·RĀMĀNUJA ON THE BHAGAVADGITĀ

·J. A. B. VAN BUITENEN
RĀMĀNUJA
ON THE BHAGAVADGĪTĀ
A CONDENSED RENDERING OF HIS
GĪTĀBHĀSYA WITH COPIOUS NOTES
AND AN INTRODUCTION
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·FOREWORD TO THE SECOND EDITION It is a matter of great gratification to the author that Messrs Motilal Banarsidass have decided to issue a reprint of the present book. The original limited edition has been out of print for many years and as scholars and students have seemed to find it useful in their study for Rāmānuja and Visiştādvaita, it is hoped that a reprint will be welcomed. The limitations of reproduction by off-set have the disadvantage that no changes can be made in the body of the text. Apart from the title page, the table of contents and this foreword, which replaces the original Dutch foreword, the book therefore is identical with the original. The author would like to record once more here his great debt to Dr. J. Gonda, Professor of Sanskrit at the University of Utrecht, under whose guidance this study was begun and completed. As in the Introduction I mention the comparative neglect of Rāmānuja and Viſiştādvaita in modern scholarship, this might be a good opportunity to record with a great deal of pleasure the upsurge in such studies since 1953 and to add here a selected biblio. graphy that should supplement the onc that is given in the book. Several general works have appeared, notably : Frederick K Lazarus, The Metaphysics of Ramānuja and Bowne (Thesis Boston University 1957) M.A. Ayyanger, The Philosophy of Ramanuja (New Delhi 1958) K. D. Bhardwaj, The Philosophy of Rāmānuja (New Delhi 1958) A. Holcnberger, Rămănuja : ein Philosoph indischer Gollesmystik (Bonn 1960) Rūmīnuja's Vedarthasamgrala in particular has bcen studied widely. Almost simultancously threc different scholars workel on it and their rescarci fructified in a critical cdition, translation and ·(viii) introduction by the present author (Poona 1956), a translation by M. R. R. Ayyangar (Kumbhakonam 1956), and an edition and translation by S. S. Raghavacari (1956). The last scholar published separately an Introduction to the Vedārthasamgraha (Mangalore 1957). It is to be hoped that this recent development in Rāmānuja studies will prove the harbinger of a long and sustained interest in India as well as the West. New Delhi, April 24, 1968 J. A. B. van Buitenen ·PREFACE There is no doubt that Rāmānuja's Commentary on the Vedāntasútras, or śrībhäşya, is the most important work of this great Indian thinker. Yet, its very importance has led modern scholars to neglect the study of his other writings: for the interest of Rāmānuja's Commentary was derived, not from his own original genius, but from that of his famous antipode, sankara. Rāmānuja's interpretations of the Sūtras and his general views on Advaita were studied too exclusively in juxtaposition with the monistic system of sankara. However elucidating such a juxtaposition may be, it will give the student only a limited view of Rāmānuja's complete personality; while focusing the light on the intellectual aspects of his philosophical system, it cannot but obscure the aspects of devotion and religion. It seems to me that the study of his commentary on the Bhagavadgitā will, perhaps not increase but certainly deepen, our knowledge of his profoundly religious system. In the Gitābhāşya the great religious and moral sigoificance of the Gitā is set forth with the philosophical subtlety of the author of the śribhāşya and the pastoral fervour of the priest of the temple of śriranga. It has been my object to present this commentary on the Gitā to the public in as lucid a form as possible. In a short introduction I have tried to give an account of the various aspects of this text. In the first chapter the basic assumptions of Rāmānuja's doctrine are sketched in outline and the attention is drawn to the parallelism between the relation of the Gitā to the earlier upanişads and that of Rāmānuja to śankara. The second chapter deals with the place of the Gitā in Rămănuja's system and with his indebtedness to Yāmuna, whose Gitārthasamgraha is included in an appendix together with a verbatim translation into English. In the third chapter I have sought to determine the relation of the Gitabhāsya to the śrībhāşya and their relative dates. In the fourth chapter I have given a brief account of Rāmánuja's views on the doctrines of the Giti, dealing in greater detail with the relation between karma- and jñanayoga and with the position of prapatti. In the fifth chapter, finally, I have attempted a short exposition of Rámánuja's methods in commenting on his text. The introduction is followed by a condensed rendering of the Gils- ·(viii) introduction by the present author (Poona 1956), a translation by M. R. R. Ayyangar (Kumbhakonam 1956), and an edition and translation by S. S. Raghavacari (1956). The last scholar published separately an Introduction to the Vedärthasamgraha (Mangalore 1957). It is to be hoped that this recent development in Rāmānuja studies will prove the harbinger of a long and sustained interest in India as well as the West. New Delhi, April 24, 1968 J. A. B. van Buitenen ·LIST OF ABBREVATIONS AS. BhG. Dasgupta Edgerton, Gita) Falk, Nama-rupa G(ītā) GAS. Vāmuna's Siddhitraya, part one: Atmasiddhi; see Siddhitraya. Bhagavadgitā. Surendranath Dasgupta, D. Litt., A History of Indian Philosophy, 4 vols. (3d vol. Cambridge 1940). Franklin Edgerton, The Bhagavad Gitā, translated and interpreted, 2 vols. (Harvard Or. Ser. vols. 38–39; Cambridge, Mass., 1946). Nāma-rūpa and Dharma-rūpa (Calcutta 1943). Bhagavadgitā. Vāmuna's Gitārthasamgraha, included in an appendix to the present work; numbers refer to Stanzas. 1. Rāmānuja's Gītābhāşya, edited with the Tātparyacandrikā of Verkațanātha, by V. N. Apțe (Anandaśrama Sanskrit Ser. vol. 92; Bombay 1923). 2. śankara's Gītābhāsya, edited by V. N. Apte (Anandásrama Sanskrit Ser, vol. 34, 3d ed.; Bombay 1936). J. Gonda, Het begrip Bhakti (Tijdschrift voor Philosophie, Vol. 10, Nov. 1948). J. Gonda, Notes on Brahman (Utrecht 1950). Alkondaville Govindācārya, sri Bhagavad-Gita. With Rämānuja's commentary in English (Aladras 1898). *) GBh. Gonda, Bhakti Gonda, Brahman Gov. Govindacarja, Life of Rāmánuja Intr. Intr. Ch. Jha Alkondaville Govindácărya, The life of Råma. nhjáchārya (Aladras 1900). *) Rámánuja's Introduction to his Gitábháşya. Chapter of the Introduction to the Dr. Sir Ganganatha Jha, Purva-Mimimi in its sources (Benares 1942). present work.

·х bhāsya, based upon a complete translation of the text into Dutch When this translation was all but completed, an old rendering of the bhāsya by the Indian scholar A Govindacārya came to my notice Although I often had occasion to differ from his interpretations, I wish to acknowledge the help which his translation has given me In general I have benefitted much by publications of Indian scholars, especially the writings of Mr P N Srinivasachari, in whom modern Visıstadvaita has found a learned and ardent interpreter, have been a constant inspiration to me I have but hesitantly ventured upon this study, fully conscious not only of my limited knowledge, but also of the great, almost insuperable difficulties which a Western student will meet in interpreting an Indian spirituality Yet gradually I have been confirmed in my beltef that in many respects the study of Ramanuja's system, in its theistic tenets so frequently and so intimately akın to Christianity, may lead a Western student to a deeper comprehension of the Indian genius I do sincerely hope that Ramanuja's interpretations of the Bhagavadgita will find their way alike to those who abhor, and to those who admire "the Indian philosophy - as the richly varied trends of Indian thought and religion are usually styled without discrimination for its unnutigated monism ·LIST OF ABBREVATIONS IS. BhG. Dasgupta Edgerton, G(ita) Falk, Nāma-rūpa G(itā) GAS. Yamuna's Siddhitraya, part one: Atmasiddhi; see Siddhitraya. Bhagavadgitā. Surendranath Dasgupta, D. Litt., A History of Indian Philosophy, 4 vols. (3d vol. Cambridge 1940). Franklin Edgerton, The Bhagavad Gitā, translated and interpreted, 2 vols. (Harvard Or. Ser. vols. 38–39; Cambridge, Mass., 1946). Nāma-rūpa and Dharma-rūpa (Calcutta 1943). Bhagavadgita. Yāmuna's Gitárthasamgraha, included in an appendix to the present work; numbers refer to stanzas. 1. Rámānuja's Gītābhāsya, edited with the Tātparyacandrikā of Venkatanātha, by V. N. Apte (Anandāśrama Sanskrit Ser. vol. 92; Bombay 1923). 2. sarkara's Gitābhāsya, edited by V. N. Apte (Anandāśrama Sanskrit Ser, vol. 34, 3d ed.; Bombay 1936). J. Gonda, Het begrip Bhakti (Tijdschrift voor Philosophie, Vol. 10, Nov. 1948). J. Gonda, Notes on Brahman (Utrecht 1950). Alkondaville Govindācarya, śri Bhagavad-Gita, with Ramanuja's commentary in English (pladras 1898). *) GBh. Gonda, Bhakti Gonda, Brahman Gov. Govindicarya, Life of Råmånuja Intr. Intr. Ch. Jha Alkondaville Govindacarya, The life of Rimi. nujácharya (Madras 1906). *) Råminuja's Introduction to his Gitábhisya. Chapter of the Introduction to the present work. Dr. Sir Ganganatha Jha, Purva-Mimimd in its sources (Benares 1942).

·XII Kumarappa Lacombe, ASV Lacombe, Notes Bharatan Kumarappa, M A ,Ph D, The Hindu conception of the Deity as culminating in Rámanuja (Thesis London 1934) Olivier Lacombe, L'Absolu selon le Védânta (Paris 1937) Olivier Lacombe, La doctrine morale et métaphysique de Rānānuja, traduction (accompagnee du texte sanskrit) et notes (Paris 1938); numbers refer to the notes to his translation Etienne Lamotte, Notes sur la Bhagavadgitā (Paris 1929) Brhadırany aka-Upanisad in the Madhyamdına recension Nyayakosa, or Dictionary of Technical Terms of Indian Philosophy, by Bhinuicārya Jhalakikar and Vasudeva sāstrin Abhyankar (Poona 1928) (in Sanskrit) Lamotte, Notes M NK R Ramānuja Radhakrishnan, G S Radhakrishnan, The Bhagavadgita2, (London Radhakrishnan, 1949) Ind Phil S Radhakrishnan, Indian Philosophy, 2 vols (London 1951) Renou, Terminologie Louis Renou, Terminologie grammaticale du sanskrit, 3 vols (Paris 1942) S SBli Sankara Ranianuja's Srıbhasya, ed by Vasudeva sastrın Abhyankar (Bombay, Nirnayasagara Press, 1915), NB references to sBh 1, 1, 1 are specified by the numbers of pages in this edition, all references to sВh are specified by the numbers of the corresponding pages in Th's translation 1 muna s Siddhtraya ed by SSASTS PSM M Rama VIisra Sastrın (Chowkhamba Sanskrit Ser vol 36, Benares 1900) *) Jadunatlı Sınla Indian Psychology Perception (London 1934) Siddiutraja Sinha ·XIII Srinivisachari, Bhedābhedavāda P. N. Srinivasachari, M. A., The Philosophy of Bhedābheda (Madras 1934). Srinivisachari, Finite Self P.N. Srinivasachari, M. A., Rāmānuja's idea of the Finite Self (Calcutta 1928). Srinivasachari, G(itā), P. N. Srinivasachari, M. A., The ethical philosophy of the Gitaa (Madras 1948). Srinivasachari, VA. P.N. Srinivasachari, M. A.. The Philosophy of Višiştādvaita (Adyar 1946). Th. George Thibaut, Vedanta-Sūtras with Rāmanuja's commentary (SBE. XLVIII; Oxford 1904). V. Venkatanatha's Tätparyacandrika, if not specified, refers to the corresponding parts of his commentary on GBH. VAK. Višişțădvaitakośa, ed. by D. T. Tatacharya (Madras 1951). Varadachari, Theory of knowledge Dr. 6. C. Varadachari, Sri Ranianuja's Theory of knowledge (Tirupati 1943). Rāmānuja's Vedārthasamgraha, ed. by S.S.P.S. Rama Misra śastrin (Reprint from the Pandit. 2nd edition; Benares 1924); nuimilsors refer to pages. Y. Yamuna. YID. srinivasa's Yatindramatadipika, cil. by II. N. Aptc (Anandāšrania Sanskrit Scr. vol. 50: Dombay 1906): numbers refer to pages. Ved. . *) kindly sent me on loan by the Librarian of the Indian Onice Library, Commonwealth Relations Office, London. N.B. In the notes the capital ś is rendered by ç lxecause this type was not available.

·CONTENTS
page
IX
Preface
XI
List of abbreviations.
Introduction
1
Chapter I
.
ens
Chapter II
12
Chapter III.
18
Chapter IV.
28
Chapter V
40
Note on my Condensed Rendering ·
A Condensed Rendering of the Crtábhāsya
43
Appendix: Text and translation Yanuna's Gitárthasamgraha 177
183
Index of quotations.
186
Index of terms

·INTRODUCTION I Rāmānuja is indisputably the greatest philosoplier of the visistādvaita · school of Vedāntamīmāmsā. Moreover, he was the first Indian thinker who succeeded in creating a philosophical system out of the. data of popular emotional religion. At the beginning of one of his earlier treatises, the Vedārthasamgraha," hc states his position thus: "True knowledge of the jīvātman and the Supreme Atman, applied to the performance of the obligations imposed by the dharma of the various stations and stages of life, accompanying humble and pious acts of reverence for and meditation on the Supreme Person these and similar acts being held most dear by the devotee will result in the attainment of God." In this succinct statement the main principles of his religious philosophy are implied. True knowledge may be had of the living, embodied, individual ātman and of the supreme, animating, personal God, who are distinguishable and not identical. From the individual existence of a plurality of embodied ātmans results, on the one hand, the importance of personal activity within the boundaries of an organized society in which the embodied ätmans occupy individual positions, and, on the other hand, an individual relationship of the embodied atman to the Deity. The atman's relation to God is marked by religious worship and pious representation and animated by a spirit of love for these very religious acts which have such an exalted object. These acts performed the term is often incorrectly interpreted as a karmadháraja comp "quanlied, modified non-dualism"; but it is a tatpuruşa: tifistasddrvitam, or, as Venkata. nitha (Nyiyasiddhaſjana, quoted by Kuppusuami in Srinivasachari, Finite Sell) puts it, risistasya sisisfarnfam ad vitam "monism of the differenced, unity of the universe's spiritual and non-spiritual substances with and in God whom they modify by constituting His body". ? anterior at least to the ÇBh; the passage runs (Ved 5) jo foramil. inayathalmyajñanafarakaunasranıcdharmentorienetskaforomofurugacetonas geladh dorconapronomedir atzartharijas falfra Mithslah. 1 ·3 In His absolute form He is knowledge and bliss, antagonistic to all evil, comprising all that is good His divine Personality takes more shape with His beautiful qualities and glorious manifestation, yet he is inaccessible to perception, inexpressible by speech, inconceivable by thought Nevertheless, all perception speech and thought are concerned with God, for He is the divine reality underlying all and everything Everything forms part of his glorious supernal manifestation, his seigniory and dominion* So everything forms a mode of God, a prakāra which is attributable to Him, subservient to Him and effected by Him And God and his modes are indissolubly connected in a perfect and everlasting unity This is the truth which Ramānuja distils from the upanısads, the same scriptures from which Sankara derives a very different view The question of whose interpretation is the correct one need not concern us here. What we are concerned with is the important fact that Ramanuja had to justify his interpretation and build his system against sankara's Before he could start on developing and elaborating within the pales of the Vedanta school of thought the views set forth by his predecessors, he had to refute Sankara's entire philosophy and to prove that the great revelations of the upanısads admitted of a very different interpretation That he was fully aware of this is clear, the first doctrine he summarizes in the Vedarthasamgraha after summing up his own position is Sankara's,' the purvapaksın to his great Siddhanta is again sankara Ramānuja was, though not literally, a pupil of Yamuna who was the first to introduce the conception of bhaktı into the Vedanta Much of what we see blossoming into full maturity in Ramanuja's works we see budding in Yåmuna's writings And Yamuna was the grandson and successor of Näthamuni, the first of the acāryas who tried to give a philosophical expression to the thoughts scattered throughout the inspired hymns of the Alwars, and these hymns were the answer of the South-Indian Vaisnasas to latter-day Buddhism, just as in its way Šankara's system was also an answer Rámānuja, carrying on what Yamuna had only just begun to do, • tnbhan , asseurga and 113amang, the rendering "supernat manifestation 1$ Edgertons the less so because the unanısads forming no uruty whatever, do not admit of one systematic interpretation • Ved 12 14 7 tradition has it that R never met 1 imuna before the latter's death (Srins vasachan, VA, P 515, Govindicirya Lule of Riminujz. A SS A) 3 ·4 attempted to give the Bhagavadgītā its legitimate place among the autho. ritative texts of the Vedānta With this attempt the wheel of Indian thought had swung around once more The earlier upanısads, at the same time carrying on the quest of the brahmanas for a stable unitative principle and reacting against the paramount importance given by them to ritual acts, found a tentative answer in the conception of a Supreme Principle, identified with brahman and atman, beyond the phenomena of the world of perception and activity, only attainable by immediate intuitive comprehension, identical with this comprehension, sole ground of all being, sole being, ulti n reality in which man submerges by knowing it and thereby escapes from samsıra A reaction against this tendency of speculative thought which could only end in divorcing religion from its natural object became clearly marked in some later upanısads 8 but found its most remarkable expression in the Bhagavadgita The Gita, without pretending to correct or supersede the 'monistic' conclusion of the upanısads, stresses once more the necessity of action for the proper functioning of world and society and opens to all and sundry the way to release by emphasizing the personal character of the Deity who can be attained not magically or mystically through knowledge, but devoutly through bhakti Sankara, then, started where the upanısads had stopped Their ultimate answer net nett is his postulate from which he develops a philosophy that explains the perfect by explaining away the imperfect The sole real being is the absolute, everything else is unreal, sprung from an inexplicable imagination which itself is neither real nor unreal There is no room here for reason, let alone emotion Action is purposeless, religion impossible, there is nothing but hnowledge Against this there is again a reaction, born from the same need as was feit by the poet of the Gita, the need to take into account common sense and common experience, common religion and common God There is indeed a striking parallelism between the Gitā's reaction against the monism of the upanısads and Vasistadvaita's reaction against the monism of Advaita Just as the Gītā seeks to reconcile within orthodox Brahma- — inonim and theism, stresses the importance of ritual acts and upholds the claims of emotional religion, so Vasistādvaita seeks to reconcile within orthodox Vedanta unity and distinctness in the universe, stresses the importance of acts prescribed by the sastras and upholds the claims of the religious emotions felt by the devout believer in relation to a personal God However, just as Advaita brought only esp ÇietUp, on R. s indebtedness to this text, cf Kumarappa, D 2071 nism ·5 a certain tendency of the upanisads to its logical conclusion, so did Višişțădvaita elaborate only a certain, though most important, tendency of the Gītā. Henceforth there is no tentativeness, no side-by-side, no fluency of opposites; the positions are clear-cut, the conclusions decisive, the truths definitive. Groping speculation and poetical inspiration have given way to well-defined systems. II This remarkable parallelism between certain tendencies in the Bhagavadgitā and in Višiştādvaita naturally leads to the question if the tenets of the Gită have influenced Ramanuja's system, and if so, to what extent. It is not easy to give a complete answer to the question. Generally speaking, of course, the answer is an emphatic yes; but as soon as we start to investigate the exact manner in which this influence was exerted and precisely to what extent any direct influence is perceptible, we meet with difficulties. For it is impossible to distinguish between Rāmānuja as the independent and original thinker who created a philosophical system and who in his philosophic solitude could have been influenced directly by the Gità, and Rāmānuja as the faithful Vaişnava who succeeded Yámuna at the temple of śriranga and who from his boyhood lived in a devout milies where the tradition of centuries of Vaişnavite sentiments, conceptions and mythology was interwoven with advaitic illusionism and monism, pāñcarātric cosmology and bhagavata mysticism. In this milieu the teachings of the Gitā played traditionally an important role, and any influence they exercized on Rāmānuja must have been indirect, often unrecognizable, expressing itself in a spirit of religion and devotional actions rather than in a clear system of ethical and metaphysical truths. More than anything it was this spirit which formed Ramānuja and which in due time would be reformed by him. Philosophically speaking, tradition was adrift. After the great revival of the Aļwārs and the new religious fervour which stirred the South-Indian Vaisnavas, the Alagiyas could no longer acquiesce in a sterile sectarianism in which the exalted thoughts of the ecstatics would eventually drift off and vanish, no more than they could acquiesce in the not less sterile Vedāntic system of sarkara which threatened to cut their thinkers off from the revivifying inspiration of personal religiosity. It was the sentiment of bhakti in which Indian, and especially > ·6 Vaisnavite, religiosity had expressed itself of old," and it was this bhakti, grown richer and deeper in the course of time, 10 which at all costs should be saved This bhakti, a completely unintellectual devotion, a continuous flow of emotional religiosity, ranging from the worship of idols to the most exalted mysticism of love for and surrender to the supreme Deity, and as such an essentially theistic spirituality, pervaded and animated the religious life of the Vaisnavas, ever since it had found its superb expression in the poetry of the Gita, and possibly even before The tradition of bhakta theism, side by side with a more or less upanısad-inspired monism, was continuated by popular texts like the Visnu- and Bhagavatapurana and by the agamas of the Pancarátra which coupled the cosmogonic doctrines of the Samkhya with the ancient devotion of Narayana 11 The typically Vaisnavite doctrine of avatāra widened the scope of man's religious possibilities At the same time the orthodox Karmamimânisa with its exclusive attention for ritual action persisted, although the actions as such were no longer recognized as the only aim but were given a subordinate place in mans progress to salvation All these currents of religious belief existed since the Gita side by side, and all of them exerted influence on Ramanuja But it is hard to say what was the influence which the Gita, in which most of themi can be found, exerted on them The extraordinary popularity of the Gita should not make us forget that it was just one of the texts in which certain religious and 'philosophical trends expressed themselves in passing Its popularity grew with the influence of these trends themselves I think we may say that many tenets of Ramanuja's system were not so much directly inspired by the Gita than by the very unde current of popular religiosity by which the Gitā itself had been inspired But in the meantime the Gita had become an authoritative text and every thinker who attempted to justify the devotional theism of the Vaisnavas against the monistic doctrines of advartic Vedanta could find in it his authority Even Sankara could not pass the Gita by but had to demonstrate that his system was perfectly in keeping with the purport of that celebrated text 12 But Sankara's interpretations were dangerous , la bhakti est la forme specifiquement hindoue du sentiment religieux que l on peut retrouver et que l on retrouvera toujours dans tout culte et toute secte, quels qu'ils soient Lamotte Notes p 20 10 for a historic survey see Gonda Bhakti 11 on Pancaratra see 0 Schrader Introduction to Pancaratra Madras 1916 12 on Çankara s commentary on the G see B Faddegon Çankara's Gitabhāşya toegelicht en beoordeeld thesis Leyden 1906 ·7 he interrupted the continuity of religious thought as it had developed since the Gītā by returning directly to the monism of the older upani. şads. And by erecting a clear-cut system he provoked automatically the opposition of all Vedāntins who would not exclude from philosophy the rich inspiration of religion. To the challenge of śarikara's system they could only respond by another, more synthetic, system. It was Yániuna who laid the foundations of such a system. In his Siddhitraya he demonstrated that the atman had an individual existence apart from Isvara, the supreme personal Deity, and, borrowing his arguments from Nyāya and Sāņkhya, maintained the separate existence of God as the cause and of the conscient åtmans and the phenomenal world as effects, Besides he coniposed a sunmary of the Gitā in which he set forth that its principal object is to teach bhakti as the sole means of attaining God, thereby opening the possibility that the Sainkhyan dualism of God, souls and matter, which still persisted in his doctrine, might be solved in a higher unity. It was left to Ramānuja to build a synthetic system on both foundations.14 The frame-work of Rāmānuja's system is the great conception of sarirasariribhāva, the doctrine that God stands to the world of atman and prakşti in the relation of soul to body which fornis its indissoluble attribute. This doctrine satisfied the demands of pliilosophy; but religion demnands more. It demands a way out of the bondage of embodied life to salvation in release. And to satisfy this demand Rámānuja expounded the teaching of the Gită coherently with the tenets of Višiştādvaita. Now the Grà exerts direct influence. It is not only the text whose teachings have imperceptibly found their way to purāņa and agama, to the every-day life of temple and hermitage, but also the authoritative smrti text whose prestige should warrant the workable truths of Višiştādvaita. The position of the Gitā as an authoritative text is an ambiguous one. It is called an upanişad, but forming part of itihäsa it is smộti, albeit a smrti which has more prestige than many a sruti text. What does the Gitā mean to Råmānuja? Being smộtis its task is to which support the śruti, that is to clarify the purport of the Vedas 13 edited by S. Rama Mliśra Çastri in the Clowkhamba Sanskrit Series, Benares 1900, kindly sent me on loan by the India Office Library, Comm Rel. Office, London; discussed by Dasgupta, III, pp. 138-155. 14 It would be interesting to study the exact relation between the vicws of the Siddhitraya and those of the çribhăşya; too little is still known about the early history of Visißfädraita. 25 that the G. is smrti for R. appears from many instances, c.8. ÇBh. 1,1,1 p. 65 (Th. p. 86).

·CO 18 is already known - by means of the teachings of those sages who have complete knowledge of the Vedas and their contents and who have in virtue of their own efforts arrived at an intuitive understanding of the true meaning of the Vedas 16 Therefore, it necessarily must be in accord with sruti A quotation of the Gita can never suffice to prove a point without the corroboration of sruti 17 But not seldom the meaning of sruti is made to agree with the Gīta so that the Gitā might agree with sruti It is God himself who chants the Gita, and God is omniscient so that his teaching needs be true 19 We may remember that Rāmānuja has written a complete commentary on the Gitā but none on the upanısads, not even on the Svetasvatara and the Katha, and that he has contented lumself with sketching in outline the manner in which the conflicting statements of the various srutis should be reconciled 20 It is on the strength of the authority of the Gită that he sets forth the necessity of ritual action, performed not to achieve a personal end but for the glory of God, as a first step to ultimate beatitude in the intuitive vision of God through exclusive and perfect bhaktı, and this doctrine is the raison d etre of his whole system which was born from the need to account philosophically for the redeeming value of religion and devotion On the whole we may say that it was the Gita and all it stood for, the long tradition of love inspired theism, of devout Vaisnavism of the worship of avataras and the importance of ritual action, which provided Rimanuja if not with the frame work of his religious philosophy, at seast with its main inspiration and that it was the Gita's doctrine of salvation which was elaborated and re-integrated in Ramanuja's reformation of Vedanta which was thereby lifted from the 'intellectual sphere to the plane of religion Just as Sankara, after the decline of Buddhism, restored the continuity of Brahmanism by reaching back to the upanisads, so Ramanuja restored the continuity of Hinduism by making room 16 CBh 111p 72 (Th p 91) asjärtlasjetila saptränabhyan upabrmhanan kirjan its pudjate i fabrnihanam hiama zuditasakalazedatadarthandu svajogaia- Imasukşalkrtazodatait Urthd 1001 -akyail s-d ahala eda dlzartha 3 aktikaranom es in ÇBh 111 (Th p 78 f) R quotes first several srutis then the G and finally the VP to corroborate his view that Brahman is not nirglina. In Çankara s sense a striking example is the icdana upasana and dhyana of the upanışads which is equated with the bhaktı of the G, of also GBh ad 7 1cf Goh. 212 and 13,2 ru2 in the Ved ind ÇBh 111 (Th p 138 ff) in the ÇBh. the G1s quoted rot less then 140 times following in number immediately after BAU and Ch Up 15 20 ·9 . in Vedanta for the Bhagavadgitá This is already amply proved by the Śrībhāsya; but by composing the Gitābhāsya Rāmānuja gave full expression to the cardinal significance of the Gită in Vedānta So Rāmānuja acquitted himself of the task left to him by Yāmuna, and, we may add, entirely in Yamuna's spirit For Yamuna left his successor not only a task, but also a scheme, the Gitárthasamgraha Rāmānuja's indebtedness to Yamina's Gitār thosaigi aha Several authors contend that Ramānuja was in a large measure indebted to Yamuna's Gitārthasamgraha for his interpretations of the Gitā,al but, as far as I know, no attempt has as yet been made to determine the exact measure in which Ramanuja was influenced by his predecessor Yamuna's GAS 22 15 a very concise summary of the G in 32 slokas It may conveniently be divided into four parts, I the doctrine of the G (st 1); 2 the subject-matter of the three satkas into which Y divides the eighteen Lectures (st 2-4), 3 the subject-matter of the eighteen Lectures separately (st 5-22), 4 definitions and discussions of the main points of the G (st 23-32) We do not exaggerate when we say that practically all the salient features of the GBh are contained in Y's scheme Rāmānuja himself leaves no doubt as to his indebtedness to Yamuna he not only dedicates his commentary to Yamuna with the significant remark that he owes everything to his illustrious predecessor,^3 but he also quotes some of the slokas of the GAS and most important of all, makes a point of using Yamuna's oun words, as often as the occasion arises The following notes may suffice to illustrate this 1 The doctrine of the G according to Y svadharmajñanavairăgyasadhyabhaktyekagocarah Nārāyanah param Brahma (vs 1), and to R paramabrahmabhūtalı Nārāyano svavisayam jñānākarmănugrhitam bhaktiyogam avatarayāmāsa,24 and Gitāsăstrasya sárartho bhaktiyogah (18,0) 21 es Radhakrishnan, Gp 17, Srinivasachari, VA P 512, and Kumarappa, P 144 text and translation of the Gitarthasamgraha in Appendix. in the title of the Vedarthasamgraha we hear a courteous echo of that of the Gitarthasamgraha 24 This passage in Intr , 010 vir is borrowed from GAS 5 ·10 2 R boi rows from Y the tripartition of the eighteen Leltures in 3 satkas, a 1-6, b 7-12, c 13-18 a 16 Y jñänakarmitmike nisthe jogalakse atmīnubhütısıddhyarthe (vs 2), and R pratlianienádhyāyasathena ātmajñānapū vakaharmānusthānasādhyam praptulı pratyagatmanu jäthātmyadarsananı uktan (7,0), R uses throughout Y's terin -nistha 25 where G has -yoga- in jūāna- and harma, oga- ātmadarsana- corresponds to Y.'s atmadrsti- (vs 25), Y's yoga- to R's "contemplation of the atman" (ätmadar-ana-, -avalohana-), cf 2 53 and 68-72, 6, 27-29 b 7-12 Y bhagavattattva; athātniy avaptısıddhaye jñanakarnābhinirvartyo bhaktıyogah, and R jñanaharmānugi hitam bhahtıyogam (Intr ), and madhy anie ca paramaprap, abhūtabhagavattattı ayāthātmyajñānapūrvahaikāntıkātyantıkabhaktijoganısthā pratipădită (Intr and 13,0) c 13-18 Y supplementary discussion of 1 pradhāna 2 purusa, 3 vyakta, 4 isvara, 5 harma, 6 dhi, 7 bliaktı, and R uparitanasathe (1) prakrti- (2) purusa- (3) tatsamsargaprapanca- (4) isvarayāthatmya- (5) karma- (6) jñana- (7) bhaktisvarūpatadupādānaprahārās ca satkadvayoditā visodhyante (13,0) 3 R follows in his own abstiacts of the Lectures the summary of the GAS often to the point of literalness So, eg, Y prasangāt svasvabhavoktih karmano 'karmatāsya ca ! bhedā jñānasya mahātmy am caturthādh; aya ucyate // (st 8) and R caturthe karmayogasya kartavyatam dradhayıtvantargatajñānatazāsyaiva jñānas ogākāratām pradarsya karmayogasvarūpam tadbhedālı karmayoge jñānāmsasyaiva prādhanyam cocyate, prasangāc ca bhaga- Yadavatārayathātmyani ucyate (4,0), and Y (1) svayātħātmyam (2) prahrtsäsya tirodhih (3) saranagatih / (4) bhaktabhedah (5) prabuddhasya śraisthyam saptama ucy ate // (st 11), and R . saptame tävad (1) upăsyabhūtaparamapurusasvarüpayathātmyam (2) prakrtyā tirodhānam (3) tannivrttaye bhagavatprapattır (4) upāsakavidhābhedo (5) jñāninali sraisthyam cocyate (7,0), a dhinatāmatih / bhakty utpattivıvrddhs arthā vastirnā daśamoditā // svakalyanagunānantyakrtsnasıā- (st 14) and R bhakty utpattaye tadvıvrddhaje ca bhagavato nagunaganānantyam krtsnasza jagatas tatpravartyatvam ca prapancyate (10,0), and Y. (1) dehasvarůpani (2) átmåptıhetur (3) åtmas isodhanam / (+) bandhahetur (5) vivekas ca tray odasa udiryate // (st 17), and R : trayodase (1) dehātmanoh svarūpam dehayāthātmyasodhanam and kalya- Is borrowed, of course, from G 3,3 ·11 (2) dehavijuktātmaprāptyupāja- (3) viviktătmasvarūpasamsodhanam (4) tatitividhasyātnianas cãcitsambandhanahetus (5) tato vivekānusandhänaprakäras coczate (13,0); and, frnally, Y (1) isvare kartrtãbuddhih (2) sattvopāde; atântime / (3) svakarmaparınamaś ca (4) sastrasārārtha ucyate // (st 22), and R. (1) bhagavatı sarvesvare ca sarvakarmanām kartrtvānusamdhanam (2) sattvagunasyāvasyopādeyatvam (3) karmanam paramapurusårādhanabhūtānām paramapurusapräptınırvartanaprakärah (4) · Gitāsastrasya sărârtho bhaktıyogah (18,0) 20 4 Most of the definitions and discussions with which Y deals in GAS 23-32 return in one form or the other throughout the GBh In fact, there is hardly a word in Y's summary which does not reappear in the corresponding context of the GBh in the same or a slightly different form To Rāmānuja's free use of Yamuna's terminology corresponds a not less striking fidelity to the main points of the GAS Both Y and R regard jñana- and karmayoga whatever their exact relation 27 only as preparatory stages they result in the "contemplation of the atman", but not in the attainment of God himself God can only be attained through bhakti, to which the former disciplines of jñāna and karman are the indispensable means, and both agree that this doctrine is the essence of the Gita As to their views on the subject matter of the separate Lectures, the above quotations will sufficiently prove that they almost literally concur On the whole we may say that Yamuna provided Rāmānuja with the frame-work of his Gitabhasya Yamuna established the general sense of the Gita and left to Ramanuja the task of adapting detailed interpretations to the general lines sketched by him in the Gitărthasamgraha We may even regard the GAS as a satisfactory index to the Gītābhasya Sometimes, however, the text of the GAS is not clear enough to allow a definite translation and we have to invoke the aid of Rāmānuja's paraphrases to understand its exact meaning But then the concise character of the GAS makes it difficult to find out whether Ramanuja explains the text in the sense of Yamuna For example, in GAS st 8 we cannot be sure that Yamuna considered akarmată (corresponding to akarman- in G 4,18) to mean knowledge and 96 these examples may suffice the summaries of all 18 Lectures are repeated by R with greater or lesser fidelity in his own abstracts at the beginning of each Lecture or the next one sce Chapter IV 27 ·12 jñanasya mahātmyam to signify the importance of the component of knowledge in action" as R interprets it, nor are we sure that in st 6 Yāmuna meant by joga "contemplation of the atman" Personally speaking, I am under the impression that Yamuna attached more importance to jñanayoga as a separate way to salvation than Rämánuja docs, but to my mind it is impossible to deduce a positive conclusion from the insufficient data of the Gitārthasamgraha 28 Many of Ramanuja s ideas seem to derive directly from the Gitárthasamgraha, for instance, that acts which always are ritual acts are propitiations of God, 29 that the contemplation of the atman is ancillary to the attainment of God through bhaktı ,and that there are three groups of bhaktas the ai varyārthins, the kaivalyārthins and the jñānıns, but that only the last attain God 31 Summing up we may say that before Rāmānuja set himself to the task of commenting on every verse of the Bhagavadgitā most of the interpretations which found their way to his bhāsya were already accepted among South-Indian Vaisnavas of Yamuna's school But as Rămânuja in his Śrībhāsya proves hiniself to be such an original and subtle thinker, we may safely assume, though direct evidence is lacking, that in his Gitābhasya, too, the views of his predecessors and coreligionists not only found a more systematical expression, but were also rearranged and reinterpreted by his original and devout genius III Whereas there is direct evidence that the Vedärthasamgraha was written before the śrıbhāsya,52 the relative date of the Gitābhāsya has not yet been established Tradition is silent about it 33 The śrībhāsya nowhere quotes the Gitäbhäsya, nor does the Gitâbhâsya ever quote the Sribhásya So, if we are to ascertain the relation between Rāmānuja's 19 On the GAS compare also Srinivasachari, VA P 372 ff , in my opinion, however, there is no sufficient evidence to prove that in the GAS "the last (sajka) sums up the whole truth and insists on absolute self-surrender (= prapattior the Sarandgat. of ys 11) to the Lord as the only means of salvation" (oc D. 372), nor that the last chapter insists on saranagatt or surrender to the Lord as the supreme means of moksa' (ocp 374), cf my remarks on prapatt- with R. in Chapter IV GAS 25, at the root of this conception is G 18,46 > GAS 26 GAS 27-28. 13 R refers twice to his Vedårthasırgraha in ÇBh 1,1,1, viz Th. pp and 138 1 c Gorindidirya, Life of Ramanuja, p 134-136, Srinivasachari, VA., D 517 29 78 ·13 commentary on the Sūtras and that on the Gitá at all, we shall have to refer to internal evidence. There can be no doubt that the śBh, and GBh, are written by the samc author. Tradition is positive, and, indeed, the very terminology of practically every line of the GBli, reminds us very strongly of that of the SBh., more so in fact than the terminology of the Vedārthasamgraha does, R. not only uses the same expressions and definitions for fundamental concepts of his system, but he also uses literally the same terms when speaking of matters of detail in both commentaries. E.g. prabalapramāṇabādhitatvena occurs in the same form (and the same context!) in śBh. 1,1,1, p. 8 (Th. p. 13) and GBh. 2,12; when speaking of the Vedas it is said in the GBh. 2,45 that they are mātā pitssahasrebhyo 'pi vatsalataratayā pravýttāḥ, and in śBh. 3,3,39 (Th. p. 662) mātīpitſsahasrebhyo 'pi vatsalataram śăstram. These instances, which illustrate the direct relation between both texts (in which they occur only once), could be augmented. A certain method of investigating the relation between both commentaries consists in studying the quotations of the Gitā in the $Bh. as well as those of the Sūtras in the GBh. If we should discover some difference between the interpretations given in either text of the same stanza and the same sūtra, we may be justified in seeking in that difference a criterion by which we can decide on the exact relation of both texts, 1. The Gitā quotations in the Srīblāsya, The Gitá is, after the BĀU. and ChUp. the most quoted text in the śrībhāsya (some 140 times). As far as I can see, the stanzas of the Gītā quoted are interpreted exactly in the same way as they are in the GBh. Frequently, of course, the stanzas are quoted in another con- - nection in the śBh. than they are in the GBh.: they serve to illustrate a point of the demonstration of the śBh.,34 so that no more can be said than that the general trend of the interpretations is the same as in the GBh. But in dealing with some stanzas R. is obliged to enter into detail; in all these cases his explanations in the śBh, strikingly concur with those in the GBh. For instance, in śBh. 1,1,21 (Th. p. 241) G. 4,6 is quoted .. prakrtim svām adhişthāya sambhavamy atnamāyayá, which is explained: so G. 2,12; 7,6; 10,8; 10,20; 10,39; 12,17; 14,4 and 15,18 are quoted to corroborate the view that consciousness of an individual self persists in release (Ch. 1,1,k, Th. p. 71).

·14 prakrtih svabhāvah / svam eva syabhavam asthaya, na samsărinam svabhāvam ity arthah / åtmamayayeti svasamkalparūpena jñānenety arthah "māyā vayunam jñānanı" iti jñanaparyayam api naighantukā adhiyate, cf GBh prakrtım svabhāvam / svam eva svabhāvam adhisthāya svenaiva rüpena svecchayā sambhavāmity arthal åtmamayayātmajñānena/"māyā vayunam jñānanı' it135 jñanaparyāyo'tra māyāśabdah In śBh 1,1,1, p 102 (Th p 125) commenting on G 7,14 maya is equated with prakrtı because it is called gunamayi, a discussion of the meaning of māyā precedes this quotation nahi sarvatra māyasabdo mithyāvisayah / asuraraksasāstrādisu satyesv eva māyāsabdaprayogāt / yathoktanı (VP 1,19,20 is quoted), ato mâyāśabdo vicitrārthasargakarābhidhāyi, cf GBh asyā (sc prakrtyā) mājāśabdavācyatvam asurarāksasāstrādınām iva vicitrakāryakaratvena , 30 then the "same smrti (VP 1,19,20) is quoted, and R proceeds ato māyāšabdo na mithyārthavāci, this theme is further elaborated 37 and it is concluded that the primary sense of māyā is "miracle-working or illusioncreating influence" (this miracle and illusion being in itself real), and the secondary sense is "the illusion created" Another instance is śBh 4,2,20 (Th p 742) where G 823 is commented upon yatra kāle tv iti kalasabdah kalabhimanidevatativāhikaparah, agnyādeh kālatvāsambhavah, cf GBh atra kalasabdo margasyähahprabhrtısamvatsarāntakālābhimānidevatābhūyastayā mārgopalaksanārthah Finally ŚBh 1,1,1 118 (Th p 140) ad G 14,3 jagadyonibhūtam mahad brahma madiyam prakrtyākhyam bhūtasūksmam acıdvastu yasmims cetanākhyam garbham samyojayāmi / tato matkrtāc cıdacıtsamsargās devādısthāvarāntānäm acınmısränām sarvabhūtanām sambhavo bhayatīty arthah; cf GBh acetanaprakrtyā bhogaksetrabhūtaya bhoktryargapunjabhūtâm cetanaprakrtım 38 samyojayamīty arthah / tatas: tasmāt prakrtidvayasamyogān matsamkalpakrtāt sarvabhūtānām sambhayo bhavati These instances may suffice to show that the interpretations in GBH and sВh of certain Gitā stanzas often literally concur, so much so that I think we may assume direct borrowing But if both texts agree so completely, it is impossible to conclude which explanation was written down first Still it should be remarked that the GBh enlarges more P 30 35 V comments from a Nighantu V having the above ÇBh prissage in mind adds satsest asurarakşasastradışı md;dsabdapranoge na mithuair anıbandhana 11 bharah ia by adducing the instance of the illusionist (mdydin) who suggest to a person a certain idea (buddh: ) which in itself is real enough the same instance is adduced in shorter form in ÇBh 1,1,1, p 56 (Th 75) or the jivabhutaprakſti of G 7,5 37 39 ·15 on the interpretations of 7,14, 8,23 and 14,3 than the śBh does GBh 7, 14 gives an important anıplification of R's statement in the sBh on niya and elucidates his views Bh ad G 8,23 is too brief to be altogether clear, only by comparing the GBh we learn exactly why kala- is used 11 the sense of mirga- In itself, however, the concurrence of GBh with sВh provides no sufficient evidence to conclude definitely wluch text is anterior The only conclusion is that before the sВh and the GBh were written down R's interpretation of the Gita, even in cletail, was fixed 39 2 Siilia quotations in the Gitabhäsja With the Sūtra quotations in the GBh the matter stands differently Several times the Vedantasůtras are quoted (ten times in total), but only in a few cases the sense of the sutra concerned is commented upon Taking into consideration the importance of the Sutras in the Vedanta and the existence of Sankara's commentary, whose authoritativeness for the Vedantins is proved time and again by Ramanuja's polemic violence It is a priori improbable that R would have referred to the Sutras in corroboration of his Gita interpretations if he had had no reason to consider his own views on these vital texts to be sufficiently known to his fellow-philosophers, only after having composed his bhasya on the Sutras he could refrain as he does from commenting in cletail on the Sutras to which he refers The interpretation of the Sutras quoted in the GBh is exactly the same as that sn the $Bh In some cases, again, the agreement is so literal that we must assume direct borrowing For instance VS 21,34 40 as quoted in GBh 4,14, in the same context both sВh and GBh quote VP 1,4,51-52, the last line of which (miyate tapasām srestha svasaktya vastu vastutam) is explained svakarmanaiva devádıvastutaprāptıh, and svagatapracınaharnrásahtyaiva hi devadivastubhavam upanıyate respectively VS 2 3 41 41 is quoted in GBh 18,14-15, in sВh this sūtra is introduced nany evam vidhinisedhasastrınarthakyam prasajyetety uktam taträha (follows sútra) and in GBh (after quotation of 2,3,40) ? nany evam paramatmayatte jusátmanah kartrtve jivātmi karmany 79 for a comparative study of R. and C on the VS see VS Ghate Le Vedinta Ftude sur les Brahma sutras et leurs cing commentaires thesis Paris 1918 40 voişoulangırghinie 10, süpekșat al 11 kloprayntud peksos fit mihilafratis ddlovati arthyadıbhyah 42 pordt tu toc chrulli ·16 anıyojyo bhavatiti vidhinisedhasāstrāny anarthah ini syuh / idam api codyam sutrakarena parıhrtam (follows 23,41), this sutra is commented on in sВh sarvasu kriyasu purusena krtam prayatnam udyogam apeksyantary amiparamatma tadanumatıdanena pravartayatı, paramatmanumatımı antarenusja pravrttır nopapady ate, and in GBH paramatmana dattais tadadharais ca karanakalevaradıbhis 43 tadahitasaktı bhih svayam ca jivatma tad dharas tadahita-aktıh san harmanispattaye svecchaya karanadyadhisthunakaram prayatnam carabhate / tadantaravasthitah paramatma svanumatıdancna tam pravartayatıtı jivasyapı svabuddhyaiva pravrttıhetutvam asti Here more than in sВh full stress is laid upon the intention of the individual atman, but this is only one aspect of the question the problem how God can permit sin in the atman is not touched upon *4 In sВh the relation between God and self and their agency is illustrated by the example of the joint property of two persons which cannot be disposed of by one person save with the permission of the other In GBh, too the relation is illustrated with an instance but as in the Gita not the relation between the agency of God and self but that of all sıx factors which cause an action is under discussion an entirely different example is provided, there, too, it is especially the responsibility of the individual atman which is emphasized The discussion of this sutra in GBh, which only throws light on one aspect of the problem may lead us to assume that R deliberately avoided touching on Gods relation to the evil created by man an aspect which instantly calls for attention, this aspect is however fully dealt with in the sBh whereas the GBh more fully discusses the atman's responsibility May we assume, then, that R here implicitly refers to his demonstration in the SBh ? There is another, but dubious, indication that the GBh is posterior to the $Bh In his detailed commentary on G 2,12 Rāmānuja refutes the objection of an advaitin that the bheda-doctrine implied by this stanza might be a case of badhitanuvrtti,45 the persistence of an erroneous notion which has already been sublated R shows by three examples that the argument is not appropriate, these examples are mirage and waler, inirror and real person, one inoon and double inoon Now it is remarkable that the sequence of these examples exactly corresponds to sc. the body senses fivefold vital air, R's interpretation of G 184 sdheshana , karana and cesta as it is in ÇBh 2341 where it occupies the greater part of R's commen. tary (Th. p. 557 558) 45 c also ÇBh. 111, p 7 (Th. p 12) and Varadachan, Theory of knowledge P 83 ·17 that in which they appear in the series of erroneous, though to some extent real, notions summed up in ŚBh. 1,1,1, p. 98 ff. (Th. p. 120 ff.), viz.silver and mother-of-pearl; dream and reality; white seen as yellow; crystal secn as red; mirage and watcr; firebrand; mirror and rcal persoi; mistaken direction; one moon and double moon. Unless one would consider this a curious coincidence, it creates the impression that R. went through his list in the $Bh. to see in which case the objection of his adversary would liold good and selected three instances to incorporate in his refutation. Moreover, a number of passages in GBh., dealing with fundamental concepts of Visiştādvaita, not only presuppose a short exposė like the Vedārthasamgraha,“ but also the detailed demonstrations of the śrībhāsya. For example, R.'s commentary on G. 2,12 is only compreherrsible when seen against the backgroưnd of his Great Siddhānta in the śrībhäșya. We note in this passage that R.'s entire reasoning with regard to this important text departs from the axiomatic assumption that the Gītā is upadeśa-, i.e. instruction in truth; but the Gitā, however important its teaching, is only smſti,"? and R. would never have refuted the orthodox, upanişadic doctrines of advaitavāda on the strength of smſti alone: his very reasoning here presupposes the scriptural evidence collected in śBh. 1,1,1, (Th. p. 78 ff.). The full import of his remarks on the vision of a double moon in the same passage becomes only clear when we compare them with his demonstrations in śBh., 1,1,1, p. 7 f and 99 (Th. p. 12 f. and 130 f.). These are only a few instances. Throughout his Gītābhāșya Rāmānuja takes for granted certain notions of which he only treats in detail in his śrībháșya. Considering all this, the narrow relation between GBh. and śBh., the amplified interpretations of the GBh, where the interpretations of the śBh. are enlarged upon, the implicit references to the śBh. when Sūtras are quoted in direct corroboration of his Gîtă commentary, and the a priori probability that the śBh, as an epoch-making commentary on a vital Vedānta text, preceded the Gitābháşya, in which moreover the most important višiştādvaita views, set forth in the Śrībhâsya, are taken for granted, considering all this I feel justified in contending, though not one of the indications is in itself conclusive, that the Gītābhāșya is posterior to the śribhāsya. 40 this important text has not yet been studied in detail; it would be interesting to know the relation between Ved. and ÇBh. see Chapter II. 2 ·18 The Gitābhāșya is in many respects very different from either the Vedārthasamgraha or the śrībhāsya. Here Rāmānuja does not act as the independent thinker who with polemic vehemence attacks and refutes the errors of advaitavādins and bhedābhedavādins and who in a concise and precise style expounds his doctrines systematically and organically, but he appears in the different rôle of commenting theologian whose views need no longer to be defended and advocated and who quietly applies them to the interpretation of every stanza. Very rarely he permits himself to polemize, and then only briefly; seldom he enlarges on the philosophical significance the concepts in the terms of which he interprets his text. But readily he enlarges upon the devotional passages of the Gītā and then his style often approaches that of the ardent devotee who glorifies his God in fervid litanies. More than in his other works it is here the priest of the temple of śrīranga who rises before our minds in the prose hymns of many passages. It is the priest who is in daily touch with God in his temple, who is familiar with the practices of ritual acts and the more exalted practices of meditation and loving representation. It is the devoted bhakta who dresses and adorns the image, who loves to dwell on the infinite perfections of the God it represents, on the beautiful shapes He assumes, the radiance of his countenance, the brilliance of his ornaments, the splendour of his attributes. Metaphysical speculation is bleached by the glorious light in which the Deity to whose service all acts should be dedicated and on whom all thoughts should be focused is revealed in the immediate visualization of bhakti. IV Rāmānuja, following Yamuna, divides the 18 Lectures of the Bhagavadgitâ into three șațkas, the last of which gives further explanations of topics already dealt with in the preceding şaškas. In the first 12 Lectures, then, the, fundamental teaching of the Gitā is laid down, culminating in the essential doctrine of bhakti. The whole teaching of the Gitá is declared to be the exposition of the mumukṣu's progress to bhakti and the attainment of God. That progress is divided into two stages, the first of which, preparatory and ancillary to bhakti, is the subject matter of Lectures 1-6. Departing from Arjuna's dilemma, at the root of which appears o lic an ignorance of the basic truths, the Lord begins Sy explaining the categorical difference between body and åtman. What is a body?

