•/■■■ .. .<^i oi A^« "** m 3 m,). PRINCETON, N. . J. SAel/. ,n BL 1010 .S3 V.8 Bhagavadg it a. The Bhagavadg it a L* ♦ . »lt.'- £ THE SACRED BOOKS OF THE EAST [8] Uontron HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW THE / SACRED BOOKS OF TlIK EAST TRANSLATED BY \'ARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX IMtJLLER VOL. VIII AT THE CLARENDON PRESS 1882 [>-/// rights reserved "[ ^ A THE BHAGAVADGITA \VI 1 H THE SANATSUGATIYA AND A A THE ANUGITA TRANSLATED BY y kAshinAtii trimbak telang, m.a. AT THE CLARENDON PRESS 1882 [ All rights reserved ) ' ^ Or >^. Mc OIAJQIQ,^ CONTENTS. Bhagavadgita : — Introduction Translation Sanatsucatiya : — Introduction Translation Anugita : — Introduction Translation Index oi- Principal Matters Sanskrit Index I 37 1.1.-) My 197 229 .395 439 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . 443 BHAGAVADGITA. ts] d INTRODLXTION TO BHAGAVADGITA. It has become quite a literary commonplace, that — to borrow the words of Professor Max M tiller in one of his recent lectures — history, in the ordinary sense of the word, is almost unknown in Indian literature^ And it is certainly a remarkable irony of fate, that we should be obliged to make this remark on the ver>' threshold of an introduction to the Bhagavadgita ; for according to the eminent French philosopher, Cousin-, this great deficiency in Sanskrit litera- ture is due, in no inconsiderable measure, to the doctrines propounded in the Bhagavadgita itself. But however that may be, this much is certain, that the student of the Bha- gavadgita must, for the present, go without that reliable historical information touching the author of the work, the time at which it was composed, and even the place it occupies in literature, which one naturally desires, when entering upon the study of any work. More especially in an attempt like the present, intended as it mainly is for students of the history of religion, I should have been better pleased, if I could, in this Introduction, have concentrated to a focus, as it were, only those well ascertained historical results, on which there is something like a consensus of opinion among persons qualified to judge. But there is no exaggeration in saying, that it is almost impossible to lay down even a single proposition respecting any important matter connected with the Bhagavadgita, about which an}- such consensus can be said to exist. The conclusions arrived at in this Introduction must, therefore, be distinct!}- ' Ilibbert Lectures, p. 131. * Lectures on the History of Modern Philosophy (translated by O.W.Wight), vol. i, pp. 49, 50. At p. 433 seq. of the second volume, M. Cousin gives .1 general view of the doctrine of the (Jila. See also Mr. Maurice's and Kilter's Histories of Philosophy. -'-■ [8] B BIIAGAVAUGITA. understood to embody individual opinions only, and must be taken accordingly for what they are worth. The full name of the work is Bhagavadgita. In common parlance, we often abbreviate the name into Gita, and in Sanskrit literature the name occurs in both forms. In the works of vSahkara-^arya, quotations from the Gita are introduced, sometimes with the words 'In the Gita,' or 'In the Bhagavadgita,' and sometimes with words which may be rendered ' In the Gitas,' the plural form being used ^. In the colophons to the MSS. of the work, the form current, apparently throughout India, is, ' In the Upanishads sung (Gitas) by the Deity.' ^ahkara/^arya, indeed, sometimes calls it the Ij'vara Gita^, which, I believe, is the specific title of a different work altogether. The signification, however, of the two names is identical, namely, the song sung by the Deity, or, as Wilkins translates it, the Divine Lay. This Divine Lay forms part of the Bhishma Parvan of the Mahabharata — one of the two well-known national epics of India. The Gita gives its name to a subdivision of the Bhishma Parvan, which is called the Bhagavadgita Parvan, and which includes, in addition to the eighteen chapters of which the Gita consists, twelve other chapters. Upon this the question has naturally arisen. Is the Git^ a genuine portion of the Mahabharata, or is it a later addition ? The question is one of considerable difficulty. But I cannot help saying, that the manner in which it has been generally dealt with is not altogether satisfactory to my mind. Be- fore going any further into that question, however, it is desirable to state some of the facts on which the decision must be based. It appears, then, that the royal family of Hastinapura was divided into two branches ; the one called the Kauravas, and the other the Pa;/^avas. The former wished to keep the latter out of the share of the kingdom claimed by them ; and so, after many attempts at ' Ex. gr. Sariraka Bhashya, vol. ii, p. 840. It is also often cited as a Smnti, ibid. vol. i, p. 152. ^ See inter alia "Sariraka Bhashya, vol. i, p. 455. vol. ii, p. 687, and Cole- brooke's Essays, vol. i, p. 355 (Madras) ; Lassen's edition of the Gita, XXXV. INTRODUCTION. an amicable arrangement had proved fruitless, it was deter- mined to decide the differences between the two parties by the arbitrament of arms. Each party accordingly collected its adherents, and the hostile armies met on the 'holy field of Kurukshetra,' mentioned in the opening lines of our poem. At this juncture, Kr/sh//a Dvaipayana, alias Vyasa. a relative of both parties and endowed with more than human powers, presents himself before Dhr/tarash/ra, the father of the Kauravas, who is stated to be altogether blind. Vyasa asks Dhrztarash/ra whether it is his wish to look with his own eyes on the course of the battle; and on Dhr/tarash/ra's expressing his reluctance, Vyasa deputes one Sail^aya to relate to Dhr/tarash/ra all the events of the battle, giving to San^aya, by means of his own super- human powers, all necessary aids for performing the duty. Then the battle begins, and after a ten days' struggle, the first great general of the Kauravas, namely Bhishma, falls '. At this point San^aya comes up to DhWtarash/'ra, and announces to him the sad result, which is of course a great blow to his party. Dhr/tarash/ra then makes numerous enquiries of Saii^aya regarding the course of the conflict, all of which San^aya duly answers. And among his earliest answers is the account of the conversation between K;7sh;/a and Ar^una at the commencement of the battle, which constitutes the Bhagavadgita. After relating to Dhr/tarash/'ra that 'wonderful and holy dialogue,' and after giving an account of what occurred in the intci*vals of the conversation, San^aya proceeds to narrate the actual events of the battle. With this rough outline of the framework of the story before us, we are now in a position to consider the opposing arguments on the point above noted. Mr. Talboys Wheeler writes on that point as follows'-': 'But there remains one other anomalous characteristic of the history of the great war, as it is recorded in the Mahabhdrata, which cannot ' The whole story is given in brief by the late Professor Goldsliicker in the Westminster Review, April i86S, p. 392 scq. See now his Literary Remains, II, 104 seq. * History of India, vol. i, p. 293. 13 2 BHAGAVADGITA. be passed over in silence; and that is the extraordinary- abruptness and infehcity with which Brahmanical discourses, such as essays on law, on morals, sermons on divine things, and even instruction in the so-called sciences are recklessly grafted upon the main narrative. . . . Kr/sh;/a and Ar^una on the morning of the first day of the war, when both armies are drawn out in battle-array, and hostilities are about to begin, enter into a long and philosophical dialogue respecting the various forms of devotion which lead to the emancipation of the soul ; and it cannot be denied that, however incongruous and irrelevant such a dialogue must appear on the eve of battle, the discourse of Krishna., whilst acting as the charioteer of Ar^una, contains the essence of the most spiritual phases of Brahmanical teaching, and is expressed in language of such depth and sublimity, that it has become deservedly known as the Bhagavad-gita or Divine Song. . . . Indeed no effort has been spared by the Brahmanical compilers to convert the history of the great war into a vehicle for Brahmanical teaching ; and so skilfully are many of these interpolations interwoven with the story, that it is frequently impos- sible to narrate the one, without referring to the other, however irrelevant the matter may be to the main sub- ject in hand.' It appears to me, I own, very difficult to accept that as a satisfactory argument, amounting, as it does, to no more than this — that 'interpolations,' which must needs be referred to in narrating the main story even to make it intelligible, are nevertheless to be regarded 'as evidently the product of a Brahmanical age^,' and pre- sumably also a later age, because, forsooth, they are irrele- vant and incongruous according to the 'tastes and ideas ^ ' — not of the time, be it remembered, when the ' main story ' is supposed to have been written, but— of this enlightened nineteenth century. The support, too, which may be sup- posed to be derived by this argument from the allegation that there has been an attempt to Brahmanize, so to say, the ' Histoiy of India, vol. i, p. 288 ; and compare generally upon this point the remarks in Gladstone's Homer, especially vol. i, p. 70 seq. INTRODUCTION. history of the great war, appears to me to be extremely weak, so far as the Gita is concerned. But that is a point which will have to be considered more at lari^c in the sequel ^ While, however, I am not prepared to admit the cof^cncy of Mr, Wheeler's arguments, I am not, on the other hand, to be understood as holding that the Gita must be accepted as a genuine part of the original Mahabharata. I own that my feeling on the subject is something akin to that of the great historian of Greece regarding the Homeric question, a feeling of painful diffidence regarding the soundness of any conclusion whatever. W'hile it is impossible not to feel serious doubts about the critical condition of the Mahabharata generally ; while, indeed, we may be almost certain that the work has been tampered with from time to time-; it is difficult to come to a satisfactory conclusion regarding any particular given section of it. And it must be remembered, also, that the alternatives for us to choose from in these cases are not only these two, that the section in question may be a genuine part of the work, or that it may be a later interpolation : but also this, as suggested recently, though not for the first time, by Mr. Freeman ' with reference to the Homeric question, that the section may have been in existence at the date of the original epos, and may have been worked by the author of the epos into his own production. For that absence of dread, 'either of the law or sentiment of copyright,' which Mr. Freeman relies upon with regard to a primitive Greek poet, was by no means confined to the Greek people, but may be traced amongst us also. The commentator MadhusCidana Sarasvati likens the Gita to those dialogues which occur in sundry Vedic works, particularly the Upanishads'. Possi- bly— I will not use a stronger word — possibly the Gita may ' Infra, p. 21 seq. 2 Comi)are the late rrofessor Goldstiicker's remarks in the Westminster Review for April iS68, p. 389. ^ Contemporary Review (Kebniary 1S79). * Madhiisuclana mentions the dialogue between Ganaka and Y.'i^'lavalkya as a speeific parallel. BHAGAVADGITA. have existed as such a dialogue before the Mahabharata, and may have been appropriated by the author of the Mahabharata