and arrogance, holding evil ideas througb delusion, they work with impure resolvo. चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः । कामोपभोगपरमा पतावदिति, निश्चिताः ॥१९॥ 11. Beset with amepse oares ending only with death, regarding gratification of lusts as the highest, and feeling suru tbat that is all; आशापाशशनेबद्धाः कामक्रोधपरायणाः। ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥१२॥ 12. Bound by a hundred tles of hope, given over to lusts and wrath, they strive to secure by unjuste means, boards of wealth for sensual enjoyment, इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् । इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥१३|| 13. " This today has been gained by me; this desire I shall obtiin ; this is mine and this wealth also shall be mine in future. असौ मया हतः शत्रुर्हनिष्ये चाऽपरानपि । ईश्वरोऽहमहम्मोगी सिद्धोऽहं यलवान सुखी ॥१४॥ 14 " That enemy has been slain by me, and othors also shall I slay. I am lord, I enjoy, I am successful, powerful and happy. श्राढ्योभिजनवानस्मि कोऽन्योऽस्ति सरशो मया । यदये दास्यामि मोदिप्य इत्यज्ञान विमोहिताः ॥१५॥ 15. "I am rich and well born, Who else is equal ·1 114 धर्मदीपिका । to me ? I will saerifice, I will give, I will rejoice." Thus deluded by ignorance, अनेकचित्तविभ्रान्ता मोहजालसमावृताः। प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥१६॥ 18. Berwildered by many a faney, corered by the meshes of delusioni, addicted to the gratification of lust, they fall down into a foul hell.. आत्मसम्माविताः स्तम्धा धनमानमदान्विताः। यजन्ते । नामयस्ते दम्भेनाविधिपूर्वकम् ।।१७।। 17. Self-conceited, haughty, filled with the pride and intoxication of wealth, tbey perform sacrifices, in name, out of ostentation, disregarding ordinance; अहवार चलं दर्प कामं क्रोधं च संश्रिताः। मामात्मपरदेहेषु प्रदिपन्तोऽभ्यसूयकाः ॥१॥ 18. Possessed of egotism, power, insolence, lust and wrath, these malignant people hate Me (the Self within), in their own bodies and in those of others. तानहं द्विपतः रान् संसारेषु नराधमान् । क्षिपाग्यजनमशुभानासुरीष्वेव योनियु ॥२॥ 19. These malicious and cruel ovıl-doers, most degraded of men, I hurl perpetually into the wombs of Asuras only, in these syorlds. आसुरी योनिमापन्ना मूढा जन्मनि जन्मनि । माममाप्यैव कौन्तेय तवो यान्त्यधमां गतिम् ॥२०॥ 20. Obtaining the Asuric wombs, and deluded birth after birth, not attaining Me, they thus fall, Oson of Kunti, into a still lower condition. विविधं नरकस्येदं द्वारं नाशनमात्मनः। फामः क्रोधस्तथालोभस्तस्मादेतत्त्रयं त्यजेत् ।।२।। -21, Triple is this gate of bell, destructive of the ·देवासुरसम्पद्विभागः। 115 self,-lust, anger and greed ; therefore one should give up these three. एतैषिमुक्तः कौन्तेय तमोद्वारस्त्रिमिनरः । आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥२२॥ 22. The man who has got beyond these three gates of darkness, O son of Kunti, practises what is good for himself, and thus goes to the Goal Supreme. याशास्त्रविधिमुत्सृज्य वर्तते कामकारतः। न स सिद्धिमवाप्नोति न सुखं न परांगतिम् ॥२३॥ 23 He who, setting aside the ordinances of the Şástra, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Goal Supreme. तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थिती। ज्ञात्वा शास्त्र विधानोक्तं कर्म कर्तुमिहार्हसि ॥२४॥ 24 So let the Sastra be thy authority in ascertaining what ought to be done and what ought not to be done Having known what is said in the ordinances of the Sústra, thou shouldst act here. --Taken from Swami Swarūpånanda Engltsh Translation छान्दोग्योपनिपत् १-२-१ CHHANDOGYOPANISHAD I-2-1. देवासुरा ह वै यन संयेतिर उभये प्राजापत्यास्तद्धदेवा उद्गीथ- माजहुरनेनैनानभिभविष्याम इति ॥१॥ भाप्यं-देवासुरा देवाश्चासुराश्च । देवा दीव्यतेोतनार्थस्य शास्तोशासिता इन्द्रियवृत्तयः। यासुरास्तद्विपरीताः स्वेप्वेवामप विष्यग्विपयासु प्राणनक्रियासु रमणात् स्वाभाविक्यस्तम भात्मिका इन्द्रियवृत्तय एय। या यस्मिन्निमित्त इतरेतरविपयापहारलक्षणे संयेतिर सम्पूर्वस्य यततेः संग्रामार्थत्वमिति संग्रामं कृतवन्त इत्यर्यः। शास्त्रीयप्रकाशवृत्त्यमिभवनाय प्रवृत्ताः स्वाभाविफ्यस्तमोरूपा इन्द्रिय- ·116 धर्मदीपिका । वृत्तयोऽसुराः। तथा तद्विपरीताः शास्त्रार्थविषयविवेकज्योतिरा- त्मानं देवाः स्वाभाविकतमोरूपासुराऽभिभवनाय प्रवृत्ता इत्यन्यो- न्याभिभवोद्भवरूपः संग्राम इव सर्वप्राणिपु प्रतिदेहं देवासुरसंग्रामो- ऽनादिकालप्रवृत्त इत्यभिप्रायः ।। When the Devas and Asuras struggled together, both born of Prajápati, the Deras caught hold of the ridgitha, ( thinking ) 'with this we shall vanquish them (the Asuras)'. Commentary The Decas and Asuras"-Since the word “ Deva" is derived from a root denoting illumination, Devas" stands for such functions of the seoses as are illuminated (regulated) by Scriptures. And “Ásurat", contradictory to the former, stands for such functions of the senses, as delight in activity towards all ( sensual) objects appertaining to them, and are naturally of the nature of darkness ( ignorance) "Ha" and "Vai" are particular forms denoting "There" i. e., for rohnt cause, namely, on account of their trying to take away one another's belongings, they struggled". The root " Yata” with the prefix 'San', signities to fight', hence the "Samyetire”, means "fought" or "struggled". The natural functions of the senses, partaking of the nature of Darkness-called the 'suros'- -are engaged in suppressing the functions illuminated by the scriptures. In the same manner, the Devas',- opposed to them, and partaking of the nature of the light of discrimination in accordance with the scriptures, , -are engaged in suppressiog the Asuras who naturally partake of the nature of darkness, And thus in the body of all beings there is a perpepast events 63 ·कर्मयोगप्रकरणम् । 117 tual fight among the Devas and Asuras, the one trying to subdue the other. Such is the sense of the passage)-laken from Dr. G N. Jha's translation. कर्मयोगप्रकरणम् ON KARMA YOGA. कुर्वन्नेवेह कर्माणि जिजीविपेच्छत ७ समाः। एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे। ईशावास्ये २ Only while performing Karma here (in this world) one should desire to live a hundred years, There is no other way but this for thee (Oman), thus Karma does not taint a man Isi-Vasya 2 कर्मयोगोद्भवं ज्ञानं तस्मात् तत् परमं पदम्- 2. Jnana which springs from Karma leads to that highest state श्रयमेव क्रियायोगो ज्ञानयोगस्य साधकः । कर्मयोगं विना ज्ञान कस्यचिन्नैव दृश्यते ॥मत्स्यपुराणे अध्या.५२ This Kriya Yoga' alone is the means of Jnána-Yoga-rithout Kırma Yoga no one has ever been observed to have Jnàna Matsya Purana Chapter 52. कर्मणैर हि संसिद्धिमास्थिता जनकादयः । लोकसंग्रहमेवापि संपश्यन् कर्तुमर्हसि ।। गीता ३. २० 4. Verily by action alone, Janaka and others attained perfection, also, with a view for the good of the world or its guidance' thou shouldst perform action. Glta III.20 (1) Yoga Sutras define Kriyl-Yoga tbus तपः स्वाध्यापेश्वरप्रणिधानानि रियायोगः २. . Pract19ine purificatory susterities, study of scriptures, devotion to God and delicatiog all our acht to Ilim 19 Krigá Toga (#) Lokasjozmbu lits been vanously reodered into Foglish as good or welfare or guidance of Iloworld, or keepor people to tber dutra ·। + 118 धर्मदीपिका। यद्यदाचरति श्रेष्ठस्तत्तदेयेतरोजनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ गीता ३. २१ 5. Whatsoever the superior person does, that is followed by others. What he receives as authority that people follow. Gitá III. 21 सकाः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोफसंग्रहम् ॥ ३. २५ 6. As do the un-wise attached to work act, so should the wise act, O descendant of Bharata, (though ) without attachment, desirous for the guid. ance of the world. Gita III.25 मयि सर्वाणि कर्माणिसंन्यस्याध्यात्मचेतसा । निराशीनिर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३.३० 7. Renouncing all actions to me, with mind centred on the Self, getting rid of hope and selfishness, fight free from (mental) fear. Gita III.30 कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति संगं त्यक्त्वाऽऽत्म शुद्धये ॥ गीता ५." 8. Devotees in the path of work perform action only with mind, body and senses (ie without egotism or selfishness) and intellect forsaking attachment and for their heart's purification. Gita v.11 नियतं कुरु कर्म त्वं कर्म ज्यायो हकर्मणः। शरीरयात्रापि च ते न प्रसिद्धयेदकर्मणः ॥ गीता ३-४ 9. Do thou perform obligatory action%3; for action is superior to inaction, and even the bare maintenance of thy body would not be possible if thou art inactive. Gita III.8 स्ये स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ।। गीता 1८-४५ 10. Devoted each to his own duty, man attains ·कर्मयोगप्रकरणम् । 119 the highest perfection How engaged in his own duty he attains perfection, that hear. Gita XVIII. 45 यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्य सिद्धि विन्दति मानवः ।। गीता १८-४६ 11. From whom is the evolution of all beings, by whom all this is pervaded, worshipping Him with one's own duty, a man attains perfection. Gita XVIII. 46 श्रेयान स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नामोति किल्विषम् ॥ १८-४७ 12. Better is one's own duty, (though) defective (or unpleasant) than the duty of another rell performed. He who does the duty ordained by his own nature incurs no sin, Gita XVIII. 47 योगस्थः कुरु कर्माणि सनंत्यक्त्या धनञ्जय । सिध्यसिध्योः समो भूत्वा समत्वं योग उच्यते ॥ गीता २-४८ 13. Being steadfast in Yoga, O Dhananjaya, perform action, abandoning attachments, remaining unconcerned as regards success and failure. This evenness of mind (in regard to success and failure) is known as Yoga Gita II.48 मुक्तसंगोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्धयोनिर्विकारः कर्ता सात्विक उच्यते ॥ गीता 14-२६ 14. An agent who is free from attachment, non-egotistic, endued with fortitude and enthu. siasm and unaffected by success or failure, is called Satric. Gita XVIII. 20 ब्रह्मण्याधाय फर्माणि संगं त्यक्त्या करोति यः। लिप्यते न स पापेन पमपत्रमिवाम्भसा ।। गीता ५-1. 16. He s ho does actions forsaking attachments, 10 ·120 धर्मदीपिका। dedicating them to Brahman is, not tainted by sin, like unto a lotus-leaf by rater, Gith V. 10 यशदानतपःकर्म न त्याज्यं कार्यमेव तत् । यशो दानं तपश्चैव पावनानि मनीषिणाम् ॥ गीता १४-५ 16. The work of Yajna, charitable gifts and austerity should not be relinquished, but it should in. deed be performed ; (for) Yajna, charity and austerity are purifying to the wise Gita XVIII.5 एतान्यपि तु कर्माणि सगं त्यक्त्वा फलानि च । कर्तव्यानीति में पार्थ निश्चितं मतमुत्तमम् ।। गीता 1८-६ 17. But even these works, O Pártha, should be performed, leaving attachment and the fruits-- such is my best and certain conviction. Gita XVIII 6 झानमुत्पद्यते पुंसां क्षयात्पापस्य कर्मणः। तत्रादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि ॥ युरलूकटीकायां-४ १४ 18. (Divine) knowledge arises in men on the destruction of evil action, and then as on the clean surface of a mirror one sees the Self within himself. Quoted in Kullika's commentary on Manu IV.14 सनत्सुजातीयभाष्ये शंकरः ज्ञानेनैव मोक्ष. सिध्यति किन्तु तदेव ज्ञानं सत्वशुद्धि विना नोत्प- यते इति वयं घूमः तस्मात् सत्वशुद्धयर्थं सर्वेश्वरमुद्दिश्य सर्वाणि वाङ् मनः कायलक्षणानि श्रौतस्मार्तानि कर्माणि समाचरेत् । In his commentary on Sanat-sujátíya (a section of the Mahabharat) Sankara says Liberation is accomplished by knowledge (jaina) but that knowledge does not spring without puri. fication of heart; this re assert positively...Therefore, for purification of heart one should perform all acts ·घानयोगप्रकरणम् । 121 . 1 - - of body, mind and speach, prescribed in the Vedas and Smritis, dedicating them to the Supreme Lord. ज्ञानयोगप्रकरणम् ON JNÁNA YOGA नहि ज्ञानेन सदृशं पवित्र मिह विद्यते । तत् स्वयं योग संसिद्धः कालेनात्मनि विन्दति ॥ गीता ४-३० Verily there exists nothing in this world, as purifying as knowledge In good time, having reached perfection in Yoga* (i, e. Karma Yoga and Şamádhi Yoga as given in the Gítá Books III and VI) one realises that oneself in one's own heart. Gita IV.38 श्रद्धावाँल्लभते शानं तत्परः संयतेन्द्रियः । शानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ गीता ४-३९ The man with Sraddbá faith), the devoted, the master of one's senses, attains (this) knowledge. Having attained knowledge oue goes at once to the supreme peace Gita IV. 39 तविद्धि प्रणिपातेन परिप्रश्नेन सेक्या। उपदेतन्ति ते ज्ञान ज्ञानिनस्तत्वदर्शिनः।। गीता ४-३४ Know that, by prostrating thyself, by questions and by service; the wise, those who have realized the 8 योगोऽत्र कर्मयोगः । सुचिरेण कालेन यथावत् विहितानुष्ठानात् संसिद्धः विशुद्धान्तःकरणःसन् विपणेभ्यो निर्विद्य भगवदमनतत्परः भात्मनि स्वयमेवोत्पद्य: मान ज्ञानं लमते इत्यर्थः । -वासुदेवरसानन्दे। Here Yoga means Karma Yoga-By duly performing all the duties prescribed (in the Scriptures) one becomes perfect after a long time, being purified in beart and feeliag & dislike for sepse-pleasures and being engaged in devotion to the Lord, one experiences a sense of wisdom (Jnaua) rising within oneself. Vásudeva rasi anda.

·122 धर्मदीपिका। Truth, vill instruct thee in that knowledge. Gita IV 36 यजज्ञात्वा न पुनमोहमेवं यास्यसि पांडव । येन भूतान्यशेपेण द्रक्ष्यस्यात्मन्यथो मयि ॥ गोता ३-१६ Knowing which (hnowledge referred to above) thou shall not, 0 Pándara, again get deluded like this, and by which thou shalt see the whole creation in thyself and in Mo Gita IV.35 योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ।। गीता -७ With the mind purified by devotion to performance of action, the body conquered, and senses subdued, one who realizes his Self as the Self of all beings, though acting, is not tainted Gita V. 7 विद्याविनयसम्पन्ने ग्रामणे गदि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ।। गीता ५-10 इहैव तैर्जितः सर्गो येपां साम्ये स्थितं मनः । निर्दोपं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ गीता ५-१९ The Knorrers of the Self look with an equal eye on a Brahamani epdowed with learning and humi. lity, a cow, an elephant, a dog and a pariah (Relative) existence has been conquered by them, even in this world, those miad rests in evenness, sinco Brahman oven aod without imperfection, therefore they indeed rest in Brahman. Gita v. 18,19 यो मां पश्यति सर्वत्र सर्वच मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ गीता ६-३० He who sees Me in all things and sees all things ·शानयोगप्रकरणम् । 128 in Me, never becomes separated from Me, nor do I become separated from him. Gita VI, 30 अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा। मत्तः परतरं किंचिधान्यदस्ति धनंजय ।। मयि सर्वमिदं प्रोतं.सूने मणिगणा इव । गीता ५-६-७ I am the origin and dissolution of the whole universe. Beyond Me, O Dhananjaya, there is naught. All this is strung in Me as a row of jewels on a thread, Gita VII 6-7 चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । श्रा” जिज्ञासुरर्थार्थी शानी च भरतर्षभ ।।७-१६॥ Four kinds of virtuous men worship me, o Arjuna-the distressed, the seeker for knowledge, the seeker for enjoyment, and the wise, O bull among the Bharatas. Gita VII 16 तेषां शानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि शानिनोऽत्यर्थमहं स च मम प्रियः॥७-१७॥ of them, the wise man, ever steadfast, and fired with devotion to the One, excels; for, supremely dear am I to the wise, and he is dear to Me. Git: VII 17 उदाराः सर्व एवैते शानी स्वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ।। गीता ७. १९ Noble indeed are they all, but the wise man I regard as My very Self; for with tbe mind steadfast he is established in Mo alone, as the Supreme Goal. Gita VII 18 बहूनां जन्मनामन्ते ज्ञानवान् मां प्रपद्यते। चासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ गीता ७-18 At the end of maay births, the man of wisdom * takes refugo in Bſe, realizing that all this is Vásudora, ..

·4. 124 धर्मदीपिका। (the innermost Self). Very rare is that great soul. Gith VII 19 येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्व, मोह निर्मुक्ता भजन्ते मां दृढवताः ॥ गीता ७.२८ The men of virtuous deeds, whose sin has come to an end,-they, freed from the delusion of the pairs of opposites, worship Me with firm resolve. Gita VII 28. भक्तियोगः ON BHAKTI YOGA. 'n Tigcff: Intense love of God (is Bhakti) -शाण्डिल्य सूत्रं -Sandilya Şútra वासुदेये भगवति भक्तियोगः प्रयोजितः। जनयत्याशु वैराग्यं ज्ञानं यद् ब्रहादर्शनम् ।। भागवते ३ ३२.२३ Intense love and devotion directed towards Lord Vásudeva soon produces dispassion and knowledge whereby vision (realization ) of the Brabman is obtained. Bhagwata III. 32-23 पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ।। गीता ८. २२ That Supremo Purusba is attainable, O son of Prithá, by whole-hearted devotion to Him alone in Thom all beings drell and by whom all this is Gita VIII. 22 यत्करोपि यदश्नासि यज्जुहोपि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुप्य मदर्पणम् ॥ गीता १-२७ Whatever thou doest, whatever thon eatest, whatever thou offerest in sacrifice, whatever thou N B--Bhakth leada finally to Jnana and thereby one gets मोक्ष- (Dobeba) liberation-se Gita XI, 54 and XFIII, 55 quoted below. pervaded.