·19 A conglomeration of elements of prakrti which has developed into a certain nature and structure, it is essentially non-spiritual or nonconscient and essentially transient Prakrti itself, one of the three categories which make up the universe, may be eternal as such, its corporeal forms are perishable Eternally it passes from one stage to another, from the stage of subtlety, where it is cause, to that of grossness, where it is effect, likewise its more developed forms, such as the body, pass from stage to stage, from birth to death and from death to birth, just as a clot of clay passes into the stage of jug and from that into the stage of grains Entirely different from this non conscient prakrti is the atman, an essentially spiritual and conscient principle whose essential attribute is knowledge From time immemorial it has been implicated in samsara, seemingly dying and being born with the body to which it adheres Fundamentally, however, it is immortal and not subject to the body's vicissitudes It only seems to be mortal, through a basic misconception which is the root of all evil, the misconception 48 that the atman is identical with the body in which it resides Once this misconception has been formed and struck root, the ātman is bound to the body Though its proper nature does not really change but remains essentially aloof from the body, the ātman is involved in matter It acquires a mock nature, that of the empirical ego particularized by its body Once the proper nature of the atman is no more recognized the embodied being regards the pleasures which it can derive from the body as the only pleasures within its reach The embodied being or individual person acts upon his basic misconception in order to materialize his ambitions But one action involves the next one, and his activity becomes a habit 48 and the habit becomes literally a second nature All actions are necessarily followed by results, and these results of past acts which a person has performed by his own free will tº determine his future, henceforth he is trapped in the net of samsara So all teaching of the ways by which a person may return to the recognition of his proper nature must start with explaining this nature Pure knowledge of what the atman essentially is, is, however, not sufficient to break the bonds that tie the atman to its body This know- * On the important notion of abhimana in Vısışțadvaita see Varadacharis interesting paper on that subject (Appendix III to his R's Theory of Knowledge) on the Samkhyan aspect of the same problem see Radhakrishnan Ind Phil II, Pp 303 ff 19 vasana 80 see eg GBH 18 13 ħ and Kumarappa's remarks p 271 ff ·20 ledge must be lived, must be applied to every action and thought of the man in samsara So the samkliye buddhih, or the knowledge of the proper nature of the atman as an entity distinct from the body, is followed by buddhıyoga, the practical application of this knowledge to every day life If it is activity for the sake of results that keeps the atman in bondage to prakrtı, then the first step to the release of the atman must be the relinquishment of the results of the acts, of all results even the rewards which man may enjoy in heaven after a virtuous life All acts should be performed to achieve one end, the supreme end of man, Release This release is the sole purpose of the sastras in all their various injunctions Only by karmayoga the assiduous practice of disinterested activity in which the knowledge of the atman is integrated, one may eventually reach that exalted stage at which the a.man can be perceived, for karmayoga in the above sense leads to jñananıstha and jñananısthā leads to the contemplation of the atman or the atman's self experience Now what is this jñananıstha? The constant consciousness of the knowledge of the atman, which alone occupies the entire mind of the aspirant and which alone is the ground of his activity The exact relation between karmayoga and jñanayoga is not altogether clear From 2,54 58, where four degrees of jñananıstha (= jñanayoga) are enumerated, it would appear that jñananıstha is a discipline of concentration the mind has to be focused on the atman and the senses withdrawn from their objects, so that there seems no room for 'action', but in 72 it is explicitly stated that the sthitaprajña or jñananıstha- is characterized by his firm devotion to disinterested activity or karmayoga The problem is further discussed in 3,1 ff , but whereas according to 2,53 karmayoga leads to jñananıstha and the latter to the contemplation of the ātman, it is now said that jñānanıstha presupposes karmayoga, and further on, in 34, that for several reasons karmayoga is preferable to jñanayoga, even for one entitled to jñanayoga, nay, that jñanayoga is physically impossible (48) and that only a released atman can refrain from acting (4,17 f ) So in 3 35 srezan svadharmo vngunah paradharinat svanusthetat, sta is made to refer to any person conjoined with prahrtı and para- to a released atman 01 In several passages (3 34, 37) jñanayoga is strongly advised against Then the accent is shifted, it is said that karmayoga itself includes knowledge (4 18 ff), that knowledge is the most important aspect of karmayoga (4,33-34) The same problem of the exact relation between both nisthås is again tackled in 5,1 ff here 11 but c GBh. 147 ·21 karmayoga and jñānayoga arc equally autonomous means of attaining beatitude, i.c, the beatitude of the atman's self-experience, and they are optional; immediately thereafter jñānayoga is declared impossible without karmayoga. Finally, the yoga described in 5,27-28 which is the last step to the ātman's self-experience, is called the head, or the crown, of karmayoga. How to account for these apparently conflicting statements? No doubt it is, principally the ambiguity of the Gītā itself which returns here: the poet of the Gitā did not venture to set aside the timehonoured 'path of knowledge of the upanişads, however partial he were to the path of disinterested action'. 62 It seems to me that Rāmānuja attempted to reconcile both methods of the Gitā, and starting from the emphatically preferable karmayoga tried to reinterpret jñānayoga. By introducing an element of jñāna into karmayoga itself, both disciplines could be stated in the terms of a continuity: jñānayoga is now no longer a separate way -- as such it is repeatedly condemned but an advanced stage of karmayoga. From Rāmānuja's point of view karmayoga has two 'aspects', knowledge and action. That knowledge is originally the mediate, more or less abstract' knowledge of the ātman, corresponding with the sankhye buddhiḥ of the Gitā. This knowledge is acted upon; interested action becomes disinterested action. Gradually (the process may require several lives 53) knowledge and action interact more directly; knowledge, becoming more and more integrated in action, is concretized, action is spiritualized and interiorized, until at last both culminate in Yoga where the ātman is recognized, karmayoga terminates in jñānayoga and the mediate, abstract knowledge is completely concretized in immediate intuitive perception (såksātkāra-).64 So both karmayoga and jñānayoga culminate in Yoga or the Contemplation of the atman, the immediate cognition, or rather recognition, of the ātman in oneself and all others. There are four degrees or stages, 1. the recognition of similar ātmans in all beings, which all have the 33 cf. GBh. 3,35. 52 I may refer to Edgerton, Gita II, pp. 62 ff. 54 essentially the same view in YID. 7, R: 62 karmayogo nämopadeśāj jivaparayāthātmyajñānaśaktyanusārena phalasangarahitakarmaviſeșah l... ayam tu jivagatakalmașăpanayanadvärá jíànayogam utpădya taddvårå sākṣād vã (or, Father, v.l. sākşātkāra-) bhaktyutpadako bhavati i jñānayogo năma karmayogán nirmalāntahkaranasyeśvaraśeşatvena prakttiviyuktasvätmacintāviſeșah. For modern interpretation of karma- and jñānayoga, tacitly along R.'s lines, see Srinivasachari, VA. ch. XIII and XIV (pp. 320 4.) and Gitā, ch. IV and V (pp. 50 ff.). a ·22 same form, knowledge, which is their essential quality, 2. the recognition of similarity of God and åtman, 3. the persistence of recognition not only in Yoga but in everyday life, and 4., the highest stage, the acting upon this recognition by never more distinguishing between one's own ātman and the atmans of others.55 But this lofty end, which as such already means salvation, is not the end of man's possibilities; on the contrary, it is only a beginning, a necessary beginning of the attainment of the Supreme End, God himself, 6,47 marks the transition from the first to the second sařka and announces the subject-matter of Lectures 7-12: bhakti as the sole means of attaining God. What is bhakti? It is man's participating of God, at once 'intellectual and devotional.57 It is the constant rememorization of the atinan's total subservience to God, inspired and animated by a perfect love of worship in which the knowledge of God as the possessor of all perfections, as the merciful saviour and as the sole cause of the universe completely terminates. It culminates in a mystic ecstasy of love so ardent that the aspirant cannot live for a moment separated from God: all his happiness depends on his contact with God; his most humble act is ali expression of his all-pervading love for God. Rämänuja's views on bhakti, as they appear in the Gītābāșya, are essentially those of the śrībhâsya ;68 but in his commentary on the Gitä he loves to dwell upon the devotional and emotional aspects of the 'continuous representation of God'. He sums these aspects up in his commentary ad 9,34 "in which God declares what bhakti essentially is": "Focus your mind constantly, uninterrupted like a flow of oil,on Me, the Paramount Sovereign, antagonistic to all evil and solely comprising all that is good, on Me, the Omniscient, whose every will is truth, the sole cause of the universe, the Supreme Brahman, the Supreme Person, BS Srinivasachari, Gitá, ch. V, pp. 76 ff. B6 There is no doubt that R. considered that atmăvalokana means release of the soul (following Yamuna, AS. p. 1 mannctam hi sarvasamayeşv almajñdnam nihfrey aschelur ilt), but the relation between release in kaivalya and in bhakti is not clear; cf. Srinivasachari, Gita, pp. 90 f. 11 for a systematic description of bhakti in R. I refer to Lacombe, ASV, Op. 363 ff.; on bhakti generally sec Gonda. Bhakti; R. does not appear to make the later distinction between bhajona- and bhakti-, see Gonda, o p. 647; bhajana is wed once (9,30) to explain bhakti, compuse 48. GBH. 18,65 redonoposanadh; anadifabdoudcyair darfanana manakarami smytisamianom alzarthafrisom (for text ity-) iha manmond bhoveti ridhiyale i modbhakto 'yorikem malprijo "garthamalprijatvena co niratifayam prijema smstisamtatim kuruistaty orthan with, e8, ÇBh. 1,1,1 p. 8 ff (Th. p. 13 m). * same expression ÇBh. 1,1,1 p. 8 (Th. p. 13).

·23 for me, whose compassionate eye is long and immaculate like a lotus-leaf, whose appearance is like a transparant blue haze, whose glow is as brilliant as that of a thousand rising suns, on Me the indestructible ocean of beauty, on Me whose four arms are as bulky as bellies, whose garment is of an extraordinarily radiant yellow hue, who am adorned with immaculate diadems, makara-formed ear-rings, strings of pearls, golden bracelets and arm-rings etc, on Me the shoreless ocean of mercy, goodness, radiance, leniency and love, Me the Refuge of all inconceivably differenced worlds, Me the Master of all Be my bhakta while focusing your mind on Me be you filled with overwhelming love and when you have cognized Me as the immeasurably and incomparably adorable One, devote yourself to worshipping Me so Glorify me do not stop at living merely a life of complete subservience to Me, a life which you would consider eminently desirable because you cognize Me as the imineasurably and incomparably adorable One, but decide to humiliate yourself as deeply as possible before Me who am your innermost atman Seek your support in Me because without Me your atman will be unsupported And, having by doing so prepared mind in immeasurable and overwhelming love to the attainment of Me, you shall attain Me to that end constantly performing the profane acts, required to sustain your body, as well as the periodical and occasional Vedic acts, while remembering that it is I who have brought about your sole delight in being subservient to Me and therefore performing all these acts to win My love, you should lovingly devote yourself to glorifications, sacrifices, worship etc for the glory of Me, and while realizing that I rule the world whose sole joy and essence it is to be subordinate to Me and meditating upon the multi tudes of My perfectly adorable perfections, you should practise this worship as described above and thereby attain Me" So, in bhaktıyoga the acts are not less important than they were in atmayoga they now play their part in man's progress to God, they are indirectly means of attaining God Man's active life becomes thus dedicated to the One from whom he derives his acting power This dedication may work out in different ways, depending as always on man's intention he may dedicate himself to gain aišvarya-, to attain kaivalya-, or to reach God himself The aspirant to aisvarya prosper 01 your 60 Gmady ajı which acc to R implies aupacárika acts (V waving lights before the idol etc), såmsparlika acts (V adorning the idol with garlands, incense etc) and abhyavaharıka acts (prostration etc) dimanam G = R. marah 01 ·24 - ity in the world in the widest sense will naturally remain in samsāra, for he forsakes release. The aspirant to kaivalya 42 total isolation in the immediate visualization of the ātian in its pure form distinct from prakſti may be compared to the jñānayogin of the first satka; with this difference that the kaivalyarthin more or less takes advantage of God to realize his aspiration. The last one, the aspirant to God, or the jñānin here again the aspect of hnowledge in bhakti is the coniplete bhakta, who does not seek God for the sake of worldly prosperity or solitary self-experience, but because God himself is his only aim, because he cannot be without God. His cxclusive love for God is returned; lovingly God extends his Grace to his striving devotee ;04 and while proceeding further and further along the way of love, his loving representation of God becomes ever more intensificd and ultimiately his memory terminates in a total visualization of God in his divine majesty: he has attained God This progress of the aspirant to God by the way of harma-, jñāna-, and bhaktiyoga, which are not separate roads but successive stages of the same way culminating in the attainment of God, is for Rāmānuja the fundamental teaching of the Gītā. But we miss in this brief exposition of Rämānuja's views that mystic doctrine which has grown so important in later Visistādvaita, which has indeed divided the Vaisnavas into two schools which exist today, 45 the doctrine of prapatti. The doctrine of prapatti as a second, and indeed a preferable, way to the attainment of God beside bhakti is conpletely absent in Rāmānuja's Gitābhāsya But in view of the later development of prapatti, in view too of the role that prapatti played in the religion of the Alvārs, it seems 61 by the time of Çrinivasa (see YID. 8, 76) when bhaktı had become so all-important that everything else seemed negligible, kaivalya (originally a Sšmrkhyan term meaning "the atman's icolation from the bonds of prakştı") was reinterpreted in the sense of "isolation from God" and acquired a pejorative connotation which, as Lacombe (ASV. p 372, n 1) justly remarks, is not apparent in R. 6 The exact relation between the jūånayogin and the kaivalyārthin is not clear It seems one of the instances of original Sámkhyan notions which are not w lolly integrated in R's system on the role of God's grace I may refer to Kumarappa's remarks, p. 294 ff. 6 the Southern School (Ten-galai) which asows the so-called märjäranyaya (entailing the doctrine that God alone is active and carries the self-surrendering desotec in his goal like a cat carries a kitten), and the Sorthern School (Vada. galai) which holds the markaja sicw (the desotee collaborates with God like a Foung monici clings to the back of its mother); cf. A Gosindacarsa, Arthapancala translated, JRAS 1910, II, pp 555 ff ·25 - indicated to sketch here Rāmānuja's attitude with respect to prapatti in the Gita The general micaning in which Rämānuja takes pra-V pad is "to take refuge in", " that may be in God in His human form by following his command (4,11), in God by considering Him to be the supreme end of all worship (7.19) so it can alsn be applied to man's taking refuge in divinities as the principal objects of worship (7,20) - Besides it is called an activity which leads to bhahti (7,15),97 it is paraphrased by "that 'approach' to dle which presupposes the true knowledge of the ātman that its solc essence is to be a sesa of God, while realizing that it is Väsudeva who is man's supreme goal and who is all aspirations whatever that may mahe man reach that goal" (7,19), as such it is the only means for the aisyaryarthin, haivalyarthin and jñānın to achieve their respective ends (14,27), by taking refuge in God one may attain the immediate presentation of the atman (15,4-5) GBh ad 14,26-27 is interesting; R explains these stanzas in this sense that, only if God is served (pard homage Vscu-) through bhaktıyoga, a man will be able to conquer the gunas and qualify hunself to become brahman-, je to attain the atman in its pure form the immortal and imperishable ātman, for (st 27) God is the foundation alike of that immortal and imperishable få åtman (the end of the haivalyārthin), of the eternal dharma, 1e the eternal aisyarya (the end of the aisvaryārthin), and the perfect happiness, ie of the attainment of God (the end of the jñānın) R proceeds because in 7,14 it has been established that prapattı to God is the only way to conquer the gunas, and to attain aisvarya, kaivalya and God, it follows that the conquest of the gunas and the attainment of the ātman 69 (which presupposes the former) can only be possible through that exclusive prapattı to God From this passage we must conclude that, here at least, R considered prapattı equivalent with bhakti Finally I may point to 1862 where saranam gaccha ( pra-vpad) is explained by anuzartasva "follow, obey ", this obeisance being the reason that the mayā is stopped (etanmāyānıvrttthetum), with which (15,4 5) synonymous with (san)a V sri (4,11, 7,20), saranam (upo) V gam "7 bl aga adupasanapadınin blagazatprapattım, upasand is synonymous with C R makes aniriasian lalasia refer to the brahma of st 26 (brahmabhizija) which is there equated with jatha, asthitam atvēllan1 = R brahman , which in viest of brahma 1 st 26 must be explained as bhakti 09 atman ·26 I may compare 7,14 mnām eva jc prapadyante māyām etām taranti to Therefore, the only conclusion, we are entitled to draw from the above passages is this prapattı is "taking refuge in God as the One who underlies everything, while cherishing the conviction that God is everything because he is the inner Ruler of all, so that, if one desires to achieve a certain end, be it prosperity, self-experience or the attainment of God himself, one has to follow Him, obey his commands and act according to his teaching" It is the nearest approach of the aišvaryarthin and the haivalyārthin to bhahts, it is a first step in bhakti, for it is synonymous with the ‘paying honiage to God through bhakti- Joga' (14,27), it is presupposed by the attainment of atnāvalokana (ib ) and it is an activity which is presupposed by bhaktı (bhagavadupasanapadınim blagazat prapattım (7,15)) Though it is intimated that prapattı provokes God's grace (7,18), there is no evidence that Rămănuja believed that prapattı alone sufficed, that God would do the rest and that man's personal efforts in striving after prosperity, aspiring to ātmāvalokana and attaining God are forestalled by an act of grace Nowhere the word has the later sense of "complete self-surrender of the devotee to God who, moved by the devotee's utter desolation, lifts him to beatitude by a mere act of grace' Kimarappa, though holding essentially the same view,70 reads more ambiguity in Rāmānuja's pronouncements on the subject of prapatti 71 that Rāmānuja's teaching in the GBh differs from that in the $Bh in this important respect that in the former text the function of God's grace in man's work for salvation is more stressed to the detriment of the value of man's personal efforts, and that "the religion to which Ramanuja belonged seems to lead him to assert that the Deity requires nothing from the soul beyond self-surrender (=prapattı)". First he notes the contradiction between $Bh 1,3,32 (Th. p 338) where it is said that a sūdra cannot be capable of knowledge of Brahman, this knowledge requiring the study of the Veda to which a südra is not entitled, and GBh 9,29-34 where it is said that everyone is equal before God and that even a čūdra by taking refuge to God (wyapajritza) may attain the supreme end But this does not necessarily imply that a kūdra may attain God as a šūdra. by virtuously following God's commandments he may be reborn in a station in which he is better equipped to aspire to his end Again in 15,4 Kumarappa reads * "It must be said that the general trend of Ramanuja's tedching is certainly in favour of the Northern School" (p 311) He says DP 305 &.

·27 73 that "all that is necessary for salvation is to flee to the Deity for Refuge and he will awake in the soul such tendencies as will lead it to release" But here, I think, Kumarappa attaches too much importance to a spurious reading: R. reads in G. 15,4 prapadycd (vulgate prapadye) in the first place; in the second place only he cites a variant reading which most probably is corrupted: prapadyeyatah 72 pravrttir (= prapadya iyataḥ pravſttir), while a variant reads prapadya yalah: it is this variant reading which Rāmānuja comments with the improbable iyatah the sense would be "solely by making prapatti to God the ancient pravștti (= activity in sublating ignorance etc.) is possible"; whereas the reading prapadya, yatah would niean "...after having taken refuge in God, a man will, departing from that, be active in sublating ignorance etc."; this latter sense is in keeping with R.'s explanation of the reading prapadyed etc. which he apparently prefers." Furthermore, Kumarappa cites R.'s commentary on the famous Caramaśloka 18,66. Here again, however, he only quotes half of it, the latter half, R.'s first explanation is perfectly in keeping with his general views: "while performing all dharmas, viz. karma-, jñāna- and bhaktiyoga, as propitiations of God and therefore renouncing result, interest and agency, one should take refuge in Me; realizing that I alone am the agent 14 as well as the means by which you may attain me. If you do I will release you from all sins incompatible with your attainment of Me: do not worry." In his second interpretation he assumes that this stanza is meant to dispel Arjuna's fear that he may not be capable of bhaktiyoga, because of all his sins which would take such a long time to purify: "Dispense with all purificatory rites but take directly refuge in Me in order to succeed in bhaktiyoga; I will deliver you from all sins which prevent you to practise bhakti: do not worry." But to my mind even the latter explanation does not mean that taking refuge in God is quite enough: even if God by an act of grace has deigned to So, 12 a rearrangement of the vulgate reading prapadye yalali. * in total there are three readings: 1 R.'s first: prapadyed / yata which R. explains in detail; 2. the ('sectarian') reading: prapads eyatalı of which no trace can be found in Ri's commentary, but which is given in Apte's text; 3. the 'variant' prapadya /3atch, which R. explains in the second place. The only reading which Kumarappa discusses is the second and most suspect one. Further corroboration for his view K. finds in 15,5 where he is lead astray by Govi's misleading translation "through my sole agency" where the text has malprasedad "by my collaborating grace"; besides he refers to the Caraṇāgatigadya ascribed to R, whose authorship is, however, not really established. ** this is not to be taken in the sense that God is the sole agent but that he grants his permission (anumali.); cf. GBh. 18,14-15 and ÇBh. 2,3,41.

·28 75 wash the incompatible sins away, Arjuna has still to practise bhakti Here too we may consider the first interpretation as the one preferred by Ramanuja On the whole I may say that there is not sufficient evidence to conclude that Ramanuja's attitude with regard to man s personal efforts in securing his lofty end is different from that displayed in the Sribhasya Whenever God's grace is mentioned the personal efforts of the aspirant are stressed too There is certainly no trace of that importance given to prapattı by later Visistadvaitins God s grace may crown the aspirant's efforts, but he first has to deserve it Only when a man has devoted his life to exclusive bhakti towards God He will elect him to his beatitude V We have said before that in his Gitabhasya Ramanuja shows himself a priest rather than a critical and polemic thinker Whatever tius distinction is worth it may be justified in so far as it throws light on certain aspects of Riminuja s personality which perhaps inevitably, often remain obscure in studies dealing with this typically Indian genius Most works trert of 'Ramanuja the Philosopher', with his theory of knowledge, his philosophical system, his differences with Sankara, etc, and Western scholars especially are apt to isolate hımı from his traditional background in order to shed light, almost exclusively, on those of his writings which appeal most to an abstract mind accustomed to evaluate philosophies rather than philosophers Whereas Ramanuja's commentary on Vedantasutra 11 i has been translated time and again, hardly any attention has been paid to his other writings, the study of the genesis of his ideas even of his relation to his immediate predecessors, esp Yamuna has positively been neglected But I would maintain that not only a just evaluation but also a right comprehension of Ramanuja's contribution to Indian and Vedantic thought cannot be possible unless we try to see him against his entire background and as part of a long tradition The Gitábhasya sheds some light on other aspects of his religious activities we meet an Indian guru who explains a reverenced text to " It is curious enough that R. proposes two explanations for stanzas which in later times have grown so important there might be two reasons 1 that R though not subscribing entirely to the views of his contemporaries did not want to exclude t'cse possible translations from his bhåşya 2 that both explanations are added by a later hind on the possibility that R considered the doctrine of sapattı toy secret to divulge see Lacombe ASV p 370 n 5 ·29 his disciples in the ancient and traditional manner, elucidating stanza after stanza, pausing at every word, enlarging upon every vital point and clarifying every difficulty The great difference between his two commentaries on the Sūtras and the Gita is that properly speaking only the latter is a commentary at all Unlike the Sutras whose concise and obscure style leaves all commentators ample scope for expounding the most divergent views, the Gitá is a rather long poem, coherent in itself written in a simple style which seldom admits of more than one interpretation Still, when we study the various commentaries on the Gita we are struck not only by the divergence of one Indian commentary from the other, but also, and particularly so, by the divergence of all Indian commentaries together from the interpretations of modern scholarship It may be worth while to occupy ourselves with this divergence The differences between traditional Indian and modern interpretat ion are determined by a basically different outlook The modern scholar studies the texts from the historical point of view, the Indian sub specie aeternitats For the former the texts are determined by their place in history, their date, their relations to other texts of the same age, their connections with older and younger texts etc, whereas for the latter they are determined by their eternity, their eternity with respect to the past in which they have existed side by side with essentially consonant with, forming a whole with, all other sacred texts, and their eternity with respect to the present, the eternal authority which they have carried through all ages until now His historical outlook leads the former to study the texts analytically so that by subtly weighing conformity and difference he may ultimately arrive at a well balanced interpretation of every historically unique text, whereas the latter arrives, or, rather, has already arrived beforehand, at his interpretation by the basic assumption of the characteristic conformity of every text to other similar texts Seldom, and then only hesitantiy, a modern scholar will utilize Younger texts to interpret older ones, while for the Indian commentator all texts are the one expression of the everlasting present truth, so that every text can be interpreted in the terms of every other text The basic assumption is that of the aikārthya- of all sacred texts, a conception which can be traced back to the Karmamımamsa where it was intimately connected with the principle of syntactical unity or elavak3 adhskarana- 76 The application of this principle, onginally 10 Mimämsäsůtra 2,1,46 arthakotiud etom idejam, sokanksam ced rabhage Sdt "so long as a single purpose is served by a number of words which, on ·30 78 meaning that when a number of words serve the same purpose only if read in connection these words form a syntactical unity, was soon extended 77 it was said that those groups of words which convey a single idea should be regarded as one sentence, or, in other words, when there is singleness of meaning there must of necessity be consistency in the words, or sentences, or texts, which convey this meaning In the Vedantamımamsa this principle became most important, whereas the Karmamimamsā, dealing with a great variety of rites could solve all contradictions between certain injunctions by assuming that the different enjoined rites were optional, the Vedantamımamsa, dealing with texts which set forth the knowledge of Brahman could not solve similar contradictions by assuming that there were optional kinds of knowledge, but was by the very unity of knowledge itself forced to maintain the absolute consistency of all texts treating of knowledge For Rāmānuja, unlike Sankara all scriptures are equally authoritative The artha- (at once "meaning , "idea', "purpose", and "end") of their injunctions being fundamentally the same, sº it is the task of the commentator to find a method of interpretation by which all conflicting statements can be reconciled and given their proper place in a consistent explanatory system We have seen that the task of smrti is to elucidate sruti, this, of course, is only possible if smrtı agrees with sruti 82 The Gitābhāsya provides several interesting instances of the manner in which this elucidation and this agreement was conceived and applied GBH 3,4 R states his view that jñanayoga is ancillary to bhaktıyoga which alone leads to knowledge of God, he corroborates this view by referring to Prajāpatı's speech, ChUp 8,7-12, where, according to R, the knowledge of the individual atman is taught this knowledge corresponds with that of jñanayoga The ChUp passage 87-12 is connected with ChUp 8,1-3, which, again according to R, deals with the kno reage of God and 79 81 being separated are found to be wanting and incapable of effecting the said purpose they form one 'Syntactical Unit - one complete Yajush Mantra". Jhā P 189 *1 cf Jhå p 190 i 1$ cf Thibaut Vedānta Sutras (SBE. XXXIV) P x1 71 Srinivascharı Finite Self p 3f c GBH 2,41 ckasmar moksophaldja hi mumuksoh sarzani karmant ridhlyante i alali sastrarthasyarkatzut sarvakarına 1903d buddhir ekaia / etc. 11 ci ÇBh. 1,11 (Th F 138 ff), Ved p 16 ff CBh. 11,1 p. 72 (Th. p. 91), quoted supra r. 16, and ÇBh 2,1,1. (Th. p 411) wobtmhanam ca frutifrolspannorthorrfodikoronam loc ca niruddharthataya Impir na fałyote korium N ·31 sets forth in 8,3,4 what is the fruit of knowledge of God, viz the ātman's entering into the supreme light So there is perfect agreement between the Gita progress jñānayoga → knowledge of God in bhaktıyoga - union with God, and ChUp 8,7-12-→ 8,1-3 -- 8,3,4 So R at once elucidates these sruti passages by interpreting them according to his views on the Gita and corroborates thesr views by adducing evidence from the sruti Another instance is GBh 8,3 where karinan which has the sense of "creative act” is explained by "procreative act" with reference to the pañcāgnividya of ChUp 5,4-10, where in 58 the sacrifice (= karman-, hence the connection) is described in the terms of cohabitation The reason of this connection becomes clear in GBh 8,23 ff where the two roads of light and darkness are spoken of this passage is connected with ChUp 5 10 and the conspicuous resemblance of the Gita with this sruti justify the connection But the sruti passage is interpreted in a curious way which we can only understand when we compare Gitā 88 ff there three groups of aspirants are discussed, the aisvaryārthins, the kaivalyārthins and the sñanins, of whom only the first will return to samsāra The parallelism of the two roads in Gita and ChUp 5,10 leads R to identify these three groups of aspirants with the persons mentioned in 5,10 tad ya ittham viduh correspond to the kaivalyarthins "who know this”, viz the preceding paragraphs on karman, ye ceme Pranye sraddhā tapa rty upasate correspond to the sñánıns or perfect bhaktas (upasana- being synonymous with bhaktı, hence the identification) and ya zine grāma istaparte dattam aty apasate (5,103) to the ansvaryarthins, of whom it is said that they will return to samsāra, whereas the others will not return 83 So the sruti agrees perfectly with the Gitā But how can R identify the han alyarthens with tod Ilhain vduh? Remember the haivalyarthin is the one who strives after, and acquires eventually, true knowledge of the atman as distinct from prakrtı Now, R contends, the srutis pañcainyām ahutdv apak puruşavacaso bhavant: 84 (ChUp 5,9,1) and 5,10,7 declare that karman causes a man to be born in a body which consists of elements (water etc) and ja 93 which R says appears from ChUp 5 10,2 sa endn (se the two categories spoken of in 5 10 1) brahma qamaiat it is interesting to note that R. couples this passage with Chup 4 156 which corresponds to a great extent, however, in GBh 30 (discussed above) R maintained that this passage of the daheraiidys o attainment of God corresponds with the ultimate attainment of God through bhaktı as set forth in the G, but only the perfect bhakta or jñánın attains God not the kaivalyarthin so that there seems to be a contradiction. which, to accord with R., should be interpreted by karman the elements (Rater etc) are coupled with the purusa (itman) ·32 so the that the anian is but enveloped by these elements so here the «ruti expounds the difference between atman and body, it is this knowledge of the huvaiyarthin uluch is resumed in tad in tad ja ittlan viduh 83 We may safely say that here the Gita has done more to corroborate the sruti than contrarik ise An instance of a different kind where a Gitā passage is projected against the background of the sruti is GBH 3,30-31, here R interprets mayı sarī ān kariai samnjasja in the sense that God is the atnian of all beings and, as their antaryamin, actuates them all and so is to be regarded as the ultimate agent of their acts This sense, he proceeds, is the essential doctrine of the upanısads, importance of 331 f stands suddenly out in relief The principle of aikārtlja- bears not only on different texts, but also on each text itself We have seen how this principle was applied to the ChUp where seemingly unconnected fragments were made to form a consistent whole The Gitabhasya in its entirety is another example we have seen that the whole Gīta is so interpreted that it forms a consistent whole The different parts which inake up this whole are, too, explained as consistently as possible A curious case is to be found in 3,36 ff where the influence of kama- is discussed, the author of the Gitā concludes his discussion in 41 by showing the way in which kāma. may be conquered, which is modified in 43 after a parenthetical Sinhhyan survey of the levels of psychical functions senses, manas, buddhı, beyond which is sal by which obviously the atman is meant, as is proved by 43 buddheh param ātmānan R disregards the parenthesis of 42, and takes the senses in 42 to mean what they meant in 41: obstacles to be conquered, so that manas and buddhı are con. sistently taken to mean further obstacles, and sah the last one, which therefore is made to stand for kauna-, but this forces huu in 43 to equate atmonam with inanah and atuand with buddhya The tendency to interpret the text as consistently as possible easily entails over-interpretation, by which I mean the over-emphasizing of an often far-fetched sense found in certain passages and stanzas, which thereby are given over-due significance and made to determine the general trend of interpretation For instance, the over-interpretation of G 2,12 which is treated of as a proof of the reality of the plurality and individuality of the atmans and of the reality of the difference betnicen God and átman, or 2,17-18 where in a most ingenious way *s but tad seſers also to the karman described in 54-9, esp 9, which, we may remember, was identified with the karman of G 8,3 which was particularly to be known (and forsaken) by the kaivalyarthun.

·33 nothing less than complete syllogisms are construed which prove the mortality of the body and immortality of the atman A clear example provides 4,18-19 in st 16 akarman- was given the sense of "knowledge" (akarman->jñānayoga-> pñana-) and karman- that of 'karmayoga" In st 19 R reads a proof for his interpretation that karmayoga implies knowledge this is deduced from tam åhuh panditam budhah "sages who know the truth call a man who practises karmayoga a knowing man" Which proves that karmayoga implies knowledge In the same trend 20 cd karmany abhipravrtto pi naiva kimcit karoti sah is interpreted and na karot given the sense of "he practises alarman- or knowledge' The conception that hırmay oga itself implies knowledge of the ātman plays a leading part in the interpretation of the first satka 88 Another example is that of the three groups of aspirants, aisvaryarthins, kaivalyarthins and jõtanins which are first met with in 7, 16 where arta- and arthārtlin, are both explained as aisvaryarthins differing only in degree (gunabhedamatram) jynası as the kaivalyarthin who wishes to acquire knowledge of the atman as distinct from prakrti, and jñānın- as the complete bhahta These three groups play an important rôle they return in 7,28-29 and throughout 8, where esp the passage stt 8-15 is made to refer to them and interpreted in a way contrary to the obvious sense of these stanzas Instances of similar forced explanations which overstress a not impossible, and often enough improbable sense of a passage or stanza in order to arrive at a consistent connotation or to make them agree with the general trend of interpretation are very numerous In many cases they entail similar explanations of single words which are talen in an unusual sense so that they can be fitted into the sense of the whole passage We have seen that by disregarding the parenthesis of 3,42 and by making sah refer to kama- Ř was forced to explain atmanam in 43 by manal, and that in 4,16 ff akarman- was taken in the sense of "knowledge” to account for certain ambiguities in the Generally speaking the same tendencies of which we have already spoken influence the sense in which a word is taken, viz the tendency to take no account of the historical meaning of a certain word the sense most conimon to it in a certain period and 1 certain text and the tendency to make its sense entirely dependent on the green context, the general sense of which has been established le forchand it happens that in the same context the same sord is explained in a different way Gita text 86 * Ch IP 3 ·34 . 87 so that in Eg, in GBH 4,18-24 the element of knowledge implied in karmayoga is under discussion To retain a consistent sense st 24 is interpreted in the same terms The commentary is preceded by a short introduction in the preceding stanzas it has been said that karmayoga implies knowledge of the atman, now it is said that it implies knowledge as it imples the realization that all action (sc ritual) is ensouled by the Supreme Person who is the Supreme Brahman thus we have to interpret brahman- in 24 as parabralman or God as the antaryamın, but 24 cd brahmarva tena gantar yam brahmakarmasamadhınā is explained "a person who has formed the opinion that all acts consist of br in so far as they are ensouled by br is able to reach (not the Supreme Brahman or God the prerogative of the bhakta, but ) the atman', c bralman = the atman, and in d brahinan- : the Suprenie Brahman The instances of various explanations of bralınan- are interesting here more than in other cases, its full repertory of meanings is used with some philosophical justification The term braliinan 88 is used to connote God, atman and prakrti In its primary sense 89 brahman denotes God, the Supreme Brahman, the Absolute One, the inner Ruler of the world the material cause of the world and as such its effect, 90 it is the underlying divine Reality (4 24-25), the sole End to be reached (824) Secondarily it connotes the atman but then the atman in its pure form released from its bondage to prakrtı as an entity of its own kind (atmavastu), essentially the same in all beings which has unlimited knowledge as its form and the immediate contemplation of which is a source of perfect, everlastıng happiness (272, 56,19 20 21, 24-26, 6,27-28, 7,29, 8,1,3, 13,30, 14 26 27 18 50,53 54) At the root of this connotation is the meaning of brahınan- in Samkhyan philosophy, 92 but its Samkhyan meaning is given a new and religious significance by the fact that the åtman is a prahara of God as the Supreme Brahman , brahman- does not assume a completely different sense by connoting the atman but the connotation brahman- gives the atman itself a new significance, that of being utterly dependent on and internally ruled by the Supreme १५ 15 ?mmeasurably and *T I have abbreviated this passage on R s etymology of brahman ÇBh 112 (Th 2 158) ana adhikatusas abrhad rmhana ca bralıma / brlater dhatos tadarthatat br incomparably large and all supporting for these are the meanings of Vorh see Gonda, Brahman p 20 and passim c es ÇBh 2,34 and passim compare also Gonda oc, P 12 GBh 13,2. Gonda oc. p 12 where further references 89 DO ·35 " 97 Brahman which is God Ⓡ2 Another secondary 93 meaning of brahınan- is prakſti (3,15; 5,10; 6,44; 14,3-4), at the root of which is the Sámkhya sense "immense complexity of elements which is always changing, one, uncaused, independent, eternal and all-pervading”,94 but this sense is again modified and elevated by the fact that the prakrti is a prakära of the Supreme Brahman who persades, directs and animates In this sense brahman- connotes the subtle elenients 95 Still, even in the intimate unity of Brahman with spiritual and non-spiritual substances as the spadānu- of material cause the world, all three entities remain categorically different and distinct from one another 86 Yet we wonder whether all these implications of the usage of brahman- were always considered by R, in some cases definitely not Eg, brahman- in G 13,12 (which R reads anādı inatparam brahma, to avoid paranı bralına) means nothing but "atman". R declares atmany api brahinasabdah prayujyate and refers to 14,26-27 and 18,54 where the word has the same sense, this same brahman- is identified with ksetrazīiatattva- "the category of ksetrajña-" with reference to its etymology brhaltvagunayogi ksetrajñatattvam "ks can be called br because it possesses the property of brhattva- 'exceeding greatness' It can easily be understood that when the insight in the semantic development of a word is wanting, the etymology of that word becomes very important: the etymology may provide the commentator with an 82 cf also Lacombe, ASV p 287 ff I cannot however agree with his opinion that ckarasa- in seşataikarasa. GBH 7,19, said of ātman and prakrti) would mean that "elle (the atman) est de meme essence en tant qu'elle forme une partie intégrante de son (brahman's) corps”, the expression is synonymous with -sesataikarat:- (Intr) and -seşataikasvabhava- (1854) the atman's sole delight, or sole essence, is to be a sesa of God a subordinate principle pervaded by God as its inner Ruler, an aprthaksiddhar iseșang- of God Rasa. has both connotations oy" and "essence" So, paramapuruşasesatarkarasata (GBH 7,19) cannot mean "the being 'de même essence que la Personne Supreme parce qu'elle (atman) est un element subordonnee de son étre!", but rather "the having as its sole joy-andessence the being a sesa of the Supreme Person" ÇBh 2,3,4 brahmasabdas 'lasmad etad brahma namorüpom annam ca dyate' (MundUp 1,1,9) #ty atra pradhavie garnataya prayuklah Gonda, oc, p 12 where further references, cf CBH 1,4,14 (Th P 375) where a Sămkhyan adversary is introduced who interprets brahman- as pradhang- 05 bhatadısliksma. GBh 13 2 atah stanlasikşmacıdacitprakaram brahmaira karjam karonam cets bra. hmopadanam jagat, GBH 132, cf ÇBh 1,4,23 (Th p 398 ff) of cf CBH 1,1,2 where the same etymology of brahman- (quoted supra n 88) is given, but there at refers to the Supreme Brahman The complete passage in GBh runs byhattvagunasogi Farired arthantarabhtitam svalah soriradibhsh parr cchedarahıtam kşetrajñatattvam it arthak "the kşetrajña is byhat, because it cannot be encompassed by bodies etc, for it is different from the body" 93 94 36 ·36 99 appropriate meaning which is not to be found elsewhere but still has the dignity of its ancient source Instances of etymological interpre tations are numerous In 2,18 the (pseudo ?-) etymology of deha <Vdih- in the sense of "combination, augmentation" (upacaya-) is used to prove that a body is a combination of elements and therefore perishable, 111uni- is explained throughout by atmainananasila- because of the pseudo etymology <V11an-,98 in 2,44 samādha- is explained by inanas because it is in the manas that the knowledge of the atman is contemplated (samů-V dhi-), in 11,10 deva- is rendered by dyotamānaand in 11,15 divya- by dipta-, no doubt because they derive from Vdyudiv-, in 11,24 Visnu- is rendered by vyäpin- (Vvis- or vns-), loka- in 15, 17 and 18, and 16,6 is explained by "that which is seen" from Vlok-, etc Under the same head I would bring the explanations which are derived from the literal and radical meaning of a word prajāpat in 3,10 is not Prajapati but literally "the lord of the creatures, God”, brahmana- in 246 = brahmasambandhin- (bralman- in the sense of "Veda") = valdika- (cf brahmana- in 17,13 qualified for brahmanor the Veda the first three varnas) Only when we keep in mind the radical meaning of Vyuj- "to join, combine, connect etc stand the many different meanings of yoga-, even when that word occurs in expressions like yogaksema- (2,45 yoga- = aprāptasya prdprih, ksema- = praptasya parıraksanan, whereas 9,22 yoga- = matprdprilah sana-, ksema- = apunarāvrttıräpa-) and yogešvara- (11,4 "possessor of yoga- = jñanādıkalyanagunayoga-”, vid 18,75, but 18,78 lord of the yogas = krtsnasyoccăvararapenāvasthitacetanasyācetanasya ca svabhavayogah) Usually the many equations go unexplained, very frequently atmanis equated with inanas-, but only once, not before 6,47, what grounds there antaratman- is equated with manas-, for bahydbhyantarasakalavrttivisesåsrazabhūtam manah from which we gather that atman- = manas- inasmuch as the manas is, like the ātman, an asraja- Often these equations will find their ground in specialized tisages which we do not know but which for a Sanskrit-speaking Indian needed no explanation Sometimes an equation which at first seems fantastic is on further consideration found acceptable, eg in 4,6 mndyd is equated with jñdna- on the strength of a Nighantu, and jñāna- again equated with samkalpa-, but when we consider the creative aspect of jñana- and the etymologies of andya (Vmd--"to fashion") and samkalpa os cl CBh 3,4 46 (Th. p 710), quoted in n 103 we underwe learn on ·37 (san-V klp. "to fashion"), we find that these equations are not as arbitrary as they seem I am certain that when similar equations in Indian commentaries are studied systematically, many of them which would seem to be wildly fantastic will prove to be acceptable enough Sometimes we see that R arrives at a correct interpretation of a passage via a series of queer equations, eg sāsni liya- in 2,39 which is explained to derive from samkhzd which is equated with buddhi- K samv khya. "to reflect") "the organ by which we reflect” > sankhya"that on which we reflect by means of the buddhi", ie in this connection "the category of atman", so that samkhye buddhih is "the buddhı directed to the atman in order to know it', in contradıstinction to yoge buddhih "the buddhı applied to practice', which explanations are true at least to the general sense of this passage Other equations can be understood when we consider the dogmatical backgrourd of the author Adhering to the satkaryavada doctrine he is justified in equating a word denoting a cause with its effect A clear instance is 2,14 mäträsparsa. "contact with the matras', these inatrás comprise 1 the tanmatras with which they are synonymous, ie the subtle elements of sound etc and 2 their bases or asrayas, the latter meaning is justified tanmatrakargatvad 'the bases (ie the bhutas ākāsa etc and consequently all substances composed of these elements) can be called mätras or tanmatras because they are effects of the tanmätras " Another instance is 13,34 where moksa denotes, not release but that by which release is brought about ie the required virtues, and 17,8 where sattva- is equated with antahkarana- and the latter equated with its product knowledge An instance of the same kind is 18,30 where pravrtt- and nivrite are taken in the sense of the dharmas which bring about both effects, here the tendency of consistency plays on account of the parallelism of this paragraph R makes pravrttı- and nivetti- correspond to dharma in stt 31 and 32 and so arrives at his interpretation alike of pravrttı. and nivritt- and of dharina- There are a number of cases in which a certain word is unde stood to be used pradarsanartham and to denote implicitly all other concepts of the series to which it belongs, eg 4,13 maya srstam implies maya raksyate and maya upasamhrayate, in 74 manas- implies the senses of which the manas is the coordinating organ, in 11 19 urya- in ananta- Virya- implies all sıx kalyanagunas, one of which is virga- or dlarrya-, In some cases the meaning of a word is derived from or justified a role too etc ·38 by a śruti; e.g. aksara- in 11,18 tvam aksaram paramam veditavya. denotes God: R. connects this with MundUp. 1,1,4 dve vidye veditavye, the second of which is the Suprenie One or akşara- (1,1,5); but in 11,37 aksara- is rendered by jivatnian which is akşara- because it does not perish (na kşarati), as is proved by KathUp. 2,18 (R. reads G. 11,37 d: tvam akşaram (jivātman) sadasat (= prakrti) tal-parais yat (the Supreme Person beyond cit and acit)). Finally, R. often interprets a pregnant meaning in a seemingly indifferent word; e.g. in 11,9 Harilt / darśayāmāsa Párthāya paramaine rapam aišvaram, a subtle meaning is detected in the use of the metronymic Pārtha : Arjuna is the son of Pịthā, the sister of Krsna's father, and this intimate relationship may be one of the reasons that God's grace is shown to Arjuna. These remarks and notes, desultory though they are, may give us some idea of the way in which Rāmānuja arrived at his interpretations which so frequently differ from those given by modern scholarship. If anything, they show how ample a scope an Indian commentator was allowed for explaining a celebrated text in accordance with the views of the religious milieu he represented. The two principles which determine the interpretation, viz. the basic assumptions of the consistency and of the eternity of the sacred texts, run counter to the fundamental principles of modern scholarship and we have to reject them. But it should be remembered that both assumptions, which are closely related, have saved the texts from oblivion. A text was never located in a historic past and thereby saved from being fossilized in a too exclusive connection with that past. Its very eternity brought it directly into the present and made it a living force which could keep inspiring the Indian thinkers. Being fundamentally consistent with all other sacred texts, cach text was more than itself alone; the lofty thoughts of all texts together could inter-act, complete one another, shed light on one another. We should remember that these texts were never for an Indian what they are for us: historically unique books, belonging to a remote and dead past, gravely to be consulted by scholars with a penchant for history and tradition, but that they were living memories: they were known by heart and consequently by fragments. Every age and every milieu spontaneously made its own selection: those revelations which at a given place and time were most vivid to the mind determined the views on and the interpretations of the complete texts. So, however ·39 eternal and eternally true they were, they were liable to change in aspect: ever new facets were discovered and though the new light shed on those facets inevitably obscured others, it renewed the illuminating power of a text which was made a many-sided crystal ready to reflect every light with a light of its own. So many fragments could be connected in so many ways, and spontaneously an illuminating combination jumped to the eye and a new interpretation was born. This interpretation was elaborated, more pieces were fitted in the new pattern, and finally it was given the finishing touch by a commentator who set himself to the task of completing the work of generations. Often he would have to force the pieces together, but it was only the pattern that mattered and this pattern was indicated by a few single fragnients. So it can happen that while we differ in the interpretation of almost every stanza of the Gītā we can agree with the general trend of Rāmānuja's interpretations. For Ramānuja's bhāsya does fully justice to the intentions of the author of the Gitā: to reconcile the barren absolute of monistic thought with the living God of devotion and to show a new and supreme way to attain relase, the way of exclusive devotion to a merciful personal God, endowed with all perfections, who can be fully known only through love. It is by this agreement that we should evaluate Rāmánuja's commentary. We cannot judge it by our own scholarly principles, for we see that just by diverging from these principles Rāmánuja was able to fulfil what he conceived to be his only task: to restore the Bhagavadgitā not only in the hearts but also in the minds of the Indian thinkers and thereby to restore the unity of religion and philosophy. In this respect we may say that he has been truer to the spirit of the Gitá than modern scholarship could ever be. He has completed the task which the poet of the Gità had begun, the reconciliation of thought and religion, ·40 Note on my condensed rendering of the Gitābliåsva. The form in which I present my English rendering of Råmánuja's Gītābhāșya needs some explanation and justification. Right from the start it has been my object to render this important commentary as accessible as possible to the sanskritist as well as the student of comparative religion and philosophy. But an Indian commentary is something of its own kind; the commentators have their own style, technique and rules which make a literal translation into a Western language difficult if not impossible. The method of explaining the commented text verbum vcrbo ct nomcı nomine, the elementary punctuation of the devanāgari script and the want of an annotation system, due to the custom of Indian scribes to cover their palm-leaves length-wise and at a stretch, all make an Indian commentary somewhat forbidding to Western readers. Simple explanations, paraphrases, references, etymologies, digressions and disquisitions are put side by side and often in parenthesis in one long explanatory sentence. The sanskritist may soon find his way through this labyrinth, but it is out of place in a translation where full profit could be drawn from the resources of modern punctuation and typography. All this applies to Rāmānuja's Gītābhāşya. When I had finished a complete translation of this text into Dutch, I found it would be neither necessary nor desirable to have it printed in extenso. A translation of a Sanskrit text like this can never be meant to replace the original text, but only to make it accessible and to clarify it. A student who wishes to study the text itself could never use a translation instead of the original, however helpful it might be to his study of that original. Both for him and for one who is interested in the bhāşya with respect to the Gītā, or Višiştādvaita, or Rāmānuja himself, a condensed rendering, in which all important points and all interesting details are given their due and all difficulties are discussed, will suffice. Moreover, in such a condensed rendering the superficial obscurities which all Indian commentaries present could more easily be disposed of, the full meaning of the text consequently more clearly stated and the continuity of the commentary better preserved than would be possible in a verbatim translation. On the other hand the bhāşya should remain what it is, a running commentary to be consulted at the reading of the commented text. I found that the bulk of the complete translation, which in print would have comprised somc 300 pages without notes, could easily ·and justifiably be reduced to something less than half that size This could be achieved 1 by giving in notes a all minor details which have no direct bearing on the general interpretation of a certain verse, b all references to sruti and smrtı and cross-references to Gitā verses, 2 by omitting a all those explanations whose interest is didactic rather than scholarly, b all those remarks which have already been frequently made or whose purport is sufficiently clear from foregoing discussions, 3 hy condensing in a concise style the direct material interpretations, using Rumanuja's own words A critic who would take the pains of comparing my condensed rendering with the Sanskrit original will, I trust, find it to be adequate, though he may note some discrepancies Ramanuja retains throughout the direct speech of the Gita in his verbatim translations but switches over to indirect speech in his general remarks, for the sake of con sistency I have used indirect speech throughout, except in Lecture XI where Arjuna is personally granted a vision of God Nowhere does R discriminate between Krsna and the supreme personal Deity, on the contrary he seldom misses an opportunity to emphasize that Krsna is God, so I have throughout called the Teacher of the Gita by the names of God As God addresses whole mankind in the person of Arjuna, I have given His direct exhortations a general bearing as indeed explicitly and implicitly does In a few isolated cases I have transported the interpretation of a verse to another paragraph so that R's meaning could more systematically be stated For the sake of clarity I have divided the subject matter into para. graphs where R explicitly and implicitly treats a group of verses as forming a unit The short introductions which R prefaces to the explanation of a single verse or a group of verses either elucidating the transition from one verse to another or marking a new paragraph are given in the text Frequently R explains a verse or group of verses as being an aswer to an implied question, this is clearly indicated by the words Question and Answer in the text The same is done where Arjuna is questioning the Lord, a glance at the Gita will show which of the two is meant The method I have followed in my rendering has, as far as I know, not been tried before Perhaps some may think my treatment of the Gitabhasya Procrustean still whatever its imperfections may be, it certainly will show no want of respect for Ramanuja whose important interpretations I have earnestly tried to present in as lucid and accessible a form as possible ·A CONDENSED RENDERING OF RĀMĀNUJA 'S GITABHĀSYA ·(parabhibhavasd marthyam), cf. YID. 7, p. 60; these are the sadgunya- or the 45 Dedicatory verse. I greet the sage Yamuna : 1 by meditating on his feet I have been purified of all impurities and become what I am.” Introduction. Now, the Consort of ści, whose proper form, antagonistic to all that is evil and solely comprising all that is good, is nothing but knowledge and bliss; the ocean of innumerable beautiful qualities, such as boundless and supreme knowledge, power, force, sovereignty, fortitude, mastery, etc., qualities proper to his nature; 4 the treasury of numberless properties, such as brilliance, beauty, comeliness, youthfulness etc., which are in accord with his pleasure and which are unimaginable, divine and miraculous, impeccable and incomparable; whose divine shape is adorned with manifold and maniform endless, wonderful, eternal, irreproachable, immeasurable divine ornaments and equipped with innumerable weapons which, being worthy of their bearer, are of inconceivable power, eternal, impeccable and incomparable; 6 2 3 Yamuna or Aļavandăr, predecessor of R. at the temple of Sriranga; on his influence on R. see Ch. II. vastutam upayato; on the expression cf. GBh. 4,14 and ÇBh 2,1,34. svarapa-; on this term see Lacombe, ASV. p. 48 f. * 1. jñana "immediate intuitive knowledge of everything" (sarvasokşarkaramapam); 2. fakti. "creative power" (oghafitaghalandsamarthyam); 3. balapower" (niyamunasamarthyam): 5 viryd- or dhairya. "the being not subject to vikäras or transformations" (cvikoritvam); 6. lejas. "power to overcome others" six kalyanagunos, perfect qualities proper to God's nature. 5 These, acc. to YID. 6, p. 55, are the qualities proper to God's beatific per: sonality (dirzamangalovigrahegunah); Srinivasa (i c) adds tasya (sc. iswaryo) sapakotvom gitadigu prasiddhan "texts like the Gitá prove that these qualities are invariably concomitant with God". cf. YID. 6. R 54 bhagozalo 'praksledivyamarigaleigrokas tv astrabh@s3. Madhyayoklasarropasrasah; the chapter referred to is VP. 22: the ornaments and weapons are: the Kaustubha jewel; the Criratsa curl; the Cub: the Conch: the Bow; the Sword; the Discus; the Arrows; and the Garland 0 ·46 whose perfections, glory and lordship, being essentially in accordance with his will, are eternal and unrivalled; who holds śri* dear because of her boundless, perfect and numberless beautiful virtues such as faithfulness and the like; whose feet are incessantly praised by numberless sūris & with endless virtues of perfect, unsurpassed knowledge, actions etc., whose proper forms, maintenance and various activities are dependent on his volition, and whose sole delight is to be completely subservient 10 to Him; 11 who, whereas his proper nature and beings are incomprehensible by speech and thought, reigns a boundless and wondrous dominion which abounds in numberless objects, means and places of experiences of all kinds and forms, and which suits his pleasure; 12 who resides in the Supreme Heaven 13 which is of immeasurable circumference, eternal, indestructible, irreproachable and imperishable; whose sport 14 is to originate, develop and submerge the entire universe crowded with experiencing and experienced entities of all sorts and forms; who is the Supreme Brahman; 15 7 9 Vişnu's or Nārāyana's consort, acc. to pāñcarātric cosmology, the active and creative aspect of the Supreme Being. 8 sūri. or nityasäri- 'angelic' being eternally released from samsāra and possessed of a beautified body (YID. 4, p. 46 nityasûrinam ca szabharikarp Garudabhujagadir Apam; bhujaga- is the serpent Çeşa, Nārāyana's throne). Serasankalpanuvidhayisvarnpasthitipravrttibheda-; Lacombe (ASV. p. 278) interprets svar aposthiti + prazyttibleda- as a dvandva of two tatpuruşas ("com, stants en leur nature essentielle et diligents en la diversité des actions extérieures") which should be rejected in view of 10,42 idam ... jagat ... svarſipasadbhave sthitar procyttibhede ca... matsaņkalpan nativartate; it is a three-membered dvandva (svarnpa-sthiti-pravilibheda-) constituting the last member of a bahuvrihi. ordinateness and subservience of prakyti- and puruça- to God, utter dependence": cf, Srinivasachari, Finite Self, p. 39 ff. 11 this line describes God's relation to the finite åtmans. 13. this line describes God's relation to the non-spiritual world which provides the jivātmans with the objects, means and places of experience. Acc. to YID. 6 p. 53 the objects are: God's body etc. (sc. in devout worship of the arcd or image); the means : sandal incense, flowers, robes, ornaments, weapons etc. 110 adorn the idol); and the places : temple-gates (gopura-), enclosures, pavillions, palaces (uimana-), gardens, lotus-ponds etc. paramaz-yomat-, one of the names of the Supreme Heaven or Vaikunthawhich is described in detail in YID. 6, p. 55. " hila. a term usually rendered by "sport", denotes a, more or less creative, act which is, unlike kormon., not performed to realize a desire or to achieve an end and is therefore not followed by retributing or recompensating results; cf. ÇBh. 2,1,33; Lacombe, Note 2, and ASV. p. 240 ff., esp. p. 246 f. 18 this against who reserves the term for the unqualified Absolute. 12 ·47 10 17 18 as theirs in accorthe Supreme Person, Nārāyana," He lias created the entire universe, from Brahma to minerals, and, although He is inaccessible to the meditation, worship etc. of gods - Brahma etc - and men when He exists in his proper form, has by his own will (for He is a shoreless ocean of compassion, goodness, love and generosity) assumed a shape of the sanie structure without giving op 10 his proper nature, 24 and in that shape He has descended a repeatedly to various worlds in order that He might be Worshipped by the beings who live in these worlds and so bring them ncarer to the fruits of charma, artha, kima ?? and release clance with their desires; thus He has descended, seemingly to rule the earth but actually to alleviate the burdens of samsāra even of the like of us, and so become visible to all mankind, and He has accomplished feats which drove away the sufferings of all people of all ranks so He has slain Putana, sakata, Yamala, Arjuna, Arista, Pralamba Dhenukāsura, Kälīya, Kesin, Kuvalayāpīda, Cânūra, Mustika, Kausala, Kamsa, etc ; 24 then, slaking the thirst of all with the elixirs of his glances and words animated by boundless mercy, kindness and tenderness, He has made Aktūra, Mālākåra and others as the most ardent Bhagavatas by revealing the multitudes of his unsurpassed virtues of beauty, goodness etc , untıl, at last, while pretending to exhort Arjuna to fight, He has revealed the bhaktıyoga, promoted by jñāna- and karmayoga, which in the Vedānta as declared to be the means of attaining man's release, and of which He himself is the object supreme end, 16 79 on the personality of God see Lacombe ASV p 277 ff R's favourite name for God, denotes the Supreme Being in Paſcaratra (cf ÇBh 22,43 (Th P 559 ff)) 18 samsthana- or generic structure of beings belonging to the same jan", see Sinha, p 49 f cf CBh 1,32 (Th p 297) 20 that described above 21 avatirja. the trovarga or puruşarthas, "the ends of human life' apavarga- or paramapuruşartha- 'man's supreme end' see VP 5 see VP 5, 17 ff and 5,19 23 24 15 ·PART ONE I THE KNOWLEDGE OF THE ATMAN A INTRODUCTORY 20 1 Introduction of the Bhagavadgitā 1, 1 Dhrtarastra knows that Arjuna, on whose side Krsna, the Supreme Person, stands, has the upper hand but being blind in all respects -19 he asks Samjaya how the battle is proceeding Sanjaya relates that enemes and allies, preceded by Arjuna and Krsna blow their horns —25 Then Arjuna commands 27 Krsna his charioteer, to drive his chariot in between both armies Krsna obeys and then points to the enemy's -—27 commanders "Those are the men your people will defeat " But in spite of the treacherous attacks 28 which Arjuna 29 and his brothers have suffered from Dhrtarastra and in spite of the fact that the Supreme Person himself is on his side, Arjuna is struck by compassion and anxiety about his dharma and he refuses to enter into battle 2 Arjuna's dilemma 1-7 When admonished by Krsna not to avoid the battle, Arjuna formu. lates his dilemma I should not slay my gurus I do not consider it an objection that in that case they will slay me, for it is better that they, who are ignorant of dharma and adharma, kill us than that we, who know what dharma and adharma are, win a victory contrary to dharma by killing them Then Arjuna asks Krsna s advice 2. sarudimandodhah, V na kevalom cakşusa (Dh being bo-n blind) paratreha 21 that Krsna, God himself, has a subaltern position is explained by his loves * Ä is called dirghabandhu-, v proposes two explanations the former les which is preferable having a great number (long line) of relatives on the battle- 38 R field."