to his own purposes \ But yet, upon the whole, having regard to the fact that those ideas of unity on which Mr. Wheeler and others set so much store are scarcely appropriate to our old literature ; to the fact that the Gita fits pretty well into the setting given to it in the Bhishma Parvan ; to the fact that the feeling of Ar^una, which gives occasion to it, is not at all inconsistent, but is most consonant, with poetical justice; to the fact that there is not in the Gita, in my judgment, any trace of a sectarian or ' Brahmanizing ' spirit 2, such as Mr. Wheeler and also the late Professor Goldstiicker " hold to have animated the arrangers of the Mahabharata ; having regard, I say, to all these facts, I am prepared to adhere, I will not say without diffidence, to the theory of the genuineness of the Bha- gavadgita as a portion of the original Mahabharata. The next point to consider is as to the authorship of the Gita. The popular notion on this subject is pretty well known. The whole of the Mahabharata is, by our tradi- tions, attributed to Vyasa, whom we have already noticed as a relative of the Kauravas and Pa;/(^avas ; and therefore the Bhagavadgita, also, is naturally affiliated to the same author. The earliest written testimony to this authorship, that I can trace, is to be found in 5ahkara/^arya's commen- tary on the Gita ■* itself and on the Br/hadara;/yakopani- shad ^. To a certain extent, the mention of Vyasa in the body of the Gita would, from a historic standpoint, seem to militate against this tradition. But I have not seen in any of the commentaries to which I have had access, any con- sideration of this point, as there is of the mention in some ' See to this effect M. Fauriel, quoted in Grote's Greece, II, 195 (Cabinet ed.) 2 Compare also Weber's History of Indian Literature (English translation), p. 187. The instruction, however, as to 'the reverence due to the priesthood' from ' the military caste,' which is there spoken of, appears to me to be entirely absent from the Gita; see p. 21 seq. infra. » Westminster Review, April 1868, p. 388 seq. ; and Remains, I, 104, 105. * P. 6 (Calcutta ed., Samvat, 1927). * P. 841 (Bibl. Indie, ed.) ; also 5vetasvatara, p. 278. INTRODUCTION. Smr/tis and Sutras of the names of those to whom those Smr/tis and Sutras are respectively ascribed '. We must now leave these preliminary questions, un- luckily in a state far from satisfactory, and proceed to that most important topic — the date when the Gita was composed, and the position it occupies in Sanskrit litera- ture. We have here to consider the external evidence bearing on these points, which is tantaiizingly meagre ; and the internal evidence, which is, perhaps, somewhat more full. And taking first the internal evidence, the various items falling under that head may be marshalled into four groups. Firstly, we have to consider the general character of the Gita with reference to its mode of handling its subject. Secondly, there is the character of its style and language. Thirdly, we have to consider the nature of the versification of the Gita. And fourthly and lastly, we must take note of sundry points of detail, such as the atti- tude of the Gita towards the Vedas and towards caste, its allusions to other systems of speculation, and other matters of the like nature. On each of these groups, in the order here stated, we now proceed to make a few observations. And first about the manner in which the Gita deals with its subject. It appears to me, that the work bears on the face of it very plain marks indicating that it belongs to an age prior to the system-making age of Sanskrit philosophy. In 1875, I wrote as follows upon this point : 'My view is, that in the Gita and the Upanishads, the philosophical part has not been consistently and fully worked out. We have there the results of free thought, exercised on different sub- jects of great moment, unfettered by the exigencies of any foregone conclusions, or of any fully developed theory. It is afterwards, it is at a later stage of philosophical progress, that system-making arises. In that stage some thinkers interpret whole works by the light of some particular doc- trines or expressions. And the result is the development of a whole multitude of philosophical sects, following the lead of those thinkers, and all professing to draw their » See, as to this, Colebrooke's Essays, vol. i, p. 328 (Madras). 8 BHAGAVADGITA. doctrine from the Gita or the Upanishads. yet each dif- fering remarkably from the other ^' Since this was written, Professor Max Mialler's Hibbert Lectures have been pub- Hshed. And I am happy to find, that as regards the Upanishads, his view coincides exactly with that which I have expressed in the words now quoted. Professor Max M tiller says : ' There is not what may be called a philoso- phical system in these Upanishads. They are in the true sense of the word guesses at truth, frequently contradicting each other, yet all tending in one direction ^.' Further corroboration for the same view is also forthcoming. Profes- sor Fitz-Edward Hall, in a passage which I had not noticed before, says^ : ' In the Upanishads, the Bhagavadgita, and other ancient Hindu books, we encounter, in combination, the doctrines which, after having been subjected to modifi- cations that rendered them as wholes irreconcileable, were distinguished, at an uncertain period, into what have for many ages been styled the Sahkhya and the Vedanta.' We have thus very weighty authority for adhering to the view already expressed on this important topic. But as Professor Weber appears to have expressed an opinion •* intended perhaps to throw some doubt on the correctness of that view, it is desirable to go a little more into detail to fortify it by actual reference to the contents of the Gita, the more especially as we can thus elucidate the true character of that work. Before doing so, however, it may be pointed out, that the proposition we have laid down is one, the test of which lies more in a comprehensive review of the whole of the Gita, than in the investigation of small details on which there is necessarily much room for difference of opinion. And first, let us compare that indisputably systematized work, the current Yoga-Sutras'"', with the Bhagavadgita on one ' See the Introductory Essay to my Bhagavadgita, translated into English blank verse, p. Ixvii. See also GoldstUcker's Remains, I, 48, 77 ; II, 10. '^ P. 317; of. also p. 338. ' Preface to Sankhya Sara, p. 7 (Bibl. Indie, ed.) * History of Indian Literature, p. 28. " Are we to infer from the circumstance mentioned in Weber's History of INTRODUCTION. or two topics, where they both travel over common ground. In the Gita, chapter VI, stanzas 33,34(p.7i),wehavc Ar^una putting what is, in substance, a question to Kr/sh;/a, as to how the mind, which is admittedly ' fickle, boisterous, strong, and obstinate,' is to be brought under control — such control having been declared byKnsh//a to be necessary for attaining devotion (yoga)? Kr/sh«a answers by saying that the mind may be restrained by 'practice (abhyasa) and indifference to worldly objects (vairagya).' He then goes on to say, that devotion cannot be attained without self-restraint, but that one who has self-restraint, and works to achieve devo- tion, may succeed in acquiring it. Here the subject drops. There is no further explanation of 'practice' or 'indifference to worldly objects,' no exposition of the mode in which they work, and so forth. Contrast now the Yoga-sutras. The topic is there discussed at the very outset of the work. As usual the author begins with ' Now therefore the Yoga is to be taught.' He then explains Yoga by the well-known definition ' Yoga is the restraint of the movements of the . mind.' And then after pointing out what the movements of the mind are, he proceeds : ' Their restraint is by means of practice and indifference to worldly objects \' — the very terms, be it remarked in passing, which are used in the Bhagavadgita. But having come thus far, the author of the Sutras docs not drop the subject as the author of the Gita does. He goes on in this wise : 'Practice is the effort for keeping it steady.' ' And that becomes firmly grounded when resorted to for a long time, without interruption, and with correct conduct.' So far we have a discussion of the first requisite specified, namely, practice. Pataii^li then goes on to his second requisite for mental restraint. ' In- difference to worldly objects is the consciousness of having subdued desires &c. (Vai-ikara saii^^na) which belongs to one having no longing for objects visible and those which are heard of (from vSastras &c., such as heaven and so forth). Indian I.ilemtuic (p. 223, note 235), that the author of these Siltras was older than Buddha? ' Sutra 12, Abhyasa-vairiigyabhyrim tannirodhaA, lO BHAGAVADGITA. He next proceeds to distinguish another and higher species of 'indifference,' and then he goes on to point out the results of that self-restraint which is to be acquired in the mode he has expounded. That is one instance. Now take another. In chapter VI, stanza lo and following stanzas, the Gita sets forth elaborately the mode of practically- achieving the mental abstraction called Yoga. It need not be reproduced here. The reader can readily find out how sundry directions are there given for the purpose specified, but without any attempt at systematizing. Contrast the Yoga-sutras. In the Sadhanapada, the section treating of the acquisition of Yoga, Pataii^ali states in the twenty-ninth aphorism the w^ell-known eight elements of Yoga. Then he subdivides these elements, and expatiates on each of them distinctly, defining them, indicating the mode of acquiring them, and hinting at the results which flow from them. ' That inordinate love of subdivision,' which Dr. F. E. HalP has somewhere attributed to the Hindus, appears plainly in these aphorisms, while there is not a trace of it in the corresponding passage in the Bhagavadgita. In my opinion, therefore, these comparisons strongly corroborate ,the proposition we have laid down regarding the unsys- / tematic, or rather non-systematic, character of the work. In the one we have definition, classification, division, and sub- division. In the other we have a set of practical directions, K without any attempt to arrange them in any very scientific order. In the one you have a set of technical terms with specific significations. In the other no such precision is yet manifest. In one word, you have in the Gita the germs, and noteworthy germs too, of a system '^, and you have most of the raw material of a system, but you have no system ready-made. Let us look at the matter now from a slightly different point of view. There are sundry words used in the Bhaga- vadgita, the significations of which arc not quite identical * In the Preface to his Sankhya Sara, I think. ^ This is all that we can infer from the few cases of division and classifica- tion which we do meet with in the Gita. A subject like that treated of in this work could not well be discussed without some classifications &c. INTRODUCTION. I I throughout the work. Take, for instance, the word ' yoga,' which we have rendered 'devotion.' At Gita, chapter II, stanza 48 (p. 49), a definition is given of that word. In chapter VI, the signification it bears is entirely different. And again in chapter IX, stanza 5, there is still another sense in which the word is used ^ The word ' Brahman ' too occurs in widely varying significations. And one of its meanings, indeed, is quite singular, namely, 'Nature' (sec chapter XIV, stanza 3). Similar observations, to a greater or less extent, apply to the words Buddhi, Atman, and Sva- bhava^. Now these are words which stand for ideas not unimportant in the philosophy of the Bhagavadgita. And the absence of scientific precision about their use appears to me to be some indication of that non-systematic character of which we have already spoken. There is one other line of argument, which leads, I think, to the same conclusion. There are several passages in the Gita which it is not very easy to reconcile with one another ; and no attempt is made to harmonise them. "Thus, for example, in stanza 16 of chapter VII, K;7sh;/a divides his devotees into four classes, one of which consists of ' men of knowledge,' whom, K;7sh;/a says, he considers 'as his own self.' It would probably be difficult to imagine any expres- sion which could indicate higher esteem. Yet in stanza 46 of chapter VI, we have it laid down, that the devotee is superior not only to the mere performer of penances, but even to the men of knowledge. The commentators betray their gnostic bias by interpreting ' men of knowledge ' in this latter passage to mean those who have acquired erudi- tion in the ^astras and their significations. This is not an interpretation to be necessarily rejected. But there is in it a certain twisting of words, which, under the circumstances here, I am not inclined to accept. And on the other hand, it must not be forgotten, that the implication fairly deriva- ble from chapter IV, stanza 38 (pp. 62, 63), would seem to ' 111 chapter X the word occurs in two clifferent senses in the same stanza (st. 7). * Compare the various passages, references to which arc collected in the Sanskrit Inde.N at the end of this volume. 