·९-२९ .. भक्तियोगः। 125 givest array, whaterer austerity thou,practisest, O son of Kuntí, do that as an offering unto Re. Gitá IX. 27 समोऽहं सर्वभूतेषु न मे द्रुप्योऽस्ति न प्रियः। येभजन्ति तु मां भत्त्या मयि ते तेषु चाप्यहम् ॥ I am the same for all beings: to Me there is none hateful or dear; but those who worship le with devotion, they are in Me and I too am in them. Gita IX. 29 अपिचेत् सुदुराचारो भजते मामनन्यभाक् ।' साधुरेव स मन्तव्यः सम्यग् व्यवसितो हि सः ॥ Eren if the very ricked worship de with devotion to none else, he should be regarded as good, for he has rightly resolved. Gita IX. 30 क्षिप्रं भवति धर्मात्मा शश्वच्छान्ति निगच्छति । कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति || गीता ९-३। Soon does he become righteous, and attains to eternal peace. O son of Kunti; boldly canst thou proclaim that Jly devotee is never destroyed. Gitalx.31 मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः। स्त्रियो वैश्यास्तथा शुदास्तेऽपि यान्ति परांगतिम् ॥ गीता ३२ For, takiog refuge in Je, they also, O son of Prithá, vho might ba of inferior birth, Vaişyag as well as Şúdras, eren they attain to the Supreme Goal. Gita IX, 32 किं पुनरिणाः पुण्या भका राजर्षयस्तथा। अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ गीता ३३ What need to mention holy Brábmaņas, and deroted Rájarshis! Having obtained this transient, joyless world, worship thou die. Gita IX. 33 -Tromen.

·-- seen lo 126 धर्मदीपिका। अनन्याश्चिन्तयंतो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।। गीता ९ २२ To those men who worship Me, meditating on Me and on none else and who are constantly devoted I give them what they lach and preserve (or take care of) what they have acquired Gita IX. 22 नाहं वेदैन तपसा न दानेन न चेज्यया । शक्य एवं विधो द्रष्टुं दृष्ट्वानसि मां यथा ॥ गीता 11-५३ Neither by the Vedas, nor by austerity, nor by gifts, nor by sacrifice could I be seen as thou hast Gita XI 53 भक्त्या त्यनन्यया शस्य अहमेवं विधोऽर्जुन । ज्ञातुं द्रष्टुं च तत्वेन प्रवेष्टु च परन्तप । गीता ११-५४ But by single devotion i may, in this form, be known, O Arjuna, anal seen in reality and also entored into, O scorcher of foes GitaXI.61 ये तु सर्वाणि कर्माणि मयि संन्यस्य मन्पराः। अनन्येनैव योगेन मां ध्यायन्त उपासते ॥६॥ गीता-१२ तेपामहं समुद्धर्ता मृत्युससारसागरात् । भवामि न चिरात् पार्थ मय्यावेशित चेतसाम् ॥ ७ ॥ But those wh > Torship Je, resigning all actions in de regarding Mo as the Supreme Goal, me:litating on fe with single minded Yoga,-for these, wllose mind is set on Je, verily, I become erelong, O son of Prithi, their saviour out of the ocean of the mortal Samsára (transmigration) Gita XII, 6-7 भक्तलक्षणम् । CHARACTERISTICS OF A BHAKTA. अशा सर्वभूतानां मैत्र. करुण एव च । निर्ममो निरहंकारः समदुःपसुख. क्षमी ।।१३॥ गीता १२ He who hates no creature, and is friendly and ·भक्तलक्षणम् । 127 •compassionate towards all, who is free from the feelings, of me and mine, even minded in pain and pleasure, and forbearing,! Gita XII. 13 सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोयुद्धिों मे भक्तः स मे प्रियः॥ १४ ॥ गीता १२ Bver content and steady in meditation, self-controlled, possessed of firm conviction, with mind and intellect fixed on Me,-he who is thus devoted to Me, is dear to me. Gita XII 14 यस्मानोद्धिजते लोको लोकानोद्धिजते च यः । हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥ १५ ॥ गीता १२ He by whom the world is not agitated and who cannot be agitated by the Torld, freed from joy, envy, fear and anxiety-is dear to Me. Gita XII, 15 अनपेक्षः शुचिर्दन उदासीनो गतव्यथः । सर्वारम्भपरित्यागी यो मे भक्तः स मे प्रियः॥१६॥ गीता २ He who is frre from dependence, who is pure, prompt, unconcerned, untroubled, renounciog every undertaking --who is thus devoted to Me, is dear to me. Gita XII. 16 यो न दृष्यति नटि न शोचति न कांक्षति । शुभाशुभपरित्यागी भक्तिमान् यः स मे प्रियः ॥२७॥ गीता १२ Ho who neither rejoices nor hates, nor grieves, nor desires, renouncing both good and evil and who is full of devotion, is dear to fe. Gita XII, 17 समः शत्रौ च मित्रे च तथा मानापमानयोः। शीतोष्णसुखदुःखेषु समः संगविवर्जितः ॥१॥ गीता १२ He who is the same to friend and foe, also in . (1) Compare these verses on Bbakta'a characteristics with those given in the Giti II-5453 and XIV 21-26 as the characteristice of sthitaprana (स्थितास ) and gunbtita (गुणातीत) respectively

·1.28
धर्मदीपिका।
.
honour and dishonour; the same in heat and cold, in
pleasure and pain, free from attachment; Gita. XII. 18
तुल्यनिन्दास्तुतिमांनी सन्तुष्टो येन केन चित् ।
अनिकेतः स्थिरमतिर्भक्तिमान् मे प्रियो नरः ॥१६॥ गीता १२
To whom censure and praise are equal; wlio is
silent, content with anything; homeless, steady.
minded, full of devotion, is dear to Me. Gita XII. 19
नवधा भक्तिः
NINE FORMS OF BHAKTI.
श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ।
शार्चनं वन्दनं दास्यं सख्यं आत्मनिवेदनम् ।। भागवते. ७. ५. २३..
(1) Learing (the praise of Vishnu), (2) chanting
His praises (or glorifying Him). (3) remembering
Him, (4) serving His feet, (5) worshipping Him,
(6) bowing to Him, (7) servitude to Him, (8) trusting
Him as one's friend, (9) dedicating oneself to Him.
Bbágwata VII 5. 23.
एतावानेव लोकेऽस्मिन् पुंसां धर्मः परः स्मृतः।
भक्तियोगो भगवति तन्नामग्रहणादिभिः ॥ भागवते ६. ३. २२
Intense devotion to the Lord by reciting His
names and other acts of worship is the only supreme
dharma stated in the Scriptures for men in this storld.
Bhagwata VI 3. 22
योगत्रयाणां समन्वयः
INTER-RELATION OF THREE YOGAS.
सच्चिदानन्दरूपं तत् पूर्ण विष्णोः परं पदम् ।
यत् प्राप्तये समारख्या येदाः काण्डनयात्मकाः ।।

·योगत्रयाणां समन्वयः । 129 कोपास्तिस्तथा ज्ञानमिति काण्डत्रय क्रमात् । तद्रूपाटादशाध्यायी गीता काण्डप्रयात्मिका ॥ मधुमुदनीटोकायां To attain the perfect God-head as Sat-Ohita. Ananda (Existence, Intelligence and Bliss) the Vedas Tere revealed in three sections. These are farma (action), Upasti (rorship or devotion) and Jnina (knowledge) the three sections in due order embodied in the eighteen chapters of the Gitá-(Each section consisting of six chapters) Madhusudana's Introduction to his Gits-bhásya क्लेशोऽधिकतरस्तेपामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते॥ गीता १२.५ Greater is their trouble shose minds are set on tho unmanifested; for the goal of the unmanifested. is very hard for the embodied to reach. Gítà XII-5. राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । प्रत्यक्षावगमं धर्म्य सुसुखं कर्तुमव्ययम् ॥ गीता ९२ Of sciences the highest, of mysteries the deepest ; of purifiers the supereme is this, realizable by direct perception endowed with merit, very easy to practisel and of an imperishable nature. Gita IX.2 भत्या मामभिजानाति यावान् यश्चास्मि तत्वतः। ततो मां तत्वतो ज्ञात्वा विशते तदनन्तरम् ।। गीता १८-५५ ॥ By Bhakti (devotion) he knor's Afe in reality, what and who I am; then having hnown Me in reality, he forth with enters into Ble. Gita XVIII. 65 सर्वकर्माण्यपि सदा कुर्याणी मट् व्यपाश्रयः । मत्प्रसादावामोति शाश्वतं पदमव्ययम् ।। गीता १८-५६ Eren doing all actions always, taking refuge in This is laterpreted as referriog to Bhaltı 083 ·130 धर्मदीपिका। Me, by My grace he attains to the eternal immutable state Gita XVIII, 56 चेतसा सर्वकर्माणि मयि संन्यम्य मत्परः । वुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ गीता 16-५. Resigning mentally all deeds is de, having Me as the highest goal, resorting to the path of knowledge (Buddhi Yoga) do thou ever fix thy mind "on Me. Gita XVIII. 57 ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन् सर्वभूतानि यंत्रारूढानि मायया ॥ गीता 16-६॥ The Lord, O Arjuna, dwells in the hearts of all beings, causing all beings by His Máyá to revolve (as if) mounted on a machine Gita XVIII 6I. तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात् परां शान्ति स्थान प्राप्स्यसि शाश्वतम् ।। गीता १८-६२ ॥ Take refuge in Him with all thy heart, O Bharata, by His grace shalt thou attain supremo peace (and) the eternal abode Gita XVIII. 62 सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वदयामि ते हितम् ।। गीता 16-६४ Hear thou again My supreme word, the profoundest of all; because thou art dearly beloved of Me therefore, will I speak what is good to thee Gita XVIII. 64 मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ।। गीता 16-६६ Occupy thy mind with Me, be devoted to Me, sacrifice to Mo, low down to Me Thou shalt reach Myself ; truly do I promise unto thee, (for) thou art dear to Me Gita XVIII. 65 ·ईश्वरजीवजगद्विपयः। 131 सर्वधर्मान् परित्यज्य मामेकं शरणं प्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ।। गीता १४-६६ Relinquishing all Dharmas, - take refuge in die alone; I will liberate thee from all sins; grieve not. Gita XVIII, 66 ईश्वरजीवजगद्विषयः ON GOD, INDIVIDUAL SOUL AND THE WORLD, ईश्वरविषयः TEXTS ABOUT GOD जन्माद्यस्य यतः-ब्रह्मसूत्र 1.1 २ यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति । यत् प्रयन्त्यभिसंविशन्ति । तद् विजिज्ञासव । तद्ब्रह्म । Brahman (God) is that from whom the origin subsistence and dissolution of this world proceed. Brabma Sútra I 1-2, That from whence these beings are born, that by which when born they live, that into which they get absorbed on dissolution, desire to know that. That is Brahman (the ultimate Reality-God). Taittiríya Upanishad II. 1 दिव्योहामूर्तः पुरुषः स वाह्याभ्यन्तरो हजः । अप्राणो हमनाः शुभ्रो यक्षरात् परतः परः ।। मुंढक २. ..२ पतस्माज्जायते प्राणो मनः सन्द्रियाणि च । खं वायुज्योतिरापः पृथिवी विश्वस्य धारिणी ।। That divine Purusha (God) is formless. He is inside and outside (of all beings), is unborn, without vital breath, without mind, pure and beyond even the imperisable unmanifest (Prakriti). This means all other paths of reaching God and attaining libers- " - 1on.