·49 3 Gods answer God knows that Arjuna, urged by misplaced love and pity, 30 looks 8.9 upon the hsatriya's highest dharma as adharma Arjuna has now resorted to him and He knows that Arjuna's perplexity cannot be helped unless lie realizes 1 what the atman essentially 15,31 and 2 that one's own dharma if observed disinterestedly, is a means of obtaining valid knowledge 13 of the essential being of the atman These are the reasons Why God reveals 33 to Arjuna the doctrine of the atman Arjuna is perplexed because he does not know what atman and 10 body are exactly, nevertheless he talks about dharma and adharma as though he knows that the atman different from the body 34 So here is a contradiction Therefore God speaks 35 to Arjuna of 1 the exact know ledge of the atman and the Supreme Atman 2 karma-, jñāna- and bhaktıyoga as various means of obtainıng this knowledge There is, as has been said above, a contradiction between, on the 11 one hand, Arjuna's grief which makes him say 'I shall not kill them," which proves that Arjuna has no insight into the distinct natures of body and atman, for those who do have this insight do not mourn over bodies that have died or over atmans that have not died and on the other hand, his appeal to dharma and adharma when he says Their ancestors will fall down when the oblations of pindas and water are neglected,” which could only result from the knowledge of the natures of body and atman 36 Hence it follows that Arjuna does not know 1 what the nature of the body is that it is subjected to developments and naturally involves birth and death so that it cannot cause any grief if it dies, 2 that the atman is different from the body and immortal that borrows lus terminology (asthanosamupasthitarnehakarunya ) from Y, gathārmiajnana knowledge conform ble to the exact nature of cf compare GBh 332 cetahkar, am hi vastu athaimjani scayal jathartha salıdıty of knowledge borrowed from Y GAS 5 which is quoted * dchatırıkla majuānanimittain Gods exposition comprises 2 12 18 66 prajnázddams G = R palat stiadikan dehälmasvabharapragnanimit that A s words"imply some sort der knowledge about body and atman crize that the survives the body but that this knowledge is contradicted by his behaviour . 30 GAS 5 cf Ch II 31 Lacombe ASV P 52 Jatharthzajnana 33 R sastra atarana 35 R 38 tarddams ( this refusal to fight) 4 ·bhedabhoda view see ÇBh 114 (Th 192 195) where the doctrine 1s refuted and Ved 14 where it is briefly stated On the school sce Srinivasachari Bhedabhe. 50 it is not subjected to birth or death and so cannot cause any grief, because it cannot die, 3 that the dharma is a means of realizing the atman that the battle, if disinterestedly entered upon, is a means of realizing what the atman exactly is B DISCUSSION OF BODY AND ATMAN 12 11 1 Plurality of the individual atmans God declares “I, the Lord, have always existed and will always exist, and likewise the individual átmans, Arjuna and all others, who are subject to My lordship,37 have always existed and will always exist No doubt can be entertained that I who am the Lord, the Supreme Atman am immortal, likewise Arjuna and all others, though being mere ksetrajñas nothing but atmans should be considered im mortal" This means that on the strength of the authority of God himself who is teaching Arjuna the truth us we have to admit that there is difference between God and the individual atmans, 2 that there is difference between the individual themselves, 3 that this difference is absolutely real To this admission hou ever, various objections are raised 1 by those who hold the view that such a difference only exists as far as the atman is subjected to upadhis 30 Refutation The object of the text is the teaching of the truth So when in the course of this teaching the view is held that this difference really does exist, then it is not possible to contend that this difference does not exist Moreover, the view of the Gitä that this difference exists is supported by the evidence of the sruti 1 atrans 40 37 Tsitaren dh ksetrajñah kşetrasña. "atman as the knower of the body", cf GBh 132 Isitovy a "subject to God the Istara.' 35 In the following demonstration R reasons from the assumption that G 18 11 padesa "instruction in the truth viz the adherents of bhedabhedavada, upadht "limiting adjunct on the daiåda to Çiet Up 6 13 nitjo nitz dnam cetonas cetonaram eko bahainam so endodhati kumar ·51 2 by those who consider the theory of difference a result of Nescience 11 Refutation In that case it would be absurd that the Suprerne Person would hold that view and act consistently with it, eg by teaching this View It is preposterous to assume that this view is nothing but a result of Nescience, for there could not have been Nescience and consequently this view, because the Supreme Person, who naturally holds a view which is in harmony with the truth, would have known that the atman were non differenced, unchangingly eternal Consciousness, words, it is absurd to suppose that the Supreme Person holds the wrong view while holding the true one 3 So, if one is consistent, one has to demonstrate that the Supreme Person is ignorant Refutation But in that case his teaching of the truth cannot be truly called so, for his contention being rooted in ignorance and therefore false would be no less false than Arjuna's contention which it pretends 42 in other to correct 48 a 4 Or it might be contended that the Supreme Person has eventually arrived at the true knowledge that no such difference actually exists, his view that such a difference does exist could be explained as a case of bādhitanuvrttı,+ the persistence of knowledge already sublated, then his view would not hold good as in the case of the burnt cloth 45 Refutation This argument is not appropriate as an example will show a mirage might be cognized as an oasis, this cognition will be sublated by the superseding cognition that it is not an oasis but a mirage But even if this sublated cognition keeps persisting, it can never be acted upon, eg by fetching water from that mirage In the same manner the cognition of the existence of Difference which would be sublated by the superseding cognition of Non diffethe adherents of advaitavada whose doctrine R sums up in ÇBh 111 (Th P 38 39) and Ved 12 13 as it is acc to advaita Rs reasoning is difference cannot be an effect of nescience, for God who teaches it, is not subject to nescience - NB Throughout arndya in the adiaitic sense is rendered by "nescience, in R's sense by this is indeed a logical consequence only if God is subject to nescience he can be expected to expound a theory effected by nesc ence on badhtånu ott as a special feature of adsaitic argumentation, see Varadachari Theory of knowledge p 93 where this passage is discussed in a burnt cloth the likeness of a serviceable cloth may persist though it is no longer serviceable hiss this cognition, parenthetscally is of the real of CBH 1,1,1, p 99 (Th ignorance 44 D 122) ·real or at its best being neither real nor unreal, cannot be a sufficient ground se justifie par la force (non pas epistemologique mais physique) de la source derreur (here the ocular affliction timira-) quil s agit de combattre 52 43 rence, 47 might persist, but still it could never be acted upon, eg by teaching this cognition as the true one, because it would be positively known that the content of this cognition is false b It is not possible to contend that the Lord was originally nescient and that in his case there is an instance of persistence of sublated cognition, as He would have obtained the know ledge of the truth later on through the doctrine of Non difference, as it is, this contention 1s contradicted by sruti and smrti c Moreover it might be asked "If the Supreme Person and the succession of present gurus are certain that the atman is essentially non differenced although their preceding crroneous cognition of Difference may persist —, to whom, then, do they teach that the ātman is non differenced? If one is to answer "To Arjuna etc whom one knows to be reflected images of onself,” then this is not tenable for nobody unless he were senseless, would, while recognizing images of hunseif reflected in mirrors and the like and knowing them to be absolutely identical with himself, attempt to teach them anything d One is not even justified in calling this a case of persistence of sublated cognition, for Nescience and its consequences and therefore also the erroneous notion that the atmans are differenced, would have been annulled by the superseding cognition that they are non-differenced *º Persistence of sublated cognition applies only to a case like that of the cognition that there are two inoons for the source of such cognition, viz the defect of a real affliction of the eyes, cannot be annulled by the cognition that there is only one moon 50 To be sure, such an erroneous notion will, even if it persists, be devoid of all significance because it is sublated by very convincing evidence 61 In our 48 49 1° assuming the advaita doctrine is true R quotes MundUp 119 CvetUp 68 G 7,26 for badhttanu2 rtti- it is required that the ground (hetu ) of the erroneous notion however insignificant ir itself, is real and persists Nescience not being for the persisting of an erroneous notion of ÇBh 1,1,1, p 8 in the same con nection undnotpatta ape miths arfipazas tassa (sc vasandga) aurttaus vartoon kontorablārdt kadacıd api nasia vismazd novorih / zdranákaryam bhedananom clinnainilam atha cdnutartata ih balsabhaşıtam 60 cf ÇBh 111 p 9 (Th p 14) dicondraznānadau tu badhakasamnidhar one mithyaendnahetoh paramarthatımıradiofarsa manabadiy atrabhavendernosfatzen mrithyajiandnuryttir o truddha Lacombe Notes 100 remarks, d'apres are este PESS Abhyankar i expression probe laframang 9 where ·53 case, however, any persistence of sublated knowledge would be utterly impossible, for the cognition that there is Difference would, with content and cause, have been annulled as being unreal by the sublating cognition that there is no such Difference e. Therefore, if ont were to demonstrate: "The Lord and the succession of present gurus do have hnowledge of the truth," 52 then their theory of the existence of Difference and their teaching of this theory would consequently be impossible if, on the other hand, one would contend that they do hold the theory of Difference, then they would be nescient because their Nescience the source of their theory would have persisted and in that case teaching of the truth would a fortiori be impossible. f. Furthermore, a guru's teaching of a pupil would be purposeless, for the cognition that Brahman as well as the atmans exist (that is, the cognition of Difference), and the effect 63 of his cognition (teaching this cognition as the true one) would be sublated in consequence of the guru's knowledge that the atman is really non-differenced If, then, one is to contend: "The guru and his knowledge exist only in the imagination of the pupil," ," $then the guru's knowledge cannot sublate the pupil's know ledge because the pupil and his knowledge are also imagined 185 If one is to answer : "Granted that the pupil's knowledge too exists only in imagination, then the guru's knowledge would still sublate the pupil's knowledge, because the former contradicts the latter," then I say. "No, for the same applies to the guru's knowledge, and in that case the pupil's knowledge would be capable of sublating the guru's knowledge, and then all teaching would be purposeless" This discussion of errcneous notions may suffice The pramāna meant here is the pratyakşa In itself the vision of a double moon is of the real cf ÇBh 1,1,1, p 99-100 (Th p 123-124) 62 ie truth in the advaitin's sense 6 V explains sakaryasya $1$3dcdryatvader asit bhavah / tenopodestrabharak prastrabhava upadesaparikarabhavas cety ukto bhazati, in other words, if the teacher knows that Brahman solely exists, then all knowledge of difference, and consequently all relations between teacher and pupil are non-existent, teaching would be by the same of the same and therefore purposcless 5. because of his nescience the pupil imagines the really non-existent relation * for, if the relation teacher pupil is imagined, the pupil himself is also imagined - Read kalpitatudt for kalpotrd! teacher-pupil ·54 2. Atman and Body. a. Relation between åtman and hody. 13 The åtmans can give no reason for grief, for they are immortal. One does not mourn over the embodied åtman when it passes from one stage to another.56 But these immortal âtmans are subject to beginningless karman, and are, for this reason, created conjointly with bodies that are determined by their various harman By means of these bodies the åtmans perform acts which are prescribed by the sástras to each station and stage of life, not for the sake of the results of their acts but to be released from their bondage to these bodies. So the atmans have inevitably contacts with objects through the senses of their bodies 14 and these contacts cause sensations of pain and pleasure. These contacts with objects 57 should be suffered until the acts have been performed. If one is persistent, one will be able to endure them, for they are transient by nature, i.e. the transitory and the transitoriness will cease to exist as such, as soon as the evil which has caused the atmans' 15 bondage has been annihilated. Therefore one should persist in performing acts and one should consider the pain, which inevitably accompanies the performance of acts, as pleasure. If one performs acts, not for the sake of their results but because they are means of attaining immortality, then one will attain immortality. One is capable of doing so precisely because the atmans are immortal. Returning to the topic t'at the immortality of the ātmans and tire mortality of the bodies can cause no grief, it is further demonstrated that the body, being a perishable entity, cannot be imperishable and that the atman, being an imperishable entity, cannot be perishable. If one positively apprehends both entities body and ātman and consequently perceives what they are, one will at the same time perceive this conclusion that the body, being a perishable entity, is essentially perishable and that the atman, being an imperishable entity, is essent- 88 ·55 sally imperishable 69 The terms sattva and asattva in the text have the sense of perishableness and imperishableness This verse cannot refer to Asatkārzavāda as it has nothing to do with it Only the difference betucen the natures of body and åtman, viz their perishableness and imperishableness respectively, is under discussion here 17 18 b Proofs for the immortality of the alman and the mortality of the body The entity atman, an w luch is a spiritual being, pervades 61 the nonspiritual entity which is different from the atman Hence it follows that the atman is subtler than all other beings which necessarily must be grosser if the atman is to pervade then Now, the thing that destroys must be subtler than the thing it destroys, for it can only destroy by pervading a thing and thereby decomposing it Nothing, however, 15 subtle enough to pervade the ātman, so the atman is indestructible 03 The body, however, is perishable The word deha proves that a body is a quantity that can be increased " Now things that are characterized by their liability to increase or decrease, eg jugs are finite Thus bodies are finite 5 Those bodies, which are conglomerated elements, serve to enable their innate atmans to undergo their previous karman $ If, therefore, that karman is consumed, then the bodies will perish Further, the atman is eternal because it is not the object 67 but the subject of knowledge of Therefore the atman, forming a unity by itself, cannot be understood to exist in a plurality of fornis or to be liable to increase and decrease in the proposition In all the various parts of my body I know this or that', something different from the body is 50 R quotes IP 2 12 41 44 2 14 23 24 2 1395 G 2 17 18 60 almalatt a the category of atman the expression is used to account for the neuter tad in G 01 tatant G = R21&ptam 62 R. adduces an instance hammers too can only destroy an object by Fousing wind through violent contact with the object the wind pervades and decomposes the objert 03 this is a complete syllogism pratijnd the atman is indestructible hetu hammers can only because it is subtler and cannot be pervaded ndaharana destroy by pervading an object uponaia whatever is subtler cannot be destroyed by what is grosser nigamong the atman is indestructible et dela upacala 1/3 aparaz aripa ume dehah 65 this too is a complete syllogism 68 BAU 445 is quoted 67 G aprameia G 131 1s quoted clad so telli lam prahul kşetrajna ili tadırdah 09 ·abhir mijote sabdadaya itu solradinindridni Acc to V a substance differenred this against Ç who (GBh 2 14) explains mdird by qualities 1$ cffected by the tail matras (cf YID 4 p 40), viz the subtle elements 54 2 Atman and Body a Relation betueen atman and hody 13 The atmans can give no reason for grief, for they are immortal One does not mourn over the embodied ātman when it passes from one stage to another 68 But these immortal atians are subject to beginningless karman, and are, for this reason, created conjointly with bodies that are determined by their various harman By means of these bodies the ātmans perform acts which are prescribed by the sāstras to each station and stage of life not foi the sake of the results of their acts but to be released from their bondage to these bodies So the ātmans have inevitably contacts with objects through the senses of their bodies 14 and these contacts cause sensations of pain and pleasure These contacts with objects should be suffered until the acts have been performed If one is persistent, one will be able to endure them, for they are transient by nature, ie the transitory and the transitoriness will cease to exist as such as soon as the evil which has caused the ātmans' 15 bondage has been annihilated Therefore one should persist in performing acts and one should consider the pain, which inevitably accompanies the performance of acts, as pleasure If one performs acts, not for the sake of their results but because they are means of attaining immortality, then one will attain inmortality One is capable of doing so precisely because the atmans are immortal 16 Returning to the topic that the immortality of the atmans and the mortality of the bodies can causc no grief, it is further demonstrated that the body, being a perishable entity, cannot be imperishable and that the atman, being an imperishable entity, cannot be perishable If one positively apprehends both entities body and ātman and consequently perceives what they are, one wall at the same time perceive this conclusion 58 that the body, being a perishable entity, is essentially perishable and that the atman, being an imperishable entity, is essentfurther on R will demonstrate that death 15 but a stage of development to be passed like youth and maturity the objects sound etc, and their bases are called matras because they are effected by the tax matras V ST R of sound (sabdamatra ) etc ada-doctrine) the word me ne may be used for the effects of the matres, viz Gause and effect being essentially the same (satkaryathe primordial elements 88 R nirnayantatzdn miripa usza nirnaya shantasabdcroczate ·57 - Besides, even in case you consider the atman identical with the 26 body, you are still not allowed to mourn over death, for the body is by nature subjected to developments and therefore subjected to rise and decline What lias originated will nevitably perish and what lias 27 perished will inevitably originate How slould tlus be understood, this originating of an entity that has perished, for have we not learnt by apprehension that only an existent entity can originate and no nonexistent one? 12 Indeed, this holds true, for origination, annihilation etc are only different stages of development of an existent entity For example, threads which are existent entities are called clothes when they are arranged in a particular way, even the asatkai yavadın will admit this mucli One cannot maintain that a cloth is as a substance different from the threads of which it consists, simply because it differs from those theads in that it is a particular arrangement of them No more tenable is the view that cloth and threads are different substances simply because they are effected by different causal operations, are known under different names and used for different practical purposes Origination, annihilation etc , therefore, are only various stages of development of an existent entity "An entity perishes' means that an entity which was at the stage of originating now enters the opposite stage No entity, if subject to developments, can avoid passing through such a sequence of developments clay becomes a clot, a jug a bowl, and finally grains Now, even that very little grief which could be felt 28 over an entity's passing from one stage of development to another, is not even possible with human beings etc, for the fust stage of these existent entities is not known and their final stage is not known esther, only the middle stage is known So it cannot be a reason for grief af human beings etc appear in these modes of existence Arjuna should look upon this warfare as his dharma, a dharma of 31 the same order as that of agnisoma sacrifices Such warfare is most salutary to a ksatriya +3 The immolation of the sacrificial animal at agnisoma sacrifices cannot be regarded as himsa, for according to the sruti " the victim, when having abandoned an inferior body goat's etc, will attain heaven etc with a beautified body It has been said above 75 that those who have been killed in hattle will receive a more beautiful body in return, the immolation of a victim at rites such a he- 13 12 this is the satkaryavada view R quotes G 1843 ** R quotes TaittBr 37,7,14 75 G 2.22 ·56 understood to be the knower, and this knower exists as a unity because it is not experienced as being different in different niembers of the body it knows Sumıning up the atman is eternal because 1 being a unit it is not liable to increase or decrease, 2 it is the subject of know ledge, 3 it pervades all that is different from itself The body is perishable because 1 being liable to increase or decrease it exists in a plurality of forms, 2 it serves to enable its innate atman to undergo its karnian, 3 it can be pervaded 19 Therefore, nobody can kill the atman, the verb to kill means nothing 20 but to separate the atman from the body The atman is not subject to developments because it is eternal So it is not born when the body is born and does not die when the body dies, whether in individual life or in cosmic lıfe It does not suffer developments like the prakrtı does, 21 so nothing has preceded it " All these arguments prove that grief for the atman results from a misconception The innate åtman cannot be 30 destroyed even if its body be destroyed This nature is coinmon to all embodied atmans, so they are essentially equal and eternal, inequality and perishableness are brought about by the body 24 Nothing whatever can have hold on the atman for the ātman will 25 always be subtler than any other entity, and so it is eternal It escapes the pramanas by which all other entities are verified," so it is of an entirely different order Consequently it cannot be thought of in the terms of these entities, therefore it is not subjected to transformations 29 This is why positive knowledge of the atıman is so difficult to obtain and why any information one gathers about the atman 1 ill rarely be true с 22 What is death? Killing means nothing but "separating the atman the body" Yet it might be said that even if this be so this very separation may be reason enough for grief when the body the instrument of pleasant experience - perishes No, is the answer, on the contrary the annihilation of the body is a reason for joy for when one has abandoned one's body in lawful warfare tlien, so the sastras assert,"1 one will receive a beautified body in return, it is like throwing away one's old dress and putting on a new one 00 TO = G purang Govjakts here and elsewhere taken not in its Samkhan sense of unevolved matter but as not verified not verifiable by pramanas see infra st 31 11 1e the aime ·59 II KARMAYOGA AND JNANAYOCA A KARMA YOGA 1 Definition In the previous sections the buddhi concerning the atman” has 39 been discussed, presently the buddhi concerning yoga is under discussion Yoga is the application 78 of the buddhi to the performance of acts presupposing the above hnowledge of the atman, as being a means of attaining release By applying the buddhi to one's acts one will be delivered from these acts, that is from samsara 41 a a 2 fuo kinds of buddhuis The text discrinunates between two kinds of buddhi a buddhi marked by decision, b a buddhi not marked by decision The buddhi that is marked by decision is concerned with those acts which an aspirant 78 should perform to attain release It is marked by decision because it presupposes decisive knowledge of the proper form of the atman With all various acts it remains essentially the same because it concerns those acts in so far as they lead to the same result, release The purpose of the sastras is always this same result, so the buddhi concerned with all various acts prescribed by the sastras is always the same b The buddhi that is not marked by decision is concerned with desiderative acts When acts are performed in order to materialize certain desires then no more is required than the knowledge that the atman as an entity differs from the prakriti The decisive knowledge of the proper form of the atman is not needed for that, for the desire for a certain result heaven --, the execution of the means leading to 80 eg V R explains G sankhya as atman samkhya = buddhir / buddhydrodha ranijam atmatattvam sanıkhs ar atmatativa the generic category atman, cf buddhi is 'discerning knowledge with an intellectual and conative aspect (hence it is niscaia or adh; avasdjainnka (VAK sv) containing a decision to act ) for all knowledge must be workable Tarkasamgraha Buddhikhanda sarvaz jazaharahettir guno buddhir pnånam cf Srinivasachar: VA P 320 and Lacombe ASV P 141 ff the intellectual aspect of buddhi 15 treated of in 2 12 30 its conative or practical aspect is now under d scussion jooga in the sense of connection etc viz to release mumuksut nityanaimittıke- and kamze are rendered by periodical occasional and desiderative throughout 78 79 80 ·58 as agnisoma sacrifices is, therefore, not himsa but is actually a way of protecting the victim, and as such comparable to the treatment with a thorn by a physician 3 Moral conclusion 32 Such warfare which causes sumeasurable bliss, is the share of 33 none but a ksatriya of good kurman 1f in huis ignorance Arjune refrains, after having already begun, from waging the war wluch is his dharma, he will be deprived of the innımeasurable bliss wluch results froni tlie observance of dharma and of the fame of victory, so he will gain 34 nothing by it but evil Moreover, everybody, expert or no expert, will cry shame upon him and that disgrace will be worse than death for a 35 hero like he It does not count that he iefrains from battling because of his love and compassion for his relatives, such a thing does not happen and nobody will believe lum, instead they will tlunk that fear makes 36 hım do so Then they will disparage his leroism death is preferable to such disparagenient 37 Therefore both alternatives either that he kills his enemies or that his enemies kill him are to be preferred to his refusal to enter into hattle in the first case he will u hien killed, participate in suprenie bliss, and in the latter case he will enjoy luis kingdom without rivals when they are hilled and, moreover enjoy supreme bliss because his dharına, if observed disinterestedly will lead thereto So Arjuna is exhorted to engage himself in the battle while realizing thint tlus battle is a means 38 of attaining release which is defined as mans suprenie end " If one aspires to release one will wage war with the certain know ledge that the atman is different from the body that it has notlung in common with corporeal nature and that it is eternal One would not allow one's mund to be darkened by pleasure or pain gain or loss, victory or defeat, whatever contingency may result from the sword-strokes which are inevitable in a war One would not aim at the direct result of that heaven etc -, but fix oneself on nothing but one s actions as such war foramafuri şartl alaksanamoksa, the samsaric puruşarthas are dharma, artha and kama ·61 If the Vedas would not do so, those people would turn away from release owing to their rajas and tamas, for release can only be attained by one who is possessed of sattva alone, then tlicy would not learn by what ineins they would be able to attain the bliss for which they are still qualified, and they would perislı, because their inclination to desirable objects would live incapacitated them, and they would regard the Hrong means as right One should not be possessed of all three gunas but cultivate the sattva then one will be released froni sams ira nature 80 and one's sattva will increase How should thus be done? One should search for the proper forin of the atman by not acquiring objects that are neither comprised bi the proper form of the atman nor comprised by the means by wluch one can realize this forni, and by not heeping those objects when one does already possess theni 87 Besides, one should not accept all which is taught by the Vedas, 46 just as a thirsty man does not take more water from a public reservoir than he is in need of, so a Vedic aspirant 84 to release should not take more from the Vedas than his release requires No more is required 47 than this when performing periodical, occasional and desiderative acts which according to the sruti lead to certain results, one should consider the act in itself reason enough to perform it 89 and not its result, for any result nakes another tie, but resultless acts which are performed to propitiate God serve to release Therefore, one should not oneself be the reason of acts and results, An this means that if one aspires to release and if one s sattva is increasing one cannot be regarded as the agent of acts, even though one performis acts nor as the reason of their results, for example, when eating of the resulting satiation When one realizes this, one must not remain inactive but one must 48 91 80 nirdvandvah G = R nrgatasakalasāmsarikasvabhāvah 87 R s paraphrasis of G nr) ogakşema aprāptasza praptır yogah (y connection etc ) prastasja parirakşanan kşemal (<ks safety keeping safe ) SS. R explains G brahmana by ardika a person who observes the Veda (brahi sasambandi I brahmanal brahman in its sense of sacred uttering scrip ture ) and G zijánant by zedärtham vijanan mumuksul the sole purpose of the Veda being release see supra st 41 ka maindtre dhrkarah R interprets karnaphalanetu not as a bahuvrihi ( whose motivation is the result of his acts ) but as a tatpuruşa the first member of which is a dvandva karntalictu being the agent of ones acts phalahetti being the cause of the result of ones acts 01 R refers to G 3 29 30 where both karmahetutta and phalahetutva are attributed to the gunas and to God 49 90 ·60 44 that result, and the enjoyment of that result are perfectly possible and not all incompatible without such a decisive knowledge.81 Buddhis concerned with desiderative acts are numberless, because the results of those acts are nuinberless. Besides, various acts, even if ordered to obtain a single result, have many branches, because the saine acts may liave a number of adventitious results. Now, when one performs acts of a periodical and occasional nature the same applies to desiderative acts --, one niust renounce all results the main as well as the adventitious ones which those acts have, according to tlie śruti. They should be perfornied to one purpose, release, for this is the only purpose of tlie śāstras. The unwise who do not do so but who stick to the Vedas inasmuch as these promise such results as heaven etc. and contend that there are no other results because they do not want any other (a contention 8' wlrich leads to ever new hirths when that result is ended and which leads onc astray because one does not know the truth), and who desire pleasure and power and, owing to such talk about pleasure and power, lose all knowledge of the ātman, these unwise people will never form in their minds 83 the above buddhi marked by decision and concerned with acts that result in release and therefore presuppose decisive knowledge of the proper form of the atman. 3. The teaching of the Vedas. 45 Question. If acts should be performed, not to obtain their results but to attain release, why should the Vedas prescribe such acts that have only infinitesimal results and lead only to new births? Are they not active 84 in securing the sustenance of the ātman? Then how could it be contended that their teaching should be neglected ? Answer. The Vedas address themselves to those in whom the three guņas, sattva, rajas and tamas, preponderate 85 and they explain to them to what ends their gunas allow them to aspire, - heaven and the like. 8 81 read svarapayathalmyaniscaye 'sati for ... sati (cf. V. gathatmyaniscaydbhave). note R.'s expl. of G. prşpilam vocam; puspomatraphalam apatardmaniyam "the fruit of which is only flowers: delightful but for a moment." 83 samadhiyate 'sminn atmajñanam iti samadhir manah. 8 R. because of a love greater than that of thousands of parents; same expression ÇBh. 3,3,39 (Th. p. 662). traso gunds traigunyam... sattvarajastamaḥpracurah puruşās traigunya fobdmocyante.