12 BHAGAVADGITA. be rather that knowledge is superior to devotion — is the higlier stage to be reached by means of devotion as the stepping-stone. In another passage again at Gita, chapter XII, stanza 12, concentration is preferred to knowledge, which also seems to me to be irreconcileable with chapter VI I, stanza 16. Take still another instance. At Gita, chapter V, stanza 15, it is said, that 'the Lord receives the sin or merit of none.' Yet at chapter V, stanza 29, and again at chapter IX, stanza 24, Krish/ia. calls himself 'the Lord and enjoyer ' of all sacrifices and penances. How, it may well be asked, can the Supreme Being 'enjoy' that which he does not even 'receive?' Once more, at chapter X, stanza 29, Kr2sh;/a declares that ' none is hateful to me, none dear.' And yet the remarkable verses at the close of chapter XII seem to stand in point-blank contradiction to that declaration. There through a most elaborate series of stanzas, the burden of K;7sh;/a's eloquent sermon is 'such a one is dear to me.' And again in those fine verses, where Krzsh;/a winds up his Divine Lay, he similarly tells Ar^una, that he, Ar^una, is ' dear ' to Kr/shwa. And Kr/sh;/a also speaks of that devotee as 'dear' to him, who may publish the mystery of the Gita among those who reverence the Supreme Being ^ And yet again, how are we to reconcile the same passage about none being ' hateful or dear ' to Kmh;^a, with his own words at chapter XVI, stanza 18 and following stanzas ? The language used in describing the ' demoniac ' people there mentioned is not remarkable for sweetness towards them, while K;7sh;/a says positively, ' I hurl down such people into demoniac wombs, whereby they go down into misery and the vilest condition.' These persons are scarcely characterised with accuracy ' as neither hateful nor dear' to K;-zsh;/a. It seems to me, that all these are real inconsistencies in the Gita, not such, perhaps, as might not be explained away, but such, I think, as indi- cate a mind making guesses at truth, as Professor Max Muller puts it, rather than a mind elaborating a complete * And see, too, chapter VII, stanza 17, where the man of knowledge is declared to be ' dear' to Kn'sh«a. INTRODUCTION. and organised system of philosophy. There is not even a trace of consciousness on the part of the author that these inconsistencies exist. And the contexts of the various passages indicate, in my judgment, that a half-truth is struck out here, and another half-truth there, with special reference to the special subject then under discussion ; but no attempt is made to organise the various half-truths, which are apparently incompatible, into a symmetrical whole, where the apparent inconsistencies might possibly vanish altogether in the higher synthesis. And having regard to these various points, and to the further point, that the sequence of ideas throughout the verses of the Gita is not always easily followed, we arc, I think, safe in adhering to the opinion expressed above, that the Gita is a non- systematic work, and in that respect belongs to the same class as the older Upanishads. We next come to the consideration of the style and language of the Bhagavadgita. And that, I think, furnishes a strong argument for the proposition, that it belongs to an age considerably prior to the epoch of the artificial depart- ment of Sanskrit literature— the epoch, namely, of the dramas and poems. In its general character, the style impresses me as quite archaic in its simplicity. Compounds, properly so called, are not numerous; such as there are, are not long ones, and very rarely, if ever, present any puzzle in analysing. The contrast there presented with what is called the classical literature, as represented by Bana or Daw/in, or even Kalidasa, is not a little striking. In Kalidasa, doubtless, the love for compounds is pretty well subdued, though I think his works have a perceptibly larger proportion of them than the Gita. But after Kali- dasa the love for compounds goes through a remarkable development, till in later writings it may be said almost to have gone mad. Even in Bana and Daw^/in, Subandhu and Bhavabhuti, the plethora of compounds is often weari- some. And the same remark applies to many of the copper- plate and other inscriptions which have been recently deciphered, and some of which date from the early ccn- 14 BIIAGAVADGixA. turies of the Christian era. Take again the exuberance of figures and tropes which is so marked in the classical style. There is little or nothing of that in the Gita, where you have a plain and direct style of natural simplicity, and yet a style not by any means devoid of sesthetic merit like the style of the Sutra literature. There is also an almost complete absence of involved syntactical construc- tions ; no attempt to secure that jingle of like sounds, which seems to have proved a temptation too strong even for Kalidasa's muse entirely to resist. But on the contrary, we have those repetitions of words and phrases, which are characteristic, and not only in Sanskrit, of the style of an archaic period ^ Adverting specially to the language as distinguished from the style of the Gita, we find such words as Anta, Bhasha, Brahman, some of which are collected in the Sanskrit Index in this volume, which have gone out of use in the classical literature in the significations they respectively bear in the Gita. The word ' ha/ which occurs once, is worthy of special note. It is the equivalent of 'gha,' which occurs in the Vedic Sawhitas. In the form 'ha' it occurs in the Brahma;/as. But it never occurs, I think, in what is properly called the classical literature. It is, indeed, found in the Pura;/as. But that is a class of works which occupies a very unique position. There is a good deal in the Purawas that, I think, must be admitted to be very ancient ^ ; while undoubtedly also there is a great deal in them that is very modern. It is, therefore, impossible to treat the use of 'ha' in that class of works as negativing an inference of the antiquity of any book where the word occurs ; while its use in Vedic works and its total absence from modern works indicate such antiquity pretty strongly. We may, therefore, embody the result of this part of the discussion in the proposition, that * Compare Muir, Sanskrit Texts, vol. i, p. 5. See, too, Goldstlicker's Remains, I, 177- * This opinion, which I had expressed as long ago as 1874 in the Introduction to my edition of Bhartn'hari's Satakas, is, I find, also held by Dr. Biihler ; see his Introduction to Apastamba in this series, p. xx seq., note. Pura«as are mentioned in the Sutta Nipata (p. 115), as to the date of which, see inter alia Swamy's Introduction, p. xvii. INTRODUCTION. 1 5 the Gita is removed by a considerable linguistic and chro- nological distance from classical Sanskrit literature. And so far as it goes, this proposition agrees with the result of our investigation of the first branch of internal evidence. The next branch of that evidence brings us to the character of the versification of the Gita. Here, again, a survey of Sanskrit verse generally, and the verse of the Gita in par- ticular, leads us to a conclusion regarding the position of the Gita in Sanskrit literature, which is in strict accord with the conclusions we have already drawn. In the verse of the Vedic Sa;//hitas, there is almost nothing like a rigidly fixed scheme of versification, no particular collocation of long and short syllables is absolutely necessary. If we attempt to chant them in the mode in which classical Sanskrit verse is chanted, we invariably come across lines where the chanting cannot be smooth. If we come next to the versi- fication of the Upanishads, we observe some progress made towards such fixity of scheme as we have alluded to above. Though there are still numerous lines, which cannot be smoothly chanted, there are, on the other hand, a not altogether inconsiderable number which can be smoothly chanted. In the Bhagavadgita a still further advance, though a slight one, may, I think, be marked. A visibly larger proportion of the stanzas in the Gita conform to the metrical schemes as laid down by the writers on prosody, though there are still sundry verses which do not so conform, and cannot, accordingly, be chanted in the regular way. Lastly, we come to the Kavyas and Na/akas — the classical literature. And here in practice we find everywhere a most inflexible rigidity of scheme, while the theory is laid down in a rule which says, that ' even mdsha may be changed to masha, but a break of metre should be avoided.' This survey of Sanskrit verse may, I think, be fairly treated as showing, that adiiesion to the metrical schemes is one test of the chronological position of a work — the later the work, the more undeviating is such adhesion. I need not stay here to point out, how this view receives corroboration from the rules given on this subject in the standard work l6 BHAGAVADciTA. of Piiigala on the AV/andas 5astra. I will only conclude this point by saying, that the argument from the versification of the Gita, so far as it goes, indicates its position as being prior to the classical literature, and nearly contemporaneous with the Upanishad literature. We now proceed to investigate the last group of facts falling under the head of internal evidence, as mentioned above. And first as regards the attitude of the Gita towards the Vedas. If we examine all the passages in the Gita, in which reference is made to the Vedas, the aggregate result appears to be, that the author of the Gita does not throw .the Vedas entirely overboard. He feels and expresses reverence for them, only that reverence is of a somewhat special character. He says in effect, that the precepts of the Vedas are suitable to a certain class of people, of a certain intellectual and spiritual status, so to say. So far their authority is unimpeached. But if the unwise sticklers