·132 धर्मदीपिका। - From Him are born vital breath, mind, all the organs of perception, the sky, the wind, light, waters and the earth Thich supports all. Mundaka Upanishad 2 1. 2-3 तस्माच देवा बहुधा संप्रसूताः। साध्या मनुष्याः पशवो चयांसि ॥ प्राणापानौ वोहियची तपश्च श्रद्धा सत्यं ब्रह्मचर्य विधिश्वा २.१.७ From Him are born Gods of various kinds, Sádhyas (a class of semi-dirine beings), men, beasts, birds. iogoing and ontgoing breaths, rice and barley, austerity, faith, truth, chastity and ordinances (vidhi) II, 1.7 अतः समुद्रा मिरयश्च सर्वेऽस्मात्स्यंदन्ते सिंधवः सर्वरूपाः। अतश्च सर्वा ओषधयो रसाश्च येनैप भूतस्तिष्ठते हानरात्मा । मुंडक २. 1.९ From Him are all the seas and mountains, from Him flor the rivers of all kinds, from Him all grains and the (sis) flavours, enclosed by which and the (five) gross elements the inner soul stands. Mundaka II. 1.9 न तस्य कश्चित् पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम् । स कारणं करणाधिपाधिपो न चास्य कश्चित् जनिता नचाधिपः।। श्वे उ. ६.९ In the world there is no over-lord of His, nor His ruler; there is no distinguishing mark of Him; He is the cause (of all), ruler of the presiding deities of t the organs, and there is no progenitor of His, nor is there any ruler over Him. Sre. Up.6-9. एतस्य या अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विकृती तिष्ठतः, एतस्य या अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यो विधृते ·ईश्वरजीवजगद्विषयः। 183 तिष्ठतः, एतस्य वा अक्षरस्य प्रशासने गार्गि निमेपा मुहूर्ता श्रहो- रामाण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्ति ॥ पृ. उ. ३-८.९ Yajnaralkya says addre-sing Gárgi. O Gargi! at the command of that Imperishable Being the Sun and the doon stand apart (in their course) at the command of this Imperishable Being, OGargi, the Earth and the Shy stand apart. at the command of this Imperishable being, the twinklings, muhurtas (period of forty-eight minutes), days and nights, half months, months, seasons, years stand regulated. Brihadaranyaha Upanishad III. 8-9 भीषाऽस्माद् यातः पवते । भीपोदेति सूर्यः। भीपाऽस्माद- निश्वेन्द्रश्च । मृत्युर्धावति पश्चम इति । ते. उ. २.८ Through fear of Him the wind blows Through His fear the sun rises Through His fear the fire and Indra and the fifth, the Deith, run (to their work) Iait, Up 2-8 श्रपाणिपादो जयनो ग्रहीता पश्यत्यचतु. स शृणोत्यकर्णः । स वेत्ति वेद्यं न च तस्यास्ति वेत्ता तमाहुरग्र्यं पुरुपं महान्तम् ।। श्वे. उ. ३.११ Without hands and feet going fast he seizes every thing, sees without eges, hears trithout ears, Anors erery thing that is to be known. there is no knower of Him. Den call Him the Great Primeral Person. Șre, Up 3-19 एतावानस्प महिमातो ज्यायांच पूरुषः । पादो'ऽस्य विश्वा भूतानि त्रिपादस्या मृत दिवि ।। * . १०.९०.३ Such is His greatness, Eren greater than this (which is manifested) is the Purusha. All beings , ·18.1 धर्मदीपिका। are a fourth of Him. Three fourths of Him which is immortal is in heaven (i e. He is manifest and hidden, Immanent and Transcendant) Rig Veda X, 90,3 द्वाविमौ पुरुपो लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते १६॥ गीता १५ उत्तमः पुरुषः स्त्वन्यः परमात्मेत्युदाहृतः। यो लोक त्रय माविश्य विभर्त्यव्यय ईश्वरः १७।। यस्मात् क्षरमतीतोऽहमक्षरादरपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः १८ ।। There are two Purushas (categories) in the worldthe Perishable and the Imperishable All beings are the Perishable, and the Kútastha (the changeless one) is called the Imperishable. Gita XV. 10 But there is another the supreme Purusha called the Highest Self, He who, the Immutable Lord, (Isvara ) pervading the three worlds, sustains them. Ibd 17. As I transcend the Perisbable, and am above the Imperishable, therefore am I, in the world and in the Veda, celebrated as the Purushottaaia, (the Highest Person). Ibd.18 जीवविपयः TEXTS ABOUT JÍVA (INDIVIDUAL SOUL.) द्वा सुपणां सयुजा सखाया समानं वृक्षं परिपस्वजाते। तयो- रन्यः पिप्पलं सात्ति अनश्नन्नन्यो अभिचाकशीति ।। , Two birds of beautiful trings, joined together as friends have taken shelter in the same tree. One of them eats the sweet fruit, the other not eating (merels) looks on. Rig Veda I 164,29 ·जीवविषयः। 135 तदेतत् सत्यं यथा सुदीप्तात् पावकाद् विस्फुलिंगाः सहस्रशः प्रभवन्ते सरूपाः ।। तथाऽक्षराद् विविधाः सोम्य भावाः । प्रजायन्ते चैवापि यन्ति ॥ मुण्डक. २. १.१. It is true, as from a well blazing fire thousands of sparks of the like form come out, so from the Imperishablo, O dear, come out beings and return thereunto. Mundaka II, I,I. निःसरन्ति यथा लोहपिण्डात् तप्तात् स्फुलिङ्गकाः। सकाशादात्मनस्तद्वदात्मानः प्रभवन्ति हि ॥६॥ याज्ञवल्क्यस्मृतौ ३.६७ As from a glowing hot iron bal} sparks issue so from the Supreme Self individual Selfs issue. Yajnavalkya Smriti III, 67 - मिताक्षरा-यद्यपि जीवपरमात्मनोः पारमार्थिको भेदो नास्ति तथाप्यात्मनः सकाशादविद्योपाधिभेदभिन्नतया जीवात्मानः प्रभवन्ति हि यस्मात् तस्मात् युज्यत एव जीवपरमात्मनोर्मेदव्यपदेशः। यथाहि ततालोहपिण्डादयोगोलकाद्विस्फुलिङ्गकास्तेजोऽवयचा निःसरन्ति निःसृताश्चस्फुलिद्गकव्यपदेशं लभन्ते तद्वत् अत उपपन्न श्रात्मात्मनि स्थितो द्रष्टव्य इति । Mitalishard-Though there is essential difference between the Supreme Self and individual soul, still, as out of the Supreme Self individual souls issue, owing to the difference caused by the distinction of Upudhi ( limitation of Avidyú nescionce ) it is only fit and proper to differentiate between the designations of the Supreme Self and individual soul, As from a hot iron ball sparks having luminous bodies come out and when thoy have come out receive the designation of sparks, in the same way it is fit and proper that the individual soul should be looked upon as resting on the Supreme Self, 11 no ·136 धर्मदीपिका। यद्वाऽयमर्थः ननु सुपुप्तिसमये प्रलये च सकलक्षेत्रज्ञानां ब्रह्मणि प्रलीनत्वात्कस्यायमात्मौपासनाविधिरित्यत आह । नि.सरन्ती- त्यादि । यद्यपि सूक्ष्मरूपेण प्रलयवेलायां प्रलीनास्तथाप्यात्मनः सकाशादधिद्योपाधिमेदमिन्नतया जीवात्मानः प्रभवन्ति पुनः कर्मवशात् स्थूलशरीराऽभिमानिनो जायन्ते तस्मानोपासना विधिविरोधः तैजसस्य पृथग्भावसाम्याल्लोहपिण्ड दृष्टान्तः ॥ ३.६७ ॥ Or the text may mean- As during sound sleep and on universal dissolution all indıvidual souls get absorbed into the Brahman it may be asked for wliom 19 this ordinance of upásaná (worship) of the Self prescribed ? Hence the explanation in the words.-"Come out &c' though at the universal dissolution the individual souls in subtle form become merged into the Supreme Self, still individual souls are born out of the Supreme Self on account of the difference caused by the limitation of nescience and again, owing to their actions, (iodividual souls) identify themselves with their gross bodies. Hence there is no contradiction with regard to the ordinance about Upasand (worship). On account of the similarity of the beat being distinct (from the iron of the ball) the illustration of an iron ball is here used. ममैवांशो जीवलोफे जीवभूतः सनातनः। मनः पटानींद्रियाणि प्रकृतिस्थानि कर्पति ॥७॥ शरीरं यदवाप्नोति यश्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति चायुर्गन्धानिवाशयात् ॥ ८॥ श्रोनं चतुः स्पर्शने च रसनं घ्राणमेव च। अधिष्ठाय मनरचायं विषयानुपसेवते ॥४॥ उत्क्रामंतं स्थितं चापि भुझानंघा गुणान्वितम् । विमूदा नानुपश्यन्ति पश्यन्ति शानचनुपः ॥१०॥ गीता १५ ·जगदुत्पत्तिविपयः। 137 An eternal portion of Myself (i e. of the Supreme Self), having become a living soul in the Torld of life draits to itself the (five) senses with mind for the sixth abiding in Prakriti, When the Lord (the ruler of the body, the Jíra) obtains a body and when He leaves it He takes these and goes as the mind takes the scent from their seats (the florers). Presiding over the ear, the eye, the touch, taste and smell, as also over the mind, He experiences objects. Transmigrating from one' body to another, or residing (in the same) or experiencing, -as Ho is united with the Gunas-the deluded do not see Him, but those who have the eye of wisdom behold Him. Gita IV 7-10 जीवो हि नाम चेतनः शरीराध्यक्षः प्राणानां धारयिता । 9. 6. 2767 15: 4. 1. & Jíra means the intelligent principle which rules over the body and sustains the vital airs -Sankara on Brahma Sútra I-16, . 3. जगदुत्पत्तिविपयः ON THE ORIGIN OF THE WORLD. आत्मा वा इदमेक एवान श्रासीत्- नान्यत् किंचन मिपत्- This Self alone was in the beginning, Nothing else trinked (mored or stirred). स ईक्षत लोफान्नुसृजा इति- Ho thought "Let ble send forth ( create the worlds Aitareya Upanishad. 11 ·138 धर्मदीपिका। सोऽकामयत बहुस्यां प्रजायेयेति । स तपोऽत्तप्यत सातपस्तत्वा इदं सर्वमस्जत यदिदं किंच। तत् सृष्ट्वा तदेवानुप्राविशत् । तै. उ. He desired let me be mapy and beget creatures. He meditated intensely. By meditation sent forth all this that exists and sending it forth interpenetrated its very being- तस्माद् वा एतस्मादात्मन आकाशः संभूतः। आकाशाद् वायुः वायोरग्निः । अग्नेरापः। श्रद्भ्यः पृथिवी पृथिव्या श्रोषधयः। श्रोषधीभ्योऽन्नम् । अन्नात् पुरुषः । स वा एप पुरुषोऽन्न रसमयः। ते. उ. २." From this Self proceeded the ákáşa (space or ether)-from ākāsa the wind, from the wind the fire, from the fire waters, from the waters the earth, from the earth herbs, from the herbs food, from food Purusha (embodied being), that Purusha is verily made of the essence of food. Taittiriya Upanishad II, 1 अव्यक्तादब्यक्तयः सर्वा प्रभवत्यहरागमे। राध्यागमे प्रलीयन्ते तत्रैवाव्यकसंज्ञके ॥१॥ भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । राध्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥१६॥ गीता ८ At the approach of (Brahma's) day, all manifestations proceed from the unmanifested state ; at the approach of night, thøy merge verily into that alone, called the Unmanifested. The very same multitude of beings (that existed in the preceding day of Brahmi) being born again and again, merge, in spite of themselves, O son of Pritbà, (into the Unmani. fested) at the approach of the night, and re-manifest at the approach of the day. Gita VIII, 18.19 ·सगुणनिर्गुणब्रह्मविषयः। 139 N. B.:-Over and over again the world process, endless succession of universes to universes, goes on. ईश्वर जीव जगद्विपये दार्शनिकानामाचार्याणाञ्च मतभेदः For the different views of the four great Acharyas on the nature of Íşvara (God), Jiva (individual soul) and Jagat (the material world) see the texts on Vedanta. The three great schools of the Hindu Philosophy Nyáya, Sankhya and Vedanta also have their own views about these three entities. सगुणनिर्गुणब्रह्मविषयः ON THE ABSOLUTE & THE CONDITIONED BRAHMAN. असद् वा इदमन आसीत्। ततो वै सदजायत-ते. उ. २. ७ In the beginning non-existence (uomanifest or undeveloped ) verily was this. Thence verily was existence born. Taitt. Up. 2-7 छै वाय ब्रह्मणो रूपे मूतं चैवामूर्त च, मत्य चामत्यं च, स्थित च यश्च, सच्च त्यच्च । २. उ. २. ३.. Two ( are ) verily the forms of Brahman, the formed and formless, mortal and immortal, the stationary and moving, the existing and that beyond. Brihad Ar. II. 3-1 यत्तदद्वेश्यमग्रामगोत्रमवर्णमचनु थोत्रं तदपाणिपादं । नित्यं विभुं सर्वगतं सुसूक्ष्म तव्ययं यद्भुतयोनि परिपश्यन्ति धीराः। मुं.....६ That which cannot be pointed oht, cannot be grasped, bas no gotra (family), no caste (or colour), no eyes, no ears without hand andsfeet, eternal, allperrading, omnipresent, extremely subtle, imperish- ·140 धर्मदीपिका। able source of all beings, the rise see (Hini). Alundaka.I. 1.6 स एप नेति नेतीत्यात्माऽगृह्यो न हि गृह्यते-वृ. उ. १.५.१५ He, this Atmà, is not this, is not this, ( is not that which we can point qut) ungraspable, cannot be grasped &c. Brihad-Ar. IV. E-15 यतो वाचो निवर्तन्ते अप्राप्य मनसा सह–ते उ. २ ४ That from which our speech turns back along with the miod (being unable to comprehend its fullness). Taitt Up. II. स वेत्ति वेद्यं न च तस्यास्ति वेत्ता। तमाहुरग्र्यं पुरुष महा- न्तम्-श्वे. उ. ३. १९ He knots all that is knowable There is no knoter of Him They call Him the Primeval Great Person. Sre Up III 19 योऽसावतीन्द्रियग्राह्यः सूमोऽव्यक्तः सनातनः । सर्वभूतमयोऽचिन्त्यः स एव स्वयमुद्बभौ ॥ मनु. 1. . He who is perceived by the internal organ alone (or is beyond the cognisance of senses), is subtile, unmanifest, eternal, embodiment of all beings, inconceivable. He himself became manifest. Manu T-7 नारदं प्रति भगवद्धचनं अहं हि पुरुषो शेयो निफियः पंचविंशकः । निर्गुणो निष्कलश्चैव निर्द्वन्द्वो निप्परिग्रहः ॥४॥ एतरचया न विज्ञेयं रूपवानिति दृश्यते । इच्छन् मुहूर्तान्नश्येयमीशोऽहं जगतो गुरुः ॥४शा माया ोपा मया सृष्टा यन्मां पश्यसि नारद । सर्वभूतगुणैर्युक्तं नैवं त्वं शातुमर्हसि ॥४॥ शां.पवं. ३३९ The Lord addressing Narada said I am indeed to be known as the actionless Person, consisting of twenty five elements of the ·देवता विषयः। 141 L- Sámklıya system), without attributes, without parts without the opposite pairs (dudandias), without any accessories. You are not to. take as real this. embodied form that you see (before you). If I wish I can destroy it in a moment, I am the ruler and teacher of this universe What you see of me, O Nàrada, is my màyic appearance which I have sent forth as endowed with the qualities of all beings. You are not able to understand or know that. - Sànti Parb CCOXXXIX-12-14 परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात् सनातनः। यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ गीता ८. २० But beyond this unmanifested (Prakriti) there is that other Uominifested, Eternali Esistence. That which is not destroyed at the destruction of all beings. Gita VIII. 20 अनादिमत् परं ब्रह्म न सत्तन्नासदुच्यते -गीता. १३ २२ The beginningless supremo Brahman, It is called neither being nor non-being. Gita XIIL.12 पड्विशं विमतं बुद्धमप्रमेयं सनातनम्-महा. भा. शांतिपर्व ३०८, Ho is the twenty sixth (over and above the twenty-five elements of the Sàmkhya , Pure, Intelligent, inscrutable, Eternal. Mahi. Bh. Santi-308. N. B. See 147. देवता विषयः ABOUT GODS ये देवासो दिव्येकादश स्व पयिष्यामध्येका दश स्य । अप्सुतितो महिनैकादश स्थ ते देवासो यज्ञमिमं पध्वम्।। गये...१३५. य. ये. ३५-१७ Those of you Gods who are eleren in heaven, who are eleren on the earth, who are eleren dwelling ·142 धर्मदीपिका। in glory in the mid-air, may you Gods accept this sacrifice. Rig Veda I 139-11 Yajur Veda VII. 19 आ नासत्या त्रिभिरै कादशै रिहभिर्या मधुपेये मश्विना । प्रायु- स्तारिष्टं नीरपांसि मृक्षतं सेधतं द्वेपो भवतं सचा मुवा ॥ . वे 1. ३५. १य वे ३४.४७ O truthful Aswins come here to our sacrifice) with the thirty three gods to drink ) the street draught (of Soma), piolong our lives wipe out our 8109, restrain our enemies and be ever with us. Rig, 1. 34-11 Yajur Veda XXXIV. 47 त्रीणि शतात्री सहस्राएग्नि त्रिं शच देवा नव चासपर्यन् । औक्षन् घृतैरस्टैणन् दर्हिरेस्मा आदिद्वोत्तारं न्यसादयन्त ।। २ वे.३.९.९. ५ वे ३३.७ Three times a hundred, three times a thousand thirty and nine (1 e 3339) gods have worshipped Agni, they have sprinkled him with Ghi, spread Kusa grass for bim and have seated him on it as their priest (hots). Rig Veda III 9,9 Yajur Veda XXXIII. 7 अस्था ऋचो भाष्ये सायणाचार्यः Sárandchárga in commenting on the above verse says ; देव संख्या च बृहदारण्यकेऽभिहिता महिमानमेवैषां एते त्रय- स्तिशत्वेव देवा इति । The number of gods with their greatness is stated in the Brihadaranyaka. These gods are only thirty three. अथ हैन विदग्धः शाकल्यः पप्रच्छ कति देवा याज्ञवल्क्येति सहतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते घयश्च धीच शता अयश्च बीच सहस्रत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति प्रयस्त्रिंशदित्योमिति होवाच क्त्येव देवा याज्ञव- ·देवता विपयः । 143 . ल्क्येति पडित्यो मिति होवाच कत्येव देवा याज्ञवल्क्येति त्रय इत्यो- मिति होवाच कत्येव देवा याज्ञवल्क्येति द्वावित्योमिति होवाच कत्येव देवा याज्ञवल्क्येत्यच्यध इत्योमिति होवाच कत्येव देवा याज्ञ- वल्क्येत्येक इत्योमिति होवाच कतमे ते गश्च त्रीच शता प्रयश्च त्रीच सहनेति ॥१॥ बृहदारण्यके. ३, ९. 1. ९ Then Vidagdha son of Şakala asked Yájnavalkya: O Yájnavalkya ! hour many gods are there? He declared, by the following Nivid, that they were as many as were mentioned in the Vaisvadeva hymn i.e. three, three hundred, three and three thousand, 'Yes' he (Vidagdha) said-'Yajnavalkya ! How many gods are there Thirty three. 'Yes' he said-How many gods are there Yajnavalkya? 'Six'-'Yes' he said 'How many gods are there Yajnavalkya.' ' Three'- Yes' he said "How many gods are there Yajnavalkya?' '1'ro'-'Yes' he said 'How many gods are there' Yájnavalkya ? 'One and a half'-'Yes' he said 'O Yajnavalkya! How many gods are there 'One'-- 'Yes' he said-Which are those three and three hundred and three and three thousand ? Brihadaranyaka III. 3.1-9 स होवाच महिमान एवैपामेते त्रयस्त्रिंशत्वेव देवा इति कत- मेते त्रयस्त्रि, शदित्यष्टौ वसव एकादश रुद्रा द्वादशादित्यास्त एफत्रिशदिन्द्रश्चैव प्रजापतिश्वत्रयस्त्रि शा इति ॥२॥ 9. He (Yijnayalkya) said-These are their mighty powers. The gods are only thirty three. Which are those thirty three ? The eight Vasus, eleven Rudras, tuelve Adityas, They are thirty one, Indra and Prajápati make up thirty three. कतमे वसव इत्यमिश्च पृथिची च घायुश्चान्तरिक्षश्चादित्यश्च ·3 144 धर्मदीपिका। चौश्व चन्द्रमाश्च नक्षत्राणि चैते वसव एतेषु हीदं वसु सर्व ७ हित- मिति तस्माद्वसव इति ॥३॥ Which are the Vasus ? Agni (fire). Prthivi' (the Earth), Váyu (wind), Antariksha, (mid-region), Aditya (tho sun), Dyaus (the sky) Chandramas (the moon), Nakshatras (the stars) ; these are Vasus as all this excellent wealth (or the world) is placed on them Therefore they are Vasus कतमेरुद्रा इति दशेमे पुरुषे प्राणा आत्मैकादशस्ते यदास्माच्छरी- रान्मा दुत्कामन्त्यथ रोदयन्ति तद्यद्रोदयन्ति तस्मादुद्वा इति ॥४॥ 4 Which are the Rudras? These ten vital breaths, the Self being the eleventh When they go out of this mortal body they make the relatives weep. As they cause to weep therefore they are Rudras--(the root rud to weep.) कतम श्रादित्या इति द्वादश चै मासाः सम्वत्सरस्यैत श्रादित्या एते हीदछसर्वमाददाना यन्ति ते यदिदछसर्वमाददाना यन्ति तस्मादादित्या इति ॥५॥ 5. Which are the Adityas ? Twelve months of the year, indeed the Adityas, for they go along taking frith them everytbing. As they go along carrying everything they are therefore Adityas--(Yantz-go, add-to take) कतम इन्द्र. कतमः प्रजापतिरिति स्तनयित्नुरेवेन्द्रो यशः प्रजा- पतिरिति कतमः स्तनयित्नुरित्यशनिरिति कतमो यज्ञ इति पशव इति ॥ ६॥ 6. Which is Indra? Which 13 Prajápatı ? The thunderer is verily Indra-The Yajna (sacrifice) 13 Prajipati Thich is the thunderer ? The thunderbolt Wbich is sacrifice? The sacri. ficial animals, 1 hese are ·देवता विषयः। 145 कतमे पडित्यग्निश्च पृथिवीच वायुश्चान्तरिक्षञ्चा- दित्यश्च द्योश्चेति पडेते हीदं सर्व, पडिति ॥७॥ 7. Which are the six Gods? Agni (fire), Prithivi (the Earth), Váyu (wind), Antariksha (the mid-air), Aditya (the sun), Dyaus (the sky); these are the six, all this is these six. कतमे ते पयो देवा इतीम एच त्रयोलोका एपु हीमे सर्वे देवा इति कतमौ तौ द्वौ देवावित्यन्नञ्चैव प्राणश्चेति कतमोऽध्यर्द्ध योऽयं पवत इति ॥ ॥ 8 Which are those three Gods? They verily are the three worlds, for in them are all the Gods. Flich are those two Gods? Food and vital breath Which is the one and a half god ? He who purifies (i.e. the wird, तदाहुर्यदयमेक इवैव पचतेऽथ कथमध्यर्थ इति यदस्मिन्निद सर्वमध्या त्तेनाध्य इति कतम एको देव इति प्राए इति सब्रह्म त्यदित्याचक्षते ॥६॥ 9. Then ithey say-Since he rho purifies is like one alone. How then is he one and a half? Because in him all this (n hole world) did grow and increase therefore he is one and a half-(root radha-to grow) Which is the one god? Vital breath. He is that Brahman. So they say. On this Samkara in lus commentary remarks देवानामेतदेकत्वं नानात्वं च अनन्तानां देवानां निवित्संख्या विशिष्टेप्यन्तर्भावः (म.चे. 1.८९). Thus there is unity and diversity of the Gods. These gods infinite in number are included in those specified in the Nirid bymn. (Rig Veda I. 89) ·146 on धर्मदीपिका। तित एव देवता इति नैरुक्ताः। अग्निः पृथियो स्थानो घायुर्वे- न्द्रोवाऽन्तरिक्ष स्थानः सूर्योद्यस्थानः तासां माहामाग्यादेकैफस्या अपि यहनि नाम धेयानि भवन्ति । अपिवा कर्म पृथक् त्वात् अपिवा पृथगेय स्युः पृथग्धि स्तुतयो भवंति तथाभिधानानि । निरुक्त, ७.५ Nairultas (i. e. Etymologists of Vedic words) say tbat there are only three gods--Agni, having its place the Earth, Váyu or Iodra in the mid-air and the sun in the firmament. On account of their great glory even one has many names--or it may be on account of different functions which they perform (different names are assumed), or it may be they are separate (entities), as separate hymns are addressed to them, so also separate names are given. अग्निर्देवता व्वातो देवता सूर्योदेवता चन्द्रमा देवता व्वसवो देवता रुद्रादेवतादित्या देवता मरुतो' देवता विश्वे देवा देवता वृहस्पति' देवतेन्द्रो' देवना वरुणो देवता । य वे १४. The god Agni (fire). The god Váta (wind). The god Surya (the sun) The god Chandramas (the moon) The gods Vasus. The gods Rudras. The gods Adityas The gods Maruts The gods Vispedevas. The gods Brihaspati The god Indra. The god Varuna. Yajur--Veda XIV. 20 इन्द्र मित्रं वरुण मनिमाहु रथो दिव्यः स सुपर्णोगरुत्मान् । एक सद्विना बहुधा वदन्त्यग्निं गमं मातरिश्वान माहुः । क. वे. १. १६४, ४६ They call him (the sun) Indra, Afitra Varuna, Agni and divine beautiful winged Garutmat. The trise men call Him by various names as Agni, Yama, Bratarişwan. Rig Veda I 161.46 ·no देवता विषयः। 147 आनी दवात स्वधया तदेकं तस्माद्धान्यन्न पुरः किंचना स || ऋ. वे. १०.१२९, २ (In the beginning) that One alone, breathless, breathed by His own nature, apart from Him there was nothing else indeed. Rig Veda x. 129.2 चिन्मयस्याऽद्वितीयस्य निकलस्याशरीरिणः । उपासकानां कार्याथ ब्रह्मणो रूप कल्पना ॥७॥ The attributing of a form to that Brabman who is pure consciousness, who has no second, parts and no body, is for serving the purpose of worshippers. रूपस्थानां देवतानां पुंख्यशास्त्रादि कल्पना । द्विचत्वारि पडण्याऽऽसां दश द्वादश पोडश ॥ ८॥ अष्टादशामी कथिता हस्ता शंखादिभिर्युताः। सहस्रांतास्तथा तासां वर्ण वाहन कल्पना ॥६॥ शक्तिसेनाकल्पनाच ब्रह्मण्येवहि पञ्चधा । कल्पितस्य शरीरस्य तस्य सेनादि कल्पना ॥१०॥ श्रीरामपूर्वतापनीयोपनिपत् Similar is the attributing to the Brahman's assumed five*-fold body of an army and other things, likewise is the attributing to gods (the fact of) having forms male and female, wielding weapons, possessing two or four or six or eight, or ten or twelve, or sixteen, or eighteen hands with conch and other things (in those hands), so also attributing colours or vehicles of a thousand kinds. Srí Rámapúrvatápidiyopanishadi सात्विकी राजसी चैध तामसी च स्वयम्भुवः । तिनस्तु मूर्तयः प्रोकाः सृष्टिस्थित्यन्तहेतवः ।।२।। *1 o, form, ser, colour, chicle, army.