·63 5. The Contemplation of the atinan. 08 Yoga is the contemplation of the ātman resulting from that per- 53 formance of acts which presupposes true knowledge of the ātman and is elevated 8by this special buddhi One las heard 100 God demonstrate that this buddhi is concerned with the eternal atman which belongs to a different class from all other entities, is most subtle and forms a unity of its own Now, when this buddhi is immovably fixed in one's mind 101 which has been purified by disinterested activity, one will attain yoga, ie, the contemplation of the atmanı, or, in other words, harmayoga that is preceded by true knowledge of the atnian obtained from the śāstras will lead to jñānanisthā or sthitaprajñată and jñānanıstha again will lead to yoga or the contemplation of the ātman BJÑANAYOGA 1. Four degrees of jñānanistha Question What is jñananisthū and how does a sthitaprajña perform 54 acts ? Anster. There are four degrees of jñānanısthā 102 1. when one focuses the mind on nothing but the ātman and, being 55 content with that, expels all other desires, 2. when one is a muni 103 who is not grieved whenever there is reason, 56 who has no desire for pleasing objects and who is exempt froni wishful thought, fear and anger; 3. when one is indifferent to pleasing objects and exempt from joy 57 104 and hatred; 99 samskrtaprahipauna 101 09 this yoga. should not be confused with the woga. of st 50 which is buddheyoga"the application of the buddhi to activity" (supra st 39), gogahere is called the result of activity with buddhıyoga and the goal of it (laks30-, term borrowed from Y, GAS 6) 100 śrutierpratipanna G = R asmatta sravanena (viz G 2,17 30) zrsesatok sanadhi- explained by manas, as supra n 83 the first is better than the second etc MUNI- always explained by atmamananasila. (pseudo etymology from Vman.) ri ÇBh 44 46 (The 710) idam ca namnam sretanafratistharthan arthantarabhntant ufasandlamborasya mah Minah samt silanam raga., bhaya. and krodha-, defined resp andyatesu sprhs prauslesofore yagananahetudarsananimittam dulkhani, prijauslesdprty gananahetubhalacela. Miantarayatuduhikhahetuk sioniamolakdrah 102 103 manonad laibhdtandripam 101 ·62 perform acts disinterestedly and with equanimity at their failure or success ones 4 The greatness of harmayoga 40 This way of acting is a most eminent one, for in harmayoga one is never deprived of the results of one s acts, once their performance has commenced, even if they are discontinued or interrupted Even though partially executed, the karmayoga will rescue its executor froni samsara,9% whereas all other means of achieving a certain end, whether laic or Vedic, do — when they are stopped not result in the desired 49 end and bring their executor back to his starting-point Therefore, an act to which the buddhi - concerned with the renunciation of the main results and with equanimity at failure or success of the adventitious -- is being applied is far superior to acts which are performed without such buddhi, the former takes away all suffering in samsara and furthers the release, whereas the latter results in immense suffering in samsara So when acting, one should live 111 93 that buddlıt; those who act with interest in the results cannot avoid remaining in samsára 50 When one applies this buddhi to one's actions, one relinquishes the good and evil karman which has been collected in beginningless times, which has no end and which is the cause of one s bondage to prakrtı Therefore, one should acquire proficiency in applying the buddhi to one's acts, for this application is the special capacity by which one is 51 capable of performing acts 85 As the upanısads assert, whosoever acts 52 way by capplying the buddhi will go to a blissful place If one acts in this manner, then one s buddhi will be freed from its inipurities and pass the delusion that is caused by interest in infinitesimal results Then, as a consequence of what one has heard from God, vız that one should renounce the results etc, and of what one will hear later on,97 one will acquire an indifferent attitude of one s own accord in this 83 Raptly quotes G 640 noiveha nämutra zmasas tasya adyate, which is said of a person who has not been able to succeed in yoga saranam G = R zasasthanam taszam na buddhau vorlasvely arthak ** here R interprets phalaliciazah as a bahuvrihi krpandh G = R sam sarinah Skorinosti krizamanesv ayanı buddhyogal kousalam afisamarthyam 96 expl of Ghz frotouzasya srutossa ca G = R asmatta tlah parvam is agyalazd frutassa phalader itah palcac chrotm zasya ca krte ·65 able to forin in his mind the buddhi that is concerned with the atman as distinct from prakrtı, or to cultivate his knowledge of this distinct atman by meditating on it, or to subdue luis propensity to the objects, or to obtain ever the eternal perfect beatitude When a person follows 67 the mind while conforming to the senses operating in their objects, the mind will expel the insight that is inclined to the distinct atman and so cause an inclination to the objects 4 The Contemplation of the atmanı A person who has subdued lus senses and purified his mind, con- 69 templates the atman by means of the buddht that is concerned with the ätman This buddhi is dark as night to other people, but to him the second buddhi the one concerned with objects - is as dark as night Only such a person who is subject to no transformation whether he 70 has sensoreal impressions or not, but is contented with the contemplation of the atman, will attain santı,109 whereas a person who is transformed by the objects will find none Only by renouncing the 71 objects, by being exempt from all desire for them, from possessiveness and from the misconception that the body is the atman one will be able to contemplate the atman and attain santi This position in disinterested activity which presupposes knowledge 72 of the eternal atman, marks the sthitapiajña This position will lead one to brahman 110 and deliver one from perplexity that is from samsara If one persists in this position until one's dying hour, one will attain the atman which comprises nothing but beatitude 111 C RELATION KARMAYOGA - JNANAYOGA Knowledge of the atman combined with karmayoga leads to through jñānayoga one arrives at the true contemplation of the realizıng atman 113 This contemplation, again, is propaedeutic '14 112 jfiänayoga, 109 110 111 Santa is synonymous with prasada above the being freed from disturbing imperfections due to praksti, esp abhimana = R expi of brahmi, brahman here is the atman in its pure form (svorapena), separated from prakftı brahmamuridnom G = R. wirdnamajam brahma sukhatkatandi manom - R. ends by quoting GAS 6 34 cf supra ad G 253 papir- dimont (cf Rs etymology almar <Vap ÇBh. 1,3,2 (Th. 297)) term derived from ChUp 87,1 ja dimo. sa saridmś ca lokar oproti, R. quotes this sruti to corroborate his view that the contemplation of the atman is ancillary to the attainment of God the gist of Prajapati s speech 87,1 ff corres ponds to dimaralokana the "daharandet of 811-6 corresponds to the 5 113 ·64 the 105 61 100 58 4 when one focuses the mind on the atman and withdraws the senses from the objects 2 The manner in which jídranısthū is achicz od 59 The senses feed on the objects If the embodied åtman does not feed luis senses then they will turn away from their objects, hankering after the objects will, lowever, remain But even that 60 hunkering will also vanish when one has contemplated the atman As long as this hankering does remain, the senses will keep disturbing the mind however much one strives to subdue then. Therefore jñinanıstha is difficult the subduing of the senses depends on the contemplation of the atman but the latter again depends on the former How is one to avoid this difficulty? By focusing the mind on God who is its perfect object and by remaining concentrated on him Then all impurities and the hankering itself will vanish and one will be able to subdue one's 64 senses then one will be capable of contemplating the atman The mind 65 will be disciplined and the inner organ purified When the mind of the pui usa is serene 107 then all suffering resulting from the blending of purusa and prakrtı will cease and the buddh, that is concerned with the 68 atman as distinct from prakrtı will be fixed on God He who focuses his mind on God and withdraws his senses from the objects will direct his vision to the atman 3 The perils of any other method 62 When one does not in this manner focus one's mind on God but attempts to subdue one s senses on one s own account one will consequence of the after effects 108 of beginningless evil run the risk of concentrating again on the objects Thence will appear an increased inclination to those objects, thence anger, thence perplexity, thence loss of memory thence the ruin of the buddhi, thence finally 66 decay in samsara He who does not focus his mind on God will not be inevitably 63 100 206 rasah G = R ragah (supra n 104) celasah subhasraje majs R quotes VP 6772 73 where Vişnu is called citlasthita which occasions R s expressica cetasaļi subhasraza in GBH 261 84 68 on the expression see Lacombe Note 585 ad ¢Bh 11 0 69 (Th o 89 What R means to say is not that ınananıştha results in direct contact with God (which is only possible through bhakti) but that God assists man in subduing Ins mind whose perfect object is God 107 prasade G =Rasa purusasia monasah prasade sati prasads"the being prasanna without the prakrti defects which are incompatible with the contemplation of the atman cf sånt: n 109 103 udsond ·67 120 therefore attempt karmayoga Considering that God has said that those whose buddhi is disturbed by their senses are capable of karmayoga and that those whose buddhi is not disturbed by their senses are capable of jñānayoga, there is no contradiction at all 2 It is difficult to attempt jñanayoga immediately Jñananısthā 119 preventing the senses from operating is not 4 reached simply by not performing or ceasing to perform the acts prescribed by the sustras Atnanıstha is the accomplishnient of disinterested activity meant to propitiate God So if one wishes to reach ātmanisthā," one must be active, for that state presupposes the subduing of the senses and is therefore not attainable until the beginningless and endless evil has been annulled by disinterested acts performed to propitiate God There is no existence without activity The gunas 5 of the prakrti sattva rajas and tamas increase in accordance with karman and irresistibly compel a man to be active, unless and until this karman has been annulled by karmayoga and these gunas have been conquered, the inner organ will not be purified and jñ inayoga will not be practicable If one attempts to practise jñanayoga before the evil has 6 been annulled and the inner organ purified, one will miss one's aim, in that case one's interest in the objects will cause one to remain fixed on them and to turn away from the atman So one would perish even while practising jñānayoga 3 Karmayoga superior to jñanayoga Hence it follows that a person who, with a mind devoted to the 7 contemplation of the atman, subdues his scnses by performing acts according to the sästras and with those senses attempts harmayoga disinterestedly, is even superior to that person whose position is jñānanısthå, for karmas oga will not cause a person to be negligent the acts to be performed arc of the same order as the objects with which one is familiar of old and the senses are by nature inclined to be actıc With jñ ingyoga this is not the case One must be actuse because by nature onc is conjoined with prakrti 8 It is very easy to be active, for one's beginningless vasani mikes one 121 170 11* naisharme interpreted as 'n groristl sa ser as sampla infra ad G SI dimo aistha "constant des otion to the con em; lainnyel the atman of the means thereo explains G sed! (in the same sense in IR nin 117). term adopted from GAS 16 diron stt 113 Rmithgurare one whose acts do sol correfpond tot ml)" ·66 to bhaktijoga , through bhaktı 115 alone one is capable of attaining God 2 1 Elucidation 3,1 Problem Now this should mean that harmanistin leads to jñānanistha 110 and jñananıstha leads to the contemplation of thic atman Jñananıstha is making the senses and the mind cease operating in the objects But God does actually urge Arjuna to be active, that is to make his senses operate then however, it will be impossible for him to arrive at the contemplation of the atman, for that state can only be attained by stopping the operations of the senses Therefore, if God wishes to help Arjuna arrive at the contemplation of the atman, he should indeed urge him to make his senses and mind cease operating, that is urge him to attempt jñananıstha So here is a contrad ction God exhorts his pupil to be active in order to be inactive or, in other words, to perform ie to inake his senses operate in order to arrive at jñananistha -ie to make his senses cease operating being a means of arriving at the contemplation of the atman 3 Answer There are two nisthas jñananıstha and karnanistha Not everyone is capable of attempting jñanayoga , only after the impurities of his mind have been washed away and his senses have been subdued by means of disinterested karmayoga which is performed as a propiti ation of God 117 will a person be capable of jñanayoga Therefore jñanayoga is the position of those who have fixed the buddhı on the atman alone 118 and consequently are capable of jñānayoga, whereas karmayoga is the position of those who are not yet able to do so and acts jñananıstha itself 114 anga cf SY 8 attamment of God (cf ÇBh 33 42 43 (Thp 665 667)) besides KathUpas quoted here 2 12 proves that knowledge of the 'atman is ancıllary to that of God 2 18 19 elucidates the proper form of the a 220 22 that of God 223 proyes that God can only be worshipped by bhakti and 39 proves that knowledge of God ( para idja ) results in union subordinate ancillary propaedeutic matter NK 11 kliyaphaldja akatze sals nikl zapl alajanakavy a pārajaiakan angam 115 R 10 { (Th 15 ft) and ÇBH 441 43 (Th 022169) where the synonymity of synonymous with vedana upasana dhyana etc (cf ÇBh 111 PP the terms is discussed) 110 11s[ha the taking a firm stand in fixation on constant devotion to as a means of release karmanıştha is used synonymously with karmayoga jnananıştha with jnanayoga the latter is discussed supra ad 2 54-58 refers to G 18 46 szakarmand tari (God) alligarcza siddhiwa undati andnotah to prove that acts are propitiations of God 118 sariki 300m G =R almakarsas aza buddhja Zukta samki yah samkhyd connoting the buddhi as witness ad G 239 111 R ·69 13) this sacri- Refutation This is only true in case the earned money is not spent in the performance of sacrifices but in gaining a personal end Therefore one should be active in order to acquire the means for performing sacrifices and not for realizing a personal ambition Being propitiated by such acts God will annul the beginningless vásanã and grant a person the contemplation of the atman without hindrance A person who 10 attempts to attain release by executing one of the means thereof but does not sustain his body with the remnants of sacrifices will fail to achieve his end when creating the world God 127 observed that the creatures were incapacitated by their natural conjunction with beginningless acıt, that their distinctions by nanie-and-form 128 were lost, that they were submerged in himself and that for these reasons, they were incapable of attaining one of man's major ends 128 and therefore only qualified for things non-spiritual, in order to resuscitate them He compassionately created them together with sacrifices and said "By means of thus sacrifice you are to cultivate your atmans, ficc will fulfill your aspirations to release and all other desires which are relevant to these aspirations" In wiist manner, then, should this 11 be done ? By sacrificing to the gods, for the gods form God s body and God is their ātman, so by sacrificing to the gods one will worship God 13Then the gods have to nourish their sacrificer so that he will be able to sacrifice to them again and when sacrificer and gods are supporting one another in this way, the fomer will attain release When 12 worshipped through various sacrifices, the gods whose atman is God himself will grant their worshipper the release to which he aspires, thereafter they will grant him all other desires But a person who does not return the desired things which the gods have granted hın on the condition that they should be returned to them by means of sacrifices, is a thief such a person is not qualified for release and he will go to hell People partake of impurity 133 when they keep, cook and eat the 13 desired things which have been granted on the condition that they should be returned But if one accepts the desired things that have 131 121 R rüpa when unspecified (nirupadaska ) the word prajapatt refers to Náráyana he quotes MahānarUp 11,3 128 principles of bodily individuation, for a detailed study see Falk, Námä- 12 the purusdrihas dharma, artha, kima and mokşa 180 prasaunsj adhram G ='R dimento urddhim kurudhram cf G 7,21 112 R quotes G 9,24 aham hs sarvayazidnom bhokto 148 R. for this food will develop into impurity 131 ·9 Objection. But the performance of acts eg earning money, will concomitant 122 with activity, consequently activity will not make one negligent This is the reason why karmanıstha is superior to jñānanısthi, even for a person who is qualified for jñānayoga jñānayoga is difficult to practise because one is not concomitant with it, for one has never practised it before, for this same reason it will cause a person to be negligent about it Moreover even if one performs acts one cannot be considered the real agent of these acts, 123 this results from the hnowledge one has of the atman, as will be proved later on 124 So this means again that harmayoga is superior, because it also implies knowledge of the atman The superiority of activity to jñānanısthă also applies to a person who is qualified for jñanayoga if one were to renounce all activity and devote oneself exclusively to jñanayoga, then no physical existence would be possible, and consequently jñananısthā itself would be impossible for physical existence presents the njeans of reaching that state One has to sustain one s body until the means are executed This should be done with the renunders of the inahayajñas hich are to be performed at the expense of honestly earned means Suinming up, karmayoga is more important than jñanayoga, even for a person who is qualified for jñanayoga, because in order to sustain his body a person has to be active in performing sacrifices and the like, 2 karmayoga also implies positive knowledge of the atman, 3 karmayoga, as distinct from jñānayoga, does not cause a person to be negligent about it, because one is naturally conjoint with prakrti 4 The acts to be performed arc sacrificial acts 125 1 disturb the senses, for all activity implies ahamkāra 128 and possessiveness etc , consequently the active person will be tied to samsara by the vasana of his acts 122 *113 ałam G = R e zaptam prakrtisamstsfena hu yaplayı karma prakrta and hence the prakrti conjoined person being invariably concomitant with karman for in beginningless previous lives a habit (vasana) of activity has been formed which makes activity natural and easy as well as compulsory this is not true for juanıyoga which corresponds to no vasana 123 cf ad st 30 194 infra ad 4 18 24 125 cp ad st 9 R quotes ChUp 726,2 Ahârasuddhau sattrasuddhihi etc and G 313 blungote te (sc. others than sajnasışfästnah) tv agham and "cgoits , faculty which brings about the misconception (abhimana) that 120 the Stman is praksti ·71 would be purposeless to execute any means and not calamitous not to execute any, for he contemplates the atman independently of any means Such a person will turn away from all non-spiritual things of his own accord, to him no being 140 and its effect can be an end or a means to an end The various means of release only serve to make a person turn away; being already released, the released one is in no need of them No activity in executing a means is required if a person does no 19 longer depend on a means for his contemplation of the ātman When, however, such activity is still required, then karmayoga is the best means to execute, because it is easy to execute, does not cause a person to be negligent about it, implies true knowledge of the atman and because even a jñānayogin is conipelled to be active in order to exist, therefore one should perform acts disinterestedly until one has attained the ātman That karmayoga is indeed the best means even for a 20 jñānayogin is proved by the fact that the rājarsis, who were the first of the jñānins, ,141 have also availed themselves of karmayoga to attain the ātman 142 6 A person reho carries authority is obliged to practise harmayoga The example that is set by a person of whom it is known that he 21 understands and observes the entire sāstra will be followed by all who have incomplete knowledge of the sāstra When that person performs acts, even though these acts are normally performed, and performs thein normatively,143 then everybody will do the same A person whose example is followed because he carries authority must perform the acts that correspond to his station and stage of life, in order to save the world Otherwise the world will perish, and the evil that would spring thereof would naturally put an end to his own jñānayoga An 22 example God is not bound to do anything, for there is no desire of his that is not fulfilled, yet He is active in order to save the world Tf God 23 in the embodiment of Krsna Vasudeva would not devote himself to the activities that are proper to the house of Vasudeva who is himself a leading authority, then everyone would consider that to be his dharma . 110 R explains G bhita by the elements' (akasa etc) which are the decloped forms of prakſti v adds that the mention of dezelopment indicates that bhnita- ("being ) means being subject to becoming Jianmu- here in the sense of ja tuquştha 149 sanisiddham astlatah G = Ratmártam praplacentalt cf n 120 framanam G = R as gajuklan '11t to be done as an ancillary to release 141 ·70 134 137 been granted and uses them to propitiate God who is the gods' ātman, 1e sacrifices them to propitiate God as God and feeds one's body on the remnants of them, then one will be freed of thic impurities which have resulted from beginningless evil and are incompatible with the contemplation of the ātman 14 From the point of view of the world as well as that of the sástras everything depends on the sacrifice beings arise from food, food froni rain, rain from sacrifice, 135 sacrifice from the activity of an acting 15 person, this activity from the body, ,135 the body depends on the individual atman, 136 the composite body and ātman, again, arise from food In this manner the bodies of all various adhıkārins 16 in the sacrifice The above sequence of developments is a circle, alternatively one is cause and effect of the other A person who exists in a term of this circular development - in a body but does not, through practising either jñānayoga or karmayoga, keep moving this circle, which is set in motion by God, by sustaining that body with the remnants of sacrifices, lives in sin 138 He enjoys his senses, not his ātman, for when rajas and tamas preponderate in his body because he feeds his body on food that is not sacrificial, he will turn away from contemplating the ātman and enjoy the objects In that case he will live in vain, even if he were to attempt jñānayoga, for his attempts will be fruitless are rooted 130 5 Only the released necd not act 17 Only the released one who is fixed on the ātman of his own accord, who is content with the ātinan and nothing else and to whoni the atman is everything livelihood, nourishment, experience etc need not, in order to contemplate the atman, perform the acts prescribed to his station and stage of life, because he is already contemplating it independently his contemplation does no longer depend on either of 18 the means of release, jñānayoga and karmayoga for such a one it 133 131 R being (hhata ) means body + embodied atman = G brahman., R refers to MundUp 1,1,9 tad etad brahma ndmarſipam annam and G 149 mama zonir malad brahma to prove that br denotes the p-aksti 136 aksara G = R jizdtman-, the enables the body to be active and in that respect the body "springs from derives its' functions from, the jīvātman sarragałam brahma G = R saradhikarigatam sariram (cf n 135). R proposes two explanations of aglıdıns- agharambhagasy A3 115- ("whose fufc serves to commit sin') and anhaparınata-djus- "a life developed into sin") 139 this explis in keeping with R's remarks supra st & 137 139 ·73 should not inake the ignorant and unqualified waver in their activities but set for them an example of the practice of karmayoga 8 Agency a proved to result from the gunas It does not result from the proper forni of the atman that the atnian is the agent of acts Agency results from the natural conjunction of the atman with gunas By discriminating between the atman with gunas and without gunas one hnows that agency results from the gunas b to be attributed to God śruti, snirti and Gita 11A assert that the Supreme Person can actuate 30 the atman, that the åtnian is God's body and that God actuates the atman of those who are qualified for it when it is realized that God can actuate the atman because the atman is God's body, then it is known that God is the performer of all acts Therefore one should attribute all acts to God, without fostering any hope for their results but reflecting that the acts only serve to propitiate God God himself causes his own acts to be performed by his own åtman which is the agent of those acts — , his acts are effectuated by his own causes and subservient to one end, viz the propitiation of himself When attributing the acts to God one will not appropriate them and one will be freed from one's feverish concern of how to escape from the endless evil that has been piled up since beginningless times, for one realizes that God will cause one's bonds to be loosened when He is propitiated with acts Realızıng this one should quietly practise karmayoga 9 The doctrine of the Deity in the upanısads The srut: 101 states clearly that God is the Lord of everything, that 31 everything is a sesa of him and that He is the governor of all Our text The says that this alone is the essential teacluing of the upanısads 152 people who are fixed on the atman and are qualified for the sastra 183 100 150 119 R quotes TaittĀr 3111, BAU 37,22 (M), Manu 12,122 (read profaşılaram for prosddhitdrani), and G 14 15, 1861, on the different readings of Känva and Madhyamdina recensions see ÇBh 1,4,47 (Th p 403), 21,9 (422 f) and 23 19 (544) 10 the jivåtman who is ensouled by God, ci GBh 18, 14 15 151 R quotes here esp CvetUp 67 and Mahanar Up 11,3 in addition to the brutis guoted n. 150 sce Ved 11 that is atmanışthasdstra- "the fästra treating of the atman' or "the Actra of those who are Atmanıştha' (sec n 120) 152 108 ·72 and follow Kșşņa's example. So they would coinc to neglect their duties and remain inactive; consequently they would not learn to know the 24 atman and go to hell. All authoritative persons who would make their decision about their dharma depend upon Krşņa's conduct, would remain inactive and perish. So God would bring about chaos and cause all those people to perish. Arjuna, who is looked upon as an authority because he is Pāņqu's son and Yudhisthira's brother and because he 25 is Arjuna, should follow God's example and practise karınayoga. In the same manner as those who liave incomplete knowledge of the atman and are therefore bound to be active have to practise karmayoga as a means of the contemplation of the atman because they are incapable of jñānayoga which means incessantly practising the knowledge of the atman, in that same nianner should those who do have complete knowledge of the atman and are therefore not bound to perform acts practise karmayoga, although they are qualified for jñānayoga, because they carry authority and have to make the authorities who depend on 26 them sure of their dharma. One should not split up the buddhis of the unqualified 145 by saying that there is besides karmayoga another way to the contemplation of the ātnian; on the contrary, one should by setting an example of activity take care that they enjoy being active, even though one should enjoy practising jñānayoga oneself; and one should do so while realizing that karmayoga constitutes an autonomeans of the contemplation of the ātman, apart from jñānayoga. 7. Acting knowingly and acting unknowingly. 27 A person whose ātman is contealed by the misconception that the ego is the ātman 147 does not know the proper form of the ātman and believes that he himself is the one who performs the acts of the guņas. But a person who knows the truth about the divisions of the guņas on the one hand and the corresponding acts on the other hand, realizes that the guņas operate at their effects 148 and therefore takes no interest 29 in the acts of the guņas. If one is qualified for jñānayoga oneself, one mous 146 28 144 read Arjuno 'rjurah sistałaya vyapadesya); this expression, lit. "to be recognized as a cultured man (and therefore authoritative)" I have rendered throughout by "authority". 14 read with v.l. ajñandin almany akrisnovittaja jilanayogo papadandfaktaniami... 146 nirapeksa.. expl. of G. ahankara.; cf. n. 126. guna gunesu terlonte G. = R. gunak saltiddayah svagunesie surfa karyefis terlonte; in other words, it is the guņas which act, see below. 141 ·75 1 should beware of getting in their power, or, if one is in their power, of perishing completely by attempting jñānayoga That is why kar- 35 mayoga which is a man's dharma 187 because it is easy to practice - is better than jñanayoga, even though it be performed deficiently, for karmayoga, however deficiently it be performed does not cause a man to be negligent about it, whereas jñanayoga which is not the dharma 158 of a person who is conjoined with prahrtı because it is difficult for such a person to practise it 15 inferior, even though it be completely performed during some time for in the end it will cause the performer to be negligent about it I or a man who lives by activity which is his dharma because he is qualified for it death us preferable to jñanayoga the reward of harnayoga cannot be obtained after only one existence, later on in a subsequent life karmayoga may be practised without hindrance when all impediments have been removed by the activity in a previous life But jñana, oga is perilous because it causes a person to be negligent about it Question But what impels a man to experience the objects contrary 36 to his own wishes when he devotes himself to jñanayoga? Answer Desire Desire arises from the rajas guna of the man who 37 attempts jñānayoga, for being a man he is conjoint with prakrti and prakrti consists of gunas whose function is to originate and annihilate a man The rajas guna arises from ancient vasana it is concerned with the objects of the senses If desire is hindered in its operation it develops into anger 108 and induces a man to hurt the people who have prevented it from materialızıng A creature is enveloped in desire, 38 39 as fire is in smoke desire, which is insatiable by objects and there fore unending, envelops the knowledge of the atman that an individual conjoined with prakrti possesses by nature 40 Question By what means does desire repress the atman? Answer By means of senses manas and buddhi these support desire All three are concerned with objects, by means of them desire envelops the knowledge of the atman which a man possesses by nature, that is turns him away from this knowledge and directs him totally to the experiencing of objects in this manner desire turns a person who 41 157 G sadharma in its widest sense the dharma of all disas ie atmans conjoined with praksti 138 G paradharma in its widest sense dharma of one completely different from a jiva > a released person cf supra st 17 20 ad 1837 however a diverging interpretation. defined n 104 ·74 may be divided into three groups 156 1 they observe the sastra, being positive in their decision that the above doctrine is the true meaning of the sastra, 2 they believe that it is tlie true meaning, without however acting upon it, 3 they do not protest that it cannot possibly be the true meaning, without lion ever believing that it is All three groups will be released from the acts to which they liave been in bondage since beginningless times In other words, even if they do not act upon this nieaning but still believe in it, and even if they do not believe in it but still do not deny it, they will be released from their evil because they do believe in it and do not deny it, for soon thereafter 32 they will come to acr upon this meaning and attain release Those, however, who do not adnut that it is true what God lumself niaintains, viz that He is the foundation of all ātmans because the ātinan is God's body, that the atman is a sesa of God and can be actuated by God alone and so performs all acts, and those who deny that it is true, are devoid of all knowledge, they are lost and destitute of reason for it is reason by which we have decisive knowledge of the exact nature of a substance 155 They, however, have no such knowledge and no inkling of the truth 10 Whiv jñanajoga is so difficult to practise 33 Even if a man knows that the sastras teach that the proper form of the atman is distinct from the prakrts that it has the aforesaid nature and that one should always hold that this is the truth, still he keeps on living in and with the objects conformably to the ancient vasanā of his prakrtı Why should this be so? Because the creatures being conjoined with prakrti, will obey their beginningless vasana And try as they may to restrain them from doing so what can the sustras do against creatures that obey their vasana? 34 Desire and hatred are directed to the objects of the sensoreal as well as of the motorial senses 156 for desire which is brought about by the old våsan? - is an urgent longing to experience these objects and hatred appears when this experience is hindered Desire and liatred are the factors which prevail over anyone who aspires to jñāna, oga and controls his senses, and they carry him back to their own effects One 154 that the persons summed up in st 31 constitute different categories R distils from art ( and also ) in te 155 cetahkaryam hi astujathamanisca; al lit 156 locomotion prehension speech digestion, procreation (see Sinha p 10, YID 4 p 38) is an effect of the cetah ·77 101 and excessive bhakti No one else but God could know it or teach it, for it is the greatest mystery of the Vedanta NB Incidental discussion of God's avaldra Question But did not God's birtlı take place a short time ago? It is 4 contemporary with Arjuna's, i hereas Vivasyant lived 28 mahāyugas ago So liow should God be understood when He says that He has taught this yoga to Vivasvant at the beginning of the age? It is well known to Arjuna 103 that Krsna is the Suprenie Person and that it therefore is quite possible that He has taught Vivasvant, so his question can only mean 1 is God's birth illusory God being not subjected to karman-, or is it real, 2 if it is real, then how has God been born in a bodily shape, with what atman, and why, 3 when has God been born, and 4 to what end? Anstver 1 God's birtin is real, for God says explicitly that his births 5 in the past have been numerous and He compares his own birth with Arjuna's "My birth, like yours 160 6 2 God comes into being by his own will 185 and in his proper form, without giving up any of the modes of his absolute supernal manıfestation 107 but retaining his own nature 3 There is no fixed time for the birth of God, whenever the dharma, 7 which is taught by the Vedas and should be observed according to the Vedic precepts for each station and stage of life, is declining and the adharma, the opposite of dharma, is on the increase, God creates himself in this manner by his own will 4 Whenever God observes that the leading Vaisnavas who follow 8 108 100 183 R refers to G 10, 12 13 and MBh 238,23 where Arjuna heard from Bhişma Krsna era iu lokanom sitpattiprabhavap3 ayah / Krsnasza te krle bhalam idam z isvan carácaram, hrşnasya krte is explained as Krsnasza fesobhatom jayat 104 as the orgination of every being is due to karman it might be thought that the birth of God who is not subjected to karman is illusory 105 atmamazaja G = Rätmajnanena cf Ch III p 13 f To corrobcrate this R quotes ÇietUp 38 Taitts 2,2 125, ChUp 16,6, TaittĀr 161 Taitt Var Up 118 ChUp 3 142 BĀU 436 TaittAr 3,131 God makes his proper form assume the generic structure (samsthana ) of the class (of gods men etc jätt) in which He wishes to be born R sc his being unborn, undying etc. 10% praksım G =R szabhavam compare Intr s asvabharam ajahad qua, aud ÇBh 1,31 (Th p 297) devadinam samo srajonizat dya faltajatrapasamsthandnugunakarinasamanvital szakiyam szabharom ajahad rva necchayo baliudha :7;djate parah perusah and also ÇBh 1,1,22 (Th. p 241), a sample sthana , see Sinha, pp 49 52 and 79-81 107 ·76 42 attempts jñānayoga -ie stops making his senses function away from the atman and toward the objects Therefore, if a man is conjoint with prakrti and consequently inclined to make his senses function, he should immediately when attenipting to execute a means for release try to control his senses by means of karmayoga ie by making his senses function and so put an end to desire which annuis the knowledge of the atman as well as the know ledge that ātman and prakrti are different 100 The senses are called an important impediment of knowledge as long as the senses keep operating in objects knowledge of the atman cannot possibly be produced A more important inipediment is the as long as the manas is concerned with objects, there will be no knowledge of the atman, even if the senses have been restrained Still more important than the manas is the buddhi for even if the manas is turned away from the objects, there will still be no knowledge of the atman as long as the buddhi is formed with a contrary decision But even sf all of them, senses, manas and buddin, have ceased but desire does persist, then desire will again induce a person to operate in the objects and thereby prevent the know ledge of the atman from 43 originating When one has come to know this desire, which is incompatible with knowledge and directed one's manas to karmayoga by means of the buddh1,161 then one should put an end to this desire nianas 102 age D KARMAYOGA (continued) 1 Karnayoga is known of old 4, 1-2 God has taught the yoga not only in this period but also in the beginning of this then to Vivasvant -, as a means of attaining the release which is man's supreme end, and He has done so in order to save the world The răjarsis of old knew this yoga in its succession from Vivasyant to Manu and from Manu to Iksvāku But for a long time most of the yoga has been lost because of the stupid- 3 sty of the people who heard it This yoga the ancient one - God has now explained at length to Arjuna with cell that it involves, because Arjuna has resorted to God out of love 5 essentially the same as 154 jhana- knowledge of a single object', zujiang discriminating knowledge, distils edge of difference between more objects (en vind- "to know from!) aimanam manasd G = R menali briddhya for the frequent equation of 158 i= manas-, see n. 280 and Ch. V, 36 155 YID 4 montrantara- ·79 like by sacrificing to them in accordance with the precepts of the śāstras, but nobody worships God himself, who is the ātman of those divinities and the enjoyer of all sacrifices,173 by taking no interest in the results of their sacrifices Why not? Because in all worlds 174 the act is soon followed by its result eg son, cattle etc, heaven etc Because the unending evil piled up in beginningless times has not been annulled, all those worldly people lack discernment, therefore they want rapid results from their acts and perform for the sake of a son, cattle, heaven etc all various acts by which homage is paid not to God, but to the divinities Nobody feels sufficiently vexed with samsara to aspire to release and to practise the karmayoga, which is a propitiation of God, in order to attain release How then is the evil annulled? It is God who creates maintains 13 and dissolves 175 the entire universe which is organized with the system of the four stations and divided by the three gunas and by the acts corresponding to the gunas However, although God is creator He is not agent How is that possible ? Because 1 his acts Tariform crea 14 tion etc do not bind him, ie the variety in creation, which is caused by the existence of variform beings, gods, men etc is not brought about by God, but by variform karnian, good and evil so, by discriminating between both facts, viz that not God but karman brings about the variety in creation, it is proved that God is not agent, 2 only the ksetrajñas, who have received body and organs at the time of creation, all experience the objects likewise created in accordance with their karman, and they do so because they desire the results of their acts, experiences etc It is these ksetrajñas who desire the results of the act of creation, not God 170 God is only the efficient cause of the creation of the creatures, gods, men etc whereas the powers of the various kinds of karman of the ksetrajñas who are creatures constitute the material cause of the variety of gods, men etc in creation So, in order to exist in a variety of forms, the ksetrajñas require God only as the author of creation, 177 all the rest is their own doing, for It is the innate power of their previous karman which causes them to be the substances, god, man etc, which they are 178 Nos, a person who 173 R 114 175 R 116 cf G 9 24 aham his sarvazajidnam bhokla G manuse loke implies all worlds (of prakſti) Gmaja sţstam implies maid roksiate and upasamhrijale R quotes VS 2,1,34 and VP 14 51-52 see my remarks Ch III p 15 11 paraphrasis of VP 1451, operant cause nimittakarana, material cause pradhanakarana ci Srinivasachar: Finite Sell, p 37 118 paraphrasis of VP 1,4,52.

·78 1e the dharma 169 try to resort to God but cannot achieve their end because God's name, acts and being are inaccessible to speech and thought, that they do not perceive him and therefore cannot sustain their átman to attain beatitude, and that they consequently have a thousand miscon ceptions in a moinent's time, then God comes into being in that parti cular age so that He may rescue them by allowing them to behold his proper form and acts and to listen to his words and that He may destroy the unrighteous and restore the declining Vedic dharma which con stitutes a propitiation of God - by revealing to them his proper form most worthy of propitiation 9 When a man knows God's birth and acts to be truly God's that they are essentially God's and not the prakrti's, that they serve only to rescue the righteous and lead them to God, and that they are of God whose birth is not a common natural conjunction of the atman with the evil prakrtı and gunas in which karman is rooted, but who possesses all beautıful qualities -, then he will suffer no more births himself On the contrary, he will attain God after all his sins, which prevent him from attaining God, have been washed away by his true knowledge of God's birth and acts and after he has resorted to God in his present life in the manner which God has explained, loving God alone and concentrating on God alone 10 Many, in fact, have been purified in this manner by their exact 11 knowledge 170 of God's births and acts 171 However, God does not only rescue those who resort to him in the shape of one of his avatāras, by descending into that shape alone, but He reveals himself to all who resort to him, whatever the shape in which they represent him In fine, all people who wish to follow God alone do follow God's nature however inaccessible it be to their speech and thought perfect evidence of him in all shapes 172 in which they may represent him by having 12 2 The rarity of karmayogins Still, but a few do actually follow God, for everyone who desires direct results from his acts worships the divinities Indra and the 100 170 = G sadhu read uktalaksanadharmasila Granatapasd 111 R cites TaittĀr 3 13,2 tasja dhira parişdnon's gonun, G yon meaning here the manner in which He his born For definitions of raga , bhaya- and krodha see n 104 C G Starasah 112 ·81 4 Karmayoga implies knowledge a The knowledge smplied is the knowledge that the atman is distinct from prakrit Karmayoga has the form of knowledge because it involves the 18 knowledge that the atman is distinct from the body 144 When a man perceives that acts, when they are performed, have the form of knowledge because they are realizations what the atman really is, and when he perceives that this knowledge has the form of action because it is implied in action, then he knows the purpose of the săstras and is capable of release, for by every act which he performs he seeks to realize this purpose of the sastras b Proof Question How is it evidently proved that acts, when they are per- 19 formed have the form of knowledge? Answer It is proved by the fact that, if an aspirant performs his acts without interest in the results and without the misconception that the atman is identical with prakrtı and gunas, it is said by people who know the truth 185 that this aspirant is a sage whose previous karman has been annulled by the essential knowledge which is implied in his acts By virtue of their knowledge of the truth it is an established fact that acts have the form of knowledge, for if a man renounces his 20 personal interest in the results of his acts and is entirely satisfied by his own eternal átman and if he in that spirit, performs his acts without directing his buddhı to the non eternal prakrti then he does not really act, even though he be actively engaged in acting, in other words, he practises knowledge in the disguise of action If a man has his citta and 21 manas under control and is not possessive with regard to a common thing of the prakrts because he has only the atman in mind, and if he, then, performs purely bodily acts without aiming at their results, he will not fall a prey to samsara, in other words, he contemplates the ātman by such acts, that is by mere karmayoga without intercession of Jñanayoga When a man is perfectly contented with the things which 22 happen to be at hand for the sustenance of his body, when he endures pairs of opposites cold heat etc while he is executing the means of release, then he is exempt from all envy, for he realizes 186 the 14 185 see R.'s definition of karmayoga ad 2,39 read dagdhaftacinakormonam budhas tattrojnd chul =R samsarom 188 kilbisom G 6 ·80 knows that God, though being agent of creation, is still non-agent and that God has no interest in the results of his acts of creation etc., will no longer be tied by his previous acts which are perfornied for the sake of their results and therefore prevent his undertaking karmayoga and cause him to have interest in results; in other words, he will be 15 released. Having purified theniselves by means of this same knowledge about God, the aspirants of old performed their acts; in the same manner one should purify oneself by means of the said knowledge of God and perform the acts which previously have been performed by those aspirants 178 whom God had taught yoga. God now proceeds to discuss the form of these acts. 16 17 3. It is difficult to know these acts. The aforementioned aspirants, although they did have some knowledge, did not know the proper form of the acts which should be performed 180 and the proper form of the knowledge which these acts imply.181 God will explain this now. If one knows and observes it, one will be released from the bondage of samsára. Why is it so hard to know? Because 1. one should know exactly zehat constitutes an act that is a means of release; 2. one should know the periodical, occasional and desiderative acts which are naturally variform because they involve the acquisition of things required for their performance; 3. one should know what the knowledge itself is.16 It is difficult for an aspirant to come to know the way of karman, i.e. to realize that the sāstras aim at only one result with all the acts which they prescribe, viz. the resulting release, 18 and to realize, when one has come to know which are the acts, that one should renounce the variety resulting from the variety of the results of periodical, occasional and desiderative acts, of the acquisition of the various means required for their performance etc. 180 179 R.: viz. Vivasvant, Manu and Ikşvåku of 4,1. = G. karma. 101 G. akarmo in the sense of jñana-, this meaning parallel with that of noiskarmya- which was taken to mean jiānayoga (3.3) and akorman- "id.” (3,8); further on (st. 4,18 ff.; 6,1-2) R. will explain that jfiânayoga merges into Icarmayoga; this inongo is kartur almeno yathatmyajñana- "true knowledge about the agency of the åtman", discussed 5,8-9. resp. G. i. kormon., 2. vikormon- (vi- expressing variety), and 3. akormon. (jiand-, sec above n 181). 183 R refers to G. 2,41. t ·83 task; 193 of the threefold 192 controlling of the breath; and of the restricting 29- of meals. Those who perform karmayoga while sustaining their body 31 by means of sacrificial remainders will go to the eternal Brahman But he who does not devote himself to periodical, occasional and desiderative acts mahayajñas etc. will not be able to achieve man's worldly ends 104 - dharma, artha and kāma - let alone man's supreme end, release, So there are many ways of practising karmayoga and all of them 32 lead to true knowledge of the atman.185 All of them result from periodical and occasional acts which are being performed day by day. When one knows and observes this, then one will be released. 6. Importance of the component of knowledge in karmayoga. An act has two forms, knowledge and substance; of these two the 33 component of knowledge is more than that of substance, because an act with all its accessories is perfected in knowledge. This knowledge, which is obtainable hy all various means, can be practised by activity. If that is done, then this knowledge will in due time reach the stage where it is within the grasp of the active person. When a man devotes 34 himself to the acts which are set forth by God, 190 then he should by prostration, questioning and attendance invite those sages who have immediate presentation of the proper form of the atman to teach him so that he may acquire their knowledge; when these sages are honoured by his prostration etc. and observe his mental disposition by the questions which he puts to them in his desire for knowledge, they will teach him this knowledge. 7. The immediate presentation of the proper form of the atman. This immediate presentation 107 is the knowledge which will keep 35 the person who possesses it safe from perplexity, i.e. from the misconception that the atman is the body, this perplexity being the seat 102 190 SC. paraka, recaka- and kumbhaka-. 18 obviously in the sense of atman, as in st. Here 10% expl. of G. lokah. 195 vilota brahmano mukhe G. = R. Almayathalmydwuptisadhanataza sthilah; for this sense of mukha. cf. the expression mukhena "by means of". R.: G. 2,17-39 where the samkhye buddhiḥ was discussed. 197 saksalkara.; on this term see ÇBh. 1.1.1, p. 10 (Th. p. 16); YID. 2, p. 6. and Lacombe, ASV. 349-350 "le disciple écoute (fracunan) docilement et avec foi la fecon du maitre, réfléchit (monona-) sur son contenu, .... puis u méditation (nididhydsana.) se concentre, se simplific, devient de plus en plus intuitive; & la limite ce sera Tintuition pare (sokforkara-) dc l'essentielle verite".

·82 that his own acts alone are the cause of the adversity effected by others; and when he looks at the success and the failure of his acts with equanimity, then, however active he may be, he is not of the 23 samsära. When a man is interested in nothing but the ātman and consequently is detached from all possessions and lives to perform acts of sacrifice etc. as discussed above, then he will be completely released from his previous karman which is the cause of his bondage. C. Acts imply the realization that they consist oj God. 24 The entire act consists of Brahman because it is of Brahman's nature: the sacrifice is Brahman,287 the utensils are Brahman, the fire in which the sacrifice is offered is Brahman, and the sacrificer himself is Brahman. He, who contemplates this insight, contemplates the act-as- Brahman, Such a one is capable of knowing the proper form of the which is Brahman through his acts, because his acts are of Brahman's nature. In other words, the acts performed by an aspirant have the form of knowledge because they imply the realization that they consist of Brahman and are therefore themselves a means of contemplating the atman without the intercession of jñānayoga." 5. Different kinds of karınayoga. 25 There are several kinds of karmayoga: karmayoga may take the form of sacrifices by which the gods are worshipped ; 26 sacrifice which is Brahman; or of controling the senses; of frustrating 27 the manas’ 100 inclination to the activities of senses and prāṇas; karma. 28 yoga may take the form of worship of gods at the expense of honestly acquired means; of the practice of charity ; of yâgas and homas ; of devotion to austerities ; of pilgrimages to tirthas and holy places ; 194 of the task of Vedic study; of the knowledge of the object of that atman — 188 189 or of the 187 a spoon etc.". R.: brahmar þanam is adjectival to haville : "the sacrifice, the utensils of which are Brahman"; "an arpana- is that with which a sacrifice is offered, viz. 188 this passage is not clear; on the one hand brahma is equated with the Supreme Person (karmanal parabrahmabhitaparamapuruşatmakatva ...), on the that the acts consist of God is called a means of directly contemplating the átman"; it seems that R. interprets br. = Supreme Person in 24 a, b & d, and = ātman in 24 c; only if so twisted the passage makes some sense. = G. daivam zajiam. alma. G. = R. mangl.. this sense is given to yoga- in G. yogayajīds to distinguish it from karmayoga- of which it is a subspecies. 189 190 191 ·85 aim that has been set forth, will no longer be tied to samsāra by the 42 cndless acts of old which cause his bondage Therefore, dispel the doubts of the atman, which result from beginningless ignorance, by means of the knowledge of the atman present in your own heart, the knowledge which you have been taught by God, and undertake the yoga which you have been taught by God and engage yourself in work! E KARMAYOGA (continued) 1. Karinayoga is to be preferred to jūänazoga as a means of attaining the ātnian. 305 Question God praises on the one hand jñānayoga 208 and on the other 5, 1 hand karmayoga, for in Lecture Two it lias been demonstrated that an aspirant to release should first practise karmayoga and afterwards, when his internal organ has been purified, practise jñānayoga On the other hand it has been said in Lectures Three and Four 200 that even with regard to a person who is qualified for jñānayoga karmayoga is superior to jñānayoga as a means of attaining the atman Now, which one of the two, karmayoga or jñānayoga, is really the better means of attaining the atman, i e., which one is more easily practicable and more rapidly efficacious ? 207 Answer. Both karmayoga and jñānay oga are even for a person 2 entitled to practise jñānayoga equally autonomous means of attaining beatitude But harmayoga is better than jñānay oga Why? Because a 3 karmayogin who, being completely satisfied by the cognition of the ātman implied in karmayoga, 08 does not desire any thing different from the atman and consequently does not hate any thing, and u ho resignedly endures the pairs of opposites, has for cier taken a form stand in know ledge 209 Such a one will find no difficulty in loosening his bonds, for he is firmly fixed on karmayoga which is easy to practise If one 4 ucre to teach that karmayoga and jñānayoga have different results in that karmayoga only results in jñanayoga and that jíánayoga alone samng asam kormandm G = Ranczogams. sce ad 2,53 resp 3,4-8 and 416-24 soukariuc charghesec sa, terms adopted from GAS 9 sec G4, 18-23 to ni yasomans a G = R mitysjnormighed, sommyusa in the settle of "know ledge" (cl akarma in G 417, n 181), derived from the equar en smuss. jinoyogo (n. 204), in 1 it will be said that karrayogi apl Andy but the latter not the former Gsmkhyo..koson ledse of the Itmaa" (cł w od 2, 9, - 777 210 204 200 WOT 10 ·84 of all attitudes caused by that misconception, such as possessiveness and the like. By this knowledge one will perceive in one's own ātnian the beings which one knows to exist in a plurality of forms. Then one perceives that all beings exist totally in God, for the ātman is equal to God's being when it is exempt from name-and-form: all åtmans, if 36 free from prakſti, are equal to one another 108 and to God.109 Even if a man is the worst of sinners, he will in virtue of this knowledge of 37 the ātman lose the wickedness which was peculiar to him before. The knowledge of the proper form of the atman annuls the previous acts which adhere to the atman and have been piled up since beginningless 38 times. Nothing in the world purifies more than this knowledge; therefore it annuls all evil. He who has reached perfection by practising karmayoga daily in its form of knowledge in the above manner, will in due time and of his own accord find this knowledge about his own 39 ātman.200 He who believes that the said knowledge will increase, who has focused his mind thereupon and who restrains his senses and keeps them away from all other objects, will soon reach the aforesaid stage of maturity and acquire that knowledge; soon thereafter he will attain the supreme nirvāna.201 40 When a man does not acquire this knowledge by having it taught him, when he does not strive to increase this knowledge if it is taught him, and when he is doubtful of this knowledge, then he will perish. When this knowledge is doubted, then neither the worldly ends of dharma, artha and kāma --, nor man's supreme end release - can be achieved, because all ends of man can only be achieved through the acts which are prescribed by the śāstras and because the achievement of ends through acts presupposes the presence of the decisive knowledge that the atman is different from the body. There- 41 fore, he who doubts this knowledge will find no happiness at all. That man, however, whose acts do have the form of knowledge, whose doubts of the atman are dispelled, in the manner that has been explained, by the knowledge of the ātman, and whose mind 203 is focused on the 108 R. refers to G. 5,19 sirdoşam hi saņam brahma (= the totality of the 109 R. refers to G. 14,2 and MundUp. 3,1,3, the åtman is equal to God in so far as it is separated from prakſti. 200 V.: atramaniti visayasaplami. 205 santim G. = R. nirvanam (cf. G. 6,13), nirzdnas being the effect of šanti- (cf. 2,71-72); nirtdna- should be taken in the sense of 2,72 (sec 1. 111): man 202 åtmans). sukhaikatanam almanam. 207 as supra st. 31. Amarantani G. = R. manastiinam. 20$ ·80 214 results in the conteniplation of the ātman, then one's knowledge would 5 be incomplete Both in fact have one and the same result, for both result in the contemplation of the atman and are, therefore, optional 211 6 Still, there is no jñānayoga without karnayoga When a person, who is accustomed to reflect on the atman,219 practises karmayoga, he will have no difficulty in completing the karmayoga and he will soon reach the atman 213 of lus own accord, whereas a person who practises Jñanayoga will find it very difficult to complete lus jñanayoga and 7 therefore he will reach the atman only after a long time When a man practises karmavoga lus manas will be purified because the acts prescribed by the sastras to which he devotes himself are propitiations of God and therefore pure in themselves He will nieet no difficulty in controlling his manas as his manas is conconitant with the acts which he performs 215 consequently he will subdue his senses His atman is the atman of all beings because his devoted practice implies the realization that the atman is essentially non agent 310 Such a one, active though he be, will not be tied by the misconception that the atnian is prakrti and therefore he will soon attain the atman Hence it is clear that karmayoga is superior to jñanayoga because it is more easily practicable and more rapidly efficacious 2 The realization that the atman is non agent 8-9 He who, in virtue of his true knowledge of the atman," the sensoreal and motorial senses and the pranas operate in their own objects will thereby know that he himself does not do anything, in other words, he knows that this agency is effected by the natural conjunction of his proper form with senses and pranas rooted in karman and does not result from the proper form of his átman 218 whose proper 10 being is knowledge and nothing else If a person has in this manner hence jñānayoga (st 4) hence jfilanayogin (st 5 cf n 118) expl of Gckam = G minth see supra 103 = G brahman of my remarks in Ch V 314 17suddhatma and inzulama G = Rmand 215 cf n 122 210 kartır almano sàthatmyanısandhonanışthataya "because he is firmly fixed on the true realization regarding the agency of the ātman (same expression supra ad 4 16 n 181) R because of this knowledge (sc that the atman being not agent stands in no relation to praktı) all atmans are equal differences being brought about by praksti R refers to G5 19 tatttoint G = R almalattiatut 'who knows the atman to be an entity of its own kind 218 in the text mamo stands for aimonial 117 avows that 211 212 311 ·88 3. experiences which the different agents lave of the results of their acts. 15 a son etc. 224 SO Question. Then what brings about agency, acts and the experiencing of results? Answer. The vāsanā of the prakſti a which is an effect of the mis.' conception that gods etc. constitute the ātnian; this misconception itself an effect of the ātman's conjunction with the fornis of gods etc. and this conjunction is an effect of ever previous karman that has been brought about in beginningless times, Therefore the atman does not take away the sufferings of a being · which is dear to the atman because the atman is related to it; nor does the ātman take away the happiness of a being because that being is odious to the ātman; 23 for the atman does not have a body that has anything in common with any body of gods etc., that the ātman is neither related to anyone nor vexed with anyone. All this is the effect of vāsanå. Question. But how then is it possible that such a vāsanā, which is contrary to one's proper nature, originates at all? Answer. Because a person's knowledge is entirely concealed by his previous karman which serves to qualify that person to experience the results of his acts; this previous karman is incompatible with knowledge. While concealing this knowledge that karman produces the ātman's conjunction with a body and produces at the same time the misconception that the ātnian is this body. This misconception produces its own vāsanā as well as that of the acts corresponding to this misconception. From this vāsanā again arise the misconception that the ātman is prakſti, and all kinds of activity which are rooted in this misconception. 4. Ignorance sublated by knowledge.225 When however this ignorance, this accumulation of beginningless and endless acts, which conceals the knowledge of the ātman, is sublated by the knowledge of the ātman produced by the teaching of the truth about the ātman, and when this powerfully purifying knowledge is enriched by daily practice, then this natural supreme, restrictionless and limitless knowledge reveals to the ātmans me everything as it is, 229 szabharah G. = R. prakstitasaid. 323 read kasyacit pratiknlatajanabhinatasya. 234 cxpl. of G. zibhus, R. connects this with G. 4,36-37. from the plural teşdı (sc. dimandni) R. derises a further proof of the 16 725 ·89 just like the sun The express mention in the text of the distinct individuality of atmans which exist in a plurality, side by side with the word knowledge, proves that this knowledge is an essential quality of the ātman 27 The illustrative comparison just like the sun makes clear that the relation knower knowledge is as that of luminosity luminary 228 So it is an established truth that at the stage of samsära the knowledge is restricted by acts, and that at the stage of release tlus knowledge shines in its fullest measure Therefore, when one has 17 formed such positive decision 18 to contemplate the atman, when one has fixed his inind upon it and when one practises this knowledge in preference to anything else because it is one s highest object, then the old impurities will be washed away by the knowledge which is practised in this way and one will attain the atman in that pure form from which one will never more return to samsara the ātman in its essential form 5 The cquality of the åtmans He who knows the proper form of the atman 230 will see that same 18 form in the atnians of all other creatures however dissimilar these creatures may appear , because all atınans have only one form, knowledge Inequality is of the prakrtı, not of the atman Consequently one will perceive that the atmans are the same in all creatures, because all have the same form, knowledge Now, at the stage where the means 19 of release are executed,231 i e in samsara, an aspirant will succeed when his manas is in the said manner focused on the equality of the åtmans All atmans are equal to one another, as long as the atman. substance is not conjoined with prakrti In other words, a man is 232 228 existence of a plurality of atmans as declared 11 2 12 (to which he reſers), the fact that all ignorance has been sublated (andnan ww.silam dinonah, st 16 b) proves that this plurality canrot be effected by upådhıs (this agunst Yadava). for in enlightenment no upādhis can be left. the doctrine of dharnabhatajnana, Scc Srinivasachan, VA, R 17 24, Varadachari Theory of knowledge, p. 62. So cursously Aptes text jatrudnazol prabhaprabhdculor rutrusthenom, which would mean that the indipe is a dharma of jažnai If dutyarul is to be connected with duam it should be explained by sun light (so V). the relauon know er knowledge would be as luminary luminosity (prabhivatprabha) which indeed is the case (ef CBH 111, p. 41 (Th. a 59)) re text could be restored Jidnajnitrob srathaprabhs olor *** ladbuddhayah G=Rlains red tumedarschijns susjø, for at 1834- characterucs buddhi. (of supra ad 241) paraphrasis of Gronditsh = Ghaira "here on earth, belore re'case * brahman. G = R. alongwitu 20 ·90 233 released when he realizes that the atmans are equal to one another because essentially they all have one and the same form, knowledge 20 Question What qualities should a kai mayogin possess if he desires to reach that stage of matured developnient of luis knowledge at which he may perceive that all atmans are equal ? Ansu er He learns to know the proper form of the atman by the teachings of sages who know the atman as an entity 234 He is diligent in practising that hnowledge and throws off the delusion that the atman is the body He remains fixed on contemplating at his pleasure the atman as an eternal principle In consequence of all this he feels neither joy nor latred wlien he experiences pleasant or unpleasant things of 21 the prakrti A person wlio in tlus manner turning away his manas from objects other than his atman finds his sole happines in the atman within himself, will no longer practise prakrti, for now lus manas is qualified to practise brahman and he finds the everlasting bliss which is the experience of brahman or the atman 233 22 It is not difficult to give up experiencing the prakrti, for one will find that these experiences which result from the contacts of the senses with the objects, are epheniereal and productive of suffering lie who 23 knows what they are will not enjoy them When a man at the stage of samnsara, 1,230 where the means to release are executed, is capable of conquering the violence, which is effected by desire and anger, by his longing for the experience of the atman, then he is capable of experiencing the atman, as soon as he is released from his body he will attain 24 the bliss of experiencing the atman 238 A yogin is brahman 289 and attains the blissful experience of the atman when he completely renounces the experiencing of the external objects, finds his sole happiness in experiencing the atman, is fixed totally on the atman, increases his happiness only by contemplating the atman and its qualities, 25 restricts his knowledge to the atman alone Then, when he is released from the pairs of opposites, when he has subdued the manas and 237 340 and 233 236 n 231 = G brahmavit brahman- being atmavastu 3 R tatt avidām to be explained as supra n 217 333 brahmanı G = R sthirar palmidvalokanapriyanubhave, where sthirarapa is adjectival to mubhava (cf a 220) = G thaiva Gjuktak < qualified for 239 = G stikhi 239 here and infra brahmant is to be explained by for a slightly, though not essentially different interpretation of bral mantra and 340 these qualities being mutyatsa jnanatya anandata akarmayaśyatva etc. (Vad 633) atman sce ad 272 ·91 focused it on the atman, when he is interested in all that is salutary to all creatures in so far as they are åtmans," and when he is absorbed in the contemplation of the atman, then all his impurities which are incompatible with the attainment of the ātman will be washed away and he will attain the beatitude of brahman. When a man is possessed of 26 all these qualities, he will find no difficulty in attaining brahman; those who are exempt from desire and anges, wlio are want to exert theinselves and who have subdued and conquered their manas, have the beatitude of brahinan within their rcach, 6. Yoga.? A man may be released, not only at the stage where the means for 27-21 release have been brought to a successful end, but already at the stage where they are being executed - in samsāra --, viz. by practising Yoga; Having completely stopped the functioning of the external senses, sitting with his trunk straightened in a posture proper to yoga, equalizing his inhalatory and exhalatory breath circulating in his nose, he lives contemplating the ātnian. His senses, manas and buddhi are no longer capable of anything except operating at the contemplation of the atman, and his sole object being release he has lost all desire, fear and anger. To conclude, the karmayoga, which involves the obligation of per- 29 forming periodical and occasional acts and which culminates in Yoga, easy to practise: he who knows that God is the enjoyer of sacrifices and austerities, the supreme Lord of the worlds,214 the friend of all' beings, will meet no difficulty in practising karmayoga, for karmayoga is worship of God, and all beings worship their friends devotedly. 213 III THE CONTEMPLATION OF THE ATMAN 1. Karmayoga leading directly to the contemplation of the diman. A person who does not aim at the results of his acts but who regards 6, 1 the acts themselves as his sole aim because they are propitiations 242 242 R.: dimevat sartesom dhalands kitesu niralah. R.: this is the end and apex of karmayoga; as such it is equivalent with yoga- in the sense of "contemplation of the atman" (2,53); the yoga is further discussed in Lecture 6. or: on a scat (asana-), cf. 6.11. 246 R, reiers to CvetUp. 6,7. 23 ·92 245 247 God and does not intend to gain anything by them, is firmly fixed on jñanayoga as well as on karmayoga which are both means of the attaining yoga or the contemplation of the atman But a person who is solely fixed on jñanayoga 240 is not fixed on the karmayoga as well, such a one is devoted exclusively to knowledge as lus nieans of release, whereas a man who is devoted to activity has both activity and know- 2 ledge Karmayoga, as defined above, also implies knowledge that which is called jñanayoga by those who know the proper form of the atman is actually karmayoga A man, who has not yet realized what the atman is, and therefore not freed himself from the misconception that the atman is prakrti, cannot be 248 a karmayogin who practises one of the kinds of karmayoga which have been enumerated above 3 By karmayoga alone one is able to succeed in yoga because in karmayoga one does not risk being negligent about it When a man aspires to the contemplation, ie to release, 240 karmayoga will cause him to succeed, only when the contemplation of the atman has already been secured,250 will jñanayoga, ie inactivity, cause him to succeed, or, in other words, a man must perform acts until he has attained release 4 Now, when has a man attained joga > When the yogin is no longer able to interest himself in the objects of prakrti differing from the atman or in corresponding acts, because naturally he does not experience anything but the atman, for then all delusions have gone When a man wishes to attain yoga, then he can only do so by practising karmayoga, for at that stage one is still unable not to experience the objects and therefore karmayoga is one's only resource, because karmayoga means 5 practising one s interest in objects However, one should save oneself by disengaging one's mind from its interest in objects and not perish 6 by neglecting to do so In the first case the manas 251 will be one's friend, in the latter it will be one s enemy and bring about the opposite of beatitude 11 2T 28 245 samogasi G=Rjndnalogousthak cf supra n 204 and n 209 246 R interprets Guragnils and akriyah as 'not undertaking karmayoga (which involves sacrificial acts 529) and therefore exclusively jñanayogin = G somossa R. quotes G 4 19 to prove that all karmayogins have forsaken this musconception 249 druruksor muner sogon G SR dondvalokasan praptum scchor mumuksor, this sense of roga in G2 53 280 jogaradhasza G = R. pratisthitas ogasje Gogae in the sense of n 249) 1 corresponds to Gaimane in stt 4 and 5 ·94 -17 There is another way Intemperance is incompatible with yoga, but 18 if one is temperate, then yoga will untie one's bonds When the intent citta is constantly and invariably fixed and when one has lost all desire 19 for any object, then one has attained yoga -58 The atinan is like a lamp shining unflickeringly because it is sheltered so the atman shines with motionless knowledge because all other activities of the mind have 20 ceased In yoga the citta, in which all activities have ceased, rejoices in incomparable felicity In yoga a inan perceives the atman with his 21 mind,258 es satisfied with it and indifferent to all other objects In yoga a man enjoys perfect bliss which is beyond all senses and only comprehensible by the buddhi of the atman Once a man is in yoga he will not be able to move from his condition 200 because while in yoga he 22 enjoys boundless bliss Once a man has attained yoga he does not wish for anything else when he has awaked from yoga, and when one is constantly in yoga, no grievous suffering can disturb one's equilibrium 23 This is the yoga which is called knowledge, the knowledge strictly opposite to conjunction with suffering,201 and this knowledge a man must possess And to acquire it he inust begin with this decision that the yoga is such as described above and thereafter practise this yoga with a happy cetas 3 Desire and how to conquer it 24 There are two kinds of desires 1 those resulting from contacts, 2 those resulting from wishes Of these two kinds only the latter can be relinquished and that may be done in virtue of the realization that they have nothing to do with yoga As to the former, desires resulting from contacts, one may reliquish the joy or hatred which one feels with 25 respect to them When one lias done so and then withdraws the totality of the senses from all objects and gradually abstains from everything that is not the atman by virtue of the buddhi the one concerned with distinction 202 then one must submerge the manas entirely in the 26 Atman and think of nothing but the atman And wherever the manas wl ch does not remain constantly fixed on the atman on account 24 201 258 juklah G = R ogarndhah in the above sense (n. 250) Jimond G=Raunasu 200 taltvatal G = R tadblatud 'on account of being yoge sthitah" R. tar dulkhasamsogattyogam duhlasamyogapratsanikakarain Jram. 301 dhraightrasa G = R. treka aşaajd (sc discrimination between Atman and prakru), <dhri- in the sense of dhårana? But sf V prakrintaladafithula. MTANSI dhrtes ·95 of its volatile nature swerves from the atman in search of objects to which it is propelled, there one must strenuously subdue the manas in the atman, in order to attain incomparable bliss The yogin whose 27 manas is immovably fixed on the atman, wliose impurities are thereby completely burned away, whose rajas guna is wholly annulled and who therefore exists in his own proper foim,03 will find perfect felicity which is the experience of the atman without difficulties he will enjoy 28 the boundless bliss which is the experience of the ātman 4 Four degrees in perfectly developed yoga At the highest stage of development of yoga there are four degrees a The atmans of all creatures are equal when their proper form is 29 separated from prakrti, for all of them have one and the same forni, knowledge, inequality is of the prakrt This proves that a person, who has brought his ātman into yoga, will see similarity in all åtmans when separated from prakrti, 204 he will see that his own atman is in all beings and that all beings are in his own atman, in other words he will see that his own atman has the same forni as the atmans of all other beings and contrariwise, so that he has seen all that is atman when he has seen one ätman 205 b A man, who has reached the highest stage of development and in 30 the said manner views the equality of God and all atman when the latter exists in its proper form beyond good and evil, will view God in all åtmans and all atmans in God, in virtue of their mutual equality he will see by the one what is the other That man indeed views the proper form of the atman, and God will not vanish out of his sight, for God is equal to that form of the atman, nor will that man vanish out of the sight of God who views in him Himself, when in virtue of his equality to God he views his atman as the equal of God c At which stage will yoga develop into full maturity? When a yogin 31 who views his átman in all beings becomes one with them because all have the same form of unrestricted knowledge, and when he renounces the differences of the prakrti and devotes himself steadfastly to God, then whatever condition he is in, even at the moment of awaking 363 branmabhalom GS R. Tostar pendrasthulam, brahman. cqualed with atman. sarvatra G R prokrinzuklesu dimasu R. quotes in support G 6.13 (summa) and 5,19 (somon) 2014 203 ·96 from yoga he will always view his equality to God in his own åtmans and in all beings.240 32 d. He reaches the sumniit wlien he no longer perceives any difference between happiness and suffering of liis own átnian and those of other åtmans inasmuch as his atman and the atmans of other beings are mutually coinparable and as all ätnians are equal and have no relations. 5. How to hold one's nanas. 33 Question. It has been said that yoga is: perceiving that all beings are equal: that ātman is equal to atman because all ātmans have the same form, knowledge, and that the atman is equal to God in so far as both are not subject to karman. But Arjuna does not see how it is possible that yoga can ever be permanent, considering the volatility of the 34 manas: for the manas is by nature too volatile to allow the puruşa to fix it pernianently on one point, even if that point be one among the objects at which the manas is incessantly operating, and so the manas vehemently carries the puruşa off. Therefore Arjuna thinks that it is not less difficult to hold the manas in order to concentrate it on the åtman which moreover is the opposite of the objects at which the manas operates with so little concentration than to hold a gale with a fan, So he asks God to tell him how the manas could be held. 35 Answer. In spite of the volatility of the manas, which indeed is undeniable, it is possible to hold the manas, viz, by fixing the manas on the ātman; this may be done by practising the knowledge of the qualities of the ātman and by taking an aversion to the objects 36 themselves by realizing their deficiency 207 When a man does not control his manas, 24S then all his efforts to practise yoga will remain fruitless. A man however who has subdued his manas by practising karmayoga which is a propitiation of God and implies knowledge, 20 will be able to reach this yoga which is the perceiving of equality - when he aspires to it. 289 300 mayi rorlate G. - R. mom cuo passati numai sarvabhalepu ca sarvado motsdamjain czw passati; the atman is equal to God in so far as it is not subject to karman even as God. 307 paraphrasis of G. abh; dsa. and eviregga. resp. 554 usamsaladinand G. = R. ajitamanasd. * vidinant... Widyalah G. R periokleng madaradhanar Apenanlar. gatajnisnma karmiand jitamanasd: from spaja- in the sense of "sadhano-".