for the authority of the Vedas claim anything more for them than this, then the author of the Gita holds them to be wrong. He contends, on the contrary, that acting upon the ordinances of the Vedas is an obstacle to the attainment of the summum bonum^. Compare this with the doctrine of the Upanishads. The coincidence appears to me to be most noteworthy. In one of his recent lectures, Professor Max Miiller uses the following eloquent language regarding the Upanishads^ : 'Lastly come the Upanishads; and what is their object? To show the utter uselessness, nay, the mischievousness of all ritual performances (compare our Gita, pp. 47, 48, 84'^); to condemn every sacrificial act which has for its motive a desire or hope of reward (comp. Gita, p. 119*) ; to deny, if not the existence, at least the ex- ceptional and exalted character of the Devas (comp. Gita, pp. 76-84'') ; and to teach that there is no hope of salvation and deliverance except by the individual self recognising the true and universal self, and finding rest there, where alone rest can be found ^ ' (comp. our Gita Translation, pp. 78-^3)' ' Compare the passages collected under the word Vedas in our Index. ^ Hibbert Lectures, p. 340 seq. ' II, 42-45 ; IX, 20, 21. * XVII, 12. ' VII, 21-23; IX, 23-24. ^ VIII, 14-16; IX, 29-33. INTRODUCTION, 1 7 The passages to which I have given references in brackets will show, that Professor Max M tiller's words might all be used with strict accuracy regarding the essential teaching of the Bhagavadgita. We have here, therefore, another strong circumstance in favour of grouping the Gita with the Upanishads. One more point is worthy of note. Wherever the Gita refers to the Vedas in the somewhat disparaging manner I have noted, no distinction is taken between the portion which relates to the ritual and the portion which relates to that higher science, viz. the science of the soul, which Sanatkumara speaks of in his famous dialogue with Narada^. At Gita, chapter II, stanza 45, Ar^una is told that the Vedas relate only to the effects of the three qualities, which effects Ar^una is instructed to overcome. At Gita, chapter VI, stanza 44, Ar^una is told that he who has acquired some little devotion, and then exerts himself for further progress, rises above the Divine word — the Vedas. And there are also one or two other passages of the like nature. They all treat the Vedas as concerned with ritual alone. They make no reference to any portion of the Vedas dealing with the higher know- ledge. If the word Vedanta, at Gita, chapter XV, stanza 15 (p. 113), signifies, as it seems to signify, this latter portion of the Vedas, then that is the only allusion to it. But, from all the passages in the Gita which refer to the Vedas, I am in- clined to draw the inference, that the Upanishads of the Vedas were composed at a time not far removed from the time of the composition of the Gita, and that at that period the Upa- nishads had not yet risen to the position of high importance which they afterwards commanded. In the passage referred to at chapter XV, the word Vedantas probably signifies the Ara;/yakas, which may be regarded as marking the beginning of the epoch, which the composition of the Upa- nishads brought to its close. And it is to the close of this epoch, that I would assign the birth of the Gitd, which is ^ See JiTAandogyri-upanishacl, p. 473, or rather I ought to have referred to tlie Munr/aka-upanishad, where the superiority and inferiority is more distinctly stated in words, pp. 266, 267, [8] C A 1 8 BIIAGAVADGITA probably one of the youngest members of the group to which it belongs. It appears to me, that this conclusion is corroborated by the fact that a few stanzas in the Gita are identical with some stanzas in some of the Upanishads. With regard to the epic age of Greece, Mr. E. A. Freeman has said that, in carrying ourselves back to that age, ' we must cast aside all the notions with which we are familiar in our own age about property legal or moral in literary compositions. It is plain that there were phrases, epithets, whole lines, which were the common property of the whole epic school of poetry^.' It appears to me that we must accept this proposition as equally applicable to the early days of Sanskrit literature, having regard to the common passages which we meet with in sundry of the Vedic works, and also sometimes, I believe, in the different Pura;/as. If this view is correct, then the fact that the Gita contains some stanzas in the very words which we meet with in some of the Upanishads, indicates, to my mind, that the conclusion already drawn from other data about the position of the Gita with regard to the Upanishads, is not by any means unwarranted, but one to which the facts before us rather seem to point. And here we may proceed to draw attention to another fact connected with the relation of the Gita to the Vedas. In stanza 17 of the ninth chapter of the Gita, only Rik, Saman, and Ya^us are mentioned. The Atharva-veda is not referred to at all. This omission does certainly seem a very noteworthy one. For it is in a passage where the Supreme Being is identifying himself with everything, and where, therefore, the fourth Veda might fairly be expected to be mentioned. I may add that in commenting on 5ahka- ra/^arya's remarks on this passage, Anandagiri (and Madhu- sudana Sarasvati also) seems evidently to have been conscious of the possible force of this omission of the Atharva-veda. He accordingly says that by force of the word 'and' in the verse in question, the Atharvangirasas,or Atharva-veda, must * Contemporary Review, February 1879. INTRODUCTION. 1 9 also be included. Are we at liberty to infer from this, that the Atharva-veda did not exist in the days when the Gita was composed? The explanation ordinarily given for the omission of that Veda, where such omission occurs, namely, that it is not of any use in ordinary sacrificial matters, is one which can scarcely have any force in the present instance; though it is adequate, perhaps, to explain the words ' those who know the three branches of knowledge,' which occur only a few lines after the verse now under consideration. The commentators render no further help than has been already stated. Upon the whole, however, while I am not yet quite prepared to say, that the priority of the Gita, even to the recognition of the Atharva-veda as a real Veda, may be fairly inferred from the passage in question, I think that the passage is noteworthy as pointing in that direction. But further data in explanation of the omission referred to must be awaited. If the conclusions here indicated about the relative posi- tions of the Gita and certain Vedic works are correct, we can fairly take the second century B.C. as a terminus before which the Gita must have been composed. P^or the Upani- shads are mentioned in the Mahabhdshya of Pataii^ali, which we are probably safe in assigning to the middle of that century. The epoch of the older Upanishads, there- fore, to which reference has been so frequently made here, may well be placed at some period prior to the beginning of the second century B. C. The Atharva-veda is likewise mentioned by Patari^ali\ and as 'ninefold,' too, be it remem- bered ; so that if we are entitled to draw the conclusion which has been mentioned above from chapter IX, stanza 17, we come to the same period for the date of the Gita. Another point to note in this connexion is the refer- ence to the Sfima-vcda as the best of the Vedas (see p. 88). That is a fact which seems to be capable of yielding some chronological information. For the estimation in which that Veda has been held appears to have varied at different times. Thus, in the Aitareya-brahma;/a-, the glory ' See also Sutta Nip.ita, p. 115. ' Ilaug's edition, p. 68. C 2 20 BIlAGAVADGixA. of the Saman is declared to be higher than that of the Rik. In the AV/andogya-upanishad ^ the Saman is said to be the essence of the Rik, which 5ahkara interprets by saying that the Saman is more weighty. In the Pra^na-upanishad '■^, too, the imphcation of the passage V, 5 (in which the Saman is stated as the guide to the Brahmaloka, while the Ya^us is said to guide to the lunar world, and the Rik to the human world) is to the same effect. And we may also mention as on the same side the Nnsiwha Tapini-upani- shad and the Vedic passage cited in the commentary of 5ahkara on the closing sentence of the first kha7^<^a of that Upanishad '. On the other side, we have the statement in Manu that the sound of the Sama-veda is unholy; and the consequent direction that where the sound of it is heard, the Rik and Ya^us should not be recited ^ We have also the passages from some of the Purawas noted by Dr. Muir in his excellent work, Original Sanskrit Texts, which point in the same direction ^ And we have further the direction in the Apastamba Dharma-sutra, that the Saman hymns should not be recited where the other Vedas are being recited ^, as well as the grouping of the sound of the Saman with various classes of objectionable and unholy noises, such as those of dogs and asses. It is pretty evident that the view of Apastamba is based on the same theory as that of Manu. Now in looking at the two classes of autho- rities thus marshalled, it is plain that the Gita ranges itself with those which are unquestionably the more ancient. And among the less ancient works, prior to which we may place the Gita on account of the facts now under considera- tion, are Manu and Apastamba. Now Manu's date is not ascertained, though, I believe, he is now generally considered to belong to about the second or third century B. C.'^ But > Bibl. Ind. ed., p. 12. "^ Bibl. Ind. ed., p. 221 seq. =• Bibl. Ind. ed., p. 11. * Chapter IV, stanzas 123, 124. ^ Vol. iii (2nd ed.), p. 1 1 seq. Cf. Goldstiicker's Remains, I, 4, 28, 266 ; II, 67. « Apastamba (Biihlcr's ed.) I, 3, 1 7, 18 (pp. 38, 39 in this series) ; see further on this point Mr. Burnell's Devatadhyaya-brahma'/a, Introd., pp. viii, ix, and notes. ^ Professor Tiele (History of Ancient Religions, p. 127) considers the 'main features ' of Manu to be ' pre-Buddhistic' INTRODUCTION. 