·148 धर्मदीपिका। सत्वात्मा भगवान् विष्णुः संस्थापयति सचंदा। 'सृजेब्रह्मा रजो मूर्तिः संहरेत् तामसो हरः ॥२७॥ कूर्मपुराणे १.२२ Three are said to be the forms of the self-created Lord-Sátvio, Rájasic and Támasic- vybich are the causes of creation, preservation and dissolution. The Lord Vishnu is the embodiment of satva (goodness) He always preserves the (created boings). Brahmá being the embodiment of activity (Rajas) creates (beings) Hara being 'Tamas (Darkness) dissolves (the creation) Kúrma Purána Part I chapter XXII verses 26, 27. राजपुत्राणामनेकदेवतापूजनविपये विवादे सति पीणां निर्णयः। तानब्रुवंस्ते मुनयो वसिष्टाद्या यथार्थतः । या यस्याभिमता पुंसः साहि तस्यैव देवता ॥३॥ किंतु कार्यविशेषेण पूजिता चेप्टदा नृणाम् । विशेषात् सर्वदा नायं नियमो हन्यथा नृपाः ॥४०॥ नृपाणां दैवतं विष्णुस्तथैव पुरन्दरः। विप्राणामग्निरादित्यो ब्रह्मा चैव पिनाकधृक् ॥४१॥ देवानां दैवतं विष्णुर्दानवानां त्रिशूलभृत् । गन्धर्वाणां तथा सोमो यक्षाणामपि कथ्यते ॥४२॥ विद्याधराणां वाग्देवी सिद्धानां भगवान् हरिः। रक्षसां शङ्करो रुद्रः किन्नराणां च पार्वती ॥४शा पीणां भगवान ब्रह्मा महादेवत्रिशूलभृत् । मान्यास्त्रीणामुमा देवी तथा विप्रावीश भास्कराः ॥४॥ गृहस्थानां च सर्यस्युर्ब्रह्म चै ब्रह्मचारिणम् । वैखानसानामर्कः स्याद् यतीनां च महेश्वरः || ·देवता विपयः। 149 भूतानां भगवान् रुद्रः कुष्मांडानां विनायकः। सर्वेषां भगवान् ब्रह्मा देवदेवः प्रजापतिः ॥४६॥ igrid-1.77. On a dispute arising among certain princes about the worship of the different deities the decision given by Vasishtha and other sages was: The sages Vasishtha and others said to the princes that it was true that a person's deity was according to one's liking 39. But being worshipped with a particular object Ne (the deity) gives men their desired object. This special rule, O princes, bas no exception 40. The deity of kings is Vishnu as well as Indra. The deities of Brahmaņas are Agni, the sun, Brahma and Siva 41. The deity of the gods is Vishnu, of the demons the fielder of the trident i, o Rudra. Suma is the deity of the Gandharvas ay also of Yakshas 42. Vágdevi (goddess of speech) is the Deity of the Vidyadharas, Lord Lari of Siddhas, Samkara Rudra of Rákshas, Pàrvati of Kinnaras, 43. Lord Brabmà and Mahadera holding the trident (Trişúl) are the deities of the Rishis (sages) The deity to be revered by women is the Goddess Umá, as are also Vishnu, Siva and the sun, **. The deities of the householders are all these. Brahman is the deity of the Bralima. chàris (students, the sun is the deity of the Vánaprasthas and Mahesvara of fhe Sannyásis 15. The deity of the Bhútas is Lord Rudra, Vinásaka of Kush. maíndas, Lord Brahmi, God of Gods, Prajapati, is the deity of all 46. Kúrma Purana Part I. Chapter XXII ·150 धर्मदीपिका। श्रीमद्भागवते द्वितीय स्कन्धस्य तृतीयाध्यायेऽपि पृथक काम- नया भिन्नदेवतापूजनगणनानन्तरं अकामः सर्वकामो वा मोक्षकाम उदारधीः । तीवेण भक्तियोगेन यजेत पुरुष परम् ।। श्रीमद्भागयते २.३.१० In the Srimad Bhagavata, second book third chapter, after enumerating the different Gods to be worshipped with different objects, it is remarked :- A noble minded person desiring nothing, or desiring all things, or desiring liberation should worship the Supreme Being with intense devotion, देवतानां प्राधान्यतस्त्रयस्त्रिंशत्वमुक्तम्। किन्तु स्वस्व गण पत्नी सहिताना तासां त्रयस्त्रिंशत् कोटि संख्यात्वं यथोक्तं पद्मपुराणे उत्तर खंडे- सदाराः विबुधाः सर्वे स्वानां स्वानां गणै. सह । त्रैलोक्ये ते चयरिंशतकोटिसंख्यतयाऽभवन् । Mostly thirty three is said to be the number of gods, but with their female consorts and attendants their number 18 tahen to be thirty three crores, as is stated in the latter part of Padma Puráņa "All the gods with their wives and with the hosts of their attendants number thirty three crores in the three "worlds" गणपतिकल्पप्रकरणं ग्रहशान्तिश्च याज्ञवल्क्यस्मृतौ । ON TIE WORSHIP OF GANAPATI AND PROPITIATION OF THE PLANETS. विनायकः कर्मविप्नसियर्थ विनियोजितः। गणानामाधिपत्ये च रुद्रेण ब्रह्मणा तथा ॥ १-२७१ Vináyaha has been appointed for the purpose of putting obstacles in the performance of sacred ·देवता विषयः। 161 In घा rites and at the head of the hosts (of gods) by Rudra and Brahma श्रीकामः शान्तिकामो या ग्रहयज्ञ समाचरेत् । वृष्ट्यायुःपुष्टिकामो तथैवाऽभिचरन्नपि ॥ १.२९५ सूर्य सोमो महीपुत्रः सोमपुत्रो वृहस्पति । शुकः शनैश्वरो राहुः केतुश्चेति ग्रहाः स्मृताः।। 1. २९६ One desirous of good fortune or peace should perform a sacrifice to propitiate the planets. Also one who desires rain, long life, and prosperity or to em. ploy some spell. The Sun, the Moon, Mars, Mercury, Jupiter Venus, Saturn, Ráhu and Ketu are known as the (nine) planets, (whom people propitiate). येऽप्यन्य देवता भक्ता यजन्ते श्रद्धयान्विताः ॥ तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥२३॥ अहं हि सर्वयशानां भोक्ता च प्रभुरेव च ॥ न तु मामभिजानन्ति तत्वेनातथ्यवन्ति ते ॥२४॥ यान्ति देवमता देवान् पितन यान्ति पितृवताः। भूतानियान्तिभूतेज्या यान्तिमद्याजिनोऽपि माम् ॥२५॥ भगवद्गीता ९.२५-२५ 23. Even those devotees who endued with Sraddhi (faith) worship other gods, they too wor. ship Me alone, O son of Kuntí, but by the wrong method. 24 For I alone am the enjoyer and Lord of all the Yajnas, but beciuse they do not know Me in reality, they therefore fail in attaining the real. 25. Votaries of Devas (gods) go to the gods, to the pitris (manes), go to their votaries, to the Bhui. 12 ·tas go 1 । - 163 धर्मदीपिका। the worshippers of the Bhútas, My rotarios too come to Me. Gita IX, 23-25 श्रादित्यं गणनाथं च देवीं रुद्रं च केशवम् । पञ्चदैवतमित्युक्तं सर्वकर्मसु पूजयेत् ।। पाचस्पत्य The Sun, Ganesa, Devi, Rudra and Vishnu these are known as the five gods to be worshipped in all sacred ceremonies. यो वै विष्णुः स वै रुद्रो यो रुद्रः स पितामह । एका मूर्तिनयो देवा रुद्रविष्णुपितामहा.॥ He who is known as Vishnu is verily Rudra, and he who 18 Rudra 18 Brahma One entity functioning as three gods i e. Rudra, Vishnu and Brahmi. त्वं चैष्णवी शक्तिरन्तरूपा विश्वस्य धीज परमासिमाया। दुर्गासप्तशती O you Goddess who are the Energy of Vishnu of infinite forms, you are the seed of the universe and are the Highest Power (of Him). Durgi Saptaşatı रुचीनां पैचित्र्याद् ऋजुकुटिल नाना पथजुषाम् नृणामेको गम्यस्त्वमसि पयसामर्णव इघ, महिम्नस्तोत्र, On account of diversity m tastes, like travellers some following straight and some winding routes, thou arb, O Lord, the one goal (of all), as the ocean ig of all the rivers, Mahimna Stotra verse 7 अवतारा: ON AVATÁRAS. पदा यदा हि धर्मस्य ग्लानिर्भवति भारत। . ॥ अम्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ।।

·- अवतारा 168 परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय संभवामि ' युगे युगे ॥ गीता ४-४-८ InV henever, O descendant of Bharata, there is a decline of : Dharma (righteousness) and rise of Adharma (sin) then I create myself for the protection of the good, for the destruction of the evil doers and for the establishment of Dharma. I como into being in every age. Gíta IV 7-8 ययद् विभूतिमत् सत्वं श्रीमर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोऽशसम्भवम् ॥ गीता 10-11 Whatever being there is great, glorious, or powerful, that know thou to be a product of a part of my splendour. Gitá X 41 r 1 सूतउवाच- जगृहे पोरुपं रूपं भगवान्मदादिभिः । संभूतं पोडशकलमादी लोकसिसृक्षया ॥१॥ श्रीमद्भागवते ।। Sata said-With a desire to create the worlds, the Supreme Lord, in the beginning assumed the form of Purusha together with the great element (mahat) and its evolutes (ahamkára and five tanmátrás) and the sixteen sub-evolutes (ie the five organs of perception, five organs of action, the 'mind! and five great elements). Bhagawata I. 3. यस्यांभसि शयानस्य योगनिद्रा वितन्वतः। नाभिहदांवुजादासीद्रह्मा विश्वसृजांपतिः॥२॥ On His sleeping over the waters in His Yogic sleep, out of the lotus springing from His navelfount was born Brahmá, the Lord of the progenitors of all beings - ·156 धर्मदीपिका। -- श्रष्टमे मेरुदेव्यां तु नाभेर्जात उराक्रमः । । दर्शयन्वम धीराणां सर्वाश्रमनमस्कृतम् ॥१३॥ * In the eighth avatára, the Lord of wide strides born from the parents Nabhi and Merudevi as Rishabha showed the way of that ascetic order which is observed by wise men and which is honoured by, all other orders (i e. Sanyása). 13 । पिभिर्याचितो भेजे नवम पार्थिवं वपुः । दुग्धेगामौषधीविप्रास्तेनायं स उशत्तमः ॥१४॥ 0 Brahmanas, at the request of Rishis He (the Supreme Lord) became King Prithu and milkod (extracted) from the earth (personified as cow) all the herbs Hence this avatara is the most agreeable. 14. . . रूपं स जगृहे मात्स्यं चाक्षुपोदघिसंप्लवे । नाव्यारोप्यमहीमय्यामपाद्वैवस्वतमनुम् ।।१५।। In Chakshusha Dlanu's period when the oceans inundated (the earth) He (the Lord) took the form of a fish and saved Vaivasvata Mana by placing him on the earth transformed into a boat, सुरासुराणामुदधिमथ्नतां मंदराचलम् । दभ्रे कमठरूपेण पृष्ठ एकादशे विभुः ॥१६॥ On the gods and demons churning the ocean, the All-Pervading Lord, in his eleventh avatára, took the form of a tortoise and bore on his back the Mandara mountain 16 धान्वंतरं द्वादशमं प्रयोदशममेय अपाययत्सुरानन्यान्मोहिन्या मोहयन् स्त्रिया ॥१७॥ In the twelfth as Dhanvantarı he made the gods drink nectar and He doluded the others (demons) in the thirteenth avatára as the female Blobini 17 , - ·अवतारा। 157 4 . चर्तुदशं नारसिंह विनइत्येंद्रमूर्जितम्। ददार करजैर्बक्षस्येरकां कटद्यथा ॥१८॥ The fourteenth was the aratára of the Mao'Lion who toro up with his claws the breast of the king of demons, who had become very powerful, just as a mat-maker tears a reed. 18 पचदर्श वामनकं कृत्याड गांदध्वरंबलेः। पदत्रयंयाचमानः प्रत्यादित्सुस्त्रिविष्टपम् ।।१६।। In the fifteenth (avatára) making, himself a dwarf went to the Yajna of Bali, desiring to get back the heaven from him (for the gods), begged for three pacos (of land). 19 अवतारे पोडशमे पश्यन् ब्रह्मद्हो नृपान् । निःसतकृत्वः कुपितो निक्षत्रामकरोन्महीम् ॥२०॥ In the sixteenth Avatára (the Supreme Lord) seeing kings hostile to the Brábmaņas, made the earth Kshatriyaless twenty one times in his wrath. ततः सप्तदशे जातः सत्यंवत्यां पराशरात् ।' चक्रे येदतरोः शाखा दृष्ट्वा पुंसोऽल्पमेधसः ॥२१॥ Thereafter in the seventeenth Avatára He was born of Paráşara by Satyavati and divided the Vedas into different branches, seeing that men, were getting weak in intellect (unable to study the whole .. of it). नरदेवत्वमापन्नः सुरकार्यचिकीर्पया। समुद्रनिग्रहादीनि चक्रे धीर्याएयतः परम् ॥२२॥ . Then (in the eighteenth Avatára), désiring to carry out the work of the gods, assumed kingshipand performed such heroic deeds as that of conquering the ocean.