·97 6 The fate of a farthful but unsuccessful yogin 23 Question: 270 But what is the fate of a man who devotes himself farth- 37 fully to yoga but is unable to bring it to a successful end, because his efforts are too defective and the course of yoga is so severe, and who allows his manas to swerve? Work he not perish for failing in two 38 respects, ,271 like a cloud, torn from a large cloud, which cannot reach another cloud but perishes in between? On the one hand he is not devoted to a means of achieving a worldy end272 heaven etc, on the other hand he loses his way to brahman Now, God alone may 39 solve tlus uncertainty, for God alone has always immediate evidential knowledge of everything ? Answer A man who attempts yoga faithfully will perish neither here 40 nor beyond, that is, neither by the frustration of his desires for the pleasures of prakrti as well as for the experience of brahman, nor by falling back to his starting point which is a grievous suffering On the contrary, a man who practises the incomparably auspicious yoga will never perish in present, past or future Question Then what happens to him? 41 Answer When he has reached the worlds which are allotted to those who have lived well, then the excellence of yoga which is a means to knowledge will allow him to enjoy in those worlds the good pleasures, desirous of which he swerved from yoga, and to enjoy them during tuneless ages expiring with his desire for those pleasures Then, when hus desire has gone he will - in case he swerved from yoga at the very beginning in virtue of that yoga be born in a family of pure and rich people who are qualified to start the course of yoga, in 42 case he swerved at an advanced stage of yoga, he will be born in a family of yogins who practise and teach yoga Such a twofold is rarely met with in the common world, and then only through 374 birth 278 310 R Arjuna puts this question order to hear exactly how powerful karmayoga is (referring to G240) - this power or excellence (saldima) bcing derised from the implied knowledge of the atman as well as from the Yoga in which it culminates (5,27 29) and how powerful this Yoga itself is. viz in the attaining of the puruşarthas (dharma artha and kama) and that of the paramapuruşartha inoksa so R. explains G apranisthital 75 tiedonsal G = R. statak pretjaksona gugagal vartam sarrods sola au passalas tulla 'njak 7 read dhimalsen for srimaldni dhimalam G = R jogar kuriciary 775 R. connects the singular janing with two kinds of birth described in stt. 41 and 42 7 212 ·98 43 yoga In that new existence he will find again that same stage of developments of yoga which he left in his previous life Like a man awakened from his sleep he will strive so strenuously that no impe- 44 Juments will prevent him from gaining his end The excellence of Joga naturally 274 sends a man who lias practised yoga in a fornier life, back to yoga willy nilly In case a man swerved with his manas before he had acquired knowledge of yoga but was desirous of knowing it, he will receive again his desire Consequently practising karmayoga he will rise beyond prakrti -77 and, being released from his bonds, 45 attain the atman which solely comprises knowledge and beatitude It is through hnowledge that a man is born in a perfect condition, devoid of all impurities of good karnian accumulated in beginningless times, and that he, though having swerved before, attains the highest end 46 if he strives after it with all his efforta The yogin, being firmly fixed on an aim of man that is superior to all man's ends, is superior to those who aspire to man's ends by means of austerities or of any knowledge other than that of the atman, or by means of ritual cerenionies Therefore ons should be such a yogin 47 Here ends tive explanation of the Contemplation of the individual atman which is propaedeutic to the Paravidya and which has been taught by Prajapati 278 Now the Paravidya, or the knowledge of the Most High, is praised It is said that superior to the yogins of all kinds is that yogin of whom God will now proceed to speak Compared to this yogin all yogins who resort to austerities etc are as inferior as mustardseeds compared to the Veru God considers tlit this superior yogin is he wlio has fixed his manas on God ljucaune lus excessive love of God adding soinething to lis nature that others fack, he cannot find any support but God, who strives diligently 231 to attain God because his love is too ardent to allow him to be, if only for a single moment, separated from God and who worships God through bhaktı 276 "naturally - Glu, at which R remarks prasıddhom ly etad jogamdlimani it; arthal 217 Rs expl of G sabdabralme the brahman capable of being called gods, men etc, hence prahrtı" 21* cfn 113 R takes you in ablative sense jogiblo yuktafamah the best yogin of all for this in (the bhakta) is 110t included in the four degrees of supra st 29 32 these are resumed in yoginam, whereas sar eşam (scparated from joginá by ury and alsu ) refers tu tluse (kapasitlis etc) summed up in st to Sul anturtmund G=RmNJSd, for the manas being the substratum of all various external and internal (sensorcal and mental) activities is "the soul of the interior 111 Gsruddhu.Já thus explained 279 90 210 ·PART TWO ON THE PROPER FORM OF THE SUPREME PERSON AND ON THE MANNER IN WHICH HE SHOULD BE WORSHIPPED BY BHAKTI In Lectures 7-13 the proper form of the Supreme Person, who is the Supreme Brahman, and the manner in which He should be worshipped by bhakti are treated of. It appears from the Vedānta that the worship of God by bhakti is the means of attaining God. The śrutis teach that this bhakti is meditation or reverent concentration and that as such it is the effect of devout representation. Moreover, this reverent and loving meditation or bhakti 28% is as such very dear to man, because the object of bhakti, which is God himself, is very dear to him.283 282 R. quotes CvetUp. 3,8 and TaittĀr. 3,12,7 where this worship by bhakti is called 'knowledge'; that this knowledge is synonymous with bhakti R. proves from TaittĀr. 3,12,7 tām eva viduán amsta iha bhavati I nangak pantha ag adya vidyalc, combined with nåham vedair na tapasa na danena na cejyaya (i.c. by no other way) šakya evamvidho drasfum drspavan asi mam yatha // bhaktyå tv ananyaya sakya aham... jridlums (G. 11,53-53). Cf. ÇBh. 1,1,1 p. 8 ff. (Th. p. 13 ff.); further he quotes BĀU. 2,4,5; 1,4,5; Chup. 7.26,2: Mund Up. 2,2,8 where it is called 'meditation' (dhjuna.); according to R. these srutis prove that brakti is produced by representation (smrti., dhydra- being cquivalent with smili-: R. does not admit that self-concentration (dhyana- in 3ogao) is a source of know. ledge); for the synonymity of dhana with bhakti see n. 2 283 This R. proses from Kapua 2,23 nayam atmå pravacanena labhyo na medhaya na bahuni śrutena lyam caisa vrpute tena labhyas tasyaira Atma vivspute tanům ståm: prazucanas, iedha and srulo- being sources of direct cos. nition (anubharo-) it follors that cnly a product of smrti. can single out a devotee for election by the Supreme Atman (80 R. interprets dimen-): that product of smrti is bhakti (cf. V. sa ca ceramiyosheh sidhyo guno bhakti mu): the devotee's love for the object of bhakti (R. quotes suchspüreedom out whyunan Dhaktir ity ucjate budhaih) causes him to lose whaki itkil.

·100 I THE TRUE KNOWLEDGE OF THE PROPER FORM OF THE SUPREME PERSON WHO IS THE OBJECT OF BHAKTI 2844 1 IVhich kind of knouledge is acant here 7, 1 If, then, one has focused one's mind steadily on God and reposes entirely on God because one loves God so dearly that one is unable to exist separated from his being, qualities, acts and dominion, by which knowledge then is one to aspire actively to the attainnient of God and 2 is one to know hım completely and indubitably? This knowledge will now be explained together with the knowledge 235 of the manner in which God is distinguished from all spiritual and non-spiritual beings 3 Through this knowledge God will be known completely This knowledge is very rare Among the thousands of people qualified to observe the sastra, no more than a few may aspire to siddhi, among the thousands who nught aspire to siddhi, 110 more than a few may attain sıddhı 280 by knowing God, among the thousands who might know God, no more than a few may know God as He really is In other words, there is actually no one who is capable of knowing God as He really is 287 288 2 God's treo prakrtis 4 God has two prahrtis, a lower and a higher one The lower one is the prakrti of this world consisting of endless various objects, means and occasions of material experience and divided into eight categories, viz the five primordial elements and their qualities senses and mind, 2 5 Mahat 288 and finally Ahamkara God's higher prakrti however, is not of the same order as this non spiritual prakrti which solely consists of the objects experienced by the spiritual beings, but it is constituted by the spiritual beings themselves, the jīvas This is God's chief prakrti, for the spiritual beings experience the lower, non spiritual material 6 prahrt: The higher, spiritual prakrti supports the material one Now dsraid 285 judna and ijara , judna is knowledge of a single object, vidna- (knowing from ) knowledge of the difference between more objects, cf supra 234 n 160 283 280 R separates satatăm and siddhanam, taking art in the sense of ca 297 R quotes G 7 19 26 G manas- is taken as the coordinating organ of the senses and therefore indissolubly connected with them 29 G buddhi- is taken in its Sampkhvan sense of Afchat to distinguish it from buddlıras a mental attitude (supra G 241) ·101 all beings composed of cit and acıt, from Brahma to tuft of grass, Whether existing in a superior or in an inferior condition, originate from these two prakrtis of God, and so they are of God Therefore God 15 their origin and their dissolution, and He is their sesin 290 And God is 7 absolutely superior, not only because He is the cause of his two prakrtis which are themselves the causes of all things, and not only because He is the sesin even of the spiritual beings which are themselves the sesins of the non spiritual, but also because He possesses such qualities as knowledge, power, force etc 201 All spiritual and non spiritual things, whether effects or causes, constitute God's body and depend on God 11 ho is their atman 282 3 God as prakarın As has been already explained above, God, the Supreme Person, 8-11 is niodified by all existent beings and things which modify him by constituting the body of which He is the atman From this point of view all words express God So, by applying the grammatical rule of samănädhikaranya or functional coordination,293 God is said to be the quintessence of all entities All these entities 23 with their peculiar individuality and characteristics have originated from God, are sesas of God and depend on God inasmuch as they constitute his body, and God himself is modified by all these entities of which He is the atman These entities, which are of the nature of sattva, rajas and tamas and 12 which exist in this world in the forms of body, scnses, material objects and their causes, depend on God whose body they constitute God himself, however, does not depend on them The relation of God to his body is not the same as that of the individual atmans to their bodies With the latter the bodies, though depending on the atmans, serve some purpose for the sustenance of the atmans within them To God his 200 R quotes SubalUp 2, VP 12,24 64 38-39, BAU 37 (M) 291 in other words God is not only relatively (as the immanent God) but also absolutely (as the transcendent God) superior the qualities are the kalyanagunas, cf supra n 4 202 R quotes BAU 37, 3 22 (11) and continues Almaserirabhoi endvasthenom ca jagadbrahmanor prasiddhom brahmi. is here as elsewhere (eg 8,3) taken as the collectic atmans dtman is the Supreme Atman. 203 defined by R (ÇBh 111, 59, Th P 79) pracyitsiinillabhedmorkorthairttittums sumunddhikaranjom co-ordination of seseral terms) means the function of these terms to signify one object, there being a different purpose for the application of each different term, I may refer to Lacombe, Notes 242, ASV P. 107 f , Srinivisachari, VA. pp. 38 f and 28 i 24 enumerated in BIG 7,8-11 ·102 295 13 body serves no purpose at all, it serves to nothing but his sport God is beyond all entities of sattva, rajas and tamas nature, because of his auspicious qualities which are peculiar to him and because these entities are modifications of hini But, although God is eternal and always forms a unity in hunself, He is not known to the world constituted by gods, men, anınals, immovables etc, for the world is perplexed by the entities consisting of gunas, however small and transient they may be, which are the naterial objects to be experienced by means of body and senses in accordance with previous karman 4 This knowledge is obscured by God's māya, but this mayā may be overcome through prapattı 14 Question How is it possible that all kinds of experiencing beings come to tlunk that the entities consisting of gunas, which are very inferior and transient, are fit objects of experience, while God himself exists who is boundlessly abundant bliss, who is eternal and always forms a unity in himself and who is superior to these entities which are only modifications of himself? Answer The reason for this is God s maya which consists of gunas and wluch, being created by the sporting God,289 is difficult for anyone to know This absolutely real maya causes the proper form of God to be obscured and one's own being to be thought of as the only fıt object of experience So being perplexed by God's maya, 288 the whole world is ignorant of God whose real being is boundless bliss Only those who resort to God relinquish maja and worship him alone 299 15 Question Why, then, does not everyone resort to God by prapattı as a first step to bhaktı? Anster Because those who are of evil karman do not resort to God 297 293 on nla cf n 12 700 dari G = R devena kridapravytteita majana nirmita 307 This against Ç who holds that maya is neither real nor unreal R takes ndja in the sense of miracle working instrument of power and compares it with the miraculous weapons of lore (quotes VP 11920), therefore the term cannot mean illusion a mayasın ( illusionist ) may suggest a certain notion (buddhi ) to a person and that notion may have an illusory object but in itself it is real enough This sense of miracle working or illusion creating influence' holds always good the sense of maid 'illusion is secondary (aupacarıka ) like the cottages cry for the whabitants of the collages cry cf ÇBh 111 p 102 (Th p 125) and my remarks Ch III 308 R recalls ÇietUp 4 19 majani tu praktım vid1&u (here mi is to be taken in its secondary sense 'thing influenced by india ) mdj mami fu mnahest oram mdzam tarants BhG = R. mdzam utspija mdin evopasata ·103 a Four groups of people who do not resort to God These people may be divided into four groups which are more wicked successively 340 1 Those 301 who have false knowledge who take interest in the objects of prakrti, because they are ignorant of God's proper forni, 2 those 302 who in the above way do know that it is the atman s sole essence to be a sesa of God, but think that hkewise it is the sole essence of the material objects to be a sesa of themselves because though knowing that the atman is equal to God s proper form, they are not capable of longing for God, 3 those 303 whose knowledge of God and his dominion is nipped in the bud by deceitful reasonings which contend that such a knowledge is impossible, 4 the worst of all, those 304 who have positive knowledge of God and his dominion but hate God for it 1 b Four groups of people who resort to God Those who are of good karman do resort to God and worship him 16 lovingly They too are divided into four groups each subsequent group being better than the preceding, as its prapatti is more distinguished in proportion to the over balance of their good karman those 305 ho have lost their foundation and their power and wish to get them back, 2 those 300 who aspire to power which thcy never possessed, 3 those 307 who aspire to acqmre knowledge of the atnian as an entity different from the prakrtı, 4 those 308 who know the proper form of the itman whose sole essence is to be a sesa of God 308 and do not stop at the mere knowledge of 300 parallel with the caluruidhalı sukstuial of BhG 716 Gadhak Gnaradhamal 303 G mdjajapaligiajadual maid is gisen the sense of kafasuki in keeping with his aboic demonstration suggestive sophisms 304 G Asuram bharon dsrital 305 Garla 301 Garthartht both arlo. and arthurthin. belong to the same category that of the aspirants to aisiarja. (cistury drihins) tj, asu- G =R kartalarthi aspirint to knowledge of the borula mata' Radds judnom susya saranam sht pjuds th, which V cxplans Judnout the fuddhimdundha urusan *03 Giant aspirant to Got 30 R. ates BHG 7.5. 301 307 107 ·104 the atman as an cntity different froni the prahrtı but wish to attain God himself, because they know that God alone is the highest aim to reach 314 6 The jñānın is superior to the threc others. 17 Among these four the last mentioned the jñánın, is the foremost, for to him God is the only one to be reached and his union 310 with God is forever The others are only united with God as inng as they have not fulfilled their personal wishes The jñānın is lovingly devoted 311 to God alone, whereas the others are devoted to their own ambitions as well as to God as the means of realizing them Besides, the jñāno loves God so dearly that God himself cannot express hou much he loves Him, 312 for luis love is beyond quantity ; 313 and God 18 loves the jñānın as dearly as the jñānın loves God 'The others may be called friendly in so far as they worship God, for he who accepts anything from God is of God who grants all But the jñānın is regarded by God as Himself, that means, God considers the maintenance of his own átnian to depend on luis worshipper's åtman, for such a one approaches God as his highest attainable end because without God he would not be able to maintain his ātman, therefore 315 God is not able to maintain His atman without him and so he is His ātman 310 19 This prapattı or resorting to God presupposes the knowledge that the ātnian is essentially a sesa of God and therefore it does only appear after numerous auspicious births Moreover, one will rarely meet a person in this world who after many virtuous Inves has coine to know that it is his sole essence to be a sesa of God 317 and that his own proper forni, existence and activity depend on God who is the supreme One on account of his innumerable auspicious qualities,318 and with this knowledge resorts to God in order to worship him, reflecting that for these reasons God alone is the highest attainable end and that God ) 310 joga- 311 bhakti 312 Ratzarthasabdo (se in G 7,17) 'nabhidhej avacanal 313 is altārahita-, R cites Prahlada's love in VP 1,17 39 as an illustration 314 Gudaral, V remarks judnino 'tyarthapriyati az acandd angeşdul af! kimcit prijattani phalitan 315 V explains saldajdndm madabhipidzaridan cartad vsaktan sty abhiprajal 316 V regards this as a hyperbolical praise of the devotees of God 317 R refers to G 7,5 319 Rreiers to G 7,6cd-12 ·105 vances 321 3.2 is everything which miakes him resort to God and everything which he may wish for himself 319 7 The resorting to mere divinities All men in this world, who are constantly accompanied by the 20 vāsanã of their guna-determined condition, 120 allow their knowledge of God's being to be expelled by their desires which correspond with their vāsana and consist of gunas, and they resort to other divinities like Indra to have their desires materialized by micans of certain obsernieant to propitiate only these divinities, and they do not know God's proper forni But these diuinities too constitute God's 21 body, therefore, if out of ignorance one wants to worship devoutly and faithfully such a one of God's bodies Indra and the like , then God will make one's faith unswerving and unhindered because 112 fact one has faith in a body of His although one does not know that Moved by such faith one will proceed to worship that dovnity and 22 consequently one will receive from it all that one desires from it, but it is God who grants these desires Still, the reward of one's worship of mere divinities is small and 23 finite, for those who sacrifice to gods will go to these gods and the joy and the life of these gods are limited So when they have been united with the gods they will in due time fall with the gods If, however, one is lovingly devoted to God himself and if one knows that by the very acts by which the gods are worshipped God himself is propitiated, and if one renounces one's interest in a limited reward, one will approach God to please him alone and one will nevermore return to samsāra 333 The others, who do not do so, cause crcn Goul's 24 descent among men which is meant to enable them to resort to him to be insignificant for they do not know that God's supreme being is eternal and incomparable, but are under the delusion that God is only a prince who was not manifest before his life on earth and who has now become manifest 334 for the simple reason that his karmán has caused him to become manifest So they do not resort to God and never propitiate him with acts R derives this sense from the two foregoing verscs. 320 frakrtid aralah saja G USGULOJJ gunamajabhaturtfayajd nitontitah Gnansa. 12 of the fact that gods constitute God's body, R. refers to BTU 37,9 (M) compare also GBH 31112 R. refers to G 8,14 $34 Gayakiti ofament (R. P2,"129) hasır; becc me 37 idosdual" - 319 R 321 ·106 395 8 IVhy God is not manifest 25 Question. But why then is God not manifest to them? Answer God is not manifest to all because He is concealed by mayā, that is the ksetrajña's conjunction with the generic structure of man etc So people do not know God they see in lum only the man and do not know that his acts are greater than those of Vayu and Indra, lus lustre more brilliant than the sun's, that He is unborn, undying, the cause of all worlds, the Lord of all, and that He has subjected him- 26 self to the generic structure of man only to be a refuge for all Though being acquainted with God who is born a son of Vasudeva's to be a refuge for all and who still retains his divine knowledge of all beings past, present and future nobody rcalizes that God is his refuge 27 Therefore, people who do know are rare In all their previous lives in the sphere of the pairs of opposites which consist of gunas, people have grown accustomed to their preference for or aversion to these pairs of opposites and in every new existence the vasană of their custom makes theni experience this same perplexity which is brought about by the preference and aversion to which the pairs of opposites are subject And this perplexity drives them to the complete perplexity it becomes their nature to have preference for or take aversion to the pairs of opposites and not to have their happiness and unhappiness depend on their union with and separation from God This latter nature is proper to the jñanın but such a nature is never innate 28 When, however the evil which causes people to have preference for or take aversion to the pairs of opposites is annulled by excellent acts accumulated in numerous existences, then in proportion to the relative excellence of their karman they will successively resort to God as their refuge and being freed from their perplexity they will worship God with firm conviction in order 1 to contemplate the atman distinctly from prakrt1,324 2 to obtain sovereignty, 3 to attain God 927 Question How should they live and act? 29 Anszer When they exert themselves to contemplate the atman 35 R derives this interpretation from the sense attributed to moja illusion crcating influence supra n 237 logamaja G = R samsthananogakhg and3d- 1 pa has the sense of combination entering into sanisthana generic structure cf sinha 49 58 121 1 fmarangmok şaza G = R prakstiziklatması arai padarsandja jard is taken anfacărika for the conjunction of åtman with praksti to collect it with the lar al arthins above 327 resp the objectises of the kanaly árthin ais aryarthiu and jnanın (supra 716 and infra 81 ft) Niaraila ·107 distinctly from prakrti, they will know That Brahman, Adhyatma and Karman 328 The second group 3.18 will know Sadhibhūta and Sadhidalvata All three groups know God in the sacrifices required for periodical and occasional rites, and all of them will in their dying hour know God in a way corresponding to the end to which they aspire II ON THE THREE GROUPS OF ASPIRANTS 1 Explanation of ter11s Question What is the meaning of That Brahman, Adhyatma and 8, 1 Karman, which should be known by those who while takıng refuge in God aspire to release from old age and death,334 and what is the meaning of Adhibhūta and Adhıdarva, which should be known by the aspirants to sovereignty? Which of the three groups is specified by 2 the words Adhiyajña? What does it mean? And in what manner do these groups know God in their dying hour? Answer That Brahman is the supreme aksara,341 the totality of the 3 ksetrajñas, the proper form of the atman separated from prakrtı, this the aspirants to kaivalya should attain 332 Adhyatma is svabhāva oi prakrti that which is not the ātnian but is conjoined with the atman 333 the subtle elements,334 their vasanā 336 etc , this the aspirants to kaivalya 328 tad brahma, adhyatmam, karma, sadhibhütàdhsdasyam and sadhiyajuam will be explained infra 83-9 3Ratro ja te pungrnirdesát partorirdisſebhyo (1c thc / uzu/zdrthms) ". dhikarnuo jñojante "on account of the repeated 36 another group must be meant here' R takes 29 cd te brahma tad uduls krisiam adhjaimants karind cokhilam to refer to the kaivalyarthins, sadhibkfla- and sadh.darza to the discary arthus, and sodhuarato all kantalyarthins, Bisyaryarthins and ñånins alike (infra 8,1 ff ) 330 that is the kaivalyarthin, sce supra n 326 331 R connects paraman with akşaram, on okşara. hc selers to SubalUp. 2. 332 aspirants to release (mumuksu-) through knowledge of the atman, 3.33 aralmabholan otmiani sonbadhyamdnost this is contrast to c. dimoram dchan adhikriga pratsagdtmataja profitam paramdrtkabrakniasangni tusu subhdeo 'dhyatmam ucjate 'that reality, which ultimately is the absolutely rcal brahman which appears as the individual átmin imposed on the body" R refers here to the pancagrus id; & (ChUp 5,3 9) where the clements are enumerated H5 V explains pisana fas. (se bhätasoksma.) samsargopadhinangkor man t150113 'the compelling habit of knowledge (thought) and action restricted by the natural conjunction of the Atman with prakju'. Supra 7,16 334 ·108 337 4 should relinquish 336 Bhūta is funian being etc Karman is the procreative act connected with a woman which causes a human being etc to originate An aspirant to kaivalya should know that all this 338 and all that is connected with it is to be feared and avoided 338 Adhbhūta is the transitouiness of the elenients, ethier etc A particular development of these elements, naturally transient and individually different, are sound, touch etc with their bases The aspirants to aisyarya should know that they must obtain these individually different objects, sound etc, and their bases Adhıdaivata connotes the purusa, it means 'being beyond the pantheon of Indra, Prajāpati etc The purusa beyond the entire pantheon cognizes objects sound etc which are different from the objects cognized by the gods The aspirants to aisvarya must know that they are to cognize these objects Adhiyajña connotes God He who should be propitiated in sacrifice 1e God, who is the atman of the gods who constitute his body, should be propitiated by sacrifices Tlus should be conumonly known by all three groups of adhiharins when they perform the great sacrifices of periodical and occasional ritual 2 Final conviction in one's dying hour 5 Finally,340 he who represents God in his dying lour will attain that 6 form in which he has represented God 341 Whatever form of being a man when dying represents to himself, that very form lie will attain after his death And this final conviction is determined by his previous 7 being So, since 342 one's final conviction is determined by that to which one had been accustomed before, one should always represent God day after day until one passes away Therefore perform acts which make you remember God day after day, acts wluch are proper to your peculiar station and stage of life eg warfare : - as well as periodical 343 336 R tad ubhajan (akşara. and praksti) praplataja t3013 ataza ca mumkşubhir adhiñatazy ani 337 R refers to ChUp 591 paicamsdm ahuldv apal puruşazacaso bhatarit to prove that karman. ('sacrifice ntual act') has the meaning of "sexual intercourse, because the waters are said to be the seminal flood (ChUp 57,2), the fire is the womb (58,1), the oblation the ejaculation from which the embryo arises (58,2) so that 'the waters become beings of human speech" (5,9,1) Cf my remarks Ch. V sexual intercourse (karmot-) R. connects this with G 811 sad icchianto brahmacar; am corantı R. this applies to each of the three groups * R. cites Aditharata's case as an example (VP 2,13,32-33) * explication of BhG tasındt $4 abljasta., abhydsg. "regular practise of a mental activity of n. 345 33$ 140 ·109 and occasional acts such as prescribed by Sruti and smrti Then you will indubitably remember God in your last hour and attain God in the manner which you desire a 3-17 3 The saine applied to the three groups The uorship of the aspirants to diszarya and their final conviction While representing God to fuimself with his mind wluch 11 his dying 8-10 hour remains fixed on God as the result of daily practice and yoga, the aspirant to aisiaryn will after his death attain a form equal to Gods because of the eminent aisvarya which will be his He will attain the aisvarya uhich God luimself possesses, 344 when he has concentrated his prāna betueen the brows and then, in virtue of his daily practised worship, ,345 with his mind unwavering because all sanskaras 346 have been passed, represents God to himself as the omniscient primeval Lord of the universe, the creator of all, subtler than the jiva, proper form is of another order than everything else and who is possessed of a divine form peculiar to none but Him b The representation of the aspirants to kaivalya Now will be explained in what nianner one should worship the 11 whose proper form is God which those who know the Vedanta attain by subduing their passions and by vowing chastity When they have restrained their senses from operating, have concen 12 trated their minds on God within their hearts and remain immovably fixed on yoga or concentration, and then pronounce the syllable Om 13 which connotes God, 31 and, while representing God as being connoted by that syllable, concertate the prana of the atman in therr heads and 348 whose aksara 340 300 310 344 paramant puruşam gals G = R. mdm to = God) 38ts, Adıbhara tamrgatvapraplivad arsvarytistsfataja malsanidi.dkdro bhavant (st. 8), and tant param puruşant upart G = R. tadbha.am joht falsamanaistarjo bhazudi, V remarks paranas 1183 apalli Joiaccheddio samanaisiarša ity uklam (st 10) 313 abks 210 Rn11) anaimiflikdanuddhosu sari eşu koleşu anasopasjasam. sllanan joga alar alsor jogakale nusihiyainanan Jathoktalaksanam updscam preparatory reformations of the mind 347 G kust la being called ani. (monad) in contradistinction to God who is 15bhu- ("all-comprising') 310 R aksaram astılatdigunakani V asthilanı onu ghrastam 1/3ddssruter tha 14.aksita the stuti is BTU 388 padain G=lradsate gomzate 'nonets padain tad mattzururam akşaram 350 jogakkzam dharanim 331 modescakam 348 ·110 C 14 so pass away, they will attain the atman separated from prakrti which is equal to God and they will never return to samsara 383 The worship of the jñanın and the way in which he attains God When the jñánın represents God from the beginning persistently and constantly to himself with his mind focused on God alone, because God is incomparably dear to him and because he cannot sustain his atman without representing God, and so is in constant yoga, then God himself is the object of his desires, not his mere being,363 sovereignty etc And God himself, unable to endure separation from his worshipper, will choose him,384 will grant him the full devolpment of his worship which is favourable to his attainment of God and which annuls all that is incompatible with it, and God will bestow on him his superior love etc 4 Only the aspirant to aisvarya wll return to samsāra 15 He who aspires to assvarya will return to samsāra, but the aspirant to kaivalya and the jñanın will not Both the latter who know God's proper form as it is 365 and who are unable to maintain their atman without God because of their ardent love for God, attain God as the 16 perfect fulfilment of their object All worlds within the Egg of Brahma, in which experiences may be had and aisvarya may be obtained, are, however, transient, therefore the aspirant to aisvarya will necessarily perish as the place to which he aspires perishes Those, however, who attain God will never be born again, because in God they cannot perish 17-18 It is well known that a day and a night of Brahmå last for a thousand mahảyugas 350 each At the dawn of a day of Brahma the individual entities existing in the Three Worlds, body, senses, objects and occasions of experience etc, appear from the unevolved which has the condition of Brahma's body, and at the beginning of the night they are again submerged in Brahma's body which is a particular condition 19 of the unevolved After a century of days and nights of Brahma all 352 sa zats paramans golim G = R. praktiivisuktam matsananakoram apunardisitu almadnam prapnol the atman is equal to God inasmuch as it will never return to samsara To corroborate this interpretation of paranum golim R. quotes 8,21, where the expression stands for akşcra 38 nadbhozu., a mode of Gods being', sc. the atman 354 R. quotes KathUp. 2,23 and G 10,10-11 3:55 mahalmenar GSR mahimongso sathdrasthitamat svara papansk 338 ad 8,19 however R writes 1000 yuzas ·111 worlds, including Brahmi's world and Brahma hintself, are subinerged: the earth is dissolved in water, water in fire etc.; and successively everything, including the unevolved, is dissolved in God. So, 27 those who aspire to aišvarya being subject to origination and annihilation, they will necessarily return to samsara. 5. God's three spheres of dominion. Beyond the unevolved, which is non-spiritual prakrti, there is a state 20 of being which is more elevated because it is the end of man It is not in the same category as the unevoled, Ixecause it has only one form: knowledge. It cannot be clarified hy pramūnas, its particular forn is only known to itself. Joreuter, it is not sulject to origination and annihilation, so it is eternal. It is called the unevoliu aternal, and those 21 who know the Vedas call it the lughest end Now thly cternal being is the pure ätinan in its proper form, separated from prakrt Thus being, from which one can never return after having reached it, 3) God's supreme spliere of dominion,35 In other words, there are tirec spheres of donjinion 1. the non-spiritual prakrti, 2 the spiritual prakrti consisting of uimans created conjointly with nun-spiritual praksti, 3. God's supreme spliere of dominion, the released ätnian in its proper form, no longer conjoined with acit. This pure átman is the end to wluch the aspirant to kaivalya -pures 22 The end, however, to which the jñānın aspires, is entirely different. That is the Suprettie Person, God himself, i ho can only be dilduned In exclusive bhakti." 6. The road of return and the road of no returi Now it is said by which read one inay attain God. Tlus road is 23-24 common to both the one who knoiss the atman as it really is and the one who is fixedly devoted to the Supreme Person. Once a man 157 cf. supra 16 with which R Cosinects st 17-19 259 R.'s explication of Eng. otrakta., as in 225. 377 R. cites 12,3 and 15,16 on yoklo. and ckpura-. 360 dhoma BHG = R. nizomgsasthanum; he gises an alternause paraphrasis of dhama "splendour, > light of lorowledge": the supreme dhima is the proper form of the released álman *hich is beyond prakrti-conjoined ätman Excause the latter is limid and the lurmet unlimited knowledge co God's transcendence Rates 77; 13, bukti R quies Bhg 8,14 resp the kaural) isihin and the jnánın R.: belonging to either cairgury according to the sout, R's references to the pañcazuridza are apparently doe ii) the tho scals spike uſ : Chligu. 5.10 parallel to the Gui's roads of light and darkness The silti mtart here in cutie 301 H ·112 has passed by this road, so the srutis assert, he will nevermore return 25 Now it is explained by which road 384 the yogins will not return, but 26 those who have good karmian w left will still return When one arrives 27 by the bright road, one will not return, but when one arrives by the dark road 360 one will return If a yogin knows both ways, he will not be perplexed when he dies, but he will tread his own divine 302 road Therefore one should be a yogin who has practised yoga which means reflecting on this way day after day for a long time 7 The rea ard of knowledge 28 When one knows the excellence of the Lord which has been expounded in Lectures VII and VIII, the happiness which this knowledge excites will cause one to regard the reward of all good acts, such as regular study of the Vedas, regular practice of sacrifices, austerities, charity and the like, as negligible When one has become a yogin and a jñanın one will reach that most original state to which a jñanın may aspire nection with both categories is ChUp 5 10 1 tad ja itham andur se ceme "ranse sraddha tapa ity upisate te reişam abhisambhavants de vidur R takes to refer to the kaivalyarthins 3e ca repasate to the jñanins he contends that a distinction must have been intended otherwise the clause de ca would not be accounted for The knowledge of the latter category as expressed in this clause he connects with the daharavidya (ChUp 81) whereas the knowledge of the jñanins corresponds to the paravıdya (ChUp 87) (compare also R 30) The pan cagnividya R continues, explains (in 5 9 5 107) that karman good or evil, is the reason of the atman s embodied existence and that the atman is merely encompassed (parıştangaindtranı) by the elements (eg the waters of ChUp 59,1) with which it is conjoined Thus this sruti implicitly discriminates between cit and acıt if then in 5 101 and 4 156 (coupled by R apparently because the latter passage begins sa cranı brahma gamajalt which with endn-returns in 5 10,2) It is said that those who know go to the light and never return it must be because those are able to discriminate between cit and acıt From the fact that both kaivalyarthin and jñanın attain Brahman it follows that pure released atman substance is a seşa of Brahman who is its atman the same follows from tatkratundia- (like worship like result ) Moreover that the atman is a seşa is proved by BAU 37 22 (M) see also my remarks in Ch V, p 31 f 301 R. takes kalam pregnantly (upalaksandrtha 'serving a donner à titre inplicite tel enseignement supplementaird' Renou Terminologie s v) as road the road under discussion being crowded by divinities which represent time units same explication in ÇBh 4224 on which see Ch IV P 13 305 R. takes G Jogin to mean punjakarmian person still subjected to karman will return to samsara the one mentioned in 23 24 and the one mentioned in 25 respectively 367 R. implicitly refers to the devayana- of ChUp 5,10,2. 1 300 ·113 III ON THE EXCELLENCE OF THE SUPREME PERSON, ON THE DIFFERENT KINDS OF JNANINS AND ON THE PROPER FORM OF BHAKTI 388 300 370 372 1. The kind of knowledge to be explained. That most secret knowledge which is worship by bhakti 9,1 will now be explained together with the special knowledge concerning this worship. It is through this knowledge, completed by its actualization, that one will be freed from all evil which is incompatible with the attainment of God. It is the knowledge of the high-minced beings who must keep this secret.371 It purifies one completely of all defects incompatible with the attainment of God. When worshipped in the spirit of bhakti God is evident to his worshipper. It is a means of attaining God who in his form of perfect bliss is most dear to his worshipper; still in itself this worship is blissful 373 to the worshipper because it is very dear to him and therefore favours the contemplation of God. Moreover, it is easy to acquire bhakti; it can be acquired by uncommon love. And it is everlasting, for once a man has attained God he will lose it never more. In other words, when he is worshipping God in this way, he has nothing more to do, were God to give Himself up to him.374 When, however, a person is qualified for this worship, which is 3 here called dharma, and yet lacks the faith which presupposes confidence, he will not attain God but stick to the road of samsāra or death. 2. The excellence of God. This entire universe, composed of spiritual and non-spiritual entities, 4 308 bhoktirupam upasandkhyam jhdnam. 362 vijñano. G. R. višeşajizdnat; cf. supra n. 285. 370 R. proposes two alternatives for rajavidyd: vidyandni raja and rajñams vidya, the latter explained by mahamanaså vidyd, "for kings have a broad and profound mind". 371 rajaguhya. explained as "to be kept secret by the profound-minded who are skilled in keeping secrets secret". 372 R. dharmja- from dharma. "means for bliss" (nihśreyasasadhoia-). 373 Susuklian. 374 ctanrapannupasanans kurvato matpradane kşte 'pi kimcil kylam maydsyeti mne pratibhanty arthal; V. connects this with the foregoing in this way: tarhi kim anyad adhikom sadhgom ili sorkdjdm abhipreton; I take nc kincit kpldm as a construction of the type V kr. with instr. + negation "l0 have nothing to do with": thus "practising this form of worship he has to do nothing else with Me: that is quite sufficient, more is impossible". It might be explained differently (as Govindåcårsa dues): maja subject, asya gen. pro dat. "for him, for his sake", thus "I have done nothing for him, even if I have given myself up to him". 8 ·114 378 is pervaded by God who is its inner ruler. God pervades the spiritual and non-spiritual entities of this world by being their inner ruler, and He does so in order to reign and maintain them, although they themselves are unable to see him. In this way all beings depend on God because they constitute his body. But God does not depend on them for they serve no purpose in maintaining his being; nor does God contain 5 these beings like a jug contains water. How, then, does God pervade them? In virtue of his will. Behold his yoga, miraculous and peculiar to lim alone: God supports all beings, but no being is of use to him. 6 It is his will which originates, sustains and rules the beings. For example, just as the gale in the ether, which roams where it listeth but. finds no support in the ether, is upheld by God who can approach it because He maintains it, so all beings depend on God who, though not conjoined with them by nature, supports them by his own miraculous 370 And not only the inaintenance and activity but also the origination and annihilation of all beings depend on the will of God. At the end of Bralmā's life 377 all beings, whether mobile or immobile, will in obedience to God's will dissolve in the prakyti 378 which constitutes God's body and in which no individual distinctness by name-and-form can possibly exist; and at the beginning of a new kalpa God creates 8 these beings anew: reposing upon his own prakſti, which is capable of development into various shapes, God creates the fourfold creation of gods, men, animals and immovables every now and then by means of his bewildering prakſti 379 which consists of guņas. He develops this praksti into eight forms. 380 7 power. 3. God is not bound by his acts, 9 Question. But if this is true, is God, then, not bound by his acts, such as the creation of unequal beings, when we take into consideration that these acts result in cruelty? Answer. No, God is not bound by his acts, such as the creation of unequal beings, nor do these acts bring about any cruelty in God, for 378 376 R. refers to BAU. 3,7,22 (M.). 376 R. quotes BAU. 3,8,9; TaittUp. 8,1 and an unidentified stanza. 377 paraphrasis of G. kalpaksave. the unevolved prakſti or tamas: R. refers to Manu 1,5/8; SubālUp. 7 and RV. 8,7,17. -379 G. avatam is explained "not by their own will but by the power of praksti". 990 R. has Bhg. 7,4 in mind in this entire passage ·115 381 it is the previous karmian of the individual atmails themselves which causes the inequality of the conditions in which these beings exist God himself has no interest in this inequality, He sits apart from it, as an outsider God's prakrti, supervised by God limself, creates the 10 world 392 with its mobile and inimobile beings in accordance with the karman of the individual atmans embodied in these beings 4 How God is regarded by the ignorant and by the wise Urged upon by this compassion for mankind, God has assumed a 11 human body so that He might be the refuge of all men, but they do not know him as He is They consider him to be a man like they are, and they are ignorant of God's supreme state of being which is a boundless receptacle of compassion, generosity, goodness, love etc and is characterized by its human shape So for the mere reason that God is their refuge in human shape, they consider him to be of the same class as other human beings and so are mistaken about him They have 12 assumed the bewildering natures of raksasas and asuras which puts an end to Gods supreme compassion in his humanity, their aspirations and enterprises remain fruitless, their knowledge of all God's creatures and of God himself is erroneous, and they have lost all positive knowledge of anything 383 because they regard God as a man Those, however, whose good karman enables them to take refuge 13 in God and who, released from the bondage of evil, assume a divine nature, know God to be the origin of all beings, the eternal Lord whose proper form, name and actions are beyond thought and speech and who has descended into human shape to rescue the sadhus and they worship God with all their minds focused on him alone Because of their extreme 14 love of God their minds, atmans and external organs lack all support no sooner than they cease to worslup him by bhaktı or to praise him or to exert theniselves for his sahe, therefore they meditate on the names which denote God s special qualities In an ecstasy of joy they glorify him by crying out his names Narayana, Krsna, Vasudeva etc. and resolutely exert themselves to act for the glory of God, by worship and by the means of worship such as the building of leniples, gardens 391 R cites VS 21 34 33 392 Rates ÇietUp 49 10 vicctasalı G = R. sarculra vigolo; 3tholmoni woh cf 3,32 selalkirgam In vastiryuthaimja liscajal ·116 and groves, and they prostrate themselves indifferent to dust, mud and gravel with the eight members of the body 384 desirous of everlasting union with God. 15 Other high-minded 385 believers worship God by paying homage to him not only in the above way but also by performing the sacrifice called jñāna. What does that mean? They worship God as the One underlying the individual plurality of things. 385. This means that they worship God with the certain knowledge that God is one and that his body is constituted by the inanifold creation of gods, men, animals and immovables, because at the time when his body consisted of infinitesimally subtle spiritual and non-spiritual substances incapable of individual distinctness by nanic-and-form, God has decided on this volition : Be My body constituted by gross spiritual and non-spiritual mass which exists in a plurality of individual forms distinguishable by name-and- 16 form.380 So God's body is the universe, God is the sacrifice, jyotiştoma etc., the mahāyajñas, the libation and oblation offered to nourish the deceased ancestors, the liavis, the mantra, the clarified butter, the fire 17 which conveys the sacrifices, and the homa. He is father, mother, grandfather and establisher 387 of the world consisting of mobile and immobile creatures. He is the means of purification, the One to be known by the Vedas. He is the Om syllable, the core of the Vedas. He 18 is the Veda composed of rc, yajus and sāman. He is the end to be attained, the supporter, the ruler, the inmediate witness, the residence, the spiritual resort, the well-meaning friend. He is the place 388 of origination and annihilation of whatever wherever, He all that can be begotten or destroyed,389 He is the imperishable cause of all 384 the members of the body represent (abhimanin-) the worshipper's mind and buddhi which are bowed down under the burden of bhakti. 383 mahatmanah repeated from verse 14. 385 mani usale ckatvena prthaktvera bahudha visvatomukham G. S R. jagadakarena (w bahudha prthaktvena) visvaprakaram ( visvatomukham) arasthitair mani ckattenoposate "although God is modified by everything when he appears in the shape of the universe, they worship him as the one underlying principle" 386 Compare the oft-cited śruti tad oiksata bahu syan etc. (Ch. Up. 6,2,3). 397 R. atra dhatšaldo molspitsvyatirikta utpattiprayojake celanavisese vartate. 368 R. reads problıarapralajasthônom for prabhava) prala ah sthanam; V. unconvincingly explains it: keralam bralımdder avyaktader sa'yad utpattiprala- Jasthanan, obviously to avoid a superfluous repetition of what has adequately been expressed by pitāham etc. in 17. 38 nidhanam is explained as "all that can be laid down, either by birth or by death".