2 1 Dr. Biihler, in the Preface to his Apastamba in the present series, has adduced good reasons for holding that Apa- stamba is prior to the third century B. c. \ and we therefore obtain that as a point of time prior to which the Gita must have been composed. The next important item of internal evidence which we have to note, is the view taken of caste in the Bhagavad- gita. Here, again, a comparison of the doctrine of the Gita with the conception of caste in Manu and Apastamba is interesting and instructive. The view of Manu has been already contrasted by me with the Gita in another place -. I do not propose to dwell on that point here, as the date of Manu is far from being satisfactorily ascertained. I prefer now to take up Apastamba only, whose date, as just now stated, is fairly well fixed by Dr. Biihler. The division of castes, then, is twice referred to in the Bhagavadgita. In the first passage (p. 59) it is stated that the division rests on differences of qualities and duties; in the second (pp. 126,127) the various duties are distinctly stated according to the dif- ferences of qualities. Now in the first place, noting as we pass along, that there is nothing in the Gita to indicate w^hether caste was hereditary, according to its view, whereas Apastamba distinctly states it to be such, let us compare the second passage of the Gita with the SOtras of Apa- stamba bearing on the point. The view enunciated in the Gita appears to me plainly to belong to an earlier age — to an age of considerably less advancement in social and reli- gious development. In the Gita, for instance, the duties of a Brahma//a are said to be tranquillity, self-restraint, and so forth. In Apastamba, they are the famous six duties, namely, study, imparting instruction, sacrificing, officiating at others' sacrifices, making gifts, and receiving gifts ; and three others, namely, inheritance, occupancy, and gleaning ears of corn, which, it may be remarked en passant, are not stated in Manu. The former seem to my mind to point * P. XXXV. " See the Introductory Essay to my Bhagavadgita in English verse, published in 1875, p. cxii. 2 2 BHAGAVADCiTA. to the age when the qualities which in early times gave the Brahma;/as their pre-eminence in Hindu society were still a living reality ^ It will be noted, too, that there is nothing in that list of duties which has any necessary or natural connexion with any privilege as belonging to the caste. The Law lays down these duties, in the true sense of the word. In Apastamba, on the contrary, we see an advance towards the later view on both points. You have no re- ference to moral and religious qualities now. You have to do with ceremonies and acts. You have under the head ' duties ' not mere obligations, but rights. For the duty of receiving gifts is a right, and so is the duty of teaching others and officiating at others' sacrifices ; as we know not merely from the subsequent course of events, but also from a comparison of the duties of Brahma;/as on the one hand, and Kshatriyas, Vaij"yas, and wSYidras on the other, as laid A A down by Manu and Apastamba themselves. Apastamba s rules, therefore, appear to belong to the time when the Brahma;/as had long been an established power, and were assuming to themselves those valuable privileges which they have always claimed in later times. The rules of the Gita, on the other hand, point to a time considerably prior to this — to a time when the Brahma//as were by their moral and intellectual qualities laying the foundation of that pre- eminence in Hindu society which afterwards enabled them to lord it ov^er all castes. These observations mutatis mutandis apply to the rules regarding the other castes also. Here again, while the Gita still insists on the inner qualities, which properly constitute the military profession, for instance, the rules of Apastamba indicate the powerful influence of the Brahma;/as^. For, as stated before, offi- ciating at others' sacrifices, instructing others, and receiving presents, are here expressly prohibited to Kshatriyas as also to Vaii-yas. The result of that is, that the Brahma;/as become indispensable to the Kshatriyas and Vaijyas, for ' The remarks in the text will show how little there is in the Gita of that ' Brahmanizing' which has been shortly noticed on a previous page. * As to the Kshatriyas the contrast with Manu's rules is even stronger than with Apastamba's. See our Introduction to the Gita in English verse, p. cxiii. INTRODUCTION, 23 upon both the duty of study, of offering sacrifices, and making gifts and presents is inculcated. In his outline of the History of Ancient Religions, Professor Tiele, speaking of the ' increasing influence of the Brahmans,' writes as follows : ' Subject at first to the princes and nobles, and dependent on them, they began by insinuating themselves into their favour, and representing it as a religious duty to show protection and liberality towards them. Mean- while they endeavoured to make themselves indispensable to them, gradually acquired the sole right to conduct pub- lic worship, and made themselves masters of instruction \' And after pointing out the high position thus achieved by the Brahmans, and the low position of the KsLudailsiS and others of the inferior castes, he adds : ' Such a position could not long be endured ; and this serves to explain not only the rise of Buddhism, but also its rapid diffusion, and the radical revolution which it brought about ^' To pro- ceed, however, with our comparison of the Gita and Apa- stamba. The superiority distinctly claimed by the latter for the Brahma//a is not quite clearly brought out in the Gita. 'Holy Brahma//as and devoted royal saints' are bracketed together at p. '], where the seven Tv/shis say to the Himalaya mountain, 'Well hast thou been called Vish;/u in a firmly-fixed form.' The allusion there to the Gita, chapter X, stanza 25 (p. 89), is, I venture to think, unmistakable. The word ' firmly-fixed ' is identical in both passages ; the idea is identical, and Mallinatha refers to the passage in the Gita as the authority which Kalidasa had in view. It follows, therefore, that the Gita must be prior to Kalidasa's time. It may be added, that Kali- dasa in his Raghu XV, d"]^ cites Manu as an authority ' Cf. Colebrooke's Essays, vol. ii, p. 166 seq. It may be remarked that this arrjumcnt is not affected by the attempt to distinguish the Kalidasa of the 6'alcunlala from the Kalid.isa of the Kaghuvawsa. Because the work cited in the Paft^atantra is the Kumarasambhava, which indisputably belongs to the same author as the Raghuva;«sa. 30 BHAGAVADGITA. for the proposition that a king must protect all castes and all orders or a^ramas. Manu, therefore, must have lived considerably earlier than Kalidasa, and the Gita, as we have already argued, must be considerably earlier;, not only than Manu, but also than his predecessor Apastamba. The Gita may, therefore, be safely said to belong to a period several centuries prior to the fifth century A. C. The next piece of external evidence is furnished by the Vedanta-sutras of Badarayawa. In several of those Sutras, references are made to certain Smr/tis as authorities for the propositions laid down. Take, for instance^, I, 2, 6, or I, 3, 23, and many others. Now three of these Sutras are very useful for our present purpose. The first we have to con- sider is Sutra II, 3, 45. The commentators vSahkaraX'arya, Ramanu^a, Madhva, and Vallabha ^ are unanimous in un- derstanding the passage in Gita, chapter XV, stanza 7 (p. 112), to be the one there referred to by the words of the Siitra, which are, 'And it is said in a Smr/ti.' Now a glance at the context of the Sutra will, I think, satisfy us that the commentators, who are unanimous though representing different and even conflicting schools of thought, are also quite right. Slitra 43, in the elliptical language charac- teristic of that branch of our literature, says, 'A part, from the statement of difference, and the reverse also ; some lay down that it is a fisherman or a cheat.' Sutra 44 runs thuS; ' And also from the words of the Mantra.' And then comes Sutra 45 as set out above. It is plain, that the Siitra No. 45 indicates an authority for something not speci- fied, being regarded as part of some other thing also not specified. Now the discussion in previous Sutras has been about the soul ; so we can have little difficulty in accepting the unanimous interpretation of the commentators, that the proposition here sought to be made out is that the indi- vidual soul is part of the Supreme Soul, which is the proposi- tion laid down in the Gita in the passage referred to. The 1 I am indebted to Professor M. M. Kunte for a loan of VallabhaHrya's commentaiy on the Sutras noted in the text. I had not seen it in 1875, when I lasat discussed this question. INTRODUCTION. 3 1 next SCitra to refer to is IV, i, 10. I shall not set forth the other relevant Sutras here as in the preceding case. I only state that the three commentators, 5ahkara, Ra- manu^a, and INIadhva, agree that the Gita is here referred to, namely, chapter VI, stanza 11 seq. Vallabha, how- ever, I am bound to add, does not agree with this, as he interprets the Sutra in question and those which precede and follow as referring to an entirely different matter. If I may be permitted to say so, however, I consider his interpretation not so satisfactory as that of the three other and older commentators. Lastly, we come to Sutra IV, 2-19. On this, again, all the four commentators are unanimous, and they say that Gita, chapter VIII, stanza 24 seq. (p. 80), is the authority referred to. And I think there can be very little doubt that they are right. These various pieces of evidence render it, I think, histori- cally certain, that the Gita must be considerably prior to the Vedanta-sutras ; and that the word Brahma-sutras, which occurs at Gita, chapter XIII, stanza 4 (p. 102), is correctly interpreted by the commentators as not referring to the Vedanta-sutras, which are also called Brahma-sCltras, but to a different subject altogether\ When were the Vedanta- sutras composed ? The question must at once be admitted to be a difficult one ; but I think the following considera- tions will show that the date of those Sutras must, at the latest, be considerably earlier than the period which we have already reached in this part of our investigation. We may take it as fairly well settled, that Bha/Za Kumarila, the celebrated commentator of the Purva Mimawsa school, flourished not later than the end of the seventh century A. C.^ A considerable time prior to him must be placed the great commentator on the Mima;;/sa-sutras, namely, ^"abarasvamin. If we may judge from the style of his great commentary, he cannot have flourished much later than Patan^ali, who may now be taken as historically proved to * Cf. Weber's Indian Literature, p. 243. See also Lassen's Preface to his edition of Schlegel's Gita, XXXV. Kamfinu^'a takes the other view. '■' See Buruell's Samavidhana-br.ahma/»a, Introduction, p. vi note. 32 BHAGAVADGirA. have flourished about 140 B. C.^ Now a considerable time must have intervened between 5abarasvamin and another commentator on the Purva Mima;;/sa, whom .Sahara quotes with the highly honorific title Bhagavan, the Venerable^ namely, Upavarsha. Upavarsha appears from 6"ahkara's statement to have commented on the Vedanta- sutras^. We have thus a long catena of works from the seventh century A. C, indicating a pretty high antiquity for the Vedanta-siitras, and therefore a higher one for the Bhagavadgita. The antiquity of the Vedanta-sutras follows also ftom the circumstance, which we have on the testimony of Ramanu^a, repeated by Madhava/^arya, that a commen- tary on the Sutras was written by Baudhayana/^arya ^ which commentary Ramanu^a says he followed. Baudha- yana's date is not accurately settled. But he appears to be older than Apastamba, whose date, as suggested by Dr. Biihler, has already been mentioned "*. The Vedanta-sutras, then, would appear to be at least as old as the fourth cen- tury B. C. ; if the information we have from Ramanu^a may be trusted. A third argument may be mentioned, bearing on the date of the Vedanta-sutras. In Sutra no of the third Pada of the fourth Adhyaya of Pacini's Sutras, a Parai-arya is mentioned as the author of a Bhikshu-sutra. Who is this Parajarya, and what the Bhikshu-sutra ? Un- luckily Pataii^ali gives us no information on this head, nor does the Kaj'ika V/'z'tti. But a note of Professor Taranatha Tarkava/('aspati, of Calcutta, says that Parai-arya is Vyasa, and the Bhikshu-sutra is the Vedanta-sutra ^. If this is correct, the Vedanta-sutras go very far indeed into anti- quity. For Pa;ani can certainly not be assigned to a later date than the fourth century B.C., while that learned ' The authorities are collected in our edition of Bhartr/hari (Bombay Series of Sanskrit Classics), Introd. p. xi note. See also Buhler's Apastamba in this series, Introd. p. xxviii. * See Colebrooke's Essays, vol. i, p. 332. An Upavarsha is mentioned in the Kathasaritsagara as living in the time of king Nanda, and having Pawini, Katya- yana, and Yyadi for his pupils. ^ See the Ramanug-a Bhashya ; and the Ramanu^g-a Darsana in Sarvadarsana- sangraha. * Apastamba, p. xvi. * See Siddhanta Kaumudl, vol. i, p. 592. INTRODUCTION. 