·168 धर्मदीपिका। एकोनविंशे विंशतिमे वृष्णिपु प्राप्य जन्मनी। रामकृष्णाविति भुवो भगवानहरगरम् ॥२३॥ In the nineteenth and twentieth Avatáras being born among the Vrishnis (Yadavas) and known as (Bala) Rima and Krishna, the Lord relieved the earth of its burden (of evil-doers) ततः कली संप्रवृत्ते संमोहाय सुरद्विषां। बुद्धो नाना जिनसुतः कीकटेषु भविष्यति ॥२४॥ Then on the advent of Kalı-Yuga (the same Lord) will be born in Kíkata as Buddha as the son of a Jina to delude the enemies of the Gods, 24 अथासौ युगसंध्यायां दस्युप्रायेषु राजसु । जनिता विष्णुयशसो नाम्ना कल्किर्जगत्पतिः ॥२५॥ At the end of Kaliyuga, when kings become robbers, that Lord of the universe will be born from Vishnu Yaşas and be named Kalki 25 अवतारा ह्यसंख्येयो हरेः सत्वनिधेद्विजाः। यथाऽविदासिन फुल्या:सरसास्युःसहस्रशः ॥२६|| O Bráhmaņag! the incarnations of Hari who is the store of goodness (Satva) are innumerablo; as from an inexhaustible spring there issue thousands of channels (so his avatáras). 26 ऋपयो मनधो देवा भनुपुत्रा महौजसः। कलाः सर्वे हरेरेव सप्रजापतयस्तथा ॥२७॥ Rishis (sages), Manus, gods, migbty sons of Manu are all indeed portions of Hari, so also are the Prajápatis. पते चांशफलाः पुंसः कृष्णस्तु भगवान्स्वयं । द्वारिज्याकुलं लोकं मुडयंति युगे युगे ।।२।। These (the other Avatāras) are fractional por: tions (i. e, partial manifestations) of the Supreme ·सांख्याकृतिः। 159 -- Lord but Krishna is the Supreme Lord Himself- These (Avatáras) give peace and happiness to the world from time to time when it is troubled by the enemies of Indra (i. e. the demons). मत्स्यः कूमौ वराहश्च नरसिंहो ऽथ वामनः । रामो रामश्च कृष्णश्च बुद्धः कल्की च ते दश ।। Matsya (fish), Kúrma (tortoise), Varáha (boar) Nara Simba (Man-lion ), Vámana (dwarf) Ráma (Parasu Ráma with the axe), Ráma, Krishna, Buddha, and Kalki, are the ten (principal) avatāras. सांख्याकृतिः। AN OUTLINE OF SÁNKAYA SYSTEM. अथ त्रिविधदुःखात्यन्तनिवृत्तिरत्यन्तः पुरुषार्थः । सां. सू ... ! यथा दुःखात्क्लेशः पुरुषस्य न तथा सुखादभिलापः । नकोपि कुत्रापि सुखी। तपिदुःखशवलमिति दुःखपक्ष निक्षिपन्ते विवेचकाः । सां. सू. ६.६.१५.८ The final and absolute removal of pain is , the chief pursuit of man, Sankhya I-1. Plan does not long for pleasure so much as for freedom from pain No body is anywhere pleased or happy. Pleasure mixed with pain is cast on the side of pain by the discreet. Sankhya Chap. VI, Sitra 6-8. जगत्सत्यत्वं अदुष्टकारणजन्यत्वाद्वाधाभावात् । सूनं ६ .५२ • निर्गुणत्वमात्मनोऽसंगत्वादिश्रुतेः । ... निःसंगेऽप्युपरागोऽविवेकात्। ६-३० अनादिरविवेकः । प्रतिनियतकारणनाश्यत्यमस्यध्वान्तवत् ।। ध्यानधारणाऽभ्यासवैराग्यादिभिस्तनिरोधः।। ६.२९ The torld is real as its cause is not unreal, and as its reality is never shaken off. The soul is without qualities as in the Vedas it is declared to be Asanga (unattached), - में 13 ·on 160 धर्मदीपिका। Even though unattached it gets tainted account of Ignorance, Ignorance is without beginning, yet it is des. troyed by its opposite i. e. knorrledge, as darkness is (by light) It is finally and absolutely removed by means of meditation, concentration, practice and dispassion. Sánkhya Sútras VI 52, 10 27, 12, 14, 29, सांख्यदर्शने पुरुषप्रकृतिविषयः FURUSHA AND PRAKRITI OF THE SANKHYA SYSTEM. मूल प्रकृति रविकृतिर्महदाद्याः प्रकृतिविकृतयःसप्त । पोडकस्तु विकारो, न प्रकृतिर्न विकृतिः पुरुषः ॥ सांख्य कारिका ३ Prakriti (Nature), the root of all material objects and forms gross or subtle) is no effect. The Mahat (Buddbi, 10. the Intellect and the rest are seven, both causing and caused (i e, producing and produced); sixteen are the evolutes (products). Purusha (Soul) is neither a causo nor an effect (neither producing nor produced) Sánkhya Kúriki 3 सत्वरजस्तमसा साम्यावस्था प्रकृतिः प्रकृतेर्महान् । महतोऽहंकारोऽहंकारात् पंच तन्मात्राण्युभयमिन्द्रियं । तन्मात्रेभ्यः स्थूल भूतानि पुरुप इति पञ्चविंशति गुणाः (तत्वानि) FICG 71.89 Equipoise of Satva (Goodness), Rajas (Passion) and Tamas (Darkness) is Prakriti (Nature) The first evolute from Prabriti is Mahat (Buddbi, in. tellect), from the Mahat the next evolute is Abamkára (Egoism) From Ahamkára the five Tapmátras (subtle elements) and two sets of the organs (i. e, the organs of perception and organs of action) as also the mind Irom the Tanmátras the five gross ele- ·सांख्याकृतिः। 161 ments, t these with Purusha make up the twenty five categories of the Sánkhya philosophy. Sankhya Sútra I. 61 पुरुषः प्रकृति. Purusha-Soul Prakriti-Nature न प्रकृतिर्न विकृतिः (साम्यावस्था गुणानाम्) Neither producing nor Equipoise of the three produced Gunas. अविकृतिः It is Neither a cause nor an not the modification or effeot product of anything. It is असगोऽयं पुरुपः--सूत्र १.१६ the Primordial substance This Purusha (Soul) 18 without attachment --Sutra I.16 (क) महत् Mahat, Buddha Intellect (क) अहंकारः Ahamktha- | Egoism (क) पञ्चतन्मात्राणि Five subtle elements, । (ख) पञ्चशानेन्द्रियाणि (ख) पञ्चकर्मेन्द्रियाणि (प)मनः (ख) पञ्चमहा- Five organs of Five organs of Mind. भूतानि perception action (ख) पोडकस्तु Five gross (क) सप्त प्रकृति विकृतयः विकारः elements. These seven aro These sixteen are both producing and products only. produced.

·162 धर्मदीपिका। प्रकृतेः पर्यायाःप्रधान, ब्रह्म, श्रव्यक्तं, बहुधानकं, माया च। गौडपादभाष्ये The Synonyms of Prakriti are Pradhana, Brahma, Avyakta, Bahudhảnaka and Máyá. अपिच-And also these are given in Sankhya Shra:-अजा Aji, शक्ति: Sakti, तम: Tamas, अविद्या Avidye-सांख्यसारे, पुरुषपर्यायाः-Other words for Purusha are आत्मा Atmi, 'कूटस्थः Khtastha, क्षेत्रज्ञः Kshetrajna निरन्जनः Niranjana, असङ्गः Asanga. -सांख्यसारे Sankhya Sara. महत्पर्यायाः प्रकृतेः सकाशाद्बुद्धयाख्यं महत्तत्वं जायते। महान बुद्धिः प्रशा ख्यातिः शानं मतिस्तस्याः पर्यायाः। सांख्यसारे । Synonyms of Mahat:- From Prakriti's proximity arises the Great element known as Buddhi-Mabin, Buddbi, Prajná, Kbyíti, Jnanam, Matih are the other words for it. Sankhya Sára पञ्चभ्यस्तन्मायेभ्यः सकाशात् पञ्च वै महाभूतान्युत्पद्यन्ते यदुक्तं शम्दतन्मत्रादाकाशं, स्पर्शतन्मात्राद्वायुः, रूपतन्मात्रादापः, गन्धतन्मात्रात् पृथिवी। -गौडपाद द्वाविशतितमकारिकाभाष्ये Gaudapáda while commenting on the twentysecond Kárikú remarks- From the five subtle elements the five gross elements arise as is said. From the subtle element of Şabda (sound) develops Åkúşa (ether), from the subtle element Sparşa (touch) is produced Váyu (air), from Rūpa (form) originates, tejas (light or heat), from Rasa (taste) proceeds Apah (waters), from Gandha (smell) arises Prithvi (earth).

·. सांख्यारुतिः। 163 बुद्धीन्द्रियाणि चतुःश्रोत्रघ्राणरसनत्यगाख्यानि । वाक् पाणिपादपायूपस्थान् कर्मेन्द्रियाण्याहुः॥ कारिका २६ The eye, the ear, the nose, the tongue and the skin have been called the organs of intelleotion; the voice, hands, feet, the excretory organ and the generative organ are called the organs of action, Kariká 26. उभयात्मकमत्र मनः संकल्पकमिन्द्रियं च साधात् । गुणपरिणामविशेषान्नानात्वं वाह्यभेदाश्च ॥ कारिका २७ In this set of the organs the mind partakes of the nature of both (io organs of perception and action). It combines (or is formative) and is a sense organ because cognats with the rest The multifariousness and the diversity of external objects is caused by the modifications of gunas (constituents of Prakriti). Kárıká 27. अहङ्कारः कर्ता न पुरुपः ६. ५४ । कर्मवैचिन्यात्सृष्टिवैचित्र्यं । साम्यवैषम्याभ्यां कार्यद्वयम् । सां. सू. ६. ४१.४२ Egoism the actis o agent, not tbe soul Variety in action is the cause of variety in the creation l'he equilibrium and nou-equilibraim (of three modes satva &c.) is the cause of two actions (dissolution and creation.) Sankhya Srira VI-51.41.12. सत्त्वं लघु प्रकाशकमिटमुपष्टम्भकं चलं च रसः । गुरुवरणकमेव प्रदीपवच्चार्थतो वृत्तिः ।। कारिका " Satva (Gondness) is considered light and illuminating, Rajas (Passion) exciting and mobile; Tamas (Darkoess) is heavy and enveloping. Their action is like that of a lamp for a purpose. Kárihit 13. + ·are 164 धर्मदीपिका। वत्स विवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरशस्य । पुरुषविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य ॥ कारिका ५७ As the secretion of the unintelligent milk is for the purpose of the nourishment of the calf, so the activity of the Pradhana (Nature) is for the purpose of the liberation of the Purusha (Soul). Káriká 57. जन्ममरणकरणानां प्रतिनियमादयुगपत् प्रवृत्तेश्च । पुरुषवहुत्वं सिद्ध त्रैगुण्यविपर्ययाच्चैव ॥ कारिका १८ Because birth and death and the organs separately allotted (to each individual being), because activity of (all) is not simultaneous, and also because (the play of the) three Gunas differs in each, being, the multiplicity of souls (purusha bahutva) is established. Kariks. 18. पुरुपवहुत्वं व्यवस्थातः। सां. सू. ६.१५., श्रुतिता Multiplicity of souls (is proved) by (their) separateness. SutraVI-45. तस्माच्च विपर्यासात् सिद्ध साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थं द्रष्टुत्वमकर्तृभावश्च ।। कारिका १९ From the contrariety (difference) pointed out above it is further established that the Purusha (soul) is a mere witness, being isolated, neutral, spectator and inactive. Kariki 19. धर्मेणगमनमूचं गमनमधस्ताद्भवत्यधर्मेण । ज्ञानेन चापवर्गो विपर्यायादिप्यते बन्धः ॥ कारिका ४३ By virtue one ascends to higher planes, by vice descends to the lover ones By knowledge one gains salvation, by the opposite (i. e ignorance) one gets bondage, Kiriká 44 . . - ·* सांख्याकृतिः। 165 श्रीमद्भगवद्गीतायामपि पुरुषप्रकृतिमहत्तत्वादीनां बहुषुस्थले- ल्लेखः परंच तत्र प्रकृतिः (माया) भगवदधीना न स्वतंत्रा यथा- In the Srimad Bhagwadgítá too there is in many passages mention of the Purusha, Prakriti, Mahattattva but the Prakriti (Maya) there is dependent on the Supreme Lord and not independent of Him. as:- अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपिसन् । प्रकृति स्वामधिष्ठाय' सम्भवाम्यात्म मायया ।। गीता Though I am unborn, of changeless nature, and Lord of beings, yet subjugating' (or resting on ) my Prakriti, I come into being by my own Máyá. Gita IV.6. पुनश्च And again in भूमिरापोऽनलो घायुःखं मनो बुद्धिरेव च । अहंकार इतीय मभिन्ना प्रकृतिरष्टया || गीता ७.४ अपरेयमितस्त्वन्यां प्रकृति विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ।। एतद्योनीनि भूतानि सर्वाणीत्युपधारय। अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ मत्तः परतरं नान्यत् किंचिदस्ति धनंजय । मयि सर्वमिदं प्रोतं सूत्र मणिगणा इव ॥ Earth, mater, fire, air, ether, mind, intellect, egoism; thus is My Prakriti divided eightfold. --Gita VII This is the lover Prakriti, but different from it, know thou, O mighty armed, is my bigher Prakriti, the principle of self-consciousness, by wbich this universe is sustained, (१)अधिष्ठाय-Adhishthaya is variously translated ५ " द ·धर्मदीपिका। 166 Know that these tiro Prakritis are the womb of all beings. I am the origin and dissolation of the whole universe. 6 Beyond Me, O Dhananjaya, there is naught. All this is strung in Me, as a row of jewels on a thread. 7 श्रपिच-also again सर्वभूतानि कौतेय प्रकृति यांति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादी विसृजाम्यहम् ॥ गीता ९.७ At the end of a Kalpa, O son of Kunti, all beings go back to my Prakriti; at the beginning of another Kalpa I send them forth again, Gita IX, 7 मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम् । गीता .१० Under my supervision Prakriti produces all the movable and immovable beings. Gita. IX.10 प्रकृति पुरुरं चैव वियनादी उभावपि । विकारांश्च गुणश्चैव विद्धिप्रकृतिसम्भवान् ।। गीता १३.१९ कार्यकरणकर्तृत्वे प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ पुरुषः प्रकृतिस्थो हि भुने प्रकृतिजान् गुणान् । कारणं गुणसङ्गोऽस्य सदसयोनि जन्मसु ॥ , उपदष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन् पुरुषः परः ॥ Knot thou that Prakriti and Purusha are both beginningless; and know thou also that all modifications and Gunás are born of Prakriti, Gita XIII. 19 In the production of the body and the senses, Prakriti is said to be the cause; in the experience of pleasure and pain, Purusha (Jiva) is said to be the cause -Ibd.20 २० २२ ·योगविपयः। 1671 Purusha seated in Prakriti, experiences the Guņas born of Prakriti; the reason of the birth in good and evil wombs is its attachment to the Gunas. Ibd. 21 And the supreme Purusha in this body is also called the Looker-on, the Permitter, the Sup. porter, the Experiencer and the Great Lord and as the Highest Self. Ibd.22 मम योनिमहद् ब्रह्म तस्मिन् गर्भ दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥ गीता १५.३ My comb is the Great Prakriti, in that I place the germ; thence, O descendant of Bharata, is the birth of all beings. Gita XIV.3 ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन् सर्वभूतानि यंत्रारूढानिमायया ॥ गीता १८." The Lord, O Arjuna, dwells in the hearts of all beings, causing all beings, by His Mágá, to revolve, (as if) mounted on a machine. Gita XVIII. 61 श्रीमद्भगवद्गीतायां चतुर्दश सप्तदशष्टादशाध्यायेपु गुणत्रयाणा- मुल्लेखो विस्तरशः कृतः । In the fourteenth, seventeenth and eighteenth chapters of the Srimad-Bhagwad-Gíta the description of the three Guņis is fully given. योगविपयः ON YOGA, योगसूत्रे प्रथमोऽध्यायः योगश्चित्तवृत्तिनिरोधः ॥२॥ तदा द्रएस्स्यरूपेऽचस्थानम् ॥ ३ ॥ Yoga is the restraining of the mind's fluctua. tions (or modifications). 14 ·168 धर्मदीपिका। 1-4. Then the Seer stands in his on real nature. Section I-Sutras2&3 वृत्तिसारूप्यमितरत्र ॥४॥ Otherwise he identifies bimself with the modifications or fluctuations, अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥ The fluctuations and modifications of the mind are restrained by practice and renunciation Compare Gita VI-35. श्रसंशयं महाबाहो मनो दुर्निग्रह चलम् । अभ्यासेन तु कौंतेय वैराग्येण च गृह्यते--Without toubt, O mighty armed, the mind is restless and difficult to contiol; but through practice and renuncialion, O son of Kuntí, it may be governed ईश्वरप्रणिधानाद्वा ।। २३ ।। Or by perfect devotion to God J-23. क्लेशकर्मविपाकाशयरपरामृष्टः पुरुषविशेष ईश्वरः ।। २४ ॥ God is the distinct Bung unaffected by afflic tions and fruition of actions. I-24. तस्य वाचकः प्रणवः ॥ २१ ।। The syllable "Om" is indicative of Him. तज्जपस्तदर्थभावनम् ॥ २८ ।। Repeating of that syllable "Om" and meditation on its meaning (leads to Samadhi) व्याधिस्त्यानसंशयप्रमादालस्याऽविरतिभ्रांतिदर्शनालन्ध- भूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥ ३० ॥ Distractions of the mind which are obstacles to (the practice of) Yoga are:-(1) illness (2) sloth (3) doubt or indecision (4) carelessness (6) laziness (७) worldliness (7) error (8) not having a settled point and (9) unsteadiness, I-80.