·117 that God heats in the form of fire, the sun etc at the beginning of 19 summer, then again He stops the rains and pours out the rains He is both that through which one lives 390 and that through which one dies He is the present, the past and the future Those who through their knowledge of this essential unity of God realize that the whole world is a modification of God because God's body is constituted by the names and-forms of a plurality of individual beings and who worship God as such, those are the true mahatmans 382 Those people, on the other hand, wlio are fırınly fixed on the Vedas 20 and not on the Vedānta,202 who drink the soma beverage which is proper to the worship of mere divinities like Indra as prescribed by the Vedas, who are only purified from evil incompatible with the attainment of heaven, and who aspiring to heaven sacrifice to God as though. He lumself were the divinities because they do not know who God really 15, those people will attain the world of Indra which is free from unlappiness and enjoy divine pleasures But when the good karman which led 21 them to heaven is consumed, they will return to the world of mortals Because they lack the knowledge taught by the Vedanta they will return to samsāra after having enjoyed the immaterial and transient pleasures of heaven The mahātmans, however, will not return, for their only end in 22 life is the meditation on God, because without it they are unable to sustain their atmans They worship God in all his glory while aspiring to constant union with him,394 and God will lead tlient to yoga or attainment of God and to ksema or no return 393 The ignorant, however 396, are devoted to mere divinities and so 23 rely on the Vedas alone and faithfully sacrifice to these divinities But while doing so they actually sacrifice to God himself,997 for everything constitutes God's body and as God is the atman of everyone and everything, He may be called by the names of these divinities But the ignorant perform their sacrifices without connecting them with the 393 5 300 paraphrasis of Gamsta- 301 from 13 again with which R connects 14-19 302 R. Arrindja is the three Vedas, trasirdsa- 'who relies only on the three Vedas, not on the Vedanta , the way of worship of those who rely on the latter having been treated of above 13 19 viz. that everything is a modification of God, cf supra 3,31 394 riitz abhiyuktandm G = Rmazı nudbhiyogam kankshamananam 395 <yoga. 'union and kşenia. 'safety (from samsára)". 398 R. reads se tu for 3c 'py 397 cf 7,21 303 ·118 words of the Vedanta 182 As has been stated before, 399 the entire Vedanta lays down the doctrine that the divinities are to be worslupped in so far as they constitute the body of the Supreme Person but that it actually is the Supreme Person himself who is the one to be worshipped, because He is their atman Wlien performing their sacrifices the four hotrs will fad the fulfilnient of their desires via the divinities who constitute God's body — in God who is the innei ruler of these divinities, or, in otlier words, whicn they know that by their acts they pay homage to God himself and then perform these acts serving to reconcile the divinities they will find in God the perfect fulfılıncut 24 of their aspirations The ignorant, howercr, do not know this, so their reward is fut a small one and it is in their nature to fall back to samsara 5 The importance of the worshipper's intention 25 One may exclaim How wondrous is this difference that, though devoting themselves to one and the same act, some partake of a very small reward and then fall back by nature and others partake of a reward which means the a tainnient of God that is perfect boundless bliss —, for the mere reason that both differ in their intentions! In this trend the text proceeds those who intend 40 worshipping Indra etc will go to the gods those who intend worshipping the deceased ancestors will go to tliem, those wlio intend worshipping ghosts will go to them Those, however, who worship God while uttering the intention Let us worship by these sanie sacrifices the Supreme Atman himself, the Lord Vasudeva whose body is constituted by gods, deceased ancestors and ghosts, --- those will go to God and never return The worshippers of God are distinguished too There are votaries who lovingly offer God a leaf, a flower, a fruit or water, things which are available to anyone If someone offers God such a leaf etc with pious intention, this offering being hus sole object 401 because his uncommon love for God urges lun on to make this offering, then God 26 309 azndhipiirvakam G = R Indi ddindm de atandaş karması aradhyata- Jantajain jatha zedantatukjans catir lotdro jatra sau padain gacchantı devail itzadli i vidadhati na tatpitrzak 11 Jajanto they do not sacrifice after first having connected the utterings of the Vedanta (viz that the only fit object of worship is God whose body is constituted by gods etc) with the Vedic obligation of worshipping divinities like Indra through sacrificial acts the aptly quoted passage is TaittĀr 3 11 2 309 Above 331 400 Rzrataśabdah sankalpazaci prayotamanah G = R. tatpraddhaika prasojasat arnpafuddhiz ahtamanasal 401 ·119 will even accept this leaf etc and partake of them because He will hold them dear, although He can never have experience of anything but himself and although this leaf etc are foresgn to his desire 404 This distinction, incomprehensible by speech and thought, is peculiar 27 to the jñānins who are mahåtmans Therefore, one should become a inahatman and, with one's atman bowed down under the burden 403 of bhaktı and while worshipping God by praise and offerings, glorificat on and prostration, perform profane and Vedic acts, such as periodical and occasional rites etc All profane acts except those performed to sustain the body, and all food taken to sustain the body, as well as all Vedic acts sacrifice, charity etc should be performed as offerings to God Inasmuch as the divinities - who are the objects of sacrificial worship etc are of God, 104 as oneself being the agent of the acts and the experiencer of the objects is also of God *Os* and as all being, existence and activity depend on God's will, one should offer oneself as agent, experiencer and worshipper as well as all worship and all worshipped gods, up to God himself who is the Supreme Sesin, the Supreme Agent Animated by excessive love one should realize that one's sole essence is to be a sesa of God the which presupposes submission to God's dominion and that everything else objects of worship etc fundamentally is a sesa of God Then, while directing 28 one's mind to the yoga called saninyasa, one will be released from the bondage of previous karman, whether good or evil, which is incompatible with the attainment of God, and consequently attain God 6 All beings are equal for God Being a refuge for all God is the same toward all atmans of gods, 29 men, animals and immovables, which, according to their class, configuration, nature and knowledge, exist in an infinite plurality of forms, from the highest to the lowest No one who has resorted to God will be abandoned by God because his humble class, configuration, nature and knowledge is odious to Him, and no one who has resorted to God together with a humbler votary is more beloved of God because of his more exalted class etc All beings who worship God hy bhakti 105 400 102 R quotes XBh. 12, 171 63-64 I read bhaktıbhdrswith the sana lectio, cf supra 914 404 being sesas of God who is their ſeşin, and bodies of God who is their åtman, (ci 7,21) who is the Supreme Agert cf supta 3,30. *** jäänajogz, or rather jäina in karmayoga, slpta S, 1A staro.. 4040 ·120 407 whether they be of an exalted or a humble class will at their desire foregather in God as if they share his virtues, and God himself will dwell in them as if they are more exalted than He 30 When a man worships God excessively and has no other end in mind than the worshipping of God, then, even if he has transgressed the rules of the class to which he belongs, he should be regarded as a leading Vaisnava and esteemed as highly as one of the aforementioned votaries Now what can be the reason for this > The reason is that his conviction is right, the conviction that God, the sole cause of the universe, the Supreme Brahman, Nārayana, Lord of all mobile and immobile beings, our Master, is his friend, his teacher, his highest object of worship Such a conviction is difficult to form for everyone, but he has been able to form it and moreover he accepts its consequences and worships God continuously with no other end in view Therefore he should be esteemed as a sadhu, all his transgressions of rules should not be belittled as just a negligible offence, but on the contrary regarded as a respectable action 7 Argument 31 Objection But certainly this practice of love and worship will not continue developing into ever more exalted practices of the worshipper has transgressed the rules of his class, for that is contradicted by the sruti Answer He will be purified of sin in consequence of his rxclusive worship of God which results from his love for God, and his rajas and tamas gunas will be eradicated so that lus mind, released from incompatible factors and supported by favourable factors, will soon be focused on God alone *o$ Through this worship he will attain everlasting säntı, that is, he will nevermore return to samsāra and refrain from all actions incompatible with the attainment of God This must be avowed that a person who has begun to worship God by bhaktı will not perish, even though some of his actions may be incompatible with his attainment of God, but that the excellence of his bhaktı will help him to refrain 32 from all such actions and then his bhakti will soon be perfect So even 408 410 107 vyavasdja tas KathUp 2,24, thus fruti is obviously selected on account of the term ałania. which occurs in it. 109 dharmülmd G = R. izrodharahitoparıkarainadbhajanaikamant, for this sense of dharma- sec supra 93 410 R expressly refers on sent to 9,3 where dharmo. was however taken to mean bhakti, not its reward Sinti ·121 women, vaisyas, sūdras, however evil their origin may be, will attain the highest end when they attain God, let alone brahmans and rajarsis, 33 whose origin is auspicious, if they devote themselves to bhaktı! Therefore Arjuna who is a rajarsi should worship God by bhakti as long as he lives in this transient and miserable world 8 Bhaktı One must focus one's mind constantly on God in all his glory When 34 focusing one's mind on God one must be animated by the most ardent love for God and perform sacrifices for the glory of God because one cognizes Him as the incomparably adorable One But one must not stop at merely exerting oneself in this manner, one must resolve to prostrate oneself before God who is one's inner atman Then, when one has found one's sole support on God and in virtue of boundless and unsurpassed love enabled one's mind to experience Him, one shall attain Him IV ON GOD'S INFINITE BEAUTIFUL QUALITIES AND ON GOD'S ACTUATING THE ENTIRE UNIVERSE 1 Knowledge of God's nature expels all evil and gives rise to bhakts Neither the gods nor the great sages, however supernatural their 10, 1-2 vision may be and however great their knowledge, know God's supernal manifestation, '11 1e they do not know God's nanie, acts, proper form and being etc, because God himself is the beginning of their own proper form and of their knowledge, power etc The knowledge which God has granted them in accordance with their good karman is limited and therefore they do not know God's proper form as it really is Now, this true knowledge of God's proper forni which is incom- 3 prehensible to gods etc - 15 a means to expel all evil inconspatible with the origination of bhaktı He who knows that God is unborn because his proper form is opposed to all conjunction with evil and therefore not subjected to 16,“3 that He has no begianing '13 and that He is the 411 probhatom G = R. prabhdrom. V explains Isturc erdycenas co fram bhatoh prakarsara salts probhoru ria bhorrtum arhailly abhijan the cause that is in God can only be the cause of his being superior 113 and therefore, R. adds, of an order different from non spiritual and spiritual beings, for the embodied Atman too has known birth its binh 11 its conjuncuca with prakru $15 and therelore of a different order from the released Soon the released atman may be unborn (havicz do conjunction with porkru), but its beur; wborn ·122 overlord of all the world's lords, is released from all factors incompatible with the origination of bhakti Such a one is not subject to that total confusion *14 which induces one to classify in the sanıc order certain elements which do not belong to that order For instance, in the world of man someone belonging to the class of men who are not kings may by some means or other attain royalty and thercfore is of the same order as kings in the same manner the sovereign of the gods, nay, the sovereign of Brahma s Egg himself is of the same order as all other beings in samsara, because even he is comprised by the three bhavanas 415 Now, when one is not subject to the confusion that God too is of that same order of beings in samsara but when one knows that God the Sovereign of the universe, does solely comprise all that is beautıful and is antagonistic to all that is evil, and that He is of an order altogether different from that of all cit in bondage whether cause or effect and from that of all released spiritual beings, then one is treed from all evil 2 The realization of the variety of God's dominion and qualities augments one's bhaktı 45 All faculties and dispositions enumerated in these verses, 410 Inas had a beginning at the moment that it was released after having been con joined with prakrti On God s opposition to the released atman R quotes SvetUp 619 miravad) am meaning that God has never suffered conjunction with praktı 414 cf Rs definition of asominoha- ad 104 pirvagghitad rajatader zallye si ktıkadıvastins sajatlyatábuddhinivstuk 415 tasyam (sc brahmandadhipater) bhavandira; antargotatvat V karnia bhavana brahmabhavanobhajabhavana bhazanatrayam the first category that can be reflected upon as being karman are the created beings the second category that can be reflected upon as being brahmd is Brahma the sovereign of the Cosmic Egg Hiranyagarbha the creator etc the third category that can be reflected upon as being either or both karman and Brahnd are divinc beings like Sanat kumara Rudra etc (acc to VR refers to the last category with je kecandni mad; aisvaryair praplah) all three categories are subjected to karman (cf Ved 199 tadetad-($c trz anntanusya ) brahmadinam bhd asiatrayanvaj ena karmava ryatvan) and therefore of one and the same order the terms are borrowed from VP 76 48 ff which are discussed ÇBh 111 p 70 (Th p 89 i) of also Lacombe Notes 586 The variant reading tasyöps bhuvonatrag antargatatra: ( because even he is confined to the three worlds ) is a lectio facilior 416 bhavdh G = Rpravsttuivpttthetaro manovritajal R nitions among which the following may be noted bt ddkir manaso nirapanasama rths am b is the minds faculty of ascertaining Gbla a is taken synonymously with bhavana- (Vuddharşa ) coluk ilanubhavahet kasi masaso bhovanant glad ness of the mind resulting from agreeable cognitions abl dra pratikalaru bhavahetukam malaso vasadam sadness of the mind resulting from disagreeable cognitions gives deti ·123 419 resulting esther from activity or from inactivity, are dependent on God's volition So too is the activity of those who further the creation and 6 maintenance of all beings, viz the seven maharsis of a past manvantara who were begotten by Brahma's mind to further the creation permanently, as well as the four manus who exist to further the maintenance of the created beings permanently All those, maharsis and manus, derive their existence from God,"17 that is, they are obedient to God's volition He who truly knows this supernai manifestation of God, ie 7 that all origination, existence and activity depends on God and who knows tru that God is conjoined with beautıful qualities 118 and is antagonistic to all eul he then will indubitably possess unswerving bhahti The sages who hnow God in this way love him passionately 8 with their inind focused on him and their atmans depending on him 9 they acquaint one another with God's qualities of which they have direct cognizance and they tell one another of his divine adorable actions, and then the narrators are pleased by the questions of their listeners and the listeners delight in listening to the narrative To those who wish to attain permanent union with God 420 and 10 who love God He grants fully matured buddhiyoga accompanied by love by which they may attain Him Moreover, to favour them with 11 his grace, God while being the object of their niental activity and while revealing his beautiful qualities dispels their normal propensity to objects other than God - resulting from previous karman incompatible with true knowledge by means of the knowledge of God which 1s of the same order as God 3 God's supernal manifestation Question God is the Supreme Braliman, the supreme splendour, 12 the supreme sanctifrer, as the srutis assert 423 All those who have exact 13-14 knowledge of higher and lower entities, such as the rsis Narada, Asita 421 417 419 420 471 = G madhha wh = G sogan, cf supra 95 510 G blide asamaneriak R bådio molozili visesak (ef supra), majs sppho. Jalaog mom bhajanta ily arthah = G joga atmadharasthal G = R. teşem menoryllau 70) olaj diosthuidh (from existing (stha ) in their mental activity (bhara ) as its object (atman ))* but for a different interpretation of shomon cf supra 8,21 on Brahman. R. refers to TaittUp. 31 and JundUp. 3.2,9, on dhaman. to CHUR 313 7 8 12,2 BAL 44 16, on 'Sanctifier to Chl's 414,3, 5,24 on the general idea to Vahinirla 411 drajench paras brahma falftum Narssanak peran / nanah parane jour els drogonal forah 23 ·124 420 Devala and Vyasa, affırın 24 that God is the eternal divine Personality, the primeval Deity, the unborn One, the paramount Sovereign, and God himself repeats this in our text 4-5 So Arjuna tahes all that God has said concerning his boundless and unrivalled natural clominion and the infmity of luis beautiful qualities to be the literal truthi and not inerely a panegryric, and now he understands why gods and dunavas wlio possess but a limited knowledge - clo not fully hnow God s manifest- 15 ation God, the Supreme Person, know s lumself by virtue of luss own knowledge 127 He is the procreator of all beings the soveruign of all beings, the supreme Deity even of all divinities whom he transcends 16 just as these divinities themselves transcend men, animals etc Therefore God alone is entitled to reveal completely all forms of lus divine and personal dominion by means of wluch he is forever pervading thus 17 worlds as its sovereign Now, to what end should God reveal those forms? To enable Arjuna who devotes himself to tlic loving meditation of God 48 to know God in the over abundance of lus beautiful qualities such as dominion etc so that lie ina; meditate on God his Sovereign in more modes than just those of buddlu and knowledge which already 18 have been revealed Therefore God is entreated to reveal in detail his creatorship,4his supernal manifestation and his sovereigpty 19 Anster God will now proceed to reveal to Arjuna those fornis of his supernal manifestation 431 which are parainount in thuis world It would not be possible to enumerate all forms in detail because they are endless 20 God states explicitly that He governs all beings by actuating tnem winch He is able to do because He exists as their inner atmian -- and that He is the one who creates maintains and destroys them God is the atman in all beings which constitute his body, and the ātman is the 430 432 424 426 R refers to Hariy 123 62 MBH 3 88 23 28 and an unidentified quotation R refers to G 74 10 8 126 21 al 1111 G=R sajjanapakaram the way in which God is manifested 427 svayan erdinand G = Rszenanza pridrena knowledge being Gods essence 128 3ogi G = R bhaktroganışthah 129 srastri adtz ogah Gods association with the qualities of being creator etc, God as the creator etc 430 summarized R adds in G 108 alan sari asja prabharo miattak sarı al pravartal 431 R defines vibhati vibhatit an 1āma 1113ā njatram and proses it by G 107 clàm nbhat1111 as referrmg to 10 5 bha anti bluza bhitanam matta eva (where, howey er bhaul was taken to mean not rttajalt not essence etc which he seems to imply here) 432 bhata. here means body + atman as witness ÇBh 1,1,1, p 82 (Th p 102) bhalasabdo hy dimoparyantodehavacanah ·125 support, the ruler and the sesin of the body 433 Being the atman of all beings God therefore is the cause of their origination, maintenance and dissolution From the fact that God exists as the inner atman of all 21- beings which constitute his dominion it results that God may be called by the names of all these beings in functional co-ordination 434 Therefore, God will presently enumeratr the various forms of his dominion in functional co-ordination with himself, this enumeration, as has been said above, comprises only those forms which are paramount in this world So among the adityas He is the paramount one, Visnu, among all luminaries He is the paramount one, the sun, He is the manas among the eleven senses, 435 He is the Rama anong the bearers of arms all creatures He is the cause, 1e He is the creators of all living beings created in the course of creation, likewise He is their destroyers and their protectors In the same manner He is the A of the alphabet, 438 the dvandva among the various compounds 438 He is Sri, Kırt etc among women, 440 He is the game of dice, that most deceitful of all the 430 Of 437 so God is the support, ruler and seşin of all beings R refers to G 15 15, 1861 and BAU 37,1 22 (M) 434 samanadhikaranja- R compares this with the usage of words like a god, a man a tree which actually denote bodies but include (rary az aszanti) the in. herent atmans He refers to 10 39 where it is said that Gods being the atman of all creatures is the condition (bandhana ) of his being called by the names of these creatures in samanadhikaraṇya for it is said that no being can exist apart from God the same was more positiveis said in 108 435 Text ekadasdildt sndrijanom jad atkrslan mana sndnam sad gham asme / tyam api nga nirdharane / bhatandii cetand. ald» 18 celou 1 sahom asmı, read szom apa na urdharage after bhatinden asnit 439 Sastrabhytam Rimo ham Rsastrablytttam atra sbhnth / artharlard. bhavad adılgadas as ca kşctrajud dimatverdvesthilasja blagar atak sariralaj: dharmabhatak its fastrabhritzasthanisah The meaning is this the aforementioned kşetrajñas, the sun ctc (vs. 21 ff) constitute themselves dharmas of God for they are his body, Råma however if God, so Räma's swordmanship must here he taken as a dharma of God not Rima himself, so that this swordmanship is on a plane with sun etc., cf also infra 1 41 *** G adil, witals and madhsah explained by srasläroli, samphorldrah and palazitdrah God is every creator etc met with by the crcatures in the course of creatson, as distinct from the prime creator (Hırinyagarbhah Calurmukhah). the dhaty- by whose name God is called in s 33 for sartatvrdnum frokplır akaral 'the A is the base of all phonemes (sce Renou Terminologic sv torpa and prakrto ), R. quotes Autár 323 aktro tas sartu zuk 'the A is all words" ** R sa 13 ubhasapodarthapradhanalumotkrslak for the dvandra is the most eminent compound because both terms of which it is composed retain their independence and are not subordinated one to another as in the other o.osows** Ho c V kiris dosa ucho gurprised triuk pidh I tepalin fuusero opt udbhalatt ma ndrrans i wstssjogu! ! ** so wirtsabdo 'tra sirungasalario indiranrah / mukhzabudhabhatdi / oto #rA116wdhüszkum au kngale! letre. 430 ·1 126 +42 The cheater's opportunities for deceiving Among all members of the Vrsni 39 clan He is the son of Vasudeva 4+1 In short, He is the core, whether manifest or not, of all beings in whatever condition they exist totality of beings, mobile or immobile, cannot exist apart from God who is the atinan within themselves +0 There is no end to the forms of God's supernal manifestation, this detailed discussion of his manifestation is not exhaustive of its 41 infinity All entities that are subject to God's dominion *13 all entities that are beautiful or rich, all entities that are prepared for the undertaking of various virtuous enterprises, derive from a fraction of God's unconceivable power of dominion 42 But why should one know all this in detail? This knowledge alone may suffice that God with an infinitesimal fraction of his majesty supports the entire universe consisting of cit and acıt, whether effect or cause, gross or subtle and that its proper form, existence and various activities are subservient to God's volition 4*+ V ARJUNAS PRESENTATION 44» OF THE PROPER FORM OF GOD 1 God is inaccessible to natural perceptioni 11, 1 Question The words by which God has revealed to Arjuna that most profound mystery of the atman in order to show his favour to Arjuna when he was bewildered by the misconception that the atman is the 2 body, these words have dispelled his nuisconception 440 Arjuna has also heard *** that the origination and dissolution of all beings depend on 143 ca Griga co sarvandribhyo 'tisazitattat saiva prathamam vaktavid 41 R Vasudevasanut am atra nohtih arthantarabhavad eva 442 R'na tad asti 4nd syan majd bhatan carácaranı ity atrapy Atmatayd vasthanair v akşıtam (cf n 434) / arena sar asyasya sündnadhikarang anırdesasjätmataza asthitir eva hetur its prakataz att by this he makes clear that Gods being the atman (of all creatures) is the ground for his being denoted by every creature in sandiladhikaranja Girbloniniat R tejas parabhibhavanasamarthyam the power by which one is able to rule others here esp Gods power of dominion (njumanasakts ) 445 saksatkara +40 see ad 28-11 the words which have sublated Arjuna s misconception comprise, according to R, 21-6 46 (6 47 marking the transition to the second satha) where the nature of the atman and the means of contemplating the atman are dealt with R in Lectures 7-10 44T ·127 448 God who is the Supreme Atman, that God's eternal greatness consists in this that all spiritual and non-spiritual entities constitute a sesa of God, that God is the supreme One because of his beautiful qualities, that God is the foundation of all and that God is the inner actuator of all beings Now Arjuna desires to have direct presentation of God in 3 his forms of sovereign, creator, maintainer and dissolver of all entities as well as in his form of absolute superiority Therefore he beseeches 4 God 448 to reveal Himself completely 450 to him in these forms, if that could be possible Answer Quoth God, Behold my various forms which are the found- 5 ation of all, which are constituted by a plurality of modifications and which are supernatural, multicoloured and multiformed Behold in this 6 one form of Mine all things of which direct experience may be had as well as all things which can only be known from the sastras as well as the many marvelous things which are never yet witnessed before either in the entire universe or in the entire sastra 481 Behold the entire uni- 7 verse with its mobile and immobile beings concentrated in this one body of Mine and behold therein everything thou wishest to see But thine 8 eye cannot behold Me such as I am, different in kind from everything else and infinite by thy natural eye thou canst perceive but things finite and subject to My dominion Therefore I bestow on thee a supernatural eye by which thou mayest perceive Me So do now behold My yoga which is association with beautıful qualities and endless supernal manifestations 2 God's Majesty Then, Samjaya relates, God showed Arjuna 452 his supremely 9 Inajestic form which is the foundation of the entire universe manifold and multiform, and which governs everything That form or body was 10 splendid * and unlimited by space and time, facing al directions and 440 BO distinction derived by R. from the separate vocative purusoflama. 3 agch in joge švara- 15 explained as 'conjunction with beautiful qualities' in reference to jogam duszaram in vs. & tvom ovjayam ss kajarrseponam / trum sakolam me darsanely arthak 1 aditz Jm Wrou etc. are taken to denote implicitly beings known by either Istra os perception, in contradistinction to adrlapandi diceryuni, beings known nother by sastra nor by perception. +52 Parthsso G=R pulseuruh Prikayah putrdjo R. seems to imply that the use of the metronymic Pártha indicates that Gods farcur was shown poco Ilarly to Arjuna because he was Kripa s cousin ** drum G = R dsolaminem (from V dis dyy), R thus aspect of God is spearied n. 12 ·11 128 - ces 11–12 adorned with behoving garments, perfumes, garlands, ornaments and 13 weapons In that body of the God of gods, infinite in all dimensions, with numberless trunks, mouths and eyes, of unimaginable splendour, equipped with innumerable weapons etc, Arjuna who by divine Grace had been granted supernatural vision belield the entire universe with all its various subdivisions, crowded by the various kinds of classes of experiencing beings gods, men, animals, immovables etc of all sorts and forms and by places, objects and means of experiensuch as earth, ether, heaven, patala, atala, sutala etc and consisting of purusa and prakrtı, this entire universe was concentrated 14 in one single point of God s body Arjuna was struck with amazement at perceiving the entire universe in one single point of God's body 454 and, while beholding God himself who is the foundation of the entire universe, the actuator of all and the possessor of marvelous beautiful qualities, he was so transported that his hairs bristled He prostrated himself before God and exclaimed with folded hands, God, I behold in Thy body all gods and all classes of living beings among whom Brahma himself and He who liveth in Brahma's mind, 15 16 and all rsis and the splendid 458 snakes I behold Thee everywhere with Thy numberless members and endless forms Thy body is formed by all beings and it shows neither end nor beginning nor middle, for Thou 17 art unending Thou art a mass of tejas which is of immeasurable 18 splendour Thou art the supreme Aksara, 457 the chief foundation of all In Tlune avataras, one of which is this present incarnation, Thou art 19 the protector of the eveşlasting Vedic dharma I know Thee to be the eternal Personality 458 Thou art without beginning, middle and end, and Thou art a treasury of boundless knowledge, power, force, domi- 15 435 404 R refers to G 108 10 19 31, 10,32 485 Isanı kamalaswasthan BhG-R Komalasane Brahmans sthitam Osam faxmano rasthitam Gov obviously translates the variant reading tonmate 'vasthitain and takes isa, as Çıva s well known name 'who is scated in Brahma, meaning that çıva is under the control of his father) Brahma in that case however R, who speaks nowhere of the supreme Deity of Caivism would certainly have specified Isa by Çive or Rudra It seems more likely that accepting the reading of the text, with ise Sanaka is meant the first of the mind born sons of Brahma who play a role in Pañcaratra Cosmogony Padmanabha > Brahma Kamalasana > Sanaka etc (Otto Schrader, Introduction to the Panicaratra) 458 divyen G = R. diplan of n 453 457 R refers to MundUp 114 where akşara- occurs in the sense of the Supreme Being and the terminology (dro vede editaz3c) recalls that of the Gita 489 R quotes ÇvetUp 38 and MundUp 328 where purusa has the sense of Supreme Being ·129 1 nion and tejas.* .*58 Innumerable are Thine arms, feet, bellies, etc. All Thine eyes are serene like the moon and glaring like the sun. 160: Thou . 20 s, dost govern the universe by Thy tejas. Thou dost pervade all.worlds, high and low, and the space in which they are situated. When beholding Thy marvelous awe-inspiring form the three worlds are appalled, mahatman! 402 Yonder hosts of divinities approach: Thee, at beholding. Thee 21 who art the foundation of all: Some of them are awed and praise Thee according to their knowledge: Others, maharşis and siddhas, glorify Thee, as the venerable Lord with beseeming hymns. Rudras, ādityas 22 etc. and pitaras 102 do now behold Thee and they are stricken with wamazement. 3. Arjuna's terror. Now, while beholding Thine exceedingly terrifying form all three 23 worlds and I myself, are panic-stricken: While I behold Thee touching 24 - the Supreme, Heaven,403 glaring, multicoloured, with yawning mouth and wide, fiery eyes, my heart is terrified and I am unable to find support for my body or rest for my mind and senses, O Pervader! 25 Looking, at! Thy, horrid faces which are operant in destroying everything like the Fire of Time at the end of the yuga, I am led astray and fifind, no happiness. Overlord of all lords, of Brahmå himself, and all (others, do'show me Thy favour and restore my old self ! 165 404 $ 450XRtakes virga. in anantaviryam to imply all 5 beautiful qualities. 400R.: when regarding, the gods and the demons respectively, this in reference ta 11,36. 461 mahatman G. = R. aparicchedamanourite "Thou, the radius of whose mind has no limits"; atman- manas-; the second half of st. 20 is made to explain why: Arjura has been granted divine vision, for without it he would have been appalled like the three worlds. 462 So R explains usmapah referring to TaittBr. 1,10 uşmabhogah hi pitarah. 463 R. explains that this nabhas- is the Supreme Heaven (Vaikunthor), which is beyond praksti (as appears from MahānårUp. 1; CvetUp. 3,8; TaittS: 22,12,5), ; from the fact that nobhalıspršam is attributed to the One who is the substratum (aśraya-) of all, praktti and puruşa in whatever form or condition (and therefore cannot be praksti or embodied, ätman) and that the space in between earth and heaven is pervaded by God (supra, st20) so that with nabhase another kind of heaven must be meant. 404. Visno G. E. R. vyspin (from Vuit "enter"), - God pervading the entire universe. R.: in the foregoing (st. 9-25) God has revealed by showing all existence and activity to be dependent on him that He has descended into human shape in order to rule the earth and destroy Dhstarăstra's men as well as demoniac elements in Yudhisthita's ranks (this to account for the slaying of some of Yudh's men | inspite of., Krsna's, alliance); st. 26-31 Arjuna perceses this uks she reason for this gruesome manifestation 9 ·11 130 26 27 All the sons of Dhrtarāştra and the sūta's son Karna are, together with their partisans and even some chief warriors of our army, entering Thy terrifying mouth to be destroyed: they hasten to their end of their 28-31 own accord. Thou hast revealed this appalling form to nie wien I besought thee to show Thine eternal ātman so that I could cognize Thine unlimited dominion. But who art Thou who hast such a horrible form? To what end does it serve Thee? Be gracious to me and tell me the reason why Tliou hast revealed thus form of destroyer and tell me what actions Thou proposest to perform in this form. 4 The meaning of God's terrible aspect. 32 Quoth God, While calculating *88 the end of the lives of all beings, among whom Dhſtarāsțra's warriors are the first, I appear in this horrible shape which causes their destruction, in order to annihilate these beings. Therefore, even if thou, O Arjuna, refusest the help of 33 thine energy, the hostile warriors will of a certainty be destroyed; so rise to fight them and do by defeating them obtain the fame of victory and enjoy righteous kingship. I am the one who doom those who have sinned: thou 407 art but the instrument by which I have chosen to kill 34 them. Slay Drona, Bhima, Karna etc whom I have doomed because of their sins, and do not suffer thine anxiety about dharma and adharma and thy love and compassion for thy rel..tives 408 to worry thee. I have doomed them because they are sinners; do therefore not hesitate and figlit them, for thou shalt defeat thy rivals. No cruelty is to be found at all in this battle; on the contrary, thou shalt win the victory." 5. Arjuna's exaltation. 35 1. Then, Samjaya proceeds, Arjuna was over-awed and prostrating himself before God he exclaimed, 36 - Justly does this universe of gods, gandharyas and the like which has föregathered to see the battle and has by Thy divine Grace beheld Thee now., delight in Thee, love Thee and glorify Thee; and justly do theiräkşasas run away in terror, and justly do all siddhas pay homage 37 to Thee! 'Why indeed should Hiranyagarbha and all others not pay homage to Thee who art superior to them and art the creator'even of LT 3 2 467 408 kalajati gayaz atiti kalah, kala- being interpreted as "Death". saca samaiaze "V sac- in the sense of, 'connecting, fastening", so saiyasdcine "who is capable of fastening the strings to the bow with his left hand, ambidextrous". 489 cl. 1,26-27 and GAS.'5. T 1 ·131 Braſima Hiranyagarbha? Thou art the jivatman, 189 Thou art the prakrti, whether existing as cause or as effect, 470 and Thou art the released ätman 1 Therefore Thou art the primeval God, the Person, 38 the ancient One Thou art the supremne foundation, for Thou art the ātman of all and sundry beings which constitute Thy body Thou art all knowledge and all that can be known, so Thou art the highest end Thou dost pervade the entire universe consisting of cit and acıt Thou 39 art to be called by the names of everyone and everything because Thou art their atman Thy valour is boundless! 40 Question Being ignorant of Thy qualities and urged upon by per- 41- plexity and life-long familiarity, I have always considered Thee my equal and friend So I came to address Thee simply as Krsna, or Yadu's son, or friend, and in jest I have not shown Thee the reverence that is due to Thee For all this I beseech Thy forgiveness Thou art father 43- and guru of this world, and therefore Thou art most venerable No one in the entire universe equals Thee, how then could one surpass Thee? Thus, most venerable Lord, I prostrate myself before Thee and implore Thy mercy Just as a father or a friend, when fittingly entreated, will show mercy to his son or his friend if he have been at fault, so, most compassionate Lord, abide me in all things, like a lover abides his beloved Having seen Thy most marvelous and awe inspiring form, *** 45– I am transported by love and my mind is panic stricken So reveal to me Thy first, most gracious form, Lord of the gods! Answer Quoth God, Herewith I have revealed to thee My majestic 47 form, which no one before thee has ever beheld, because thou art my devotee I could do so because it is in My nature that all that I will comes true 474 In this form, in which I exist just as I am, I am visible 48 but to one who has perfect and complete bhakti toward Me, not to one who merely follows the Veda, performs sacrifices etc Thy terror and 49 bewilderment caused by My terrifying form which thou hast seen may cease now, for I show thee the benign shape to which thou wert accustomed before look at it! 169 410 1 aksaram G = Rjivatniatattvam R. refers to KathUp. 2,18 na mrijate etc, which proves that the atman does not perish (na kşorati) R. explains sadasat as the principle (tattra) of prakrti existing ather as effect (sat being diversified by names and forms) or as cause (asat not being so diversified) +71 G tar farai, 112 beyond praksti and jivatman. *** dharna G = R. sthanam prap, asthanam sti Ros paraphrasis of odrslaguri in 176 almazogji G = Redmanali sarjasom kalpas ogasuklahdi 473 ·11 130 26-27 All the sons of Dhſtarāșțra and the sūta's son Karna are, together with their partisans and even some chief warriors of our army, entering Thy terrifying mouth to be destroyed: they lasten to their end of their 28-31 own accord. Thou hast revealed this appalling form to me when I besought thiee to show Thine eternal ātman so that I could cognize Thine unlimited dominion. But who art Thou who hast such a horrible form? To what end does it serve Thee? Be gracious to me and tell me the reason why Tlou last revealed thus form of destroyer and tell me what actions Thou proposest to perform in this form. 4 Tlie incaning of God's terrible aspect. 32 Quoth God, While calculating 488 the end of the lives of all beings, among whom Dhrtarástra's warriors are the first, I appear in this horrible shape which causes their destructien, in order to annihilate these beings. Therefore, even if thou, O Arjuna, refusest the help of 33 thine energy, the hostile warriors will of a certainty be destroyed; so rise to fight them and do by defeating them obtain the fame of victory and enjoy righteous kingship. I am the one who doom those who have sinned: thou 407 art but the instrument by which I have chosen to kill 34 them. Slay Drona, Bhima, Karņa etc. whom I have doomed because of their sins, and do not suffer thine anxiety about dharma and adhai ma and thy love and compassion for thy relatives *68 to worry thee. I have doomed them because they are sinners; do therefore not hesitate and fight them, for thou shalt defeat thy rivals. No cruelty is to be found at all in this battle: on the contrary, thou shalt win the victory. 5. Arjuna's exaltation t 35 36 Then, Samjaya proceeds, Arjuna was over-awed and prostrating himself before God he exclaimed, Justly does this universe of gods, gandharvas and the like which has foregathered to see the battle and has by Thy divine Grace beheld Thee now, delight in Thee, love Thee and glorify Thee; and justly do the räksasas run away in terror, and justly do all siddhas pay homage to Thee! Why indeed should Hiranyagarbha and all others not pay homage to Thee who art superior to them and art the creator'even of 37 467 466 kalajati ganazalit: kalah, kala. being interpreted as "Death". saca saindiaze "V sac- in the sense of connecting, fastening'", so savjasdcin. "who is capable of fastening the strings to the bow with his left hand, ambidextrous". 464 cf 1,26-27 and GAS. 5.

·131 > Bralımā, Hiranyagarbha? Thou art the jivātman, 489 Thou art the prakrti, whether existing as cause or as effect," 470 and Thou art the released atman *l Therefore Thou art the primeval God, the Person, 38 the ancient, One. Thou art the supreme foundation, for Thou art the ātman of all and sundry beings which constitute Thy body. Thou art all knowledge and all that can be known; so Thou art the highest end. Thou dost'pervade the entire universe consisting of cit and acıt. Thou 39 art, to be called by the names of everyone, and everything because Thou art their ātman. Thy valour is boundless! 40 Question. Being ignorant of Thy qualities and urged upon by per- 41—42 plexity and life-long familiarity, I have always considered Thee my equal and friend. So I came to address Thee simply as Krsna, or Yadu's son, or friend, and in jest I have not shown Thee the reverence that is due to Thee. For all this I beseech Thy forgiveness. Thou art father 4344 and guru of this world, and therefore Thou art most venerable. No one in the entire universe equals Thee, how then could one surpass Thee? Thus, most venerable Lord, I prostrate myself before Thee and implore Thy mercy. Just as a father or a friend, when fittingly entreated, will show mercy to his son or his friend if he have been at fault, so, most compassionate Lord, abide me in all things, like a lover abides his beloved. Having, seen Thy most marvelous and awe-inspiring form, "45–46 I am transported by love and my mind is panic-stricken. So reveal to me Thy first, most gracious form, Lord of the gods! Answer. Quoth God, Herewith I have revealed to thee My majestic 47 form, which no one before thee has ever beheld, because thou art my devotee. I could do so because it is in My nature that all that I will comes true.*** In this form, in which I exist just as I am, I am visible 48 but to one who has perfect and complete bhakt: toward Me, not to one who merely follows the Veda, performs sacrifices etc. Thy terror and 49 bewilderment caused by My terrifying form which thou hast scen may cease now, for I show thee the benign shape to which thou west accustomed before: look at it! 또 469 akşaran G = R. di matatizom; R. refers to KathUp 2,18 na... mriate etc., which proves that the Atman does not perish (no korali) 410 R explains sadasat as the princple (talizza) of praktti existing ather as effect (sot. being disersified by names and forms) or as cause (csat rot being 30 deserstfied). **1 Gʻlal foram, uit, beyond praktis and jiritmas. *12 dhima G = R. sthinom grafjasthenom ti. *** R's paraphrasis of adostopüstunt 114 dl mozogj. G = R Almus sadyusamdalssjogayuktansl.

·132 50 Then, Samjaya proceeded, God showed Arjuna his familiar fourarmed body 478 and reassured him; and Arjuna said, 51 Now I have come to my senses again, now I behold once more, this lovable beautiful body of Thine, peculiar to none but Thee, which has the generic structure of a common human being and is most benevolent. 6. Presentation of God's proper form is only possible by bhakti. 52 God states that the form which Arjuna has witnessed, a moment 53~-54 before cannot be seen by anyone, not even by gods: for it is not through Vedas, sacrifices, charity etc. that God can be seen, for all those are destitute of bhakti. It is only through bhakti that God may be either known by the sâstras, or experienced directly, or approached as He really 55 is.478 Only when a man performs all acts studying Vedas, performing sacrifices etc., when all his enterprises serve one purpose: the supreme end; God, when he is God's devotee because he loves God so much that he cannot sustain his átman unless he glorifies God and therefore performs all acts to one end: God, when he is attached to God alone, when he fosters no hatred for any being because he has no reason to do so since to him all happiness and unhappiness naturally coincide with union with and separation from God and since he realizes that all beings depend on the Supreme Person, — only then he will attain God as He really is, that is, all his defects - ignorance etc. will vanish and he will cognize God alone. - VI MISCELLANEOUS 419 1. Why it is better to worship God than the atman. 12, 1 Question. Which group of aspirants will be the first to realize their aspirations, the group of bhaktas who worship *77. God because they believe him to be the supreme Lord and man's, supreme end 478 and possessed of all forms of dominion, or the group of those people, who worship the akşara, i.e. the individual atman which cannot be grasped by organs such as the eyes etc.? as Vasudeva's son, Re explains, God has four arms; he relers, to VP. 5,3,10; 13; and an unidentified BhagP. quotation. 476 R. refers to KathUp. 2,23. 477 pary wpasate paraphrased. by pariparnam upasate "who adorc God in his plenitude" (from pari- "completely”). 478 satatayuklah explained by R. as bhagavantam tvdm eva param prapyain mandnah, from Vyuo "to concentrate, reflect"? sec. also, n. 97. 479 azyaktam. 475 ·133 480 as essen. Answer. The group of bhaktas who, out of excessive' love, have 2 focused their ininds on God and in perfect faith aspire to constant union with God will attain their object - God himself soon and easily.181 The second group comprises those who do not worship God 3. but the akşara, i.e. the individual åtman. This aksara is different from the body; so it cannot be denoted by the names of god, iman etc.; therefore it cannot be grasped by organs such as the eyes etc. Moreover, though it exists in the bodies of all beings, it cannot be thought of as being identical with those bodies, for it is of a different kind; so the akşara is common to all beings 483 but it is not subjected to development and therefore constant. Those people, then, who have 4 made all their senses cease to operate, who regard all ātmans - however dissimilar the bodies to which they are confined may be tially equalibecause they all have one and the same form: knowledge, and who therefore rejoice in the well-being of all beings, *84 those people will attain the atman which is of God's kind, that is, released from samsāra.485 This group of people who focus their minds on the 5 ātman will, however, meet more difficulties in achieving their end than the first group of aspirants, the bhaktas. Only after conquering many great.idifficulties people who mistake the body for the ātman will acquire the mental focus on the true ātman, whereas God will soon 67 rescue from samşāra his faithful devotees who, while focusing their minds' on the 'atman,488 dedicate all their profane and sacral acts to God because He is their only end, and who, uniting themselves with none but God, worship him by meditation, prostration, glorification etc., in which they delight 182 480 'the mind being prapyavisaya. "directed toward an end". 481" So R. shades the meaning of G. Juktatomas, for these aspirants are superior to those of st.15 who encounter difficulties, and, as witness st. 7, they will soon (na cirat) reach their end. = G! Wirdesyan.. 183 = G kafastham; on the synonymity of kafastha- and oksora- R refers to G: 15-16-17 kafastho 'ksara uczate Il sittamah puruses to anyol and adds that in aksarovidza (yaza iad aksaram adhigamyate, MundUp. 1,1,5) aksara. however denotes the Supreme Brahman, this because it is the womb of all beinga (who arc kşara-)-and therefore a-ksara- Itself.: 184 or,'as R. adds, ceasing to rejoice in their adversity which results from abhindra-; in other words, the joy regards the well-being of these beings as far as they are åtmans; cf. dtmavat sarvesam bharanam kitesu niratah (n. 241). 186 mam G. = R. matsamánakarom asamsarinom dimanam, the atman being equal to God inasmuch as it is not subject to karman; R refers to G. 14.2 (moms sodharmyam) and MundUp: 3,1,3 (miražjonal paramom somyam wpain). 15% apzakta gatik G. = Rooyaklarisaja monottikk; for aviation is itman, see above (n. 479) ·134 2. How to worship God and when to worship the atman, 8 For these reasons, that God is man's supreme end 187 and that He can be attained very soon and easily, one should focus the mind completely on God and form the conviction 189 that Hc indeed is the highest attainable end. As soon as one has formed this conviction and con- 9 sequently focused the mind 011 God, one will live in God. If one does not immediately succeed in focusing the mind on God completely and constantly, then one should attempt to concentrate on Him by first practising regular representation of him which implies a boundless 10 love of hin. If one is incapable of that, then urged upon by excessive love for God one should perforni devotional acts for the glory of God. Then one will soon be able to practise regular representation of Goul and consequently focus the mind on him and finally succeed in siddhi 11 or the attainment of God. If one does resort to bhaktiyoga *33 but yet is unable to perform even these devotional acts, then one should resort to akşarayoga 480 and practise the renunciation of the results of one's acts. Then, 181 by disinterestedly performing acts to propitiate God, one will attain the knowledge of the atinan and through this knowledge dispel the darkness of ignorance, conteniplate the atman whose sole essence is to be a seșa of God, and acquire the spirit of perfect bhakti 12 toward God.107 More than the practice of regular representation devoid of love, does the knowledge, which causes the atman to be evident and which presupposes true knowledge of the atman, favour the well-being of the atman. Still more than that imperfect knowledge, does the meditation on the atman favour the well-being of the world of which the former is a means. More than that still imperfect meditation is disinterested activity of which the former is a means. As a direct consequence of this activity all evil is annulled and the mind cleared. When the mind is cleared, perfect meditation on the atman is possible, coa 487 or the variant readings - jalaprapyalvad and jilanarthatodd "because of the fact that he is the end to be reached by supreme knowledge" and "that he is the object of supreme knowledge". 189 Ouddhi- taken synonymously with adhyavasdya-. 45° madyogan G. = R. madgund111.samdhanakytamadekapriyarvakaram bho. krisogon. 120 oksarayoga. or atmas oga-: karmayoga which implies knowledge of the atman's nature and is propaedeutic to bhaktt, see supra 3,0. 401 for then one has subdued one's mind (atatmavin G. R. yatamanaskah). R. refers to G. 18,46-54 where this sequence of developments is enumerated. 482 from all this follows, R remarks, that dimanistha (= aksarayoga-, supra 492 ·135 3. The qualities of one devoted to disinterested activity.494 ! !",'ine 1 406 Her does not hate any being, even though it hates hiin. He is 13 friendly to all' beings, whether they hate him or help him. He is compassionate toward all beings which love him. He is not possessive and does not suffer from the delusion that his body is the ātman. So he' is neither delighted nor vexed when fortune or misfortune befall him, for fortune and misfortune are only imagined. He is not transformed 10% by rivalry and power, even if they are inevitable. He is satisfied with 14 whatever he may happen to find for the sustenance of his body. He is constantly occupied by the thought 497 that the ātman is separated from prakſti: He has control over the activities of his mind.106 His conviction as to the matter and purpose which are taught by the doctrine of the ätman is firm. He has focused on God the positive certainty that God is propitiated by disinterested activity and, when duly propitiated, will allow his atman to be evident. A devotee who, through such karmayoga, practises bhaktiyoga is beloved of God, So is the karmayogin who does 15 nothing to vex the world, who is not vexed by the world because he is not interested in it and who therefore is not joyous, intolerant, fearful and irascible, Beloved of God, too, is he who does not care for anything 16 different from the atman, whose body prospers on pure nourishment prescribed by the śästras, who is capable 40p of earning the means to perform śāstric rites, who does not feel pain at disagreeable contacts which are inevitably connected with the performance of sâstric rites and who renounces all activities except those prescribed by the sõstras. Beloved of God is the karmayogin who does not delight in any generally 17 n. 490) is the best means for him who is incapable of bhaktiyoga, whereas for him who is qualified for armconstha but has not yet a pure (santo "free from attachment to results") mind, karmoniştha (that is preparatory karmayoga of disinterested activity which does not yet imply knowledge of the atman) is the best means. The sequence which R. reads in this verse is l. dkydna- (“wandering of un-focused mind in preparatory karmayoga") 2. jang. ("karmayoga with implied knowledge of the atman') 3. tado (sc. jñana-) Aparoksjam ("' contemplation of the ātman") 4. bhakts. It is not clear where jñānayoga enters into this sequence *** this is advanced karmayoga which implies knowledge of the atman, purifies the mind, and is propaedeutic to bhakti. = G. kşami. text spor saprabhovayor, v.l. spordha- which I translate; prabkort- is taken synonymously with probhouse (cf. th. 411) "power". 497 salotons yogi, compare D. 477. = G. yatdimo. = G. daksak. 490 493 ·136 delightful thing and does not hate any odious thing, who is not grieved by common sorrows, does not desire desirable things and renounces 18-19 good as well as evil because both cause his bondage. Beloved of God is he who is equanimous, whether he is approached by a friend or by an cnemy, who is not attached to his dwelling-placc Bos ctc, because his mind is constantly focused on the atman, and is therefore equanimous as to honour and blame 20 4 But the blakta is superior This teaching of the superiority of bhaktınışthå to åtmanışthi is now summarized in the statement that those votaries who hail 301 bhakti as being at once righteous and immortal are most dearly beloved of God 801 = Gamkeladi R Viz in the manner of 122 where the bhaktas were spoken of.