33 scholar, Professor Goldstiicker, on grounds of considerable strength, assigned him to a much earher date^ The ques- tion thus comes to this, Is the remark of Professor Tarii- natha, above set out, correct? I find then, from enquiries made of my venerable and erudite friend Ya^ne^var Gastrin, the author of the Aryavidyasudhakara, that the note of Taranatha is based on the works of Bha//o^i Dikshita, Nago^i Bha//a, and Cnanendra Sarasvati, who all give the same interpretation of the Sutra in question. It is certainly unfortunate that we have no older authority on this point than Bha/fo^i. The interpretation is in itself not impro- bable. Vyasa is certainly by the current tradition^ called the author of the Vedanta-sutras, and also the son of Parajara. Nor is Bhikshu-sOtra a name too far removed in sense from Vedanta-sCitra, though doubtless the former name is not now in use, at all events as applied to the Sutras attributed to Badaraya;/a, and though, it must also be stated, a Bhikshu-sutra Bhashya Vartika is mentioned eo nomine by Professor Weber as actually in existence at the present day^. Taking all things together, therefore, we may provisionally understand the Bhikshu-sOtra mentioned by Pa;/ini to be identical with the Vedanta-sutras. But even apart from that identification, the other testimonies we have adduced prove, I think, the high antiquity of those Sutras, and consequently of the Bhagavadgita. We have thus examined, at what, considering the im- portance and difficulty of the subject, will not, I trust, be regarded as unreasonable length, some of the principal pieces of internal and external evidence touching the age of the Bhagavadgita and its position in Sanskrit literature. Although, as stated at the very outset, the conclusions we have deduced in the course of that examination are not all such as at once to secure acceptance, I venture to think that we have now adequate grounds for saying, that the various and independent lines of investigation, which we have pur- sued, converge to this point, that the Gitii, on numerous and * See his Panini ; and see also Buhler's Apastamba in this series, Introd. p. xxxii note. '^ The correctness of this tradition is very doubtful. ^ Indische Studien I, 470. [8] V A 34 BHAGAVADGITA. essential topics, ranges itself as a member of the Upanishad group, so to say, in Sanskrit literature. Its philosophy, its mode of treating its subject, its style, its language, its versi- fication, its opinions on sundry subjects of the highest im- portance, all point to that one conclusion. We may also, I think, lay it down as more than probable, that the latest date at which the Gita can have been composed, must be earlier than the third century B. c, though it is altogether impossible to say at present how much earlier. This pro- position, too, is supported by the cumulative strength of several indepertdent lines of testimony. Before closing this Introduction, it is desirable to add a word concerning the text of the Bhagavadgita. The reli- gious care with which that text has been preserved is very worthy of note. Schlegel and Lassen ^ have both declared it as their opinion, that we have the text now almost exactly in the condition in which it was when it left the hands of the author. There are very few real various readings, and some of the very few that exist are noted by the commentators. Considering that the Mahabharata must have been tampered with on numerous occasions, this preservation of the Gita is most interesting. It doubtless indicates that high veneration for it which is still felt, and has for long been felt, by the Hindus, and which is em- bodied in the expression used in the colophons of the MSS. describing the Gtta as the 'Upanishad sung by God 2.' In view of the facts and deductions set forth in this essay, that expression existing as, I believe, it does, almost uni- versally in Indian MSS. of the Gita, is not altogether devoid of historical value. Schlegel draws attention to one other circumstance re- garding the text of the Gita, which is also highly interesting, namely, that the number of the stanzas is exactly 700. * See the latter's edition of the Gita, Preface, p. xxvii. ^ In the edition of the Gita published in Bombay in 5'aka 1782, there is a stanza which says that the Upanishads are the cows, Kr/shna the milkman, Ar^iina the calf, and the mjlk is the nectav-like Gita, which indicates the tradi- tional view of the Gita — a view in consonance with that which we have been led to by the facts and arguments contained in this Introduction. INTRODUCTION. 35 Schlcgel concludes that the author must have fixed on that number dchberately, in order to prevent, as far as he could, all subsequent interpolations \ This is certainly not un- likely ; and if the aim of the author was such as Schlegel suggests, it has assuredly been thoroughly successful. In the chapter of the Mahabharata immediately succeeding the eighteenth chapter of the Gita, the extent of the work in j-lokas is distinctly stated. The verses in which this is stated do not exist in the Gaufi'a or Bengal recension, and are doubtless not genuine. But, nevertheless, they are interesting, and I shall reproduce them here. ' Kej^ava spoke 620 i-lokas, Ar^una fifty-seven, Saii^aya sixty-seven, and Dhr/tarash/ra one j-loka ; such is the extent of the Gita.' It is very difficult to account for these figures. According to them, the total number of verses in the Gita would be 745, whereas the number in the current MSS., and even in the Mahabharata itself, is^ as already stated, only 700 -. I cannot suggest any explanation whatever of this discrepancy. In conclusion, a few words may be added regarding the general principles followed in the translation contained in this volume. My aim has been to make that translation as close and literal a rendering as possible of the Gita, as interpreted by the commentators ^aiikara^arya, 5ridhara- svamin, and Madhusudana Sarasvati. Reference has also been frequently made to the commentary of Ramanu^a- ^'arya, and also to that of Nilaka;////a, which latter forms part of the author's general commentary on the Mahabharata. In some places these commentators differ among themselves, and then I have made my own choice. The foot-notes are mainly intended to make clear that which necessarily re- mains obscure in a literal translation. Some of the notes, however, also point out the parallelisms existing between the Gita and other works, principally the Upanishads and the Buddhistic Dhammapada and Sutta Nipata. Of the latter ' P. xl (Lassen's ed.) ' 6'.ankara's commentai^ states in so many words that the Gita he used con- tained only 700 slokas. D 2 36 BHAGAVADGITA. I have not been able to procure the original Pali ; I have only used Sir M. C. Swamy's translation. But I may here note, that there are some verses, especially in the Salla Sutta (see pp. 134-127 of Sir M. C. Swamy's book), the similarity of which, in doctrine and expression, to some of the verses of the Gita is particularly striking. The analo- gies between the Gita and the Upanishads have been made the basis of certain conclusions in this Introduction. Those between the Gita and these Buddhistic works are at present, to my mind, only interesting ; I am unable yet to say whether they may legitimately be made the premises for any historical deductions. There are two indexes : the first a general index of matters, the second containing the principal words in the Gita which may prove useful or interesting for philolo- gical, historical, or other kindred purposes. BHAGAVADGITA. Chapter I. Dhmarash/ra said : What did my (people) and the Pdz/rt'avas do, O San^aya ! when they assembled together on the holy field of Kurukshetra, desirous to do battle ? San^aya said : Seeing the army of the Pa;/^avas drawn up in batde-array \ the prince Duryodhana approached the preceptor, and spoke (these) words : ' O pre- ceptor ! observe this grand army of the sons of Fiindu, drawn up in battle-array by your talented pupil, the son of Drupada. In it are heroes (bearing) large bows, the equals of Bhima and Ar^ma in battle — (namely), Yuyudhana, Vira/a, and Drupada, the master of a great car -, and Dhr/sh/a- ketu, A'ekitana, and the valiant king of Ka^i, Puru^nt and Kuntibhqo-a, and that eminent man 6aibya; the heroic Yudhamanyu, the valiant Uttamau^as, the son of Subhadra, and the sons of Draupadi — all masters of f^reat cars. And now, O best of Brah- * Several of these modes of array are described in Manu VII, 187, like a staff, like a wain, like a boar, &c. That of the Paw/avas, here referred to, appears to have been Hke the thunderbolt, as to which see Manu VII, 191. 2 This is a literal rendering; the technical meaning is 'a warrior proficient in militar)' science, who can fight single-handed a thou- sand archers.' 38 BHAGAVADGITA. ma;ias! learn who are most distinguished among us, and are leaders of my army. I will name them to you, in order that you may know them well. Yourself, and Bhishma, and Kar;m, and Kr/pa the victor of (many) battles ; A^vatthaman, and Vikan^a, and also the son of Somadatta, and many other brave men, who have given up their lives for me, who fight with various weapons, (and are) all dex- terous in battle. Thus our army which is protected by Bhishma is unlimited ; while this army of theirs which is protected by Bhima is very limited. And therefore do ye all, occupying respectively the posi- tions ^ assigned to you, protect Bhishma "^ only.' Then his powerful grandsire, Bhishma, the oldest of the Kauravas, roaring aloud like a lion, blew his conch, (thereby) affording delight to Duryodhana. And then all at once, conchs, and kettledrums, and tabors, and trumpets were played upon ; and there was a tumultuous din. Then, too, Madhava and the son of Pa;^rtfu (Ar^na), seated in a grand chariot to which white steeds were yoked, blew their heavenly conchs. Hrzshike^a^ blew the PaMa^anya^ and Dhanan^aya the Devadatta, and Bhima, (the doer) of fearful deeds, blew the great conch Pau;/^ra. King Yudhish//^ira, the son of Kunti ^ blew the Anan- tavi^aya, and Nakula and Sahadeva (respectively) ^ The original word means, according to .Sridhara, ' the ways of entrance into a Vyuha or phalanx.' 2 Who, as generalissimo, remained in the centre of the army. ^ Literally, according to the commentators, ' lord of the senses of perception.' " Schlegel renders the names of these conchs by Gigantea, Theodotes, Arundinea, Triumphatrix, Dulcisona, and Gemmi- florea respectively. " So called, par excellence, apparently. CHAPTER I, 24. 39 the Siighosha and Ma;/ipushpaka. And the king- of Ka^i, too, who has an excellent bow, and 6'ikha;^ (fm, the master of a great car, and Dhr/sh/adyumna. Vira/a, and the unconquered Satyaki, and Drupada, and the sons of Draupadi, and the son of Subhadra, of mighty arms, blew conchs severally from all sides, O kine of the earth! That tumultuous din rent the hearts of all (the people) of Dhr/tarash/ra's (party), causing reverberations throughout heaven and earth. Then seeing (tlie people of) Dhrz- tarash/ra's party regularly marshalled, the son of Pa;/^u, whose standard is the ape, raised his bow S after the discharge of missiles had commenced, and O king of the earth ! spake these words to Hrishi- kesa. : ' O undegraded one ! station my chariot between the two armies, while I observe those, who stand here desirous to engage in battle, and with w^hom, in the labours of this struggle, I must do battle. I will observe those who are assembled here and who are about to engage in batde, wishing to do service in battle- to the evil-minded son of Dhmarash/ra.' SaiT^aya said : Thus addressed by Gu^ake^a ^ O descendant of BharataM Hr/shike^a stationed that excellent cha- riot between the two armies, in front of Bhishma and Dro;za and of all the kings of the earth, and ^ I. e. to join in the fight. 