·योगविषयः। 169 तत्प्रतिपेधार्थमेकतत्वाभ्यासः ॥३२॥ मैत्री फरणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनानश्चित्तप्रसादनम् ॥३३॥ प्रच्छर्दन विधारणाभ्यां वा प्राणस्य ॥३॥ To get orer those obstacles one should practise the fisiog of the mind on one element. Cherishing feelings of friendliness towards bappy men, compissinn torrards the suffering ones, delight in the virtues of men and toleration towards sinners leads to cranquillity of mind Or, the practice of Prùnáyám by the expulsion and restraint of the breath. I. 32-34. योगसूत्रे द्वितीयोऽध्यायः योगाहानुष्ठानादशुद्धिक्षये विज्ञानदीप्तिराविवेकख्यातेः ॥२८॥ By practising the (eight) aids to Yoga im. purities are destroyed and light of wisdom to the extent of discriminative kuotrledge is attained. Section II-Sútra 28. यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोs- टावदानि ॥२६॥ 12 Yamás (restraints), Niyamás (observances), A sana (posture), Pránágáma (regulating the breath', Pratyahāra (abstraction), Dharani (concentration), Dhyana (meditation) and Samadhi (trance) are the eight aids or accessories of Yoga. अहिंसा सत्याऽस्तेय ब्रह्मचाऽपरिग्रहा यमाः॥३०॥ Yamás mean allinisá (harmlessness), satya (truthfulness), asteya (refraining from unlawfully appropriating any one's goods), brahmacharya (chas. tity) aparigraha (abstaining from greed). H.30 ·170 धर्मदीपिका । एते जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महानतम् ॥३१॥ These restraints, called the great yow, not limited by birth, place, time and circumstance are universal. II.31 शौचसन्तोपतपस्स्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥ Niyamás mean Saucha (purity of body and mind), santosha (contentment), tapa (austerity) suddhyaya (study of sacred books), Isvarapranidhana (devotion to God and dedication of one's acts to Him). II. 32 अहिंसाप्रतिष्टायां तत्सन्निधौ वैरत्यागः ॥३५॥ On barmlessness (ahimsa ) being confirmed hostility towards one (or in one's presence) ceases, सत्यप्रतिष्ठायां मियाफलाश्रयत्यम् ॥३६|| On truthfulness being confirmed result of action follows speech. अस्तेयप्रतिष्ठायां सर्वरतोपस्थानम् ॥ ३७॥ On perfeot non-theft being copfirmed all jewels (wealth) come to one. ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ।। ३ ।। On chastity and continence being confirmed Yigour is acquired अपरिग्रहस्थैर्य जन्मकथन्तासम्बोधः ।। ३६ ॥ Then one is firm in freedom from greed, ono buovs hov ho came to be ubat ke is and what he will be i e. knows the bow of his birth (Janma). शौचात्स्वाहजुगुप्सा परैरसंसर्गश्च ॥४०॥ सत्यशुरिसौमनस्यैफानेन्द्रियजयात्मदर्शनयोग्यत्यानि च ॥४१॥ By being confirmed in external and in. terpal cleanliness one feels dislike for one's Old II. 37 ·योगविपयः। 171 vody and contact with that of others; ono's inner nature is purified, one becomes cheerful and onepointed, acquiros conquest oror organs and gets fitness for the vision of the solf II.4041 संत्तोपादनुत्तमस्सुखलाभः ॥ ४२ ॥ By contentment tliebighest happiness is gained, II.4.2 फायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः ॥४३॥ By tapas ( austerity ) impurity being destroyed the body and the senses attain perfection (of their functions). स्वाध्यायादिष्टदेवतासंप्रयोगः॥ ४५ ॥ By the study of sacred books access to the desired deity takes place. समाधिसिद्धिरीश्वरप्रणिधानात् ॥ ४५ ॥ By devotion to God and dedication of one's acts to Elim success in Samadhi is attained. स्थिरसुखमासनम् ॥ ४६॥ प्रयत्न शैथिल्यानन्तसमापत्तिभ्याम् । ४७॥ ततो द्वन्द्वानभिघातः॥४॥ Asana is that posture wherein one becomes steady and comfortable. By the slackening of one's effort for it and by tuning oneself with the Infinite the pair of opposites (as heat and cold &c.) do not assail one. तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ ४६॥ When one has attained success in it (ásana) (then) proíndycima which is the proper regulation of inhalation and exhalation (is practised). II. 49 ·senses are 1172 धर्मदीपिका। ततः क्षीयते प्रकाशाऽऽवरणम् ॥ ५२।। धारणासु च योग्यता मनसः ॥५३॥ By it (prándyoma ) the veil which bides illumination is removed and the mind becomes fit for concentration (dhárañá). II.52-53 स्वविषयाऽसंप्रयोगे चित्तस्य स्वरूपानुकारइयेन्द्रियाणां प्रत्याहारः॥ ५४॥ Pratyahára (abstraction) is withdrawing the senses from their objects and making the mind follow as it were its oun nature. II. 64 ततः परमा घश्यतेन्द्रियाणाम् ।। ५५ ॥ Then the under full subjection (or control). 11.55 योगसूत्रे तृतीयोऽध्यायः देशवंधश्चित्तस्यधारणा ॥१॥ तत्र प्रत्ययैकतानताध्यानम् ॥२॥ तदेवार्थमात्र निर्भासं स्वरूपशन्यमिव समाधिः ॥ ३॥ त्रयमेकत्र संयमः॥४॥ तज्जयात्प्रशालोकः ॥ ५॥ Dhúraná ( concentration ) is the fixation of the mind on some object, Continuous flow of the mental effort towards that fixation is dhyina (meditation). 'When that dhyuna (meditation) on the particular object only remains on the mind and all else is absent then samadhi is attained. The combination of the three viz. Dhycin: dhárand and samadhi is called samyama. By achieving this samyama (combination) one obtains perfect knowledge. III. 1--5 ·1178 वेदान्त विषयः। वेदान्तविपयः ON VEDÁNTA. वेदान्ते प्रस्थानत्रयम्-(१) उपनिपदः (श्रुतिः), (6) ब्रह्म- सूत्राणि (यादरायणस्य), (३) श्रीमद्भगवद्गीता च ॥ Threo authoritative sources of the Vedanta system of philosophy are (1) Upanishads called Sruti (8) Brahma-Sutras of Badariyana (3) Srimad. Bhagrad Gita.. भाष्यकारैश्च वेदान्तस्य चतुर्धाभेदः कृतः (१) श्री शंकर- भगवतोऽद्वैतं शारीरक भाप्ये, (२) श्री रामानुजाचार्यस्य श्रीभाष्ये विशिष्टाद्वैतं, (३) थी मध्वाचार्यस्य तं ब्रहासूत्रभाष्ये (४) थी चल- भाचार्यस्य शुद्धाद्वैतं अणुभाष्ये । By commentators the Vedanta system bas been interpreted in four different ways- Sri Sankara's Advaita (non dualism or monism ) in Sáríraka Bhashya. (2) Sri Ramanuja's Visishtadvaita (qualified non-dualism) in S.1-Bhashya (8) Sri Madliva's Dualism in Brahma sutra Bhashya (4) Sri Vallabha. chárga's pure non-dualism in his Aņu Bhásbya. श्री शंकराचार्यस्याद्वैतमतमूलानि महावाक्यानि । Maha-Vakyas (the great statements) on which Şií Şankaracharya's advaita doctrine is based. सत्त्वेव सोम्येदमन श्रासीदेकमेवाद्वितीयम् ॥ छां. उ. ६. २. ३. O dear! Sat verily alone existed in the begin. ning. One alone without a second. Chandogsa Up. VI. 2. 3. तत्त्वमसि। डॉ.उ.६ ८.. That thou art. Chi. Up. VI. 8-7 श्रहं ब्रह्मास्मि। बृ. उ...१... I am Brahman. Br. Up. I.4 19 ·174 धर्मदीपिका। श्रयमात्मा ब्रह्म । वृ.उ. २.५.१९ This self is Brahman Br. Up. II. 5.19 ब्रह्मैवेदं सर्वम् । मुं. उ. २, २.१ All this is Brahman, Mundaka Up. II. 2-11 सत्यं ज्ञानमनन्तं ब्रह्म । तै. उ.२ . Brahman is Truth. Knowledge and Infinity. Taitt Up II. 1 यतो वा इमानि भूतानि जायन्ते, येन जातानि जीवन्ति, यत् प्रयन्त्यभिसंविशन्ति, तद् विजिज्ञासस्व तद्ब्रह्म । तै.उ. ३.. From whom verily all these beings are born, by whom, when born they live, to whom they go and in whom they merge, Him thou desire to hnow. He is Brahman Taitt Up. 3.1 जन्माद्यस्य यतः। ब्रह्मसूत्रं १.१.२ Brahman is He from whom are the origin, pre. servation and dissolution of the universe Brahma Sútra I. 1. 2 ब्रह्म उपादानकारणं निमित्तकारणञ्च विद्यते न केवलं निमित्त- कारणं। शारीरकभाष्ये १.४.२२-२७ Brahma is both the material and the efficient cause (of the world) not merely the efficient cause. Shriraka Bhashya I. 23 27 आगमवशेन आगमानुसारितवशेन च चेतनं ब्रह्मजगतः कारणं प्रकृतिश्चेति स्थितम् । On the ground of Scripture and on the ground of reasoniog which is subordinate to Scripture that Intelligent Brahman is to be considered the causo and the substance (Prakriti) of the world is settled Ibd. II 1.11 शा.भा.२-1-" 4 ·येदान्तविषयः। 175 न हि कार्यकारणयोर्मेंदः आश्रिताश्रयभायो वा चेदान्तबादि- भिरभ्युपगम्यते, कारणस्यैव संस्थानमा कार्यम् । शा भा. २. २-१७ The Vedíntios acknowledge peither the separate. noss of cause and offect nor their standing to each other in tlie relation of abode and the thing abiding, since according to their doctrine the effect is only a certain state of the cause. Sariraka Bhashya II. 2. 17 शब्दमूलञ्च ब्रह्म शब्दप्रमाणक नेन्द्रियादि प्रमाणकं तद्यथा शब्दमभ्युपगन्तव्यं । शा. भा.२.१.२७ Brahman rests exclusively on the holy texts, holy texts are the sole authority for His existence not the senses%3B so He must be accepted as the holy texts declare Him, Shriraka Bhashya II. 1. 27 वेद वाद्येश्वरकल्पना अनेकप्रकारा। Outside the Veda there are various kinds of theories about the Lord. Şáríraka Bhashya IT. 2. 37 श्लोकार्धेन प्रवक्ष्यामि यदुक्तं नन्थकोटिभिः । ब्रह्म सत्यं जगन्मिथ्या जीयो ब्रहौव नापरः ।। in one half verse I shall declare what has been told in millions (krores) of volumes Brahman is true, the world is illusory. Individoal soul is nothing else but Brahman, 'न जायते म्रियते वा विपश्चित् । कठ• ४० १.२.१८ इति जन्ममरणप्रतिषेधेन प्रतिपाद्यमानं शारीरपरमेश्वरयो- रभेदं दर्शयति । शा.भा.१-४-६ "The knowing self is not born, nor does it die " (Katha Up I. 2. 18)-this text by denying birth and death of the self shows the non-difference of the embodied sell and the Supreme Self which had to be 'established. Şirſraka Bhashya I. 4, 6 ·" man 176 धर्मदीपिका। नहि जीयो नामात्यंतभिन्नो ब्रहणः "तत्त्वमसि" "श्रहं ब्रहमा- स्मि" इत्यादि श्रुतिभ्यः। युध्यादि उपाधिकृतं तु विशेषमाश्रित्य ब्रह्म व सन् जीवः कर्ता भोक्ता च उच्यते । शा. भाष्ये, ....३१ The Vedic texts " That thou art, "I am Brahetc. show that there is in reality no such thing as a Jiva (individual soul) absolutely different from Brahman, but B:atman in so far as it differentiates itself through Buddhi mind and other limit. ing conditions is called Jíva (individual soul), agent, enjoyer. Şáríruha Bháshya on I. 1. 31 एवं मिथ्या ज्ञान कृत एव जीवपरमेश्वरयो)दोन वस्तुकृतः। शा. भा.१.३.१५ So the difference between Jiva (individual soul) and Paramesvara (Supreme Lord) is caused by igoo- It is not caused by a difference in their substance, Sáríraha Bhashya I 3. 19 देहादिपु अनात्मसु अहमस्मि इत्यात्मयुद्धिरविहा। शा, भा. ३.२ The conception that the body and other things included in the ni t-self are our self constitutes Avidya (nescience). Sárírala Bbáshya 1.3, 2 N. B. see the definition of avrdys in Yoga sútra 1I.1. एक एव परमेश्वरः कूटस्थनित्यो विज्ञानधातुरविद्दया मायया मायाचिवदनेकधा विभाव्यते नान्यो विशानधातुरस्ति। शामा १,३.१९ That there is only one highest Lord ever unchanging Those substance is cognition (विज्ञानधातुः) and who by means of avidpá (nescience) manifests himself in various ways just as a juggler (or tbaumaturge) appears in different shapes by means of his magical porer. Besides that Lord tbere is no otler substance of cognition. Sariraka Bhashya I. 3. 18 rance.

·177 घेदान्तयिषयः। इतरव्यपदेशाक्तिकरणादिदोपप्रसक्तिः- म.मू.२.१.२. अधिकं तु भेदनिर्देशात्- इतरस्य शारीरस्य ब्रह्मात्मवं व्यपदिशति। श्रुतिः-"स थात्मा तत्वमसि श्वेत फेतो" (i. उ. ६. ८. .) इति प्रति योधनात् यता इनरस्य च ब्रहणः शारीरात्मत्यं व्यपदि शति- "तत् सवा" तदेघानु माविशत् " ( न. २, ५) इति नष्टु- रेवाचिकृतस्य ब्रह्मणः कार्यानुप्रवेशेन शारीरात्मत्वदर्शनात् न प्रहा- पोऽभिन्नः शारोरः तस्मात् यत् ब्रहणः महत्वं तच्छारीरस्यैव । अतश्च स्वतंत्रः फर्ता सन् हितमेवात्मनः सौमनस्यकरं कुर्यात् न अहितं । अधिकं तु भेद निर्देशात् । यत् सर्वशं सर्वशक्ति ब्रह्म नित्य गुद्ध युद्ध मुक्त स्वभावं शारीरादधिकं अन्यत् तत् घयं जगतः नष्ट घूमः । न तस्मिन् हिताफरणादयो दोपा, प्रसज्यन्ते । न हि तस्य हितं किंचित् कर्त्तव्यमस्ति अहितं धा परिहर्तन्यं नित्य मुक्त स्वभाव- त्वात् । न तस्य ज्ञानप्रतियन्धः शक्तिप्रतिबंधो वा । शारीरस्त्वनेव- विधः। अभेदनिर्दशोऽपि दर्शितः "तत्थमसि" एव जातीयकः। कथं भेदाभेदी विरुद्धौ संभवेयातां । नैप दोष । श्राकाश घटाकाश न्याये- नोभयसंभवस्य । 'The other 1, e, individual soul being designated non different from the Brahman, the fault of not being able to do what is for its benefit would attach to it (Brahmar) Brahma Sútra II. 1, 21 But the additional (the Supreme) Brahman is the creator as is declared by its difference, II.1.22 In commenting on these two Sútras Sankara trics to get over the inconsistency of maintaining both difference and non difference (bhedá-bheda) of the tro (the supreme soul and the individual soul) in the following manner.

·178 धर्मदीपिका। The Sruti (Veda) declares the other i. e, the embodied soul to be the Brahman as is shown by the text "That is the Self; that art thou, 0 Svetaketu !" (Chánd, Up. VI. 8-7) Or else if ve interpret "the other" (itara) in the Sútra in a different way the Sruti declares the Brahman to be the Self of the embodied soul, for the text "Having created that He entered into it" declares the Creator, the unembodied Brabman, to constitute the self of the embodied soul in consequence of His entering into His products. Thus the embodied self is not different from Brahman. Therefore the creative power of Brahman belongs to the embodied self also, and the latter boing thus an independent agent might be expected to produce That is beneficial to itself and not what is against its nature. But declare that the omniscient, omnipoteot Brahman whose essence is eternal, pure cognition and freedom and which is additional (adhika) i. e. different from the embodied self is the creative principle of the world. To that Brahman the faults of doing or not doing bene. 'ficial things do not attach. There is nothing beneficial to be done or non-beneficial to be avoided by it, as its nature is eternally free. Nor is there any impediment to its knowledge or power. The embodied self is not like that there are passages, boterer, like the text "That art thou"declaring non-difference; and difference and non-difference cannot co-exist. We say this is no objection. The parallel instance of universal ether and ether limited by a jar make iboth possible ᎠᎩᎾ ·वेदान्तविषयः। 179 पट्पदीस्तोत्रे शंकरः In his Shatpadí Stotra the same idea is repeated by Sankara. सत्यपि भेदापगमे नाथ तवाहं न मामकीनस्त्वम् । सामुद्रोहि तरंगः क्वचन समुद्रो न तारंगः॥ O Lord, even when the différence (between Thee and me) is done away with, I am of Thee and not Thou of me. The wave is of the sea but no-rbere the sea is of the wave. परमकारणाद् ब्रह्मणोऽनन्यत्वेऽप्युपद्यते भोक्तृभोग्यलक्षणो विभागः समुद्रतरंगादिन्यायेन । शारीरक भाष्ये २. .. १३ The distinction of enjoser and objects of enjoy. ment is possible, although both are non-different from Brahman, their highest cause, as the analogous instance of the sea and its vares demonstrates. Sariraka Bhashya II-1-18. आभास एव चैप जीवः परस्यात्मनो जलसूर्यकादिवत् प्रतिपत्तव्यः । शारीरक० २. ३. ५. This Jloa (individual soul) is merely a reflection of the Supreme soul. It is like the reflection of the sun in water, Sariraka Bhashya II. 3. 50 नेह नानास्ति किंचन । Here there is nothing diverse, Brab. Up IV 4.19 नानात्वं (१) अध्यारोपयति' अविद्यया-भाये Diversity is superimposed on Brahman) through Nescience. Bhashya स्थितेच क्षेत्रापरमात्मैकत्वविषयसम्यग्दर्शने क्षेत्रमः परमा- (१) अप्यारोप-Adhysropa is to superimpose or ascribe Ectitiously ·180 धर्मदीपिका। त्मेति नाममात्रभेदात् क्षेत्रकोऽयं परमात्मनोऽभिन्नः परमात्मायं क्षेत्रशादभिन्नः इत्येवं जातीयक श्रात्मभेदविषयो निर्वन्धो निरर्थक. । एको हायमात्मा नाम मात्र भेदेन बहुधाऽभि धीयते इति । शा.मा 1-४.२२ As the individual soul and the highest Self differ in name only, it being a settled mitter that perfect h non ledge bas for i s object the absolute onene-s ol the two; it is senseless to insist (as some do) on a plurality of selfs and to maintain that the indi- Fidual soul is different from the bighest Self and the highest Self from the individual soul; for, the Self is indeed called by many different names, but it is one only. Sariraka Bhashya I. 4. 22 श्रीरामानुजाचार्यमतम् । ŞRĪ KĀMĀNUJĀCHARYA'S SYSTEM, विशिष्टाद्वैतमूलानि वाक्यानि । Vedic texts on which qualified monism is based. एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किंचित् । भोता भोग्यं प्रेरितारं च मत्वा सर्व प्रोक्तं त्रिविधं ब्रह्ममेतत्- श्वे. उ..१२ This Eternal (Being) who is seated in the self should be hoorn There is nothing, indeed, higher than that which should be known The enjoyer, the object of enjoyment and the actuator being hnomp all (that is to be known) has been said. This is the tbreefold Brahma. Sre Up. I. 12 सोऽकामयत यहुस्यां जायेयेति । स तपोऽतप्यत स तपस्त- प्या इदं सर्वमएजत । यदिदं किंच। तत्पृष्ट्वा तदेवानुमाविशत् ।