·PART THREE EXPLANATIONS OF TOPICS ALREADY DISCUSSED IN THE PRECEDING PARTS I ATMAN AND BODY 1502 1.' The proper forins of atman and body. This body, though it may be put in sāmānādhikaranya with the 13, 1 experiencing-atman, eg. in the proposition "I am lean", etc. is different from the latter. Sages who possess exact knowledge of the body call it: the experiencing-ātman's - field of experience. A person who knows this body and, because of his very knowledge, must be different from his body which is the object of his' knowledge, 50% is called a kşetrajña by these sages. That person may, when perceiving entities different fron the body, consider his knowing atman to be in a relation of sámā. nådhikaranya to his body, for instance in the proposition: "I who am a : man know this jug'; still, when he perceives his body he will know thatı it is an entity different from his atman and of the same order as a jug, because being an object of the atman's knowledge it is of the same order as other objects of knowledge, so that now the proposition runs: "I know his body too, in the same way as I know a jug." One may conceive the atman to be in a relation of såmånadhikaranya to the body inasmuch as both are indissolubly connected : 604 for the body serves only to particularize 'an åtman as belonging to a certain class. In itself the knowing ātman is not accessible to the organs of vision etc., because its form is peculiar to itself alone and accessible only to a mind Bog bhoktr- dimans "the átman in relation to the body", in contradistinction to praptr, diman. (supra, 3,0) "the atman in relation to its pure self, the atman u the realizer of its own pure form as distinct from praksts". supra 2,18 sot aprihaksiddhi- "inseparable connection of the attribute with the attributed" 800 ·138 2 prepared by Yoga.605 But this does not justify the fools in regarding this knower as the prahști, only because it is proximate to prakſti.50 The ksetrajña is God, i.e. God is its proper form; the same is true of the ksetra.507 As has been pointed out, kşetra and ksetrajña may be put in såmānādhikaranya, both being indissolubly connected because the ksetra particularizes the ksetrajña. Likewise both ksetra and ksetrajña may be put in sämānādhikaraṇya with God, because it is the sole nature of both to particularize God.sns Ksetra and kşetrajña are merely constitutive of God's body. God is the inner Ruler of all kşetrajñas and therefore constitutes their ātman; 509 so they may be put in sāmānādhikaranya with God.50 One should know that ksctra and kşetrajña are distinguishable and that God is the atman of both. There are other interpretations given.511 It is said that the sentence: "Know that I am also the kşetrajña" should be understood to express identity, because of the sāmānādhikaraṇya; then it should be admitted that God becomes as it were the kşetrajña in consequence of Nescience of the truth, and that it is just this Nescience which this teaching seeks to sublate. It should be compared to the information of a reliable man that there is no snake where a snake is imagined, but only a rope: this information sublates the erroneous notion that there is a snake.' So in the same manner the teaching of the Lord, who is niost reliable, sublates the erroneous notion that there is a ksetrajña. But then I would ask: As to this teacher, the venerable Väsudeva, the Supreme Lord, has his Nescience been sublated by the exact knowledge of the atman or has it not? If the aswer be: Yes, his Nescience has been sublated, then I argue: In that case the view, held by Arjuna and others, that there is Difference, is impossible and so is any attempt to teach them, because it is impossible to attribute to the ātman which in your opinion is mere undifferenced Consciousness 805 1 BOS on Yoga see Lecture 6. 806 R refers to G 15,10 tikramantam sthitani vapi bhuñjdram ud gundamitans I vinadha ndrupassant paśyanti panacakşuşalı. 507 because of G. api "I am the kşetrajña as well (as the kşetra)". R: that God is different from both kşetra and kşetrajña appears from 15,16-18 509 R. refers to Antaryåmibrahmana BĂU. 3,7, esp. 22 (M.). 810 R refers to Lecture 10 where God stated that He is the atman of all beings (st 20; ahom almid... sarvabhntaśayasthitah and st. 39 na tad asti vird 3al span mayt bhatam caracaram and st. 42 vistabhadhom idam krasnom ekonscora sthito jagat) and in between (st. 21-38) referred to himself in sämänādhikaranya with all possible beings. by Çankara, GBh. 13,2. 311 ·139 a quality that is 'foreign to it. If, however, the answer be: No, his Nescience has not been sublated, then it is utterly impossible that the Lord could even begin teaching the knowledge of the atman, because He possesses no such knowledge himself. 512 These and similar views are not to be taken seriously. The people who set them forth liave no knowledge and contradict (ruti, smſti etc The truth'is this: the śruti bld asserts that non-spiritual substance, spiritual substance and the Supreme Brahman are distinct from one another and stand in the relation of Object, Subject and Lord respectively. The Gitā 518 itself states explicitly that God by his own will creates cit and acit conjointly and that from that conjunction all beings arise. ·Elsewhere the śruti 515 asserts that, in whatever condition cit and acit.or: Subject and Object exist, their existence depends on God, because they constitute his body and are internally ruled by him, and that God'is their ātnian. This is also the meaning of the śrutis 518 which state that God himself is the world whether as a cause or as an effect —; for cit and acit, which exist as cause or as effect, constitute God's body. So God is effect when both cit and acit substances, which constitute his body, are in their gross, evolved condition, and He is cause, when both are in their subtle, unevolved condition. This ineans that the effect is identical with the cause and tliat therefore the effect can be known if the cause is known. And this again proves the position that-by knowing one, one will know all. 'In the śruti passage: "Lo! I will enter unto the three divinities by way of the living atman and distinguish name and form," $17 the three divinities connote the whole mass of acit. So from this passage we know that all distinctions of name and form are brought about by God's entering into acit via the jivatnian whose ätman is God himself. In result all expressive words 618 signify the Supreme Atman'as modificd by the jīvātmans of the non-spiritual matter. Therefore the sămânādhi- $0 the same reasoning ad 2,12 613 SvetUp. 4,9-10; 1,10; 6,9; 6,16; NarUp 11,1; SvetUp. 1,9; 6,73; 1,12; 1,6; 4.6; 4,5; Mantr Up 1; Cset Up. 4,7 are quoted. 616 G 7,4-5; 9,7-8; 9,10; 13,19, 14,3 are quoted; in 14,3 R. takes Brahmone to mean prakti in its subtle form; for this meaning he refers to MupdUp. 1,1,9 tasındd clad brahma namorapani mian ca joj ate. 616 R. quotes BAU. 3,7,3-22 (21); Subaiúp. 7 (where mpy%• means "the subtle praksti", <tamas in the same sense o c. st. 2); TaittĀr.'3,11,1. bi ChUp. 6,2,1; 6,2,3-6, 8,6, Tasttår. 2,6,2-3. * 317 Chup 6,3,2; R. aites further Taittàr. 2,6,2. sorve vdcakah fobdak; on edecka. sec Renou, Terminologie sub wt. $11 ·140 karaya of a word denoting an effect with a word denoting the Supreme Atman as cause, is used in its primary sense. The upshot of all this is that Brahman is the material cause of the world, '18 because Brahman, if modified by gross and subtle cit and acit, is effect and cause respectively. Nonetheless it is clear that the natures of cit and acit on the one hand and the nature of Brahman on the other are not amalgamated only because Brahman is the material cause of the conjoined cit and acit. For example: the material cause of a coloured cloth is a combination of white, black and red threads. The effected cloth will show a combination of whiteness, blackness and redness where white, black and red threads liave been woven in it; but the colours will nowhere have mixed in the effected cloth, no more than they had mixed in the threads which were the cause of the cloth. Similar-- ly, although a combination of God, cit and acit constitutes the material cause of the world, still in the effected world the respective qualities of God as the Ruler, cit as the Subject and acit as the Object of experience are not confused.520 From all this it will be clear that the Supreme Bralıman, though entering the effect, is not transformed thereby, because his proper form does not change. The fact that He exists at all as the atman of cit and acit substances in gross condition and divided according to their individual distinctions of name-and-form, proves once more that He is effect, for being an effect is: entering into another mode of existence. The doctrine that the Supreme Brahman is without qualities 821 is true as far as it means that He is without all evil qualities, as the śruti clearly asserts.522 The doctrine that knowledge is the essence of the Supreme Brahman is undeniably true if that be understood in the sense that the essence of Brahman, who is onniscient and omnipotent, cann only be reflected upon through knowledge and that this essence is knowledge inasmuch as He is self-illuminating. 523 619 'bralimopadanan jagat, that is: Brahman constituting sa whole' with citi. and aciti in uncvolved condition. 690 R. adds that this contparison holds only to some extent: for, whereas thel. threads have a separate existence, and, if combined by the will of a person into a cloth, constitute at once cause and effect, cit and acit have no separate existence and therefore God, modified by cit and acit, constitutes at once cause and effect himself, 621 doctrine of advaitavāda, refuted in detail in ÇBh. 1,1,1 (Th. p. 78 ff.). 592 R. quotes ChUp. 8,1,5. to prove that Brahman is knower and essentially knowledge R. refers to o BundUp 2,2,7. 3 ·· 141 i The view, that the plurality of things is unreal since they cannot i; be ensouled by Brahman, because all plurality is essentially foreign to 1-Brahman,: isc.contradicted: by several śrutis 524, which affirm ti that | Brahman does exist by his own will.in a plurality of modes, because i his being is constituted by the plural and manifold, moving and im- 11 movable entities. This affirmation that_Bralunan is by his own will s, modified by, manifold entitics because He is the experiencer in all kinds (of manifold forms, is certainly not contradicted by other srutis whicli 1. point, to unity.525 1 This detailed exposition, may suffice to show that there is no room i for the view that Brahman is nescient, nor for the view that difference in 'Brahman is due to upādhis. By the srutis themselves one can know tithatįthere is no contradiction between all srutis which, in the aforesaid n manner, assert that essence and nature of God, cit and acit are differ- (ent, that they are at once cause and effect, and that cause and effect ware eternal. 22. [The body. : Presently:it.will be summarily explained what a kşetra is, which 3 elements depend on it,528 to what transformations it it subject, to what vend it has originated 627 and what is its proper form; and what is the p proper form, of the kşetrajña and what powers it possesses. The rşis, 4 i Parāśara etc.,628, have, worded this knowledge of ksetra and kşetrajña sin many ways: Moreover they state that Vasudeva constitutes the ātman noftļthe distinct, kşetra and kşetrajña.628. Many passages in the three Vedas 530 affirm very lucidlyıthat kşetra and kşetrajña exist separately and that Brahman is the atman of both. The 'Brahmasūtras, too, deal ?' With this subject and their arguments carry conviction.531 This same i knowledge ofi, kşetra andı kşetrajña will; now. be briefly, explained 1 by God. "The kşetra depends on the great elements earth, water, fire, 5 L 328 524 - Taittle, 262; ChUp 62,3; BẦU; 3,4,7; 6,5,6; 7; 11. 5025 BAU: 4,4,19; 6,5,15. 3ddsk G. = R Jesam ośrayabhalam. -627 =,G. yalprabhavah: yat gato hetoh, so jasmai prasojandza. $28: R. quotes VP. 2,13, 64-66ab; 84; Jócd-98. 520 MBh. 13,159,137. 530, explof, G. chandobhir viridhaih. -61 Gr viniscita. explained by "resulting in positive knowledge"; the, VS. passages are 1. on kşetra: 2,3,1-18; 2 on kşetrajna; 2,3,19-39; 3. on God's being the atman of cit and acit inasmuch as he actuates them: 2,3,40.

·142 833 634 wind, ether –, Aliamkāra as the primeval elenient, Mahat 632 and Prakşti; on the ksetra depend the tattvas, i.e. the 5 sensoreal senses, 5 motorial senses, the co-ordinating manas, and the 5 objects of the 6 senses: Desire and hatred, happiness and unhappiness, arc the effects or the transformations of the hsctra. They are dharmas of the purusa, yet they are transformations of the ketra because they originate froin the conjunction of åtman and ksetra and are therefore effectuated by the ksetra. The combination of these various elements is brought about by the cetana on which they ultimately depend.5*s Summing up, the ksetra consists of substance, constitutes the basis of the senses, exists as a combination of elements subject to the transformations desire, hatred, happiness and unhappiness, and serves to be the substratum of the cetana's experience of happiness and unhappiness. 7 The qualities which one should possess in order to be able to know the atman in the effects of ksetra are the following: humility, sincerity, 8 inoffensiveness, patience, uprightness, attachment to one's guru, purity, 9 detachment; impatience with regard to objects, discrimination between 10 ātman and non-ātman, sence of the deficiency of bodily existence; dis- 11 passionateness, equanınity; constant bhakti in solitude, dependence on the knowledge of the ātman,ose and fixation on this knowledge. These qualities assist a person who is conjoined with prak,ti in knowing the atman; all other qualities lead to ignorance, because they are incompatible with the knowledge of the ātman. ܐܢ 2 12 3. The Ksetrajña.637 The proper form of the individual ātman will now be explained; by virtue of this knowledge -- which is attainable with the assistance of the above qualities -- one will reach the pure ātman, the ātman exempt from the dharmas of prakrti like birth, old age, death etc. The individual atman is beginningless and endless; 138 it is subject 632 = G buddhi-, not to be confounded with buddhi- as, a psychological function, supra 2,41 833 Gatakta-, not to be confounded with avj axta- = ātman- 634 R refers to G 13,20 636 R reads samghataś cetanddhytik, the latter word being a bahuvrīni adjectival to the former. 536 adhyalmajñananityattam G. = R nişthatvam R : that principle which knows, the kşetra as said above (st. 1): ctod (sc. kşctrans) jo vetti... 333 KathUp 2,18 is quoted, R. reads anddi malparam. - 637 ·143 519 512 543 but lo God, of whom it is a eşa, It is a quantity uto of the category ksetrajña, distinguishable from and not circunscribable by the body 541 It cannot be called sat or asat, because it is neither effect nor cause The atman's conjunction with the conditions of effect and cause results, not from its proper form, but from its concealınent by ignorance or karman, Isetra and ksetrajña conjoined may be called cause, not the pure ksetrazña alone, because the condition of cause results from karman 6+4 The atman in its pure form is able to perform the 13 tasks of hands and feet, of eyes etc, completely, 5tw it is present in everything because it cannot be determined by space etc It is capable 14 of knowing the objects with and without the functioning of the senses, it is detached froni all bodies, yet it can support all bodies It is by nature exempt from the gunas sattva etc , yet it is capable of experiencing the gunas It can abandon the elements completely and exist 15 without a body, and it can exist within a body In the spontaneous operations 080 of the body it is at once unmoving, because of its own stable nature, and moving, because i. is in a body Though existing in the hsetra, it cannot be compreliended by the samsarins because its unconimon subtlety sets it apart from the body Though present in the body, it is distant from those who are devoid of the above qualities, and near to those who possess them Though present in all beings, the 16 atman is undivided because its only form is being a knower, to those, however, y ho dot no know this form, it appears to be distributed over all shapes of beings divine human etc It has already been pointed out 548 that the atman can be known 347 039 3+1 542 R sat = Gratparan that God is superior to the atman is proved by 12 for the atinan as a seşa of God R cites BĂU 3722 (M) ÇyetUp 69 6 16 570 brahman GR brlattvagunagogi ksetrajnatattvam for brahman brhant. cf CBh 14 14 (Th p 385) see Gonda Brahman (passim) for the sense or = atman R refers to 14 26-27 and 18 54 see also Intr R refers to CvetUp 59 sa canantzaza kalpate he adds that the atmo is circumscribable in so far as it is subject to karman = effect for an entity is called sat in the condition of effect when it has the form of god man etc but it is asal or cause if it is shot an effect he refers to TaittAr 871 asad vd idan agra dsit / tato za sad ajdyate that is when in subtle condition in which they constitute Br s body ie the atman can be called cause in the above sense of conjbined with 45 R quotes (vetUp 3 19 which refers to the Supreme Brahman but acc. to MundUp 318 and Chup 7,26,2 the ind atman is similar to the Supreme Br , so that the sune holds good for the atman R such as eg those enumerated in ChUp 7,123 above 7 17 813 347 praksti 5-10 847 humility etc 648 ad st 2 ·144 652 as being different from the body because it knows the body; now it is said that the same can be known on other grounds. Because it supports the elements combined in the shape of the body, it can be known as being different from the elements supported. Because it annihilates and originates food etc., which is constituted by elements, it can be known as different from these elements. 17 Knowledge, the light of the atnian, ,548 illuminates even luminaries - such as the sun, a lamp etc. - which dispel only that darkness which hinders the contacts of senses with objects. It is beyond prakſti.850 Therefore the atman can be known as knowledge, because it has but one form: knowledge, and is attainable by the above means to know- 18 ledge. When a devotee of God has acquired this knowledge of the kşetra and the knowledge of the means leading to the attainment of the atman in its proper form, distinct from the kşetra,551 he is qualified to reach that state in which he is released from samsāra. 4. The natural conjunction of utman with prakrti. 19 Prakſti and puruşa, and the conjunction of both, have no beginning. The transformations of the praksti, desire, hatred etc., which cause a person to be tied to samsāra, and the qualities of humility etc., which cause him to be released, originate from prakſti. So the beginningless prakſti conjoined with the atman and developed into kşetra is, through its own transformations and its own qualities, the cause, alike of-a person's bondage and of his release. 20 The activities of body and organs which, are activities in experiencing — depend on the prakſti developed into kşetra. This prakſti is subservient to the person or puruşa who is the agent, as stated in the Sätras.554 This agency of the puruşa means that the puruşa is the cause and initiator of all activities to which the subservient prakſti is instrumental. So all experience of happiness and unhappiness depends on the puruşa conjoined with prakști. The puruşa itself finds no happiness excepts in self-experience. When however the puruşa is conjoined 683 650 549 G. jyotik equated with "knowledge", for dimaprabharapam jñanam. = G, tamas; cf. tamas in SubalUp. 2, which R. always explains by prakſti (eg. supra n, 15). 551 R kşetra is treated of in 5-6; the means of knowledge in 7-11; the knowledge of kşetrajña in 12-18. = G. madbhavdya, the atman being similar to God in so far as it is not essentially subject to karman, = G, karza- and karana- resp. Vs. 2,3,33, 532 333 354 ·145 with prakrti, it has experiences of liappiness, unhappiness etc, which are conditioned by its conjunction with prakrts and effectuated by the gunas sattva etc The purusa, existing in a particular shape and nature divine, 21 human etc which is a result of previous deleopments of prakrti, is attached to happiness etc wluch consi t of the gunas and are proper to that particular nature, and is active in performing the good and evil acts leading to that happiness etc In order to experience the results of hus acts he is born in a certain nature, good or evil, this new existence induces lum again to be active and consequently to be born again in samsara, until he cultivates the qualities of humility etc by which he may attain the atman The purusa, when existing in such a body and conniving at its 22 activities, looks on and consents, therefore it is the lord of the body In the same way it experiences the liappiness and unhappiness resulting from the body s activities So because it rules supports and exceeds 555 the body, it is a sovereign lord as compared to its body, senses and mind Likewise it is called the body s sovereign atman, - sovereign as compared to the body and a most sublime purusa, ie a purusa whose knowledge and power are not to be circumscribed by the body, as has been said above 558 Nevertheless, so long as it is attached to gunas, the purusa is sovereign only as compared with the servile body He who knows that the purusa and the prakrta have the aforesaid 23 natures and who knows the nature of the gunas which is still left to explain --, he knows discriminatingly He will not be reborn conjointly with prakrtı but attain the purified atman characterized by non circumscribable knowledge as soon as he dies Of those who posses this knowledge there are several categories 24 1 the bhaktas with perfect yoga who contenplate with their minds the atman in their bodies, 657 2 the jñanayogins with imperfect yoga, who contemplate the atman when they have qualified their minds for 3 the karmayogins, - a unqualified to practise jñanayoga, b preferring an easier method, c compelled by their authoritativeness to practise karmayoga and who contemplate the atman, being qualified for yoga by karmayoga which implies jnanayoga, 4 karmayogins who are 25 358 yoga, 655 556 seşitvena having the body as seşa subservient instrument st 12 357 dhyanena G = R bhaktijogma dimoni dimanam = sarirasthulam al- Månam almand jnanasa 658 R sümkhyayoga = jndnajoga (cf sdmklıya supra 2,39) 10 ·146 not qualified for any of the methods but listen to sages who know the truth and then worship the atman through acts they too will contenplate the atman and conquer death, 5 the traditionalists 65P who are unable to do more than listen to the sages these will contemplate the atman when they are purified of evil and practise karmayoga etc 26 When a being is born with a moving or an immovable atman, then he is born from an interdependent combination of ksetra and ksetrajña, 27 composite, never apart He who perceives that the atmans in all composite beings of all dissimilar shapes are equal because they always have one and the same form knowledge, and that they do not perish when the bodies die, lias an exact perception of the atman But a man who looks upon the atmans as unequal, simply because the shapes of the beings in wluch they reside are dissimilar, and as subjected to birth, 28 death etc, is eternally doomed to samsara When a person perceives that the atmans, residing in all bodies and being the sesins, supports and rulers of all these bodies are equal because they all have the same form knowledge, then he saves the atman with his mind 500 from samsara As a result of his perception of the equality of all atmans he will attain the atman in its pure form, without this perception one will implicate one s atman in samsara 29 When a person perceives that all acts are performed by the prakrti, that therefore the atman is non-agent and that the atman has the form of knowledge, then he perceives that the atman's conjunction with prakrti its directing capacity and its experience of happiness and unhappiness all result from ignorance effected by karman, and then 30 he has an exact perception of the atman When a person perceives that all different modes of existence of all beings depend on one principle, prakſti and not on the atman, and that the varieties of new beings issuing from these beings again arise from prakrtı, then he will attain the atman in its purest form 31 This sublime atman is not perishable like the body, for it has no beginning it does not act and is not bound by the body s modes of existences, because it is free from gunas 32 Question Granted that the atman does not act because it is free from gunas how can it be possible that the atman is not contaminated by the body s modes of existence which accompany the atman eternally? ensuer In this the atman may be compared to space albeit associated with all substances space is too subtle to be contaminated by the modes = G Stutupardianah 660 dimand GR mamasd ·147 of existence of all those substances; likewise, though present in all bodies, the ātman is too subtle to be contaminated by their modes of existence. The kşetrin illuminates the entire kşetra, within and without, by its 33 own light, like the sun illuminates the entire world. And, even as the illuminating sun is totally different from the illuminated world, so the knowing åtman is totally different from his kşetra. Those who discern the difference between kşetra and kşetrajña by 34 means of their knowledge of the existing difference, and who know how 581 they can be released from the prakſti of the elements, will attain the sovereign, i.e. the released ātman in its purest form. II THE GUNAS 1. The manner in which the gunas cause the bondage of the ātman. Now another kind of knowledge will be dealt with, to wit the 14, 1- knowledge of the guņas. This is the most important knowledge concerning prakſti and puruṣa. Having acquired this knowledge a man is equal to God and no longer subject to origination and annihilation. Before the role which the gunas play in the bondage of the atman 3 is explained, it is said that the conjunction of puruşa and prakſti is brought about by God himself. God causes the purusa and prakſti of all substances to be conjoined: He plants the mass of spiritual beings 662 as an embryo in the Mahad Brahma 503 which is the womb of the nonspiritual matter; in other words, God conjoins his spiritual prakſti, constituted by experiencing puruşas, with his non-spiritual prakſti, constituted by the kşetra of experience. From this conjunction all beings arise: the Mahad Brahma the non-spiritual prakſti is the cause 4 of all these beings. God is the sowing father: He conjoins the spiritual beings with certain modes of existence in keeping with their karman. Now, what is the cause of our repeated births -- as a god, a man etc. in conjunction with acit and in harmony with our previous karman since the beginning of creation? That is the three guņas which are R.: moksjate 'nereti nokşal, these means being the qualities of humility etc. summed op supra st. 7-11. or the jivabhūtapraksti of 7,5, here, acc. to R., called embryo because it is the seed (bija) of all beings. was by R. cquated with the non-spiritual praksti of 7,4, in contrast with the jivabhūta (7,5); in the opposite mahad R. reads an indication to this cquation, for the non-spiritual prakrti is the cause of Makot, Ahamkára etc; for Br. = prakſti R. reiers to MundUp. 1,1,9. 5 561 582 ·148 inherent in the prakrti conjoined being and particularize its nature, and which can only be known through their effects brightness etc, which are not apparent in pure prakrti but are apparent in its transformations, Mahat etc The gunas bind the purusa, who is conjoined with a body in all its evolutions from the primordial prakrt but who in itself is not subjected to gunas they bind the purusa within the restrictions of his 6 corporeal existence 54. The sattva guna gives rise to light and happiness, for it is inunaculate that light is enlightenment on the proper form of Things, this guna causes health Sattva causes a man to be attached to happiness and knowledge and binds fun in tlus way Once attached to knowledge and happiness, lie will be actively engaged in realizing them by profane and Vedic means, and attach hiniself to then when realized 7 The rajas guna causes sexual desire general ambitiousness and affection for one's nearest Bh So by exciting Ins lesires at binds a dehin to acts These acts may be good or evil and cause him to be born in a 8 nature in which lie will experience the good or evil results The tanas guna springs from false knowledge, it binds the dehin through neg- 9 ligence laziness and sleep Summing up, sattva mainly causes an attachment to happiness rajas to activity, and tanas to undutıfulness by causing false knowledge 10 As has been said above, the gunas inhere in the prakrta which gradually is developed into a body Queston But then, how can they produce effects which contrast to one another? Ansuer Although all three gunas are inherent in prakrti conjoined with utman they can, owing to previous karman and different nourishment,Sc predonunate over one another Sattva preponderates when rajas and tamas are subdued rajas when sattva and tamas are subdued, 11 and tamas when sattva and rajas are subdued From the effects can be seen which guna actually preponderates When knowledge is ef- 12 fectuated, then rajas preponderates When greed, final as well as armless activity, 5€ sensoreal activity 668 and desire are effectuated, then SUS 564 expl of Gajaam ( essentially) imperishable resp Griga (R joşitpuruşajor anyong aspTha), trsna (R sabdadisarvoorsaj aspha) and songa ( Rputrādışu sambandhışu samslesaspeha <V sac 'cling to ) the influence of nourishment will be dealt with in Lect 17 = G praziti drambla explained as esp 'final energy" us Gaamid the non ceasing of sensorcal activity 600 507 ·149 action rajas preponderates When no true knowledge, 568 no activity, no sense 13 of duty and false knowledge are effectuated, then tamas preponderates Wlien at a man's death sattva preponderates, then he will be reborn in 14 a famıly 570 of people who have true knowledge of the atman and be qualified to perform acts furthering the true knowledge of the atman When rajas preponderates at his death, he will be reborn in families who act to gain results and be qualified to perform acts leading to 15 results — heaven and the like When tamas preponderates he will be reborn as a brute incapable of aspiring to man's major ends According to those who know the developments of the gunas a 16 person who lias died while sattva preponderated and consequently has been reborn in a family of sages, will - in virtue of lus disinterested gain more sattva in his next life and live without suffering 671 A person who has died wlule rajas preponderated will suffer in samsara, this suffering consists in endless activities for the sake of results A person who has died while tamas preponderated will suffer from perpetuated ignorance Question to what results does the increase of sattva in subsequent 17 lives lead? Ansu er When sattva increases, it will produce knowledge, ie true evidential knowledge of th atman 672 When rajzs increases, then one s greed for results like heaven etc will increase too When tamas increases, it will produce negligence, consequently incorrect activity, consequently erroneous knowledge which will increase tamas again, and finally no knowledge at all Sattvika persons will gradually rise and 18 attain release Rajasa persons who act for the sake of results and consequently will be reboin to continue acting, will remain in the middle which means general unhappiness because it will lead to ever new births Tamasa persons, stooping down to ever worse acts will gradually go down to the condition of sudra, of animals, insects, vegetables, immovable matter 2 How people, whose sattva has gradually u creased, nay rise beyond the gunos A man's sattva will increase when he partakes of sattvika nourish- 19 ment and performs disinterested acts to propitiate God and totally 370 prakasa- (in G aprakdsa-) 'enlightenment as above st. 6 Glokon expl by samahan, hence 'family" 872 surmalam G = R. dulkhagordharahstom Judnam G = R. almaz &thdim; oparokşarapam. $13 ·150 373 hun by suppresses his rajas and tamas. When in this favourable condition he perceives that the gunas are the agents of activities corresponding to gunas and knows that the atman itself is non-agent, then he will attain the condition of God 20 Question. What is meant by the condition of God'? Answer Cognizance of the immortal utnian, for a dehin who lias risen beyond the three gunas which arise from prakrti developed into a body, and who perceives that the ātman is different from the three gunas and has the form of knowledge, will be released from birth, death and old age and cognize the atman 21 Question By what signs can a man who has risen beyond the gunas be recognized? How is his behaviour which is a sign to recognize and how his proper formAnd how has he risen beyond the gunas? 22 Answer A man has risen beyond the gunas when he does not hate the effects of the gunas, ,574 if they are present in undesirable things, and does not desiie them if they are absent from desirable things different from the ātman He takes no part in anything, for he desires 23 nothing but to contemplate the ātman He is not disturbed by the gunas which may seduce or pester him by desire or hatred His acts are not dictated by the effects of the gunas, for he perceives the gunas in their 2+25 effects He is equable in happiness and unhappiness, his love for the atman causing luis equanimity because these effects are not the atman's; so a clod, a stone and a piece of gold are the same to lum He does not prefer the desirable to the undesirable He knows how to discriminate between prakrti and ātman,575 so no blame or praise will impress him because they arise from virtue or lack of virtue which result from the delusion that the atman is just a human being So he is equable when honoured or when blamed, and consequently is indifferent to friends as well as enemies Thus he renounces all activities resulting from his being a dehin 26 How is one to rise beyond the gunas? Not merely by realizing the difference between ātman and prakrti,576 for this realization can be sublated by a wrong vasanā Only when a person pays homage to God through perfect bhaktıyoga, can he conquer the almost invincible gunas 514 573 cf supra 3,29 G prakåsa, prorth and moha- are taken resp as the effects of sattva, rajas and tamas (above st 11, 12 and 13) expl of G dhira., from V dhr., cf n 262 598 as set forth supra st 19 ST3 ·151 Only then is he qualified for brahman's condition, ie can he attain the ötman as it really is, immortal and imperishable, 577 for God is the 27 support of the atman, of the eternal dharma, 578 and of perfect felicity.379 III GOD'S SUPERNAL MANIFESTATION According to the srut: 580 the roots of the asvattha tree, which is 15, 1 eternal, are planted above and its branches reach downward This asvattha tree is the samsāra, beginning with Brahma who resides above the Universe, and ending below in men, cattle etc living on the earth It is eternal because its continuous flow cannot be stopped before a perfect knowledge is effected Again, the leaves of this tree are said to be the Hymns, for the samsāra is made to increase by the desiderative acts which are explained by the srutis 581 He who knows this samsara to be thus knows the Veda, for the Veda sets forth the means by which the samsara may be stopred so one's knowledge of the samsara helps the knowledge of the means by which one may overcome the samsara The downward branches which spring from the previous 2 karman of these men etc, sprout downward again into men etc and upward into gandharvas, yaksas, gods etc, all these beings flourish through the gunas and their shoots are the objects The roots of the tree in the world of Brahma ramify in the world of men, according to - men etc 882 karman People in the samsara are unable to see this tree so as it has been 3 described A man can only perceive this much that he is a man, son of so-and-so, father of so and so, living in circumstances corresponding to his conditi n He does not see that the end of the tree is brought 377 of the kaivalyarthin 878 of the aisvaryarthin bralıma. (in brahmabhijaga st 26) is synonymous with brahmano amitaszaug asja, or the atman in its pure form whom to reach is the ambition R remarks that dharmassa being on a par with brahmanal and sukhasza (which both are the aspirants objects), must also be an object to be attained, not merely a means of attaining an object it is synonymous with aišvarya, the aim So this felicity being the ambition of the third aspirant, the jnanın, or perfect bhakta R. connects this line with the passage of prapatus (714 f ) where it was explicitly stated that the gunas can only be overcome, and the atman consequently only attained by prapatti, for 2 discussion of this passage see Ch. IV, R 25 expl of G prahul, R. quotes KaphUp 61, TaittĀr 1,2,52. e.g ApS 19 16 3 and Jastrs 1101, that the leases are these stutis dealing with desideratis e acts R explains by the fact that like the samsira flourishes through the fulfilment of desires so a tree flourishes through its leares 14., acc. to the nature of their karman. 30 R 582 ·152 cease 586 in the about by detachment from enjoyments which consist of gunas, nor that the tree springs froni attachment to gunas, nor that the tree is founded on ignorance 583 which is the musconception that atman is non-itman 4 One should cut this deep-rooted asvattha down with the sword of detachment forged from perfect know ledge, and then onc should find that place from which one will never return Question How does the attachinient to experiences which consist of gunas an attachinent dating back to beginningless times to exist, and how does the erroneous know ledge the root of this attachment, cease to exist Answer To sublate this ignorance, one should take refuge aforesaid priinordial purusa +8for He is the creator of everything and this active attachment to experiences which consist of gunas has originally arisen from him This attachment is indeed an ancient one. for the ancient aspirants knew it. they took refuge in God and were 5 consequently released from their bonds So witch people have taken refuge in God, then his grace will facilitate all their activities they will no more be subject to the misconception 386 that atnan is nonatman, they will conquer their attachment, and delight in meditating on the atman, their desire for things different from the atman will vanish, they will be released from the pair of opposites happiness and unhappiness, and they will know the natures of atman and non-atman Then they will attain the atman such as it is, in its form of unimited knowledge 6 The light of the atman cannot be illuminated by sun or moon or fire It is God s supreme light from which one will never return it is God's because it is an anisa " and a vibhuti of God, and it is supreme because it can illuminate even the sun etc, but cannot be illuminated by them for it is know ledge which illuminates all Yoga kindles the light of knowledge but yoga is impeded by beginningless karman That karman may, however, be stopped by detachment founded on prapatti 7 This atman an eternal amsa of God, will either become a jiva 583 paraphrases resp Ganta , adi and sampratistha R reads prapadzed he seems to know the vulgate reading prapadze jatah, or at least the vi prapadja zatah the latter of which he comments prapadze Jatal — if correct -- should be interpreted prapadyu igatah ('in consequence of that (prapattı) alone ) cf however Intr Ch IV P 26 27 for ajñanonivyttyadek read 112yttase for adja R refers to G 9 10 108 76 hence the meaning of antadha below on amsa cf ÇBh 23 42 (Th p 58 ff) and 3,2,26 27 (Th 618 f), sce Gonda Bhakti generall p 633 ff P635 f 691 585 586 mnoha 58T 011 R ·153 body bhūta,589 darkened by ignorance and existing as a living being, and govern the senses and mind of the body, or it will exist in its proper form, released from ignorance in the aforesaid manner. Whatevers 5*9 the atman enters and from whatever body it departs, it will always retain those senses with the subtle elements and roam with them like the breeze roams with the odours which it has carricd from their original abodes. It will adapt those senses and mind to their 9 natural functioning in objects and thereby experience these objects. Those who are perplexed by ignorance do not perceive that the 10 ātman-with-guņas is conjoined, forms a whole, with human naturc etc., which are particular developments of prakſti consisting of guņas, nor do they perceive that this ātman is either departing from a certain mass of prakſti, or existing in it and experiencing the objects, and that his åtman might at some time be different from such a mass human nature etc, and have only one form, knowledge. They are unable to perceive this, for they have the misconception that the ātman is akin to that mass to which it is conjoined. Those, 580 however, who know the difference between mass and atman and so perceive that the atman, albeit present in all conditions, is different from whatever mass it is conjoined with, have a clear vision of the truth. Karmayogins who practise prapatti will perceive through yoga that 11 the ātman, though existing in the body, is different from it and has a form of its own. But those who exert themselves without prapatti and whose minds are therefore unqualified and incapable of contem, plating the atman 581 do not perceive it. It has been said above 50% that knowledge can illuminate all lumina. 12 ries, and that the ātman, whether released or existing in a body, is a vibhūti of God. But the light itself of the luminaries, which is a development of prakſti, is also a vibhūti of God: their light is God's light, for He has granted it to them. The carrying-capacity of the earth, 13 too, comes from God, for He enters into the earth and carries all beings and nourishes them, Likewise, by entering into soma, which consists of the juice of amrta, He becomes all herbs. By becoming the 14 digestive fire in the bodies of living beings He digests their fourfold 389 S8S i.c. conjoined with praksti- or jirobhinta- see G. 7,6. read you charfram. Boo expl. of jjanacakşşah. cf. G. 14, st. 26 and 27. St. 6-7 591 692 ·154 807 in 15 food, 593 for God rules everything by his own will and He exists as thc ātman within all existing beings, in their hearts from which the knowledge, which is the root of activity and inactivity of all beings, springs forth 501 Therefore, the memory 685 of all beings springs from God, and so does positive knowledge 590 and the sublation of ignorance And therefore God may be known by all Vedas, although they deal only with divinities like Agni, because God is their ātnian and eternal ruler So God grants the fruit 50% of the Vedas, and He knows the Vedas which expound him in the above manner. This is the only way hich the Vedas can be explained 16 Therefore, one should hear from God what the essential meaning of the Vedas is There are two purusas which are known in the world, ksara, 1e all beings created conjoint with acıt and naturally transient, ie the jīvas, and aksara, ie the released ātman in its pure form, no longer conjoined with acıt, which is kūtastha or having none of the characteristics of the body which is a development of prakrtı 17 There is, however, a third purusa, differing from both the ksara and the aksara purusas that is the Supreme Atman, who pervades and supports the three categories 600 of cetana, conjoined cetana and released cetana, from which He is different, because He is the eternal Lord 18 Inasmuch as God transcends the ksara purusa, he transcends aksara and released ātman as well Therefore He is the Supreme Purusa or Person, and so He is styled by sruti and smrt: 601 899 603 R viz khadyacosjalehyapeg atmaka "to be chewed, sucked, licked and drunk 504 TaittĀr 3111 BAU 37,3-22 (M) Mahanar Up 117, ChUp 8,1,1, VP 11 17 20 and Manu 12 122 are quoted 595 defined purvanubhūtızışaj am anubhavasamskäramatrajami jñanain GOG defined indrıyalıngagamajogajo zastuniscayah indriya. “perception' lunga inference' , agama "scriptural authority' the three pramanas which R recognizes joga- in the sense of "intuitive presentation is not a separate pramana (Lacombe, ASV p 281), but being memory (smurt:-), is implied by perception, that here joga- is included among the pramanas is certainly, as Dasgupta points out an anomaly (III, p 214) J97 Gapohana either agrarianivrits- ("removal'), or = nhana- = "con- Jectural knowledge (s v NK) 508 antakyt. G=R phalakst R both ksara- and akşarapurnişe- are generic names, the common characteristic of the foriner being the common upadhı of conjunction with prakştı, and of the latter the common upadhi of separateness from prakſti loka- in Glokotrajam expl by that which is perceived (loky ate)', so lokatragd- means the three categories which are perceived 001 cdartlid. alohanal loka id: suustır thoczate "loko means smisti- here because (through smisla) the purport of the Veda is seen', for sruti R quotes ChUp 8.12 2 3, for smrti VP 5,17,34 500 BOO ·155 He who knows that God is the Supreme Purusa, differing in kind 19 from ksara and aksara purusas because his nature is imperishable and because He pervades, supports and rules all beings by nature, knows all that can be known as a means of attaining God He practises bhaktı towards God in all the ways 0% which are said to lead to the attainment of God And his knowledge will excite Gods love, the love which responds to the knowledge of God and that which responds to all kinds of bhakti towards God Therefore one should cherish this knowledge of God's transcendence over both other purusas Herewith has God revealed that most mysterious doctrine of his 20 transcendence to Arjuna whom He considers to be qualified to hear it because of his purity 003 Through this doctrine, which can be known by the sastras, a man who wishes to attain God may acquire the buddhi thereto and perform all tasks which should be performed IV THE DIVINE AND THE DEMONIAC The beings who are active in this karmayoga are divided into two 16, 6 classes, 1 the divine and 2 the demoniac To which class they belong is determined at their very birth by their own karman It has already been explained in detail, to which conduct the divine are born as they submit themselves to God's commandment, they practise karma-, jñānaand bhaktıyoga in order to be released from their bondage and attain God 404 1 The Divine A person belonging to the divine class of beings is free from fear, 1 his internal organ is purified of rajas and tamas, he is fixed on the discrimination of the atman as a principle different from prakrtı, he is generous, performs sacrifices to propitiate God, is fixed on the practice of his Vedic task, being convinced that the entire Veda deals with God and his vibhutis and explains how God should be worshipped, and he performs austerities which favour his capability of acting He is sincere, 2 non-violent, tells the truth of the truth is not offensive, is free from anger, renounces property incompatible with the interests of the atman, 602 sarvabhoucna G = R sarcabhajaraprakdrah 603 expl of vocative anagho. los ing in the world, can attain release. 50 R explains loke 'smi karmas oga being the means by which a man, 604 ·156 trains his senses to turn away from objects, cos abstains from hurting speech, is compassionate, does not desire objects, is not harsh hut worthy of associating with sādhus, has a sense of shame, and remains 3 unattracted by desirable objects He resists all attacks of wiched persons, is patient and persevering, and his internal and external organs are pure and qualified to perform their tasks, he does not interferc with the desires of others and he is not over-proud 2 The Dcinoniac 600 4 A person who belongs to the demoniac class of beings because he has been born to infringe God's commandment like the demons do practises dharma for the fanie of it, delights in experiencing objects and is consequently unable to discriminate between what ought and what ought not, he is conceited irascible, scandalizes sãdhus rot and is unable to discriminate between higher and lower reality, what ought to be done and what ought not 5 The above divine nature of submission to God's commandment leads to release from bondage and to the attainment of God The demoniac nature of infringing God's con mandment leads to bondage and degeneration Arjuna who was dubious of his own nature, is reassured being the son of Pandu, that leading Vaisnava, he belongs by birth to that class whose nature is divine 7 Whereas the Divine are born to practise karina-, jñāna- and bhaktiyoga, the Demoniac are ignorant of the Vedic dharma which leads to prosperity and release dos Neither the purity nor the ability required to perform the Vedic acts as prescribed by the Vedas are proper to t. eir nature nor do they practise the twilight ceremonies which bring about this purity So no auspicious veracity is proper to their nature Moreover they deny that the world is ensouled by Brahman 609 and that it is 8 ruled by God 610 They deny that the entire creation can be understood to originate from the association of prakrti and purusa, and so they do not understand it at all and contend that the world is caused by 607 605 santul G = Ridrzanam 24şaj a prarantanirodhasansılanam 606 iejas. being 'the power to overcome and rule others' (arabhibhavanasaklı ) = G porusiain contrasted to mordazan in st 2 608 pratiti G = R abhyatdava 11. rtti = nokşa-, both are effects of the observance of the Vedic dharma 600 saliam here in its upanışadıc sense (TaittUp 211) of Brahman = God, apralışthaill not being founded on Brahman , for which R refers to VP 2,5,27. = Gants. di ani, R refers to G 10,8 610 ·manner They support themselves by their cgoism, power, pride, desire 18 157 011 and up desire Therefore, hy maintaining this contention they do not realize 9 that the ātnian differs from the body and they lack all discernment because they cannot conceive that the atman is different from the body inasmuch as the ātman knows the body Consequently they do much harm to everybody they are born to bring the world to ruin They 10 resort to a desire which can crrcely be realized, and to realize it they are driven by their ignorance to get money in unlawful ways, they parade their unorthodox views with arrogance, pride and presumption Although they may die today or tomorrow, they plan projects 11 which extend beyond their limitations and whose materialization will take all the time before they die, as ordinary persons will Therefore they think that man's supreme end is enjoyment, and they are convinced that no end could be more exalted Trapped by a hundred hopes and 12 acting upon nothing but desire and anger, they aspire criminally to many things in order to enjoy their desires They are ignorant enough 13 to think that they have obtained all that they possess by their own efforts and not by virtue of an unseen cause, 2013 that they have realized their ambitions and acquired their money of their own accord, without the assistance of an unseen factor, and that they may do it again They 14 attribute to themselves the power to slay an enemy, and the bravery and perseverance to slay more They do not allow for an unseen factor that is an invention of stupid weaklings So by themselves they are independent and lords over others, by themselves they have experience, not through an unseen power Their success is due to themselves, and so are their power, their happiness, their riches, their pedigree. 15 Who in the world, they ask, is my equal" In their ignorance they believe that they sacrifice, give and enjoy by themselves, independently of the grace of God Distracted by all their conceited reflections, ensnared by 16 the net of bewildernient and given to the enjoyment of their desires, they die in the middle of it all and fall a prey to hell. They pay homage 17 to themselves, regard themselves as perfect and come to nothing. for intoxicated by their money and their conceit of knowledge and descent they perform sacrifices for the fame of it, and not in the prescribed ind anger, and therefore they hate God within their own and others bodies and try to discover fallacies in the doctrine of Gods existence = G ghiftusalgrat Jx odprte, which is the invisible influence excrins by hafido casas Jesliny ·158 19 by inconclusive sophisms "13 But God hurls these cruel, impure and meanest people into cycles of existence, revolving around birth, old age, death etc , there they will be born in circumstances inconipatible with the attainment of God their buddhis will be depraved and cause their gunas to be active in functioning conformably to the circumstances in 20 which they are born So gradually they will fall deeper and deeper, devoid of and never arriving at true knowledge of God, until they reach the nethermost level 3 The cause of the atman's decline in demoniac nature 21 The demoniac nature that hell1 614 has a threefold cause which destroys the atman, viz desire, anger and greed Therefore 22 these three should be renounced When a man is released from these three, which cause erroneous knowledge of God, he will practise all that furthers the interests of the atman His knowledge of God will make him aspire to please God, and so he will reach the uppermost level 23 Lack of reverence for the sāstras is the main cause of that hell for if a man rejects the sastra called Veda, and the instruction of God called Veda, 01- and acts merely to realize his wishes, following the lead of his ambitiousness, he will never attain any siddhi in the next world, nor will he find any happiness in this world, let alone the attainment of the supreme end V ON THE ACTS WHICH ARE ESTABLISHED BY THE SASTRAS 1 Acts which are not established by the sästras have not the desired results, for they are of a demoniac character. 17, 1 Arjuna does not know that acts which are not established by the sāstras have no results, and he wants to know the various results various in so far as effected by the various gunas - which follow acts which are not established by the castras, but are performed in faith Question What is the position of those who neglect the regulations of the sastras but perform sacrifices in faith? Is that position sattva, rajas or tamas? 2 Answer Sastric faith is of three kınds, and it is determined by one's own nature one's own preferences which are effectuated by previous 613 paraphr of G abhyasini akah 614 narakasza G = R Asurasvabhavorapasya 615 - 1dhil G = Rzedakhyam madonusasanam ·159 arthals; acc. to R., the word saltva- or imtahkarana. implies here body, sensorcal sraddha bharati lantahkaranaip jadrśagunay nktam tadzisayd sraddhd data ity' 670 sraddhamayal G. = R. sraddha parindmah; the following is R's para 819 unhappiness. ritual acts 010 ścsak. 817 tvara. 018 dharmak. 619 sativa. G organs etc. as well. vāsanās.018 A man has faith in that act for which he has a preference. Faith is the zeal 617 in executing the means to fulfil a desire; so it presupposes confidence. Vasană, preference and faith all originate from that particular natural conjunction with prakſti which corresponds to the properties 018 of the atman. The factors which condition these properties are the guņas which inhere in body, senses and internal organ. The guņas can only be known by their effects, and these effects are the cognitions of body, senses and internal organ conjoined with guņas. Hence that faith, too, is of three kinds, it is either of a sattva, or a rajas, or a tamas nature. Everybody's faith corresponds to the guṇa with which his internal 3 organ is conjoined. When a person has a matured faith 620 in auspicious acts which themselves are the eventual outcome of that faith -- then he will gain the results of these auspicious acts; consequently faith, or zeal, the first thing required to gain a result. Those who have a faith of sattva nature sacrifice to the gods; so 4 the faithful zeal in sacrificing to the gods who cause supreme bliss unstained by unhappiness is of sattva nature. Persons of a rajas disposition sacrifice to yakşas and räksasas; their faith brings about limited happiness interrupted by unhappiness. The faith of a tamas person brings about an extremely linited happiness which mostly is However, no happiness at all will result from ritual acts which are 5 not enjoined by the sõstras, because such acts are contrary to God's teaching. Moreover, they do harm to the performers: they who perform tapas etc. which enjoined by the śāstras are subject to conceit, ahamkāra, desire, hankering and violence, and they 6 torture all embodied beings and the jivas, which are ambas of God, within their bodies. 021 They are of a demoniac persuasion: for demons R.: svåblärah srdsadharano blavah prácinardsandnimittas tattadrucivi- R. antahkarana-; sarcassa purşasjäntahkaraninurend phrasis of G. erst man G. = R madamfoblatam jiz om.

·160 act contrary to God's commandment Therefore they will find no happiness at all and fall a prey to a multitude of calamities a 7 2 Acts which are established by the sāstras are of three kinds, according to their determining guna Nourishment Nourishment €22 is of three kinds, as it may be determined by each of the three gunas Consequently the sacrifice is also of three linds, even as tapas and charity 8 Sattva hınds of nourishnient please a man whose sattva preponderates These kinds of nourishment increase lite and consequently know ledge, 3 power and health Thiey increase happiness while developing into fulness and they increase pleasure because they induce a person to perform acts which give him pleasure These kinds of rourishment are sweet, juicy, substantial and agrecable to the eye 9 2 Food that agrees with a rajas person is bitter, sour, too salty, very hot, very biting, dry and burning Such food being of rajas nature increases unhappiness, sorrow, illness and eventually rajas 10 3 Food that is stale, spoiled, reeking, putrid, that consists of left-overs of persons who are not gurus and that does not consist of sacrificial agrees with a tanias person It increases tamas Therefore, people who in their own interest want to increase their sattva should partake of nothing but sattva food b Sacrifices remnants 024 11 sattva a sacrifice which is sanctioned by the sāstras and is performed, not to gain a certain result, but as an end in itself, as a propitiation of God 12 2 rajas a sacrifice which is performed to gain a certain result and to win a reputation 13 3 tamas a sacrifice which is not performed with the sanction of virtuous brahmans who are fainiliar with the ritual, nor with mantra, daksınã and faith, and the substance of which is not of the recommended kind 6.3 R the expl of the varieties of ritual acts begins with that of the varieties of food because food lies at the root of all CO3 R. equates here saltva with antahkarana (above n 619) and the latter with its effect knowledge 624 amedhjam G = R. az ajñarham az ajñasistom sty arthoh ·161 mind entails: serenity; c. Tapas. Tapas may be of the body, the tongue and the mind Tapas of the 14 body entails : worship of gods, gurus, sages, brahmans; purification by ablution in tirthas etc.; sincerity of bodily actions; chastity; nonviolence Tapas of the tongue entails: unhurting veracity; agreeable 15 and auspicious language; the practice of the Veda task Tapas of the 16 6:25 benevolence; control over one's language; exclusive attention for the atman 1. sattva: the above threefold tapas, if in perfect fasth performed by 17 people who do not aim at any result but regard it as a propitiation of God. 2. rajas: tapas performed to gain a result 18 meg to win a reputation 620 and therefore motivated by conceit; being a means of achieving a certain end it induces a person to keep moving lest he fall and be subject to annihilation. 3. tamas: tapas unreasonably performed by undesirous people who 19 thereby torture themselves because they do not investigate the possiblaties of themselves; and tapas performed to destroy other people. d. Charity. 1. sattva: charity disinterestedly done at the right time and in the 20 fight place to the right person who has no profit to offer in return 2. rajas: charity, if that means the presentation of a not beautıful gift 21 made with a veled hint at an expected reward 3. tamas: charity not done at the right time and in the right place to 22 the right person, and done without any ceremony of cleansing the feet etc and without courtesy. 3. Vedic acts are characterized by Om, Tat and Sal. Om, Tat and Sat are the three sords which accompany Vedic ritual 23 :27 The syllable Om accompanies the sacrifice because it is a in itself, and is therefore used at the beginning of a Vedic sacrifice etc. The words Tat and Sat accompany the sacrifice because the first is a term for the object of worship and the batter expresses a property. Those who are connected with these three words, acts. preliminary act 628 manah frasidah G = R Morusah tradhetaretustium viz solksrom napig, resp "homaze pued by trash tuffield last you. brahman- Veda = Vodic act. anga..