2 In the original, several derivatives from the root yudh, mean- ing ' to fight,' occur with the same frequency as ' battle ' here. ^ Generally interpreted * lord of sleep,' i. e. not indolent. Nila- ka«///a also suggests, that it may mean ' of thick hair.' * The son of Dushyanta and 6'akuntala, after whom India is called ' Bharatavarsha,' and from whom both Pa«a'avas and Kauravas were descended. 40 BHAGAVADGITA. said : ' O son of Pmha ! look at these assembled Kauravas.' There the son of Pmha saw In both armies, fathers and grandfathers, preceptors, ma- ternal uncles, brothers, sons^ grandsons, companions, fathers-in-law, as well as friends. And seeing all those kinsmen standing (there), the son of Kunti was overcome by excessive pity, and spake thus despondingly. Ar^una said : Seeing these kinsmen, O Kr/sh;^a! standing (here) desirous to engage in battle, my limbs droop down ; my mouth is quite dried up ; a tremor comes on my body ; and my hairs stand on end ; the Ga;^rt^iva (bow) slips from my hand; my skin burns intensely. I am unable, too, to stand up ; my mind whirls round, as it were ; O Kei^ava! I see adverse omens ^; and I do not perceive any good (to accrue) after killing (my) kinsmen in the battle. I do not wish for victory, O Kr/sh;^a ! nor sovereignty, nor plea- sures : what is sovereignty to us, O Govinda ! what enjoyments, and even life ? Even those, for whose sake we desire sovereignty, enjoyments, and plea- sures, are standing here for battle, abandoning life and wealth — preceptors, fathers, sons as well as grandfathers, maternal uncles, fathers-in-law, grand- sons, brothers-in-law, as also (other) relatives. These I do not wish to kill, though they kill (me), O destroyer of Madhu ^ ! even for the sake of sovereignty over the three worlds, how much less then for this earth ^ The words in this list include all standing in similar relation- ships to those directly signified. ^ Such as the appearance of vultures, cars moving without horses, &c., mentioned in the Bhishma Farvan II, 17. Cf. Suita Nipata, p. 100. * A demon of this name. CHAPTER I, 44. 41 (alone) ? What joy shall be ours, O 6^anardana ! after killing Dhr/tarash/ra's sons ? Killing these felons ^ we shall only incur sin. Therefore it is not proper for us to kill our own kinsmen, the sons of Dh;7tarash/ra. For how, O Madhava ! shall we be happy after killing our own relatives ? Although having their consciences corrupted by avarice, they do not see the evils flowing from the extinction of a family, and the sin in treachery to friends, still, O 6^anardana ! should not we, who do see the evils flowing from the extinction of a family, learn to refrain from that sin ? On the extinction of a family, the eternal rites of families are destroyed-. Those rites being destroyed, impiety predominates over the whole family'^. In consequence of the predominance of impiety, O K;'/sh;^a ! the women of the family become corrupt ■*; and the women becoming corrupt, O descendant of Vr/sh;/i ! intermingling of castes re- sults; that intermingling necessarily leads the family and the destroyers of the family to hell ; for when the ceremonies of (offering) the balls of food and water (to them) fail ^, their ancestors fall down (to hell). By these transgressions of the destroyers of families, which occasion interminglings of castes, the eternal rites of castes and rites of families are ' Six classes are mentioned : an incendiary; one who administers poison ; one who assaults another — weapon in hand ; one who destroys property ; one who robs another of his wife ; or his fields. ^ I. e. there being none to attend to the ' rites,' women being inehgible. ^ I. e. the surviving members. * I. e. either by the mere fact of relationship to such men, or by following their bad example. ^ There being no qualified person to perform them; 'their ancestors' — that is to say, of the ' destroyers of families.' 42 bhagavadgitA. subverted. And O (9anardana! we have heard that men whose family-rites are subverted, must necessarily Hve in hell. Alas ! we are engaged in committing a heinous sin, seeing that we are making efforts for killing our own kinsmen out of greed of the pleasures of sovereignty. If the sons of Dhr/ta- rash/'ra, weapon in hand, should kill me in battle, me weaponless and not defending (myself), that would be better for me. San^^aya said : Having spoken thus, Ar^una cast aside his bow together with the arrows, on the battle-field, and sat down in (his) chariot, with a mind agitated by grief Chapter II. San^aya said : To him, who was thus overcome with pity, and dejected, and whose eyes were full of tears and turbid, the destroyer of Madhu spoke these words. The Deity said : How (comes it that) this delusion, O Ar^ma! which is discarded by the good, which excludes from heaven, and occasions infamy, has overtaken you in this (place of) peril ? Be not effeminate, O son of Pmha ! it is not worthy of you. Cast off this base weakness of heart, and arise, O terror of (your) foes ! Ar^una said : How, O destroyer of Madhu ! shall I encounter with arrows in the battle Bhishma and Dro;^a — both, O destroyer of enemies ! entitled to reverence? Not CHAPTER II, II. 43 killing (my) preceptors — (men) of great glory — it is better to live even on alms in this world. But killing them, though they are avaricious of worldly goods, I should only enjoy blood-tainted enjoyments. Nor do we know which of the two is better for us — whether that we should vanquish them, or that they should vanquish us. Even those, whom having killed, we do not wish to live — even those sons of Dhr/tarash/ra stand (arrayed) against us. With a heart contaminated by the taint of helplessness \ with a mind confounded about my duty, I ask you. Tell me what is assuredly good for me. I am your disciple ; instruct me, who have thrown myself on your (indulgence). For I do not perceive what is to dispel that grief which will dry up my organs ^ after I shall have obtained a prosperous kingdom on earth without a foe, or even the sovereignty of the gods ^. Safi^aya said : Having spoken thus to Hr/shike^ra, O terror of (your) foes ! Gudakesa. said to Govinda, ' I shall not engage in battle ; ' and verily remained silent. To him thus desponding between the two armies, O descendant of Bharata ! Hr/shike^a spoke these words with a slii^ht smile. The Deity said : You have grieved for those who deserve no grief, ' The commentators say that ' heart ' here signifies the dis- positions which are stated in chapter XVIII infra, p. 126. The feeling of ' helplessness ' is incompatible with what is there stated as the proper disposition for a Kshatriya. ^ I.e. by the heat of vexation; the meaning is, 'which will cause constant vexation of spirit.' ^ I. e. if the means employed are the sinful acts referred to. A 44 BlIAGAVADGITA. and you talk words of wisdom \ Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men ; nor will any one of us ever hereafter cease to be. As in this body, infancy and youth and old age (come) to the embodied (self) -, so does the acquisition of another body; a sensible man is not deceived about that. The contacts of the senses^ O son of Kunti! which produce cold and heat, pleasure and pain, are not permanent, they are ever coming and going. Bear them, O descendant of Bharata ! For, O chief of men! that sensible man whom they* (pain and pleasure being alike to him) afflict not, he merits immortality. There is no existence for that which is unreal ; there is no non-existence for that which is real. And the (correct) conclusion about both^ is perceived by those who perceive the truth. Know that to be indestructible which pervades all this ; / the destruction of that inexhaustible (principle) none can bring about. These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are said ^ to be perishable ; therefore do enofaee in battle, O descendant of Bharata ! He who thinks it to be the killer and he who thinks ^ Scil. regarding family-rites, &c., for, says Nilaka/z/^a, they indi- cate knowledge of soul as distinct from body. 2 A common word in the Gita, that which presides over each individual body. ^ Scil. with external objects. * I. e. the ' contacts.' ^ The sense is this — there are two things apparently, the soul which is indestructible, and the feelings of pain &c. which ' come and go.' The true philosopher knows that the former only is real and exists; and that the latter is unreal and non-existent. He therefore does not mind the latter. ® Scil. by those who are possessed of true knowledge. CHAPTER II, 27. 45 it to be killed, both know nothing. It kills not, is not killed ^ It is not borp, nor does it ever die, nor, having existed, does it exist no more. Unborn, everlasting, unchangeable, and primeval, it is not killed when the body is killed ^ O son or Pr/tha ! how can that man who knows it thus to be indestructible, everlasting, unborn, and inexhausti- ble, how and whom can he kill, whom can he cause to be killed? As a man, casting off old clothes, puts on others and new ones, so the embodied (self) casting off old bodies, goes to others and new ones. Weapons do not divide it (into pieces) ; fire does not burn it; waters do not moisten it; the wind does not dry it up. It is not divisible; it is not combustible; it is not to be moistened; it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal^. It is said to be unperceived, to be unthink- able, to be unchangeable. Therefore knowing it to be such, you ought not to grieve. But even if you think that it is constantly born, and constantly dies, still, O you of mighty arms! you ought not to grieve thus. For to one that is born, death is certain ; and to one that dies, birth is certain *.. Therefore ^ Cf. Ka//^a-upanishad, p. 104. "^ KaMa-upanishad, pp. 103, 104. ^ ' Eternal.' NilakawMa explains this by ' unlimited by time, place,' &c. iSahkara and others as ' uncreated,' ' without cause.' Stable = not assuming new forms; firm=not abandoning the original form. (.SVidhara.) The latter signifies a slight change; the former a total change. " Cf. the following from the Sutta Nipata (Sir IM. C. Swamy's translation), pp. 124, 125: 'There is, indeed, no means by which those born could be prevented from dying.' ' Even thus the world is afflicted with death and decay; therefore wise men, knowing the course of things in the world, do not give way to grief.' 46 bhagavadgitA. about (this) unavoidable thing, you ought not to grieve. The source of things, O descendant of Bharata ! is unperceived ; their middle state is per- ceived; and their end again is unperceived. What (occasion is there for any) lamentation regarding them ^ ? One looks upon it ^ as a wonder ; another similarly speaks of it as a wonder; another too hears of it as a wonder; and even after having heard of it, no one does really know it ^. This embodied (self j, O descendant of Bharata ! within every one's body is ever indestructible. Therefore you ought not to grieve for any being. Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kshatriya ^ than a righteous battle. Happy those Kshatriyas, O son of Pmha ! who can find such a battle (to fight) — come of itself^ — an open door to heaven! But if you will not fight this righteous battle, then you will have abandoned your own duty and your fame, and you will incur sin.