·181 वेदान्तविषयः। तदनुमविश्य सच्चत्यच्चाभवत् निरुक्तं चानिरुक्तं चेत्यादि। He desired to be many and to procreate. He practised austerity and having practised austerity, created all this whatever there is. Having created it entered into it. Having entered into it became what exists (सत् ant ) and what is beyond (iyat-defined and undefined &c. Taitt. Up. IL.6 यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्थ पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्ये ते आत्मा न्तर्यामी अमृतः। तथा यो अप्सुतिष्ठन् , योऽग्नौतिष्ठन् , योऽन्तरिक्ष तिष्ठन् , यो वायौ तिष्ठन् । सर्वेषु भूतेषु तिष्ठन् “यो विज्ञाने तिष्ठन् “सर्वान् यमयति । वृह.उ.३.७ He wh, residing in the earth, is still different from the earth, whom the earth does not know, whore body the enrth is, roho controls the earth from toithin He is your self (soul), the controller from within, the Immortal. Similarly. He who resides in the waters, in the fire, in the mid-air, in the wind, in all beings, in the self, con rols all (living and nonliving). Brihad Up. III. 7 "योऽक्षरमन्तरे सञ्चरन् यस्यातरं शरीरं। यमक्षरं न वेद । एप सर्वभूतान्तरात्माऽपहतपाप्मा दिन्यो देव एको नारायणः" इत्यादीनि सचेतनं जगत् तस्य शरीरत्वेन निर्दिश्य तस्यात्मत्वेन परमात्मानं उपदिशन्ति । श्रोभाये .... "Who moves within the Imperishable, of whom the Imperishable is the body, whom the Imperishable does not know, IIe the inward Ruler of all beings, free from evil, the dirine, the one God Nariyana". All these torts declare that the world inc'usive of intelligent ·182 धर्मदीपिका। souls is the body of the Highest Self and the latter the Self of everything, Sri Bhashya I, I. 13 एवं च सर्व चेतनाचेतनं प्रति ब्रह्मण यात्मत्वेन सत्र सचेतनं जगत् तस्य शरीरं भवति-श्रीमाष्ये ।... १३ Thus Brahman being the self with regard to the whole universe of matter and souls, the universe inclusive of intelligent souls, is the body of the Brahman Sri Phashya on I.1.13 यस्य पृथिवी शरीरं । यस्यापश्शरीरं । यस्य तेजश्शरीरं इत्यादि इत्यादि सुवालथुत्या सर्वतत्त्वानां परमारमशरीरत्वं स्पष्टमभि- धीयते । श्रीमाष्य ....१३ The Subála-Upanishad states quite clearly that all beings constituto the body of the Highest Self, He of whom the earth is the body, of whom waters are the body, of whom fire is the body &c. &c' Sri Bhashya I. 1. 13 ईश्वरशिदचिोति पदार्थत्रितयं, हरिः। ईश्वरश् चित इत्युक्तो जीवो दृश्यमचित् पुनः॥ सर्वदर्शनसंग्रहा isvara (God), the intelligent principle (chit) and the inanimate creation (achit)-these are the three separate entities, Hari is Israra, chut (the intelligent principle) is called Jiva, the risible world is achit, the inanimate creation, Sarva-Darsana-Sangraha चिदग्दवाच्या जीवात्मानः परमात्मनः सकाशाद् भिन्ना: नित्याश्च तथा च श्रुतिः द्वासुपर्णा सयुजा सखाया इत्यादिका । म. वे...११.२० मुं. ३..... ये... Jiras (solks) indicated by the word chit are distinct from the Supreme Self and are oternal as the - ·चेदान्तविषयः। 183 Vedic texts,-"Tivo birds companions and friends &o. &c." declare. Rig Veda I. 16. 20 Mundaka 3 I. ISre. 4.6, न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न वभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ कठ उ.१.२.१८ The knowing-self is neither born, nor does it die. It sprang from nowhere and nothing has sprung from it. It is unborn, eternal, everlasting, primeval, nor is it slain on the body being killed. Katha. Up. I-2-18 अचिच्छन्दवाच्यं दृश्यं जडं जगत् । तस्य जगतः कौपादानं च ईश्वरपदार्थः पुरुषोत्तमो वासुदेवादिपदवेदनीयः तदप्युक्तं । चासुदेवः परंब्रह्म कल्याणगुणसंयुतः। भुवनानामुपादानं कर्ता जीवनियामकः॥ सर्वदर्शनसंग्रहः The word achit denotes the inanimate visible world. The author of that world and the material of it is that substance Irsara, the Lord, the Supreme Being, known by the words Vasudeva &c. That also has beon said thus: Vásudeva is the Supreme Brahman, endowed with propitious attributes, He is both the author and the material cause of the worlds and the ruler of the Jivas (individual souls). Sarya- Darşana Sangraha स एव वासुदेवः परमकारुणिको भवत्सलः परमपुरुप स्तदुपासकानुगुणात्तत्तत्फलप्रदानाय स्वलीलायशादर्चाविभवव्यूह सूक्ष्मान्तर्यामिभेदेन पञ्चधावतिष्ठते । सर्व. द. सं. That same Vásudera, the most compassionate, gracious to his devoteer, the highest person, stands 16 ·- 184 धर्मदीपिका। out, owing to his sportive nature, it fire distinot ways as image, avatāra, four-fold form (i.e. Vasudevaa, Sankarshana, Pradyumna and Aniruddha) subtle nature, and ruling power, to give reward to his worshippers according to their deserts Sarva-darsana-Samgraha. स्वभक्तं वासुदेवोऽपि संप्राप्यानन्दमक्षयम् । पुनरावृत्तिरहितं स्वीयं धाम प्रयच्छति ॥ सर्व दर्शन संग्रहः Again having secured eternal bliss for his de- Toted Vasudeva gives him his own region (to reside) from whence there is no return (to this world), Sarva-darsana-Samgraha जगद्व्यापारवर्ज । ४, ४. १७ भोगमात्रसाम्यलिंगात् । ४. ५.२॥ अनावृत्तिशब्दात् । ४. ४, २२ इति सूत्रत्रयेण मुक्तजीवपरमात्मनोर्मेदाभेदौ दर्शितौ। "Escepting the power to regulate cosmic order" (IV. 4. 17) "On account of the indication about equal 'enjoyment only" (IV 421) and "Non-return according to scripture" (VI. 4-22) difference and non-difference between the liberated individual soul and the Supreme Self are pointed out in these three aphorisms. श्रीमध्याचार्यस्य दैतमतम् । SRĪ MADIVĀCHĀRYA'S SYSTEM OF DUALISH, तन्मूले द्वे श्रुती Tiro Vedic texts on which the system is based. ऋतं पियन्ती सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्धे । 'छाया तपौ ब्रह्म विदो बदन्ति । कठ, .. ३. 1. In this world there are tiro souls which taste of the fruits of action, both of which are lodged in the recess of human heart and which are as different from each other as light and shade. Katha I. 3, 1.

·- . घेदान्तविपयः। 185 खा सुपर्णा सयुमा सखाया समानं पृतं परिपस्यजाते। तयोरन्यः पिप्पलं स्थावस्पनश्नन्नन्यो अभिचाकशीति || मु. ३.1, There aro ttro birds, companions and frionds, both sitting on the same tree, of which odo partokos of tho street fruits of the treo, while the othor without eating morely looks oni. : ifandaki.3 1.1. स्वतन्त्रमस्वतन्त्रश्च द्विविध तस्यमिप्यते। स्वतन्त्रो भगवान् विष्णुनिदोषोऽशेष सद्गुणः।। सदर्शनसंग्रहः Two kinds of ontitios aro acknowledged, one independent and the othor depondent. Lord Vishnu is independent, free from any blemish, and possess. ed of all good attributes. Sarva-darsana-Samgraha जीवेश्वरभिदा चैय जडेश्यरभिदा तथा । जीपभेदो मिथश्चय जडजीयभिदा तथा ॥ मिथश्च जइभेदो यः प्रपंचो भेदपञ्चकः । सोऽयं सत्योऽप्यनादिश्व सादिश्शाशमाप्नुयात्।। न च नाशं प्रयात्येप न चासौ मान्तिकल्पितः। कल्पितश्चेनिवर्तेत न चाली विनिवर्तते ॥ द्वैतं न विद्यत इति तस्मादशानिनां मतम् । मो हि शानिनामेतन्मितं नातं हि विष्णुना ।। सर्वदर्शनसंग्रहः There is (1) distinction between Jíva (individual soul) and İşvara (God), so also (2) between God and inanimate objects (Jada). Then there is (3) distinction among Jivas themselves, again (4) between Ji. vas and inanimate objects. and lastly (5) distinction among different kinds of inanimate objects. This universe is made ap of five fold. distinctions This universe is real and also beginningless, if it bad a beginning it would be subject to destruction (or disappearance), as it does not come to such destruction, nor is it an outcome of illusion. If it were ·धर्मदीपिका 186 imaginary it would bè dispelled but it is not ,so disa pelled. That there is no Duality is the opinion of ignorant men. The opinion of the wise is that the . universe is the work of Vishņu and it is protected by Him. Sarva-darsana-Sangraha, मोतो हि सर्वपुरुषार्थोत्तमः। स च नित्यः । विष्णुप्रसाद- मन्तरेण न लभ्यते। न स्वरूपैकता तस्य मुक्तस्यापि विरूपतः। स्वातंत्र्यपूर्णतेऽस्पत्यपारतंत्र्ये विरूपता ।। x x X x विष्णुं सर्वगुणैः पूर्ण झाल्या संसारवर्जितः। निर्दुःखानन्दभुग नित्यं तत् समीपे स मोदते ।। सर्वदर्शनसंग्रह:- Moksha (liberation) is the highest among all the objects of human pursuit (Purushárthas). It is overlasting. It is not obtained otherwise than by the grace of Vislinu. Even a liberated soul does not become identical (with the Supreme Soul) owing to essential difference which consists in the independence and perfection of the One and dependence and little. ness (imperfection) of the other. x * Knowing Vishnu to be perfect in all His attributes, the indivi. dual soul is freed from transmigration, enjoys bliss free from pain and rejoices for ever near Him (Vishnu). Sarva-darsana-Sangraba. श्रीमध्वाचार्यमते "अथातो ब्रह्म जिज्ञासा" सूने ब्रह्मशब्दो विष्णुवाची "शास्त्रयोनित्वात् ” इति सूत्रे शास्त्रं तु ऋग्यजुः सामाथा च भारतं पञ्चरात्रकम् । मूलरामायणश्चैव शानमित्यभिधीयते ॥ यच्चानुकूलमेतस्य तच्च शास्त्रं प्रकीर्तितम् । श्रतोऽन्यो ग्रन्थविस्तारो नैव शास्त्रं कुवमतत् ।। According to Șrí ladbráchirya in the very first Vedanta Sutra-"Now the inquiry into Brahman" ·घेदान्तविपयः। 187 Brauman donotes Vishou and in tho third Sutra "From its being the source of scripture (Sastra)" the tword SAstra means- -Rig. Yajuli-Sima and Atharvan, tho Dahibbírata, Pancha-rátra and the original Rímáyanı; what is in accordance with these is known as Şastra and tlie rest is multiplication of books, It is not Şastra but a misleading path. श्रीवल्लभाचार्यस्थ शुद्धादैतं-मायासंम्बन्धरहितं शुद्धं ŞRÍ VALLABITÁCHÁRYA'S SUDDHÁDVAITA- FREE FROM CONTACT WITH JÁYA, तदेतत् सत्यं यथा सुदीप्तात् पविकाद् विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः । तथाक्षराद् विविधाः सोम्यभावाः प्रजायते तत्र चैवापि यन्ति । मुंटक २.! This is tbe truth, -as from a full blazing fire thousands of sparks of like form issue, so from the Imperishable, o dear, various beings originate and Mundaka Up. II.1 मणुभाष्ये २. ३. ४३-अंशो नाना व्यपदेशात् । जीवस्य ब्रह्मसम्रन्धि रूपमुच्यते। जीवो नाम ब्रह्मणोऽश । कुतः नाना व्यपदेशात् । सर्व एव प्रात्मनो व्युच्चरन्ति कपूय चरणाः रमणीय चरणा इति च x x विस्फुलिङ्गा इवानेहि जड़ जीवा विनिर्गता। सर्वतः पाणिपादान्तात् सर्वतोऽक्षिशिरो मुखात् ॥ निरि- न्द्रियात् स्यरूपेण तादृशादिति निश्चयः। सदंशेन जडाः पूर्व चिदशे नेतरेऽपि च । अन्य धर्मतिरोभावा मूलेच्छातोऽस्वतंत्रिणः । x x अंशत्वे सजातीयत्यमायाति x x "पुरुष एवेदं सर्व" "पादोऽस्य भूतानि (र.. १०.९०) भूतानां जीवानां पादत्वं । In the Anu Bhásbya of þrí Vallabbáchárya the Sútra-Jíva is a part of Ísvara on account of declarations about difference (II. 3. 43 ) is explained thus --The nature of the relation of the Jíva (ingo into it. x ·188 tetica dividual soul) with Brahman is stated to be like that of a part to the whole because of the declaration of diversityAll come out from the Self both those whose conduct is good and those whose conduct is bad. Like sparks from fire animate and inanimate creatures issue. It is settled that they proceed from one who has hands and feet on all sides, who has eyes, hands and mouths in all directions, who does not possess organs and is such in form. The existence portion of that Supreme Being is prominent in the inanimate objects and intelligence portion is prominent in the animate beings, who, wanting in the bliss portion, dne to the will of the Supreme Being, are dependent (on Him). Being a part of Him they all have His likeness. The Vedic text "This all is Purusha The beings are a fourth of Him &o" (Rig Veda Y. 90) afe 5 mua (a E 3. 3. 84.)-Moreover Smriti also states (Brahma Sútra 11, 8 45 ) ममैवांशो जीवलोके जीवभूतः सनातनः sütar 94.6 An Eternal portion of Myself having become Jíva (living soul) &c Gíta XV. 7 ब्रहौवेदं सर्व सच्चिदानंदरूपं-नृसिंहोत्तरतापिन्युपनिपत् । This is all Brabma-sat (existence or being) chit (intelligence or consciousness) and dnanda (bliss) in its naturo. fatisztrh: 1.1.94 } सूत्र द्वयेन जीवो नानन्दमयः जडोऽपि न 09.17 9 3.16 In explaining the two Sútras, "Not the other on account of impossibility" (I.1 15) and "On account of the declaration of difference" (I. 1-16) Anu -- r } 3 ·कर्मविपाका 188 bhúshya arrives at the conclusion that both the animate and inanimato creations are ranting in bliss (inanda). Thus the former is sat and chit part of Brahmap and the latter only sat, कर्मविपाका RIPENING OF ACTIONS, i e., their good. and evil consequences. यथा कारी यथा चारी तथा भवति साधुकारी साधुर्भवति । पापकारी पापो भवति पुण्यः पुण्येन फर्मणा भवति पापः पापेन । अथो खल्याहुः फाममयएवायं पुरुप इति । यथा कामो भवति तन्तुर्भवति यत्क्रतुर्भवति तत् कर्म कुरते तदभिसंपयते। पृहदारण्यके शा५ As one aots, as one conducts oneself so one becomes He who acts virtuously becomes virtuous. One acting sinfully becomes a sinner, By meritorious deeds one becomes meritorious, by evil deeds an evil-doar. And they say verily is desire. formed. As is his desire so is his will. As is his will so he acts, What act he does that he attains. Brihadára nyaka Upanishad IV 15 ऋतु माध्यवसायो निश्चयो यदनंतरा क्रिया प्रवर्तते । वृहदारण्यक भाष्ये Kralu will, resolution, determination which is immediately followed by action Commentary कामान् यः कामयते मन्यमानः स फामभिर्जायते तत्र तत्र । He who eagerly hankers after desires is born with those desires at those very places (where his desires take him). Vedic text quoted in the Bháshya referred to above.. man means ·190 धर्मदीपिका। हंत त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् । यथा च मरणं प्राप्य आत्मा भवति गौतम ॥६॥ योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः । स्थोणुमन्येऽनुसंयन्ति यथा कर्म यथा श्रुतम् ॥७॥ कठोपनिषत् २.२. ६-७ Now I shall tell thee, this mystery of the eternal Brahman; as also how the self survives after death, O Gautama (Nachiketà) Some selfs enter the womb and become embodied, others become immovable objects according to their deeds and according to their knowledge. Katha Up II. 2. 6-7. पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति याज्ञवल्क्यो जारत्कार प्रति । बृह. उप. ३.२, १३ A man becomes virtuous by virtuous deeds and sinful by evil deeds. Yájnavalkya to Járatkárava Brihad-Up. III. 2. 13 तय इह रमणीय चरणा अभ्याशो ह यत्ते रमणीयां योनिमा- पोरन ब्राह्मणयोनि वा क्षत्रिययोनि वा घेश्ययोनि वाथ य इह कपूय- चरणा अभ्याशो ह यत्ते कपूयां योनिमापोरन् श्वयोनि वा शूकरयोनि वा चाण्डालयोनि वा ॥७॥ x x x स्तेनो हिरण्यस्य सुरां पिबँश्च गुरोस्तल्पमावसन् ब्रह्महा च एते पतन्ति चत्वारः पञ्चमश्चाचरँस्तैरिति ।। ६॥ छांदोग्ये ५-१० Of those whose conduct here ( in this world ) has been pleasant will quickly attain some pleasant birth i, e. the birth of a Bráhmani, the birth of a Kshatriya or the birth of a Vaişya. And those Those conduct has been stinking (or vile) will quickly attain some ovil birth i. e. the birth of a dog, the birth of a pig or the birth of a chándála (lowest caste).

·फर्मविपाकः। 191 One who steals gold, who drinks wine, who dishonours his teacher's bed and who kills a Bráhmana these four sink down and so also the fifth one who associates with these (four). Chándogya Upanishad V. 10. 7,9. वैपम्य नैधुण्ये न सापेक्षत्वात् । ब्रह्मसूत्र ।।३४ भाप्यं-पम्यनैपुंण्ये नेश्वरस्य प्रसज्येते। कस्मात् सापेक्ष- त्वात सापेक्षो हीश्वरो विषमां सृष्टिं निर्मिमीते । किमपेक्षते इति चेत् 'धर्माधी अपेक्षते इति वदामः। Inequality (in the lot of beings) and cruelty (which is found) in the world cannot be imputed to God as He dispenses them according to merit and demerit. We cannot impute inequality and cruelty to God. "Why? Because He tahes into account (merit and demerit). God makes the creation unequal. If one to ask what does He take into account ? Vo say He takes into account rigbteous and unrightkeous deeds (of beings).-Brahma Sútra Bhashya II 1-34 फ्लेशमूलः कर्माशयो दृष्टाऽदृष्टजन्मवेदनीयः सति मूले तद्वि- पाको जात्यायु गाः। तेहादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥ areatro RI 18, 19, 18 Karmásaya (store of tedencies produced by good and evil actions) has its root in klesas (aflictions, i e, adidzó, asmitá, taga, doesha and abhinivesa referred to in sútra II. 3) and is experienced in visible and invisible births (bere and hereafter). If the root exists its fruit is birth, duration of life and (happy or painful) experiences. Thoso experiences will boas joy-giring or sorror: ful (street or bitter) fruits according to rirtue or rice. Yoga Sútra II-12,13,14. were ·192 धर्मदीपिका। In these three Yoga sútras (aphorisms) the law of Karma-vzpáka (fruition of actions) has been put in a nutshell कः कस्य हेतुर्दुःखस्य कश्च हेतु सुखस्य वा। स्वपूर्वार्जितकमैच कारणं सुखदुःखयोः ॥५॥ अध्यात्मरामायणे २.५ ५. Who is the cause of one's sufferiog and who is likewise the cause of one's happiness? The cause of happiness or of suffering is only that which has been acquired by one's own previous action Adhyatma Rámáyana II. 5-5 या गतिः प्राप्यते येन प्रेत्यभावे चिरेप्सिता। येन येन शरीरेण यद्यत् कर्म करोति यः ।। तेन तेन शरीरेण तत्सत् फलमुपाश्नुते । महाभारते भनुशासनपर्वणि Whatever long desired state one attains on death and by whatever body, whatever deed one does, by that ery body he attains that very fruit Mahabharata Anusasana VII. कर्मणा मनसा वाचा परपीड़ां करोति यः। तद्वीजं जन्म फलति प्रभूतं तस्य चाशुभम् ॥ विष्णुपुराणे । He who by thought speech or deed causes pain to another, the seed of that bears abundant fruit in an evil life (life full of pain and suffering) Vishnu Purana वाल्मीकिरामायणे अरण्यकांडे एकोननिशत् सर्गे खर प्रति श्री रामः। अवश्यं लभते कर्ता फलं पापस्य कर्मणः। घोरं पर्यागते काले द्रुमः पुप्पमिवार्तवम् ।।