·162 ie persons of the first three stations, brahmans, ksatriyas and vaisyas who are entitled to perform Vedic sacrifices, and the Vedas and the sacrifices themselves have all been created by God in the beginning 4 How the three words are connected with the ritual 630 24 a Om The ritual acts prescribed by the Vedas, which are performed by persons of the first three stations, will always proceed after the syllable Om has been pronounced Moreover the Veda is always remembered together with the word Om 25 b Tat The ritual acts which are performed by persons of the first three stations who do not aim at the results but aspire to release may be expressed by the word Tat which is a word for Brahman because these acts constitute various means of attaining Brahman 26–27 C Sat The word Sat is, in Vedic and in common usage, used in the sense of "existing' and 'good' Therefore the devotion of Vedic persons of the first three stations to sacrifice, tapis and charity is said to be sat because it is good The acts which are auspicious for these persons are also said to be sat or good So the Vedas Vedic acts and Vedic persons are characterized by their connection with the three words Om, Tat and Sat, and thereby distinguished from what is not Veda or Vedic 28 Whatever ritual acts sacrifices etc are performed without faith are asat, although they may correspond to the precepts of the sastras The reason for this is that these acts will never lead either to a result in samsara or, beyond samsara, to release VI MISCELLANEOUS 1 Tyaga and Sannyasa are synonymes 18, 1 Question According to the sruti 631 both tyaga and samnyāsa are means of attaining release Now what do both words exactly signify? If they are not synonymous what exactly is their difference? 2 Ansaer Some sages hold that samnyasa being relinquishment of desiderative acts is as such synonymous with tyaga whereas others say that tyaga means relinquishment, not only of desiderative, but also 629 G brahmana explained as qualified for lrahman or Vedic acts (cf above n 627) 630 R quotes MBh 13 149 92 sa zal kah yat fat padan anuttamam' R quotes TaittUp 4 12 and VundUp 226 031 ·bhair yudh; 017'd rigatajiural // where murdsil means the rouncuation of result mirmamah that of possessii eness, and moji samnjuja that of personal and 4 R. quotes Chla 6,5. Ann&NIJ) um at sm1. Sti. ** R. relors to st. 32 infra *here (alse kroxine is 2Klatke in 163 633 founder 041 os manisinam G. = R. inmigraills; mania: WASTA R.'s expl. of G. nijata.. R. refers to G, 3,& WS R. reiers to G. 3.13. fuddhau sallivudkih etc. of periodical and occasional acts.c32 So their difference would be one 3 in degree. Certain sages, adherents of Kapila, nay, even orthodox followers of Kapila,633 contend that all acts should be renounced by aspirants to release, because acts, like passion and other defects, only bind them. Others again maintain that these acts should not be relinquished. Now, God's decision is this: tyága is threefold, as has been said 4 before,634 viz. the tyaga or renunciation of the result of the acts, the ātman's possessiveness with regard to the act, and the atman's agency in acting. The acts themselves, sacrifice etc, should not be renounced 5 by the aspirant, but on the contrary be performed until his death, for they purify the worshipping 935 aspirant of his previous karman which is incompatible with his worship. God's supreme doctrine is that the 6 aspirant should perform the acts as propitiations of God, while renouncing his possessiveness and the result of his act. Samnyása, or relin. 7 quishment, of periodical and occasional acts 030 is wrong, for without acts it is impossible even to sustain the body.037 If sustained by sacrificial remnants, the body enables the person to acquire perfect knowledge; if not, it will bring him to error. 638 The śruti states that food nourishes the mind and that the immediate presentation of Brahman depends on the purity of one's food.639 So it is wrong to relinquish periodical and occasional acts, such as the mahāyajñas, because then one cannot sustain one's body by sacrificial food. The relinquishment of these acts because of the crroneous notion that they bind the performer is rooted in tamas, i.e. in the ignorance effected by tamas.s0 Still, although they recognize that the acts may gradually 8 lead to release, some fear lest they ruin the performer's mind, because the activities required for them the earning of money etc. - cause MR.: this means that samns Isa- and is dga- are in any case syncas mous. as will be amply proved by st. 4: 7 and 12 infra. marişinul G. = R. kapila zaidikaś ca lanniaisuussrinch. Kapila is the Samkhya; the theory is that of the sümkhyan Yoza and Adria G. 3,30: maji saruni karnani sumuusyddissim scel333 / nis dir nurms wow - buddhah ·164 042 suffering and because the acts themselves, requiring strenuous efforts, vex the body If on account of some such fear a man decides to devote himself to the practice of knowledge and to relinquish his proper acts, then his relinquishment is rooted in rajas he will not acquire the result of his relinquishment, that is knowledge, for that would be contrary to the sästra 611 In fact, the acts do not clear the manas in a visible way, but (in an invisible manner) through the grace of God 9 One should justly hold that the periodical and occasional acts proper to each man's station and stage of life, are to be performed for their own sake, as a propitiation of God, and consequently one should renounce possessiveness and result This renunciation is rooted in sattva, 11 se true knowledge 64% of the purport of the sástras Then one will be animated by sattva, possessed of true knowledge and no longer doubtful, and renounce the result and one's agency of and one's interest in one's acts So one will not hate acts with undesirable results which occasion negligence 64 or like acts with desirable results 645 Summing up, the sástra prescribes that the interest in, and the result and the agency of, acts should be relinquished, but not the acts themselves a dehin possessed of a body that should be sustained cannot give up all acting, for acts are necessary to sustain the body, and consequently the mahayajñas are necessary Only he who renounces the results of his acts 048 is rightly called a tyāgın 647 12 Question But do the sastras not prescribe the ritual acts in connection with their respective results ? But then, when one is to perform these acts, one is at the same time bound to reap their fruits, whether tray are aimed at or not. These fruits being incompatible with release, the aspirant must refrain from all acting Answer No, for the results (which are of three kinds undesirable desirable heaven etc -, and mixed etc) will come, at a time subsequent to the performance of the corresponding acts, only to those who are not tyagins in the above sense, but they will not come to the tyagins So, the results of periodical acts are avoided, if the performer acts only for sake of release in the same way as he might have acted to sustain his body or to materiahell etc - son, cattle R. refers to st. 31 infra. 64 for G niyato- as above n 636 843 R. refers to G 14 17 and 18 30 644 R refers to KathUp 1,24 645 G kufala- and akusala resp. R this itaplies the renunciation of interest and agency as well CAT R. as witness Mabanar Up 105 tydgenaike amrtattam amule 040 ·619 R. obviously derives samkhyo- from sardhsJ = buddhi. (cf. G. 239). so samkhya. "that which is realized by the sidiki buddhib, the knowledge about Vedic lore" (R.: the Vedic buddhi realizes that God is azeri by fears of body, senses, pråpas and jivitman, as asserted by BAU. 3,7.2 (11.) asd Taittir. 3,11.2); with tyāga. they really are, 5. the Supreme Atman as the inner Ruler who is the main cause, as kplante G. R. nirnaje which I interpret hatou safhanke 165 lize his desires. It all depends on the end to which the acts are applied; that they may be applied to achieve release is proved by the śruti.648 Therefore, samnyāsa is the renunciation of one's interest in, and of the results of and one's agency of, one's acts, and so is synonymous 2. God is the agent of the acts. It is now explained how one may realize that the atman is non-agent 13 by realizi that God, the Supreme Atman, the inner Ruler, is the gent; so that one may relinquish all possessiveness with regard to acts and results: for it is God who performs acts by means of the jivātman which is his and its organs which are his for the sake of his own sport; which proves that God's jivātman is responsible for all acts and results, Those who know the sămkhya say, on the strength of their positive conviction which is formed by the Vedic buddhi concerning things as 849 that five causes bring about the success of all actions. These five causes are now set forth. În all actions, whether corporeal, 14-15 oral or mental, which are either enjoined or forbidden by the śāstras, & there are five causes: 1. the body, that conglomeration of gross elements which is gorerned by the jīvātman; 2. the agent, which is the jīvåtman; 3. the motorial senses with the mind, which work out in different ways to complete an action; 4. the different functions of the fivefold vital air; The jīvātman derives its agency from the Supreme Atman, as 5.50 G. Nguys a- and zipcrllaresp. oss cdki. Vaths, hence cdhisthanam = body. = G. karcnon Aythagridiem. R.: ceffalabdent Paresim djur whiclyütt. HR relers to G. 18,15 and 1861. 650 651 632 653 646' BAU. 6,4,22 is proved by Vs. 23.19 júo, 'is at 2d 22.U daris, Luruskanu.

·166 058 witness the Sütras 650 The objection that in that case the jivatman cannot be bound to act is disposed of by the author of the Sūtras in the explanation that God makes the jivātman act, wlule considering its volitional effort 47 That means that the jīvātman itself makes, by his own will and by means of lus body, organs etc and the powers inherent in them, an effort which depends on that body etc , that body etc are, however, granted by God So God actuates the jivåtman, within whoni He resides, by granting it his permission, but it is the jivātman itself which is the cause of its activity, and therefore it is subjected to the injunctions of the sāstras, because it acts by its own free will For example when a number of people co-operate in removing a rock, they together constitute the cause of the removal, but the one person for whose sake the rock is removed is alone responsible for the removal of the roch, though it be effected by inany persons 16 So, he who perceives that the atman alone is agent, wliereas actually the ātman derives its agency from the permission of God, is mistaken, for lie does not perceive the real agent because his knowledge of the 17 real state of affairs is incomplete He, however, who has rightly directed huis mind to the difference in agency, because he realizes that God is the agent, and so is not subject to the misconception of egoity, that is, that he acts himself, and who has the insight that he, while acting, is not bound by the result because actually he is not agent, he then, although he have slain all these liosts of enemies, does in fact not slay at all and is not bound to experience the results 3 Description of the effects of sattva, rajas and tamas 18 The injunction to acts, like jyotistona etc, is compounded by three elements 1 knowledge about the act which is to be performed, 2 the act to be performed, 3 the knower of that act The act itself the object of the knowledge sub 1 - is compounded by three elements: 1 the required means, substance etc, 2 the action, sacrifice etc , 3 the performer 19 The knowledge of the act to be performed, the act to be performed, and the performer of the act are threefold, each of them being divided according to the three gunas Now one should hear, while the effects of the gunas are summed up, how the above eiements, knowledge etc, are divided according to the gunas 650 057 638 112 VS 2340 pardt tot, tac chrutel vs 2341 krtaprajatud peksas fii, zihitapratīsiddharaiz arthyadıbhg ah cí Ch III, P 15 16 ·sattva a performer who is not interested in the result, has not the 26 idea that he is the agent, who, while acting, endures the pains which necessarily appear before the act is completed, who is energeuc, and whosc mind is not transformed by success or failure of the act and knowledge with the ritual act, the guers of st. 18 sopra us knowledge of the 200 to be performed", the same applies to rajas ud i knowledge Po krte karmory orubechy mu tkcom untuk 167 1 Knowledge a 68 sattva that knowledge by which all different beings - different in 20 station and stage of life - are seen to have in common an unitative principle, the atman, and therefore to be equal in spite of their differences, and imperishable, in spite of the transitoriness of their bodies, and untransformed and incapable of interest in the results of their acts rajas that knowledge by which the atmans in all beings are, on 21 account of their existing in a plurality of forms, held to be manifold and different and to be capable of taking interest in results etc tamas that knowledge which is directed entirely to one act Beo 22 which will have an extremely limited result - as though it would have all possible results, which, consequently, is unreasonably directed; which has an erroneous content as it involves the above notion that the atmans are different, and which has but a limited result C 2 Act a sattva b an act proper to station and stage of life, not involving 23 interest because of the misconception that one is agent oneself, not performed to win fame or not to win notoriety, 1e without, conceit, and without a desire of its result Fajas an act, performed for the sake of the result on account of 24 the misconception that oneself is the agent and has performed the act with strenuous efforts an act, performed without consideration for the pains per- 25 tinent to the performance of acts,601 for the loss of money, the hurting of living beings and for the atman's capacity of completing the act, this lack of consideration being due to ignorance of God's agency C tamas 3 Performer a of the preparatory activities 654 R. 16, at the time of undertaking 21 set, here the correcta of the 000 acts like saenifices to shosts, deceased ancestors cil ·16S 602 001 27 b rajas a performer who aspires to fame, sceks the results, does not want to spend the money required for the act, who, while acting, hurts others, who is not pure and who rejoices in success and is grieved at failure 28 C tamas a performer who is not qualified to perform sastric acts, who is uninstructed 6u3 and lazy, who lias a preference for magic etc , who is deceitful and lax even if the act has already been started, who is uninstructed 003 and lazy, who has a preference for magic, pays malevolent attention to others for a long stretcli of time 29 The positive knowledge 65 which results from discriniination, as well as stubborn perseverance on when an action lias begun, are also threefold according to the governing guna 1 Buddhi 001 a 30 sattva knowledge of the dharna leading to fortune and the dharma leading to release, 607 of what ought and wliat ought not to be done of the respective practices of the above dlarnias in different places, times and circumstances, of the fact that not observing the astra is dangerous and observing the sastra is tranquillizing, and of the truth about samsara and release from samsara 31 b rajas inexact knowledge of the above dharma and its opposite, of what ought and what ought not to be done of their respective practices in different places, times and circumstances 32 tamas false knowledge by which all ends are misconceived dharma is mistaken for adharma and reversely advantage for non advantage and reversely, higher for lower truth and reversely 2 Dhrti 33 sattva perseverance by which all activities of mind, prana and senses which are permanently directed to, and which are means to, the worship of God as a means of attaining release are endured 34 brajas perseverance of a person desirous of results by which the с a 601 ayuktak G = R sdstriyakarmdrogyak 663 prakslah G = Ronadhgatavidyah 031 sathah G=Rabhicdradıkarmariicih 663 G buddhr- 15 explained by uvekapirzakantscazarni pam yndnam G dhrts- explained by perseverance (ridharara ) when an action which 15 a means to release has been undertaken but meets with an obstacle resp G practiti and nizsits- which are here taken in the sense of their causc dharma cf n. 608. 680 687 ·GCimabuddhisrud 15 the "deurent (citest: Trc ) about by the relinquishment of the agency of acts when acts are beiry performed, and this latter relinquishmort is brought about by the realization that God is the agent Now it will be said that such an act, 169 activities of mind, prana and senses as means of attaining dharma, artha and käma are endured 688 tamas perseverance of the fool by which he persists in those ac- 35 tivities of mind etc which bring about sleep and perplexity and which are directed to objects that bring about fear, sorrow and despair Now it is said which happiness again threefold according to the 36 governing guna results from the above knowledge, act and agency, in which happiness incomparable joy and the end of all grief in samsara may eventually be found after long practice sattva happiness which at the beginning of yoga is like unliappiness 37 because its realization requires strenuous efforts and because then the distinct proper form of the atman is not yet cogized, and wlucli at the end is like elixir because the distinct proper form of tlie ātman appears perforce as a result of practice, and which originates fron the total cessation of the buddlu's focusing on everything but the atman rajas happiness which immediately when experienced is like clıxır 38 because then the senses contact the objects, but which at the end, when which first caused the agreeableness of the objects - have ceased, is like poison because it will lead to hell etc tamas happiness which immediately when experienced and also at 39 the end causes the ātman to be ignorant of the truth about things and which is brought about by sleep, laxity of sensoreal operation and negligence about one's task All this signifies that an aspirant should suppress rajas and tamas among gods who is free from the three prakrt-born gunas + God can be attained by acts proper to one's station and stage of life 41 Tyaga or relinquishment is a means to release 670 The relinquishment of result and act is broughe and acquire sattva There is no living being among men, in learen or 0 God and that it results in the attainment of God To irtroduce thus cpc 6 ie the purutirthay, 17 contrast with recue is an of the buddhi wach is sclely concerned with the la с a b the hunger etc the proper form of the acts is which is synonymous with simnyasa which is performed as a means to release, constitutes a propi.alicy of presently set forth, logehes with its *** Rreless to lahir...l'p. 10,5 ·170 a 071 functions and differences according to the various gunas of the natures of their performers The gunas originate from the nature, or the previous karman, of brahmans, ksatriyas, and vaisyas which has caused them to be born in their proper station Sattva arises when rajas and tamas are suppressed and originates from the brahman's nature , rajas arises when sattva and tamas are suppressed and originates from the ksatriya's nature, tamas preponderates slightly in the vaisya and strongly in the sūdra from whose natures it originates when sattva and rajas are suppressed The acts of these various stations, differing according to the governing guna, are expounded by the sastras 42 From the brahman's nature arises the act of control over the external and internal organs, sastric chastisement of the body, qualification to sastric acts, endurance, sincere behaviour, positive conviction that this is truly the purport of the Veda that God is the Supreme Brahman with all his divine attributes 672 43 b The acts proper to the ksatriya's nature are heroism, invincibility, stubborn perseverance, competence, the holding out in a desperate fight, the sacrificing of possessions to bestow them on others, and the power to rule others 44 c The acts proper to the vaisya are agriculture, cattlebreeding and trade d The natural task of the südra is service to the above ranks The acts and tasks summed up above are illustrative they imply acts like sacrifices etc , prescribed by the sastras, as well as the different functions of all four stations, the sacrifice, naturally, is proper to the first three stations, brahmans, ksatriyas and vaisyas alike, the various tasks of the brahman - viz control over external and internal organs - are proper to the aspirants of all three stations But they are here assigned to the nature of the brahman since it is easy for a brahman to accept these tasks because in hım sattva naturally preponderates, whereas they are not assigned to the ksatriya and the vaisya because in them rajas and tamas naturally preponderate The brahman's functions are sacrificing for others, teaching and accepting the ksatriya s function is protecting the people, the vaisya's husbandry etc, and the sudra's service 073 etc 671 G sama and dama- resp 672 Gostikzo R. refers to G 15 15, 10,8 7,7 5 29 17,46, and 10,3 03 for dhrt: see above n 666 ·A man devoted to his proper task attains the highest end How? 45 When by means of his proper acts he has worshipped God as the inner 46 Ruler of divinities like Indra etc to whom his sacrifices are he will attain God,074 who is the cause of the activity of all 47 beings and the pervader of the universe,075 by the grace of God Therefore, one's proper dharma relinquishment of agency etc which constitutes a propitiation of God is very easy to perform for a person who is conjoined with prakrtı because this dharma, or karmayoga, is sensoreal activity So, albeit defective, this proper 676 dharnia or karmayoga is better than the dharma of another, re of a person capable of controlling his senses -- or jñanayoga, because the latter involves the risk of negligence Consequently, since action is natural to a person conjoined with prakrtı because it means sensoreal activity, that person will not implicate lumself in samsara when he acts On the other hand, 48 Since jñanayoga involves negligence because it can only be executed when the senses are restrained, a person devoted to jñanayoga may implicate himself in samsara this doctrine of Lecture III 15 herc resumed So, even if one is qualified for jñanayoga, one should not relinquish action, which is easy because it is natural and which docs not involve negligence, even though it may bring about unhappiness All performances, of karman as well as of jñana, are accompanied by unhappiness, but still there is this difference between the two that the mind is controlled, when one does not desire to be agent oneself because one realizes that God is the agent, and when, tlicrcíorc, onc has positive samnyasa and so performs acts, one will, despite ores actions, reach the supreme state or dhyanayoga one should hear in what manner one will attain bralman, orice ore has achicved the dhyanasıddh which is attainable through lifelong daily Practice of karmayoga this brahman is the highest attainab'e crd or that knowledge which is dhyana. One is qualified to be brahman, ie 31- to be released from all bonds and to experience the itn.an in its pure 16 Ruddhi. means here the attainment of God 41. R. ie the dharna which are should arropu't 0 R refers to G 7.6-7, 94 and 10 10 to be taken in the sense of the recent ITILA AT KLY 171 directed karmayoga jñanayoga When the buddhi is not attached to anything apl of G 13kcymjediis easy and does not involve negligence in contrast to when 9 result etc. - from jñanayoga which also results , that is the cessation of sensoreal activity '" You 50 IT ·172 878 081 has 682 form, when one practices dhyānayoga in the following manner : directing the buddhi to the pure ātman; qualifying the mind by turning it away from the objects; removing the objects; renouncing the preference and aversion occasioned by the objects; living at a place where nothing can hinder the dhyāna; eating neither too much nor too little; directing the operations of body, speech and mind to dhyāna; being constantly intent on dhyānayoga until death; taking an aversion to all objects- but the one entity to be meditated upon, by considering the defectiveness of the objects; giving up the misconception of egoity as well as the forcible influence of vâsanā which nourishes this misconception, and the resulting pride, desire, anger and possessions; being free from the notion that that which is not the ātman's is the atman's; and finding one's sole happiness in experiencing the atman. 54 Then, when the proper form of one's atman, whose nature is to be a sesa of God 680 and whose form is unlimited knowledge, been revealed and this proper forin is not contaminated by the kleśas,. acts etc., one will not mourn over any being but God, nor desire any being but God, but be equal and indifferent towards all beings; not caring for anything, one will acquire bhakti towards God suprenie bhakti which is the experiencing of the most dearly beloved One. 55 Through such bhakti a man will know God in all the majesty of his proper form and nature, virtues and manifestations; and immediately after knowing, he will attain God in virtue of 083 his boundless supreme 56 bhakti. This is the crowning development of the disinterested performance of periodical and occasional acts proper to station and stage of life, which are performed to propitiate God. But it crowns also the desiderative acts: when one performs, not only the periodical and occasional acts, but also 684 the desiderative acts while relinquishing one's agency to God, then one will by God's grace completely attain 57 that eternal end which is God. Therefore, one should leave all acts -- together with agency and object - to God because one knows that one is ruled by God; and, while realizing that it is God who is to be 090 670 which proses that dk3 d11a- here is not synonymous with bhakti, but means the knowledge in the contemplation of the atman as discussed in Lectures 4 and 5. R. refers to G. 7,5. 381 expl. of G brahmabantal. 682 the five klešas are ignorance (widya), egoity (asmila), preference (raga-), aiersion (diepas) and affection (abhinir cla-), VAK. s.v. 6 R. G. totas must refer to bhakti, for bhakti is the only means to attain God, as witness G 11.54. 6H for G. reads "all acts" (sarvakarıdx!).

·faranam gaccha sariwbhdEYTJ GR sorulm. Mens vlotte beings are forced by the Lord to follow their prakrti in accordance all knowledge and on which all action and inaction depends beings which are put in that mechanism which is called prakrtı developed into body and senses For this reason Arjuna should be completely sub 62 mitted to God,887 the Lord of all If not, then he will still have to fight the battle, inevitably, for his ignorance, stimulated by Gods maya, wall make him do so Therefore he should fight the battle in the manner which God has explained, then God's grace will make him attain Herewith the knowledge which is to be acquired by the aspirant 3 to release, that most secret knowledge of karma- and bhaktıyogy, is set what one wishes to do so far as one's qualifications reach performi forth in its cntirety, and, considering it in its entirety, one should do karma-, jñana- or bhaktiyoga at one's option R. reiers to G 15,15, 10,8 and BAU 3.7.2 (21) ** R refers to RV 1.22.20 TaittS 4,7,131 RV 1164.50 RV 1qim 173 and He is their law-giver actuating by means of his own māyā - supreme santi eternal end 688 attained, and in that spirit performing one's acts and devoting oneself to this buddhıyoga, one should always keep God in mind Then, while 58 being absorbed in God and performing all acts, one will escape from all dangers of samsāra by the grace of God When, however, one refrains from listening to God's word, because one thinks that one knows everything that ought and ought not to be done, then one will be lost, for God alone knows what all living beings ought and ought not to do, When Arjuna is under the delusion that he knows of his own 59 accord what is good for him and what not, and, not heeding God's command, decides not to fight, then this independent decision of his will be fruitless, for his prakrti will make him submit to God's command, although his fool's mind is grieved by the fact that independence is only of God 098 For heroism is the ksatriya's natural duty, and bound 60 by this duty he will be unable to suffer the enemies' insults and he will engage them in the battle which he now shirks out of ignorance All 61 with their previous karman the Lord Vasudeva, who is wont to rule all, resides in the heart of all beings the heart from which arises 686 many while which consists of gunas - all and the the release from all bonds of all acts maistuloniry atasodingnomonosom aj ram, NIEUR 1021, and ChUp. 313,7 ·174 64 It has been said 888 that bhaktıyoga is the most secret of all secrets because it is the best way to salvation Now Arjuna should hear God's final word on bhaktı, God speaks this word to Arjuna's advantage, 65 because Arjuna is very dear to him He should practise that continuous representation synonymous with knowledge, worship, meditation etc - which has the form of contemplation and which is most dear to the worshipper 600 He should love God excessively and therefore practise the above representation while being completely absorbed in the worship of God,891 and humiliate himself before God If he does so, then, God promises,69% he shall attain God, for he is held very dear by God, so that He cannot endure being separated from him and hence makes him reach 66 Himself While performing all dharmas — ie karma-, jñana- and bhaktıyoga which are means of attaining supreme bliss at his option according to his qualifications, and at the same time relinquishing their result, his agency etc , he should realize that God alone is the agent, the object, the end and the means 693 Then God will release him from all evil incompatible with his attainment of God, evil piled up by endless wrong activities in beginningless times therefore he should not despair 694 67 This most secret doctrine should not be taught to someone who does not practise tapas, nor to someone who practises tapas but not bhakti, nor to someone who, though he practises bhakti, does not listen, nor certainly to someone who discovers defects in God's proper 68 form, his sovereignty and his virtues But he who explains it to bhaktas will, when he has practised supreme bhakti towards God, 695 689 G 9,1 890 interpretation of G monmond bhara, for this passage of ÇBh 1,1,1, D 8-10 (Th p 13-16) =Gmad;dji Rajonam půjanom / aradhanam ho poriparnasesoryinh 'propitiatory worship is the complete performance by a subservient person of all services which are due to his master on this passage of 9 34 001 R. remarks that this promise must be taken literally, not merely as a flattering turn of speech (upacchanda ) 093 R. this is the sastric relinquishment of all acts, see forth above 49 and 11 644 R gives an alternative expl of 66 cd Arjuna should not despair of being capable of bhaktıyoga he should forsake all various, endless and on account of the brevity of life impracticable dharmas (expiatory rites) corresponding to all various endless sins piled up in beginningless times which are incompatible with bhaktiyoga, and, in order to succeed in bhaktijoga, hc should take reiuge in God then God will rescue him from all his sins, see my remarks Intr Ch. IV. p. 27 696 asamenarbhaklınırdesus tas lyonlaporthoranijalajnapomiya ·174 - 090 64 It has been said 688 that bhaktıyoga is the most secret of all secrets because it is the best way to salvation Now Arjuna should hear God's final word on bhaktı, God speaks this word to Arjuna's advantage, 65 because Arjuna is very dear to him He should practise that continuous representation synonymous with knowledge, worship, meditation etc which has the form of contemplation and which is most dear to the worshipper He should love God excessively and therefore practise the above representation while being completely absorbed in the worship of God,891 and humiliate himself before God If he does so, then, God promises, he shall attain God, for he is held very dear by God, so that He cannot endure being separated from him and hence makes him reach 66 Himself While performing all dharmas ie karma-, jñana- and bhaktıyoga which are means of attaining supreme bliss at his option according to his qualifications, and at the same time relinquishing their result, his agency etc, he should realize that God alone is the agent, the object, the end and the means 683 Then God will release him from all evil incompatible with his attainment of God, evil piled up by endless wrong activities in beginningless times therefore he should not despair 692 694 67 This most secret doctrine should not be taught to someone who does not pract tapas, nor to someone who practises tapas but not bhaktı, nor to someone who, though he practises bhaktı, does not listen, nor certainly to someone who discovers defects in God's proper 68 form, his sovereignty and his virtues But he who explain it to bhaktas will, when he has practised supreme bhaktı towards God, 698 091 689 G 9,1 800 interpretation of G manmand bhava for this passage of ÇBh 1,1 1, p 8-10 (Th p 13 16) = G madzaji R. yazanam pujanam / dradhanam hi parsparnasesaurith 'propitiatory worship is the complete performance by a subservient person of all services which are due to his master on this passage of 934 492 R. remarks that this promise must be taken literally not merely as a flattering turn of speech (upacchanda ) OH R this is the sastric relinquishment of all acts see forth above 49 and 894 R gives an alternative expl of 66 cd. Arjuna should not despair of being capable of bhaktiyoga he should forsake all various endless and — on account of the brevity of life - impracticable dharmas (expiatory rites) corresponding to all various endless sins piled up in beginningless times which are incompatible with bhaktıyoga and in order to succeed in bhaktıyoga he should take refuge in God then God will rescue him from all his sins , scc my remarks Intr Ch. IV B. 27 das asamdnarbhaktinirdesus tasy atyanta par thoranljaldjad pondya.

·mahal murah G. = R. Rahabuddhch. former in samsāra, has now given way to the knowledge that the atman is different from prakrti and so has a different nature truth about God the Supreme Brahman, that of the higher and lower Truth about the ātman, and the knowledge that God is the Supreme Person who can be known by the Vedānta and who can only be attained by worship through bhakti which is to be achieved by means of the and of cautious performance of periodical and occasional acts which presuppose the regular practice of the former knowledge and love of God. Therefore Arjuna is now freed from his despair which resulted from error nourished by his love and compassion for his relatives, and, being no longer doubtful, he has been restored to his old self. Henceforth he will observe God's words, dealing with the necessity of fighting etc.: he will enter into battle. Then Samjaya related to Dhrtaristra that he had heard this moving 74 and wondrous dialogue of Krsna and Arjuna, xocessed of great buddhi,car who had resorted to Krsna, in this icry form in which he R.: this jäangsajna. is the complete dialogue of lic G, by lear!! 1: I those summed up above st. 42. 175 indubitably attain God: no one has ever acted or will ever act more to 69 God's pleasure then he does. He who will learn this dialogue of God 70 and Arjuna on dharma will be regarded by God as if he had performed a sacrifice of knowledge.com A inan who with faith and without criticism 71 just listens to it will thereby be released from all evil which is incompatible with bhakti and join the hosts of the bhaktas, Then God questioned Arjuna: "Have you listened attentively to 72 all that I have said? Has your perplexity of ignorance which made you refuse to do battle vanished?" Arjuna answered that by God's grace his delusion has vanished and 73 that he had acquired true knowledge of things as they really are, i.e. the delusion that the ātman is prakrti, that all spiritual and non-spiritual substances which constitute God's hody are not ensouled by God, and that action, periodical and occasional, which actually is a propitiation of God and therefore a means to attain him, could implicate its perbeing the knower of prakrti virtues of the atman are accumulated day after day cre offers this judnajajšao. the nature of and is essentially a sesa of God and is Tuled by God, as well as to the discriminating knowledge or of the coa control over external and internal organs ctc. whose sole reward is the gracious at sijñana..

·176 75 has repeated it. Having obtained divine vision and hearing through the favour of Vyäsa, he heard this supreme secret called Yoga from Krsna that ocean of knowledge, force, sovereignty, perseverance and glory 76 personally. As often as he recalls this auspicious and miraculous dialogue which he has heard with his own ears, he is moved by joy; and 77 whenever he remembers that most wondrous sovereign form God which He revealed to Arjuna and which Samjaya witnessed, he is struck with amazement and stirred by joy. 78 But words fall short. Suffice it to say that wherever God, the Lord of the conjunctions of spiritual and non-spiritual substances TOO - which constitute his higher and lower natures - He, on whose volition (lepend the different proper forms, existences and activities of all substances different froni God, He, Krsna, Vasudeva's son, is present, and wherever Arjuna the Archer, the sister's son of Krşna's father, who resorted to Krsņa feet, is present, there -- to his mind will happiness, victory, prosperity and unswerving morality be found. 700 expl. of zogesvara., joga- in the sense of "combination, association etc.".

·APPENDIX Yāmuna's Gitárthasangraha! 1 (vigālie Yamunan tìrtlanı sadluyrndivane sthitam wrastajıhmagasparse yatra Krsnalı krtadarah) svadlarınajſīānavarrugyasādhyabhaktyehagocarah Nārāyanah paranı brahma Gitāsástre samiritan 1 jñānakarnātmike nisthe yogalakse susamskrte atnānubhūtisiddhyarthe pūrvasatkena codite 2 madhyame bhagavattattvayātlıātmyavaptısıddhaye jñānakarmābhınırvartyo bhaktıyogah prakırtitah 3 pradhānapurusavyaktasarvesvaravivecanam karniadhir bhaktır ityadipurya seso 'ntimoditah 4 asthānasnehakārunyadharmadharmadhıyākulanı Pārthain prapannam uddı-ya sastravataranam krtam 5 nityātmāsangakarmehagocarā samhhyajogadhih dvitiye sthitadhilaksyā proktā tanniolasantaye 6 asaktyā lokaraksāyai gunesy āropya kartrtām sarvesvare vã nyasyoktā trtiye karmakāryatā 7 prasangåt svasvabhāvoktih karmano 'karmatasya ca bhedā jñanasya māhātmyanı caturthadhyāya uczate 8 karmayogasya saukaryam saighryani kāscana tadvidhah brahmajñānaprakäras ca pañcamādhyaya ucyate 9 yogābhyāsavidhir yogi caturdhā yogasādhanam Jogasiddhah 2 svayogasya päranıyam saştha ucyate 10 svayāthatmyam prakrtyāsya tirodhsh saranāgatih bhaktabhedah prabuddhasya sraisthyam saptama ucyate 11 aisvaryäksarayathatmyam 3 bhagavaccaranarthinăm Vedyopādeyabhasanın astame bheda ucy ate 12 I reproduce here Ipte's text as glien in his edition of Ramanuja's Gitábhaşya (Inandasrama Skt. Series sol 92. Bombay 1923) and add in notes the variant readings which appear in the parts of the GAS printed in Govindacărya's translation of the GBh , all of them are to be preferred to Aple's readings Gov jogasiddhi Gov -yathidantyabhagotve. 12 2 ·178 svamahatmyam manusz atve paratvam ca mahātmanam viseso navame yogo bhaktırūpah prakirtitah, 13. svakalyānagunānantyakrtsnasvādhinatāmatılı bhaktyutpattivıvrddhyarthă vistirnā dasamoditā 14. ekādase 'sya yathātmyasaksātkárávalokanain dattamuktā * vidiprāptyor bhaktyekopāyatā tathā. 15. bhaktisaighryam upāyoktır açaktasyātmanisthatā tatprakārās tv atıpritır bhakter dvādasa ucyate 16. dehasvarūpam atmāptihetur atmayisodhanam bandhahetur vivekas ca trayodasa udiryate 17. gunabandhavidhau tesām kartrtvam tannivartanai gatitrayasvainulatvam caturdasa udiryate 18 acınınısrad visuddhac ca cetanat purusottamah vyāpanād bharanat svāmyād anyalı pañcadasoditah 19. devăsuravibhagoktıpūrvika sastravasyatā tattvānusthanavişñanasthemnc sodasa ucyate 20 asastram asuram krtsnam sastrıyam gunatah prthak laksanam sāstrasıddhasya tridhā saptadasoditam 21 asvare kartrtābuddhih sattvopādeyatantime syakarmaparınāmas ca sāstrasārārtha ucyate 22 karmayogas tapastirthadanayajñādısevanam jñānayogo jitasvăntaih parisuddliātmanı sthitih 23 bhaktıyogah paraikantyaprityä dhyanadısu sthitih trayanam api yogānam tribhir anyonyasamgamah 24 nityanaimittıkānam ca pararādhanarupınam atmadrstes trayo 'py ete yogadvärena sādhakāh 25 nirastanıklılajñāna drstvatmanam paränugam pratılabhya param bhaktım tayaivāpnot, tatpadam 26 bhaktıyogas tadarthi cet samagraisvaryasādhanam åtmarthi cet trayo 'py ete tatkaivalyasya sādhakah 27 aikāntyam bhagavaty esám samanam adhikärinām yavatprapti pararthi cet tad evätyantam asnute 28 jñāni tu paramaikānti tadayattatmajivanah tatsamslesaviyogaskasukhaduhkhas tadekadhin 29 bhagavaddhyanayogoktavandanastutıkırtanaih labdhatmā tadgatapranamanobudahındrıyakriyah 30 nijakarmádıbhaktyantam kuryat prītyaiva karıtah + Gov taltvam ukla so, curiously, both Apte and Gov this irregular form should be catended silt, cf Yamuna, AS, p 19 (sl) sainintti-, p 47 (sl) tadulteh and arthritter 5 ·179 upāyatam parityajya nyased deve tu tāmabhiḥ. 31. aikāntyātyantadāsyaikaratis tatpadam åpnuyat tatpradhānam idam śāstram iti Gitārthasamgrahah. 32. Translation (I bathe in the holy tirtha of the river Yamunā which is situated in the blessed Vịndāvana, where no snakes are to be met with and where homage is paid to Krşna.) ® 1. It is the doctrine expounded by the Bhagavadgitā that Nārāyaṇa, who is the Supreme Brahman, can only be attained by means of bhakti which is brought about by observance of the dharma, acquisition of knowledge and renunciation of passion. 2. In the first six Lectures it is commended to gain well-founded positions in knowledge and action directed to Yoga, in order to succeed in the presentation of the atman. 3. In the Lectures 7–12 the bhaktiyoga, which can (only) be brought about by knowledge and action, is treated of as a means of attaining exact knowledge of God such as He is." 4. The Lectures 13–18 deal with topics supplementary to the foregoing, such as matter, ātman, the evolved creation, the sovereign Lord, action, knowledge, bhakti etc. 5. The whole teaching is set forth for the sake of Arjuna who, overcome by misplaced love, compassion and anxiety about dharma and adharma, has taken refuge in God. 6. The 2nd Lecture treats of the knowledge 8 of sâmkhya and yoga, concerning the eternal ātman and disinterested activity respectively and culminating in mental fixation. 7. The 3rd Lecture demonstrates that acts should be performed, not for the sake of retribution, but to save the world, and that the agency which those acts involve should either be attributed to the gunas or imposed on God. 8. Apart from an incidental discussion of God's nature, the fth Lec- & this sloka contains an claborate pun; it might be read "I betake myself to the venerable Yamuna who has his place among the hosts of saints, among whom no crooked people are to be encountered and homage is paid to Krşna"; the Sloka is not Yamuna's. fattz- "quiddity". : dhi is synonymous with G. buddhi- (2.39) to which it corresponds. o asakis a "not because of one's interest in the results of one's acts". 7 ·180 turc deals with non-agency in activity, the divisions of acts and the eininence of knowledge 9 The 5th Lecture sets forth the easy practicability and quick efficacy of harmayoga, some similar topics and the hnowledge of brahman 10 Tlie 6th Lecture treats of the practice of Yoga the fourfold division of yogins, the means to Yoga, the suicceeding of Yoga,"" and the perfect state of Yoga with God " 11 The 7th Lecture liscusses the exact knowledge of God, its concealment by prakrti, the resorting to God the divisions of devotees and the superioiity of the enlightened one 12 The 8th Lecture deals with the three divisions of aspirants, viz aspirants to 1 sovereignty, 2 knowledge of the itman, 3 attainment of God,' and with the knowledge to be obtained and the qualities to be acquired by each 13 The 9th Lecture treats of the entinence of God and lus divine superiority in human embodiment of the excellent character of the mahātmans and of the bliaktıyoga 14 To further the origination and increase of bhaktı, the 10th Lecture sets forth in detail the hnowledge of the infinite variety of God's beautiful qualities and the utter dependence of the universe on God 15 The 11th Lecture describes the inumediate presentation of God and teaches that the quiddity of God can only by bhakti be known and attained 13 16 The 12th Lecture treats of the rapid efficacy of blaktı and of the means of practising bhakti, directs the unqualified aspirant to the attainment of the atman and discusses its modes, and explains how very dear the bhaktı is to the devotee 17 The 13th Lecture discusses the proper form of the body, the reason why the itinani can be attained the purification of the ātman, the reason of the atman's bondage, and the discrimination between atnian and body 18 The 14th Lecture deals with the way in winch the gunas hind thic atman, the agency of the gunas and thieir elimination, and explains how God is the basis of the three ends !! 30 I translate Gov s reading jogasiddhil sta- rcícrs to God, the Teacher of the Gita 1! I translate Gov's reading I translate Goi's reading tatl.om ukla L is the object governed by the nomina verbi yor 14 the three ends and objectives summed up in 1457 brahman, dharma and sukha.

·181 19 The 15th Lecture argues that the Supreme Person is different from the spiriturl creation, whether conjoined with the non spiritual or in its pure state, becausc He pervades, maintains and governs the universe 20 The 16th Lecture, after setting forth the division of the godly and the demoniac, contends submission to the sastra in order to corroborate the knowledge and the observance of the truth 15 21 The 17th Lecture trcats of the difference in qualities between all demoniac or non s istric acts and sastric acts and concludes by expounding the tluec chacteristics of all acts which are sastric 22 The last Lecture deals with the knou ledge in virtue of which all agency is attributed to God, and of the necessity of cultivating sattva sets forth low personal acts develop (into the attainment of God) and concludes by stating the fundamental doctrine of the Bhagavadgita 23 Karmayoga is the observance of austerities, pilgrimages, charities sacrifices etc Jñanayoga is the fixation on the completely purified atman with all inner emotions subdued 24 Bhaktiyoga is the fixation on meditation etc , born from love for exclusive concentration on the Supreme One All three yogas are inter connected 25 All three jogas serve to success in periodical and occasional sacri fices which are propitiations of God as well as in the presentation of the atnian by means of Yoga 26 When all nescience has vanished and one has perceived the ātnian which is attendant on God, then one may acquire perfect bhaktı and thereby attain God's paradise 10 if that is 27 The bhaktıyoga serves to gain complete sovereignty desired All three yogas serve to attain the atman in its pure state, 17 if that is desired 28 The exclusive concentration on God is the same for all adhihirins until they have achieved their ends When one aspires to the Supreme One, then one will fully attain Him 29 The jñanın, however, is exclusively concentrated on God the life of his atman depends on Hmm, his happiness and unhappiness are 15 toltrdnusthanajnánasthemne, fallza must refer to the topic of Lecture 15 (vs 19), so essentially R. 19 the objective of the so-called aśvary arthin. the objective of the kaivalyarthin. 14. aišvaryarthins kanalyarthins and jnanırs. 18 18 ·182 brought about by his union with and separation from Him; his mind is focused on Him alone. 30. When he has attained the åtinan by means of salutations, litanies and glorifications which are called the yoga of meditation on God,18 then all operations of his prāņas, mind, spirit and senses are directed towards God, and 31, urged upon by his love, he practises everything, from the perform mance of his personal duties to the cultivation of bhakti, as a means of attaining God; renouncing all personal interest he dedicates all to God in holy terror.20 32. Having found his sole happiness in exclusive concentration and perfect humility, he attains God's paradise. This is the chief matter of the doctrine; and herewith ends the Summary of the Bhagavadgitā. 10 or bhaktiyoga. 40 tänabhiih; this terror I take to signify the aspirant's fear of remaining in samsāra by cherishing his interest in the results of his acts.

·INDEX I Quotations from the Bhagavadgita in the Gitābháşya (cross-references) 2,1 2,11 2,12 2,12-30 2,17-18 2,22 2,29 2,39 2,40 2,47 2,49 2,55 3,8 3,13 3,30 7,23; 8,22 8,13 18,64 9,31 18,46 13,2 13,2; 15,4; 18,46 18,66 3,11 18,42 10,19 10,19; 18,46 10,13/18; 11,14; 15,4; 16,7; 18,42/46/61 8,14 10,8 Gün, 11,1 8,14 2,16 8,20-21 2,10; 5,16; 11,1 9,1 2,39 9,3 2,16 9,4 18,31 9,7-8 15,15; 18,42 9,10 2,52 9,11 6,37 9,24 3,3 10,3 2,39 10,5 3,3 10,7 18,7 3,8; 18,7 18,7/57 10,10-11 10,12-13 4,6 10, 19-31 4,6 10,20 18,66 10,21-38 6,2 11,11 5,15 11,12 4,35; 5,7; 6,29 11.13 6,37 11,36 18,42 11,38 15,16 11,53-54 6,29 11,54 12,2 2,40 12,3 11,1 12,7 7,19; 10,13 13,1 13,5-6 7,16; 7,19; 18,53; 14,3 13,7-11 15,4; 18,46 13,12-18 7,19 13,19 13,20 ............ 8,22; 18,42/46 8.72 13,24 14,27; 15.4 13,28 18,65 14,2 14,3 14,15 14,17 14,19 4,5 4,7 4,9-11 4,19 4,36-37 5,19 5,27-29 5,29 6,10 6,19 6,33 6,40 6,46 7,4 7,4-5 7,5 7,6 7,6-12 7,7 7,13 7,14 7,17 7,17-18 7,19 7.26 8.3 8,11 11,14 13,2 13,2 11,0 '11,10 11,0 11,19 11,40 70 18,56 12.20 821 12.1 2,18 13.18 13,18 13,18 13.2 13,6 13.22 "...... 6,29 13,2 4,35; 12.4; 13.13; 15,16 J.15; 5,10; 11.2 ... 7,19 7,3; 14,27 ........ 2,12; 73 ............ 821 8.

·184 15,6 15,7 15,8 15,10 15 15 15,16 15,17 15,18 16,16 18,4 18,7 15,12 15,12 13,2 13,1 10.20; 18,15/42161 8,21; 12,4; 13,2 12,4 13,2 17,6 18,2/66 18,2 18,9 18,12 18,31 18,32 18,43 18,46 18,53 18,54 18,61 18,06 3.20 18,2 18,8 18,7 2,31 3,3; 7,0; 12,11; 18,42 7,0 7,0; 12,11; 13,12 3,30; 10,20; 18,15 2.10 INDEX II śruti and smrti quotations in the Gītābliāşya Aitar. 3,2,3) 10,33 Хрҫ. 19,16,3 15,1 BAU. 1,4,7 1.4.15 2,3,6 2,4,5 3,73 3.7.3-22 3,7,22 13,2 7,0 4,6 7.0 13.2 13,2; 15,15 3,30; 8,22; 9,4; 10,20; 13,12; 19,13; 18,61 9,6 2,18 10,12 18,12 13,2 13.2 13,2 5,10,1 5,15,6 5,24,3 6.2.1 6,2,3 6,3.2 6.5.4 6,8,6-7 6.16,2 7,26,2 8.1.1 8.1,5 8,3,4 8,7,1 8,12,2 8,12,3 8,22126 8,22 10,12 13,2 13,2 13,2 18,7 13,2 13,14 3,8; 13.14; 18,7 15,15 13,2 .. 3,0; 13,14; 18,7 3,0 3,0; 15,17 13,5; 15,17 3,8,9 4.4.5 4.4.16 4.4.24 4,5,6-7 4.5,11 4,5,15 GAS. 5 6 2,10 2,72 llaris 123,63 ) 10.1314 ChUp 1,6,6 113.7 KäthakUp. 2.23 11.5+ 4,6 10.12; 18.62 4,6 10,12 & 8222 &m2 4.156 5.215 5.9.1 Kathl's 2,12 2.18 3.20 3.0 3,0; 11,37; 13,2 3,0 I have not been able to crily these quolations, which I borrow from Gov. in the textcditions arailable to tre.

·185 8,7,17 10,129,3 10.129.7 9,7 9,7 18,62 2,22-23 2,23 2.24 3,9 4,10-11 6.1 3,0 7,0 9,30 3,0 13,2 15,1 SubalUp. 2 7 7,6; 8,3; 13.2 9,7: 13,2 11,24 MalānārUp. 1,3 1,8 10,5 11,4 11,7 3,3; 10,31 10,12 15,15 ManırUp. 1 13,2 CvetUp. 1,69 1,10 1,12 3,8 4.5/6 4.7 4,9 4,10 6,7 6,9 6,13 (1,16 6,18 6.19 13,2 13.2 13,2 4.6: 7,0: 11,18 13.2 13,2 9,10; 13,12 7,14; 9,10; 13,12 3,31; 5.29 132/12 2,12/13.2 13.2/12 2,12: 10,3; 13.2 10,3; 13,13 Manu 1,5/8 3,76 12,122 9,7 3,14 3,30; 15.15 MBh.) 2,38,23 3,88,23-24 12,171,63-64 13,149,92 13.159,137 10.13/14 9,26 17.23 Taittir. 1.6.1 2,6,1-3 3.11,1 3.12,7 3,13,1 3,13.2 3.16,1 8,7,1 4,6 13.1/2 3,30: 13,2: 15.15; 18,13 7,0 13,4 .... 4,6 Maitrs. 1,10,1 15,1 4,10 18,65 13.12 MundUp. TaittBr. 3.5,10,4 3,7,7,14 241 231 1,1,5 1,1,9 2.2,7 2.2.8 3,1,1 3,1,3 3,26 3,2,9 11,18 12.4 2.12: 13,2 14,3 7,0 13,2 .... 6.30; 12,4; 13,13 18,1 10,12 Taitis. 2.2,12.3 Taittu'r 21 3,1 81 19.12: 112 10,12 96 NårUp. 4.12 611 10.21 18,1 13.10 18.02 76 Nighantu ve. 123 1.-31-12 1,17.39 1.19.20 2121 211.93 7.16 216 RY. 1.22.20 1.164,50 18,62 1362 ·186 9,9 13,4 85 VS 13,4 21 3435 13,4 21,34 2,16 23,1-18 134 23 19 39 2,16 2 3 19/33 7,6 23,40 11,50 23,41 261 2,13 32-33 2,13 64-66 2,13 84 2,13,95 2,13,96 98 2,14,23 24 4,4,39 40 5,3,10/12 67,72-73 13,4 1 18,15 13,4, 18,15 18,15 INDEX III aſsa- 152 akarman- 80 akşara- 38, 70, 110 f, 128 agnisoma. 57 anga- 66, 161 adfita- 157 adhyayasaya- 59, 134 anumatı 27 appthaksıddhi- 137 apohana 154 abhaya- 122 abhimana- 19 65, 68, 133 abhyasa- 96 108 f artha 30 avıdhipurvaka- 118 avyakta 56 111, 132 f 142 asat-143 asattva- 55 ahamkara- 68 atman passim atmatattva- 55 86 atmanıştha 67 atmayoga 131 134 atmayalokana 22 arambha 148 iśıtavya- 50 upadesa 17 50 upādhi- 50 ckarasa- 35 ekavakyadhikarana- 29 f aikarthya. 29 aisvarya- 3, 23 i aišvaryarthin 12 15 31 f, 103 ff kamalasanastha- 128 karman 31, 108 karmamimamsa 29 f kalyanagunas 37, 45 passim käpila- 163 kala 112 130 kütastha-93, 133 kaivalya. 22 ff kaivalyarthin- 15, 31 1 , 103 ff krodha- 63 klesas 172 kşetrajña- 50 jaramaranamokşa. 106 jhana- 154 passim jnana. viñana. 76 93, 100 jūanun- 12, passim Jyotis 144 trsná 148 tejas- 126, 156 daharayıdya 65, 112 dharmabhutajñana- 89 dhats- 116 dhaman- 123, 131 dhira. 150 dhști- 94, 170 dhyana 99, 135 145, 172 Narayana 47 miryana- 84 miscaya 59, 74 niştha 66 naişkarmya- 67, 171 pancagnindyå 31, 107 paramapuruşartha- 47, 58 paravıdya 66 112 puruşarthas 47, 58 prakſti• 19, passim prajapati- 69 prajñāvada- 49 pradarśanartham 37 prapaits- 24 f praptf atman 65 137 prabhava- 121, 135 prabhu- 87 prasåda- 64, 161, 169 bådhıtănuyȚtti- 51 f ·187 buddhi. 59, 100, 102, 122, 134, 142 brahman- 34 f brahmanir āņa- 65, 90 bhakti- 6, 22 f, 66, 99 bhaya-63 bhavana- 122 bhāva- 122 f. bhuta- 701., 122 bhedäbheda- 50 bhoktr-atman- 137 Mahat- 100, 147 mātras 54 māyā 36, 77, 102, 106 mukha- 83 muni- 36, 63 mptyu- 139 yathātmyajñāna- 49 yäthärthyajñāna- 49 yoga- 59 ff, 92, 109 passim yogaksema- 36, 61 yogeśvara- 127, 176 rasa- 64 råga- 63, 148 lilă 46, 102 loka- 149, 154 f. vāsanā 64, 107 vibhu- 87 f. vibhūti- 3, 124 virya- 129 Vaikuntha- 46 vairágya- 96 vyavasiya- 120 śānti- 65, 84, 87, 120 śubhāśraya- 64 śraddha 159 sat- 143 sattva- 55 satkāryavāda- 37, 57 satya- 156 samnyāsa- 85 šabdabrahman- 98 samadhi- 60, 63 såkşātkára- 21, 83, 126 såmanadhikaranya. 101, 125 f såmkhya- 20 f, 37, 59, 66, 85, 145, 155 siddhi- 67, 171 süri- 46 smsti- 7, 99, 154 svabhāva- 159