·कर्मविपाकः। 193 नचिरात् प्राप्यतेलोके पापानां कर्मणां फलम्। सविषाणामिवानानां मुक्तानां क्षणदाचर ।। Srí Rúma rebuking Khara said: As surely as a tree, on the approach of its time, bears the seasonal flower so does the doer get the terrible fruit of his sinful deed. As in the case of taking poisoned food, not before long the fruit of evil deeds is obtained in this world, O Rakshasa. Válmiki Rámáyana III. 29 यथा धेनुसहस्रेषु वत्सो विन्दति मातरम् । एवं पूर्वकृतं कर्म , कर्तारमनुगच्छति ॥ श्रचोद्यमानानि यथा पुष्पाणि च फलानि च। स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम् ।। महा० भा० As among thousands of cows a calf finds its (own) dam so (the fruit of) the deed done in the past closely follows the doer. As flowers and fruits without being urged by any one do not (fail) to appear at their appointed 80 does the deed done in the past (is sure to fructify) Dahá- Bh. पापं कुर्वन् पापकीर्तिः पीपमेवाश्नुते फलम् । पुण्यं कुर्वन् पुण्यकीर्तिः पुण्यमत्यन्तमश्नुते ॥६॥ One of evil reputation (a habitual sinner ) by committing sin is overtaken by evil consequences, a man of good reputation (oue who is always virtuous) performing virtuous deeds enjoys very great happiness तस्मात् पापं न कुर्वीत पुरुपः.शिंसितव्रतः। पापं प्रशां नाशयति फ्रियमाणं पुनः पुनः ॥२॥ Therofore a man of praiseworthy routs season - so ·104 धर्मदीपिका । not commitsia-sin committed repeatedly destroyeth one's intelligence (discrimination or understanding) नष्टप्रशः पापमेव नित्यमारभते नरः। पुण्यं प्रशां वर्द्धयति क्रियमाणं पुनः पुनः ॥६॥ One whose intelligence has been destroyed always undertahes sinful deeds; virtue, by repeated practice of it, enhances intelligence. वृद्धप्रशः पुण्यमेव नित्यमारभते पुण्यं कुर्वन् पुण्यकीर्तिः पुण्यस्थानं स्म गच्छति ॥६॥ One whose intelligence has been enhanced (by virtuous deeds) always undertakes virtuous deeds. By practising virtue a man of virtuous reputation goes to blessed places दिवसेनैव तत् कुर्यात् येन रात्री सुखं वसेत् । अष्टमासेन तत् कुर्यात् येन वर्षाः सुखं वसेत् ॥६॥ Let one do tliat during the day-time which will enable him to be happy at night. Let one do during the eight months (of the year) that by which he may live happily in the (four months of the) rains. पूर्वं चयसि तत्पुर्यान् येनवृद्धः सुखं वसेत् । यावजीवेन तत्कुर्यात् येनामुत्र सुखं वसेत् ।।६।। Let him do that in the earlier part of life there. by he may live happily in old age During this life let one do that whereby he may live happily .hereafter. सुशीनमपि धावन्तं विधानमनुधावति । शेते सह शयानेन येन येन यथा कृतम् ॥ ८॥ Whatever deed one has done in whatsoever a manner it runs after him even if he be running very fast. It sleeps with him while he is sleeping.

·कर्मविपाकः। 195. पापं तिष्ठति तिष्ठन्तं धावंतमनुधोवति । करोति कुर्वतः कर्म छायेवानुविधीयते ॥४॥ The sinful deed stands on the sinner standing up, it runs after him on his runnig, it acts on his acting, it behaves like a shadow. यथा छायातपौ नित्यं सुसंबद्धौ निरन्तरम्।। तथा कर्म च कर्ता च संवद्धावात्मकर्मभिः ।। As light and shade are constantly closely connected, so the doer by his acts is connected with his deed. महर्पयो भृगुमयोचन् । कर्मणां फलनिवृत्ति शंस नस्तत्त्वतः पराम् । मनु १२.. The great sages addressing Bhrigu said: Please tell us truly the final consequences of the deeds. Manu XII, I स तानुवाच धर्मात्मा महर्षीन मानवो भृगुः । अस्य सर्वस्य ऋणुत कर्मयोगस्य निर्णयम् ॥२॥ That righteous soul Bhrigu, born of Manu, said: to those great sages-Hear the decision about all this connection of deeds (with the doer). शुभाशुभफलं फर्म मनोवाग्देहसंभवम् । फर्मजा गतयो नृणामुत्तमाधममध्यमाः ॥ ३॥ Acts whether relating to mind, speech or body bear good or evil fruit. States of men-highest, middling or lowest,--spring from their actions. तस्येह त्रिविधस्यापि व्यधिष्ठानस्यदेहिनः । मनोविद्यात्प्रवर्तकम् ॥४॥ Know that bere in this torld mind is the mover of the three kinds of actions relatiog to the body, which again has threo seats and thoso actions have दशलक्षणयुक्तस्य top-fold dirision, ·196 धर्मदीपिका। परदन्येप्यभिध्यान मनसानिष्टचिन्तनम् । वितथाभिनिवेशश्च विविध फर्ममानसम् ॥५॥ The three-fold (sinful) mental action is (1) coveting another's property, (2) harbouring evil thoughts, and (3) adhering to false doctrines. पारुष्यमनुतं चैव पैशुन्य चापि सर्वशः। असंबद्धमलापश्च बाङ्मयं स्याच्चतुर्विधम् ॥६॥ The verbal (sinful) acts of four kinds are (1) harsh speech (2) falsehood (3) slander of all kinds or backbiting (1) gossip. अदत्तानामुपादानं हिंसा चैवाविधानतः। परदारोपसेवा च शारीरं त्रिविधं स्मृतम् ॥७॥ (1) Taking of things not given to one, (2) causing unlawful injury, and (3) criminal intimacy syith another's wife are the three (sinful) acts relating to the body. मानसं मनसैवायमुपभुफ्ते शुभाशुभम् । वाचा बाचा कृतं कर्म कायेनैव च कायिकम् ।। ।। One gets the good or evil results of mental acts in his mind, of verbal acts in his speech and of bodily acts in the body. शरीरः फर्मदोषैर्याति स्थावरतां नरः1 वाचिकैः पक्षि मृगतां मानसैरन्त्यजातिताम् ॥६॥ By bodily sinful acis a man becomes (in the next birth) an immovable object, by (sinful acts) of speech he becomes a bird or a beast and by mental (sinful acts) a low caste man. घाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता युद्धौ त्रिदण्डोति स उच्यते ॥१॥ One who has imposed these three restraints on himself i. e. restraint of speech, restraint of mind as ·197 मुक्तावस्था-स्वर्गनरकलोको। also restraint of body, he is called tri-dandi (a man of three restraints). निदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः। कामक्रोधौ तु संयम्य ततः सिद्धि नियच्छति ॥११॥ A man who has imposed on himself these three restraints towards all creatures, and subdues desire and anger, thereby fully attains success. मुक्तावस्था-स्वर्गनरकलोको STATE OF LIBERATION, HEAVEN AND HELL सयोह वैतत् परमं ब्रह्मवेद ब्रीव भवति नास्याब्रह्मवित् कुले भवति। तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्योविमुक्तोऽमृतो भवति ॥ मुंडकोपनिषत् ३. २. ९ It is said that he who has verily known that Highest Brahman becomes Brahman Himself. In his family none is born ignorant of Brabman. Ho over all grief, all sin and being free from all knots of mystery, becomes immortal. Mundaka Up. III, 2. 9 यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः। अथ मोऽमृतो भवत्यन ब्रह्म समश्नुते ॥ कठोपनिषत् ६.१४ When all desirës diralling in the heart vanish, tben a mortal becomes immortal and even here Katha Up•VI.14 (While alive) becomes Brahman. अथाफामयमानो योऽकामो निष्काम भासकाम यात्मकामो न तस्य प्राणा उत्तामन्ति ब्रह्मैव सन् ब्रह्माप्येति । पृ. उ. ४... Now, he who, not entertaining any desires, is thns desireless, devoid of dosires, has attained his desires, of desires Atmi only, his vital airs do not depart, boing Brahman bo merges into Brahman, Brihad. Up. IV. 4. 6 crosses ·198 धर्मदीपिका। इइव सैजिंतः सों येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः॥ गीता ५.१९. Bondage of birth and deatli has beon conquered by them, oren in this world, whoso mind rests in oronness, sinco Brahman is even and without imperfection; therefore they indeed rest in Brahman. Gitav.19. शुक्लसणे गती घेते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः॥ गीता ८.२६ Truly are these bright and dark paths of tho world considered eternal; one leads to non-return%3D by the other one returns, Gita VIII. 26 देवयान पितृयाण रूपेणानयोः मार्गयोः विपरणं छांदोग्ये पश्यत ।। ४.१५.५ ।५.१०.१- For an exposition of these two paths as Devayána and Pitriyána see Chándogya Upanishad 17.15.5 and V-10. 1-7 मुक्तिस्तु द्विविधा साधि ! श्रुत्युका सर्वसम्मता। निर्वाणपदात्री च हरिभक्तिमदा नृणां ।। इरिभक्तिस्वरूपाच मुक्ति पाञ्छन्ति वैष्णवाः । अन्ये निर्वाणरूपां च मुक्तिमिच्छंति साधयः । गारडे २३० o virtuons lady ! salvation or liberation (mukti) is of two kinds, declared by the Vedas and accepted as true by all. One which gives total absorption (nirvána ) into the Deity and the other giving to men devotion to Hari (the Lord ) Vaishua vas (devotees of the Lord) desire that form of salvation wherein they may have devotion for the Lord; other sages desire salvation in the form of Garura Purana 280. absorption.

·स्वर्गलोकः 199 मत्सेवया प्रतीतं च सालोयादि चतुष्टयं । नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत् कालविद्रुतम् ।। भागवते ५.५.६७ Those sages who are satisfied with serving Me do not desire the four kinds of salvation includiog abode in My region, wbich is offered to them, what to say of things which are subject to destruction by time. Bhagwata IX, 4. 67 टिप्पणी-सालोक्यादि चतुष्टयं-सालोक्यं विष्णुना सह एकस्मिन् लोके घासहसार्टि-समानश्वयं । सामीप्यं निकटवर्तित्वं । सारूप्यं समानरूपतां । सायुज्यं एकत्वं । Note--Sálokya means dwelling with Vishnu in his region; Sárshti-having the same lordly power as He. Sámipya-being near Him. Şárupya-being like Him in form; Shyujya-being united with him.. स्वर्गलोकः HEAVENLY REGION. स्वर्गलोके न भयं किंचनास्ति न तन त्वं न जरया विमेति । उभेतीशिनायापिपासे शोकातिगो मोदतेस्वर्गलोके । कठ. उप. १.१२ In the heavenly world there is no fear at all, nor art thou (Yama) there, and uo one is afraid (there) of old age. Overcoming both hunger and thirst, and free from grief, one rejoices in heaven, Katha Up. I. 12 यत्र ज्योति र स्त्रं यस्मिल्लोके स्वहितम् । अमृते' लोके अक्षित यत्र राना यैवस्वतो यत्रावरोधन दिवः । यत्रामूर्य हती रापः । यत्रानु फामं चरणं बिनाके त्रिदिवे दिवः। लोका यत्र ज्योतिष्मन्तः । यत्र फामा निकामाश्च यत्र मनस्य विष्टपम् । स्वधा च यत्र तिश्चः" 16 ·20b धर्मदीपिका। यनानन्दाश्च मोदाश्च मुदः प्रमुद नासते । फार्मस्रा याताः कामास्तत्र माममृतं' कृधि । क्र. ये. ९. १३ Where (thore is) overlasting light, whorein light of heaven is placed, in that immortal undecaying region whero Yama is the king, There there is the secret shrine of heaven, where there are theso Figorous waters, whore movements aro unrestricted, in that third sphero, highest bearon, where the worlds are luminous, whore various wishes and desires are (formed and fulfilled), in that region of the sun where there is ambrosia and satisfaction, in that region there are joys and transports, delights and felicitios, and desires are fulfilled, there make me immortal. Rig Veda. IX 113 N. B. This is regarded as the purest and highest conception of heaven. विद्या मां सोमपाः पूतपापा यौरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान् दिवि देवभोगान् ॥२०॥ ते तं भुक्त्या स्वर्गलोकं विशाल क्षीणे पुण्ये मर्त्यलोकं विशन्ति । एवं त्रयी धर्ममनुप्रपन्ना गतागतं फामकामा लभन्ते ॥२१॥ गीता ९ The knowers of the three Vedas, having worshipped Me by Yajnas, drunk the Soma, and being thus purified from sin, pray for passage to heaven; reaching the holy world of the Lord of the gods, they enjoy in heaven the divine pleasures of the gods.--20 Having enjoyed the vast heavenly yorld they enter the mortal world on the exhaustion of their merit; thus abiding by the injunctions of the three Vedas, desiring desires, they (constantly) come and Gita Ix. - go..21 ·नरकलोका। 201 यद्याचरति धर्म स प्रायशोऽधर्ममल्पशः तैरेव चावृतो भूतैः स्वर्गे सुखमुपाभुते मनु. १२-२० If the human soul bas practised virtue mostly and vice very little, it attains happinesa in heaven being clothed with those very elements (which formed its body here). Manu XII. 20 नरकलोकः HELL. पञ्चभ्य एव मात्राभ्यः प्रेत्य दुप्कृतिनां नृणाम् शरीरं यातनार्थीयमन्यदुत्पद्यते ध्रुवम् ॥ मनु.१२.१६ With the very five elements, on the death of those men who have practised eril, another strong body (of theirs) is born which is meant to suffer torments. Dlanu XII- 16 तेनानुभूय ता यामीः शरीरेणेह यातनाः। तास्वेव भूतमानासु प्रलीयन्ते विभागशः ॥ मनु. १२. १७ ( Evil doers ) baying suffered with that body the torments inflicted by Yama, that body again disintegrates and they (the evil doers ) resolve into those elemental particles proportionately.(or it may be that the body dissolves) यामीस्ता यातनाः प्राप्य सजीवो वीतकल्मपः। तान्येव पञ्चभूतानि पुनरप्येति भागशः ॥ मनु. १२. २२ The indiridunl soul, having suffered those tor. ments inflicted by Yama and thus having become freed froin triot, again resolres into thuse very five elements proportionately. एक विंशति नरक नामानि । मनु ५.८८,८९,९०. Names of tirenty one hells... तामिनमन्धतामिनं महारीरयरखो। नरक कालसूत्रं च महानरफमेय च | ·202 धर्मदीपिका। संजीवनं महाधीचिं तपनं संप्रतापनम् । संघातं च सकाकोलं फुड्मल पूतिमृत्तिकम् ।।६।। लोहशंकुमृजीपंच पन्धानं शाल्मली नदीम् । यसिपत्रचनं चैव लोहदारकमेव च ॥६०|| मनु. ४८४.९० (I) Tamisra (2) Andha-timisra (3) Mahtiraurava (1) Raurava (6) Külasútra (6) Baba-ptraha (7) Sanjivana, (8) Mahi vichi (9) Tapana (10) Sampratipana (11) Samgháta (12) Sakákola (13) Kudmala (14) Púti. mrittika (16 Lohasanku (16) Rijishn (17) Panthina (18) Salmali (10) The Vaitaraniriror (20) Asipatrarana (21) Lohadaraka. Manu IV. 88-90 नरकाणां श्रष्टाविंशति नामानि भागवते पन्चमस्कन्धे पडचिंशा- ध्याये तेषां स्वरूपवर्णनं मार्कण्डेयपुराणे द्वादशाध्याये पश्यत । For the naines of 28 hells and for their description see Bhigwata v 20 and Markandeya Purana XII. एता पृष्ठास्य जीवस्य गतीः स्वेनैव चेतसा। धर्मतोऽधर्मतश्चैव धर्मे दध्यात् सदा मनः ॥ मनु. १२. २१ Seeing these states (good and evil) of the individual soul by reflection in one's own mind as they are caused by virtuous deeds and by sin, one should set one's mind on virtue.. Manu XII. 23 देवपुरुषकारयोर्वलावलम् RELATIVE STRENGTH AND WEAKNESS OF DESTINY AND EFFORT. दैवे पुरुषकारे च कर्मसिद्धिर्व्यवस्थिता। तत्र देवमभिव्यक्तं पौरुपं पौर्धदेहिकम् ॥३४६।। Success of actions rests equally destiny and one's effort, wherein destiny is the effort made in previous bodily (existence) which manifests itself. on ·देवपुरुषकारयोर्वलावलम्। 203. केचिदैवात्स्वभावाद्वा कालात्पुरुपकारतः। संयोगे केचिदिच्छन्ति फलं कुशलबुद्धयः ॥३५०|| Some wise people bold that results of actions are due to Destiny, or to natural causes, or to time, or to personal efforts, or to coincidence यथाऽोकेन चक्रेण रथस्य न गतिर्भवेत् । एवं पुरुषकारेण विना देवं न सिद्धयति ॥३५१॥ या. च. स्मृति: १.३४९-३५॥ As a chariot cannot move with only one wheel so without personal effort Destiny does not succeed (in accomplishing anything) Yaj. Smriti I. 349-351 अवेक्षस्व यथा स्वै स्वैः कर्मभिर्व्यापृतं जगत् । तस्मात् कमैव कर्तव्यं नास्ति सिद्धिरकर्मणः ॥ महा० शां० १०-२८ Consider how the world (1. e the beings in it) is engaged in its own actions Therefore action alone should be performed. There is no success for an) inactive (or actionless) man मनुरुवाच- दैवे पुरुपकारे च किं ज्यायस्तद् ब्रवीहि में अत्र मे संशयो देव छेत्तुमर्हस्यशेपतः॥ Manu said Of the two i, Destiny and effort, which is superior, tell me that? O Lord I on this point you are able to completely remove my doubt. मत्स्यउवाच-- स्वमेव कर्म देवाख्यं विद्धि देहान्तरार्जित । तस्मात् पुरुषमेयेह श्रेष्ठमाहुर्मनीषिणः ।। The Lord, as fish (avatara), said- Know that Destiny is (the result of) one's own action acquired in another bodily existence Hence the wise call man (i. e. his effort) superior,

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