\ All beings, too, will tell of your everlasting infamy ; and to one who has been honoured, infamy is (a) greater (evil) than death. (Warriors who are) masters of great cars will think that you abstained from the battle through fear, and having been highly thought of by them, you will fall down to littleness. Your enemies, too, ^ Cf. Sutta Nipata, p. 125. 'In vain do you grieve, not knowing well the two ends of him whose manner either of coming or going you know not.' '^ I. e. the self spoken of above. ^ KaMa-upanishad, p. 96. * One of the warrior caste. ^ Without any eifort, that is to say, of one's own. CHAPTER II, 42. 47 decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that ? Killed, you will obtain heaven; victorious, you will enjoy the earth. There- fore arise, O son of Kunti ! resolved to (engage in) battle. Looking alike on pleasure and pain, on gain and loss, on victory and defeat, then prepare for battle, and thus you will not incur sin. The know- ledge here declared to you is that relating to the Saiikhya^. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Prz'tha ! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced be- comes abortive ; no obstacles exist; and even a little of this (form of) piety protects one from great danger ^. There is here ^ O descendant of "Kuru ! but one state of mind consisting in firm understand- ing. But the states of mind of those who have no firm understanding are many-branched and endless. The state of mind consisting in firm understanding regarding steady contemplation ■* does not belong to those, O son of Pr/tha I who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (ordinances of) specific acts for the attainment of (those) pleasures and (that) power, and which pro- ^ Sahkhya is explained in different modes by the different com- mentators, but the resulting meaning here seems to be, that the doctrine stated is the doctrine of true knowledge and emancipation by its means. See infra, p. 52. ^ Viz. this mortal mundane life. ' I. e. for those who enter on this ' path.' * I.e. of the supreme Being; Yoga meaning really the dedication of all acts to that Being. 48 BIIAGAVADGITA. mises birth as the fruit of acts^ — (that flowery talk) which those unwise ones utter, who are ena- moured of Vedic words, who say there is nothing else, who are full of desires, and whose goal is heaven ^. The Vedas (merely) relate to the effects of the three qualities ^ ; do you, O Ar^una ! rise above those effects of the three qualities, and be free from the pairs of opposites *, always preserve courage ^ be free from anxiety for new acquisitions or protection of old acquisitions, and be self-con- trolled*'. To the instructed Brdhma;^a, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides '. Your business is with action alone ; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction ^ Having recourse to devotion, O Dhanafi^aya! perform actions, casting off (all) attachment, and being equable in success or ill- 1 See Sutta Nipata, p. 4. 2 This is a merely temporary good, and not therefore deserving to be aspired to before final emancipation. ^ I. e. the whole course of worldly affairs. As to qualities, see chapter XIV. ■* Heat and cold, pain and pleasure, and so forth. Cf. Manu I, 26. 5 Cf Sutta Nipata, p. 17 and other places. ® Keeping the mind from worldly objects. ■^ The meaning here is not easily apprehended. I suggest the following explanation : — Having said that the Vedas are concerned with actions for special benefits, Kr/shwa compares them to a reservoir which provides water for various special purposes, drinking, bathing, &c. The Vedas similarly prescribe particular rites and ceremonies for going to heaven, or destroying an enemy, &c. But, says K;-/sh«a, man's duty is merely to perform the actions prescribed for him among these, and not entertain desires for the special benefits named. The stanza occurs in the Sanatsu^^atiya, too. ** Doing nothing at all. CHAPTER II, 55. 49 success; (such) equability is called devotion. ; Action, O Dhanan^aya ! is far inferior to the devotion of the mind. In that devotion seek shelter. Wretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin\ Therefore apply yourself to devotion ; devotion in (all) actions is wisdom. The wise who have obtained devotion cast off the fruit of action ; and released from the shackles of (repeated) births 2, repair to that seat where there is no unhappiness ^. When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear ^ When your mind, confounded by what you have heard ^, will stand firm and steady in con- templation *^, then will you acquire devotion. \ Ar^na said: What are the characteristics, O Kei^ava ! of one whose mind is steady, and who is intent on con- templation ? How should one of steady mind speak, how sit, how move ? The Deity said : When a man, O son of Pr/tha ! abandons all the ^ INIerit merely leads to heaven, as to which see note on last page. Cf. Sutta Nipata, pp. 4, 136, 145 note. ^ Sutta Nipata, pp. 3-7, &c. ' Sutta Nipata, p. 21. * This, according to Anandagiri, means all writings other than those on the science of the soul. ' I.e. about the means for the acquisition of various desired things. " I. e. of the soul (6'ankara), of the supreme Being (^ridhara). Substantially they both mean the same thing. [8] E 50 bhagavadgitA. ^. desires of his heart, and is pleased in his self only and by his self^ he is then called one of steady mind. He whose heart is not acjitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath ^ have departed, is called a sage of steady mind. His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering the various agreeable and disagreeable^ (things of this world). A man's mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides. ? Objects of sense draw back from a person who is abstinent ; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme *. The boisterous senses, O son of Kuntt ! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). Restraining them all, a man should remain engaged in devotion, [ making me his only resort. For his mind is steady whose senses are under his control. The man who ponders over objects of sense forms an attachment to them ; from (that) attachment is produced desire; and from desire anger is produced ^ ; from anger results want of discrimination ^ ; from want of dis- ' I. e. pleased, without regard to external objects, by self-con- templation alone. 2 Cf. Sutta Nipata, p. 3. ^ The word jubhajubha in this sense also occurs in the Dhamma- pada, stanza 78, and in the Maitri-upanishad, p. 34. * See on this, Wilson's Essays on Sanskrit Literature, vol. iii, p. 130. ^ I. e. when the desire is frustrated. * I. e. between right and wrong. Confusion of memory =for- getfulness of .S'dstras and rules prescribed in them. CIIArTER II, 70. 51 crimination, confusion of the memory ; from con- fusion of the memory, loss of reason ; and in conse- quence of loss of reason he is utterly ruined. But the self-restrained man who moves among ^ objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity^. When there is tranquillity, all his miseries are de- stroyed, for the mind of him whose heart is tranquil soon becomes steady. He who is not self-restrained has no steadiness of mind ; nor has he who is not self- restrained perseverance'* in the pursuit of self-know- ledge ; there is no tranquillity for him who does not persevere in the pursuit of self-knowledge ; and whence can there be happiness for one who is not tranquil ?\ For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. Therefore, O you of mighty arms ! his mind is steady whose senses are restrained on all sides from objects of sense. • The self-restrained man is awake, when it is night for all beings ; and when all beings are awake, that is the night of the right-seeing sage^ He into whom all objects of desire enter, as w^aters enter the ocean, which, (though) replenished, (still) keeps its position unmoved, — he only obtains tranquillity ; not he who desires (those) objects of desire. The man who, casting ' Cf. Sutta Nipata, p. 45. ^ Cf. Maitri-upanisliad, p. 134, where the commentator explains it to mean freedom from desires. ^ For a somewhat similar use of the word bhavana in this sense, comp. Dhammapada, stanza 301. * Spiritual matters are dark as night to the common run of men, while they are wide awake in all worldly pursuits. With the sage the case is exactly the reverse. E 2 52 BHAGAVADCiTA, off all desires, lives free from attachments, who is free from egoism \ and from (the feeling that this or that is) mine -, obtains tranquillity. This, O son of /Pmha! is the Brahmic^ state; attaining to this, one / is never deluded; and remaining in it in (one's) last ^^ moments, one attains (brahma-nirva/^a) the Brahmic \ bliss ^ Chapter III. Ar^una said : If, O Canardana! devotion is deemed by you to be superior to action, then why, O Ke^-ava! do you prompt me to (this) fearful action ? You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good. The Deity said : O sinless one ! I have already declared, that in this world there is a twofold path ^ — that of the Saiikhyas by devotion in the shape of (true) know- ledge ; and that of the Yogins by devotion in the shape of action. A man does not attain freedom from action ^ merely by not engaging in action ; nor does he attain perfection '^ by mere ^ renunciation. For nobody ever remains even for an instant without ^ Either pride or, better, the false notion mentioned infra, p. 55. ^ An almost identical expression occurs in the Dhammapada, stanza 367, and Maitri-upanishad, p. 37. * The state of identification of oneself with the Brahman, which results from a correct knowledge of the Brahman. * Infra, p. 66. ^ Supra, p. 47. " I. e., according to ^^ahkara, identification of oneself with Brahman. "^ Final emancipation. " I. e. not coupled with knowledge and purity of heart. CHAPTER III, 13. 53 performing some action: since the qualities of nature constrain everybody, not having free-will (in the matter), to some action ^ The deluded man who, restraining the organs of action -, continues to think in his mind about objects of sense, is called a h)pocrite. But he, O Ar;^una! who restraining his senses by his mind ^, and being free from attach- ments, engages in devotion (in the shape) of action, with the organs of action, is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction. This world is fet- tered by all action other than action for the purpose of the sacrificed Therefore, O son of Kuntt! do you, casting off attachment, perform action for that purpose. The Creator, having in olden times created men together with the sacrifice, said : ' Propagate with this. May it be the giver to you of the things you desire. Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good. For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.' The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin ^. ^ Cf. infra, pp. 122-128. "^ Hands, feet, &c. ' By means of true discrimination keeping the senses from attachments to worldly objects, which lead to sin and evil. * Cf. infra, pp. 60, 61. Probably the ' sacrifices' spoken of in that passage must be taken to be the same as those referred to in the Creator's injunction mentioned in this passage. * Cf, Maitri'Upanishad, p. 143. 54 BHAGAVADGITA. / '^ From food are born (all) creatures ; from rain is the production of food ; rain is produced by sacrifices ; sacrifices are the result of action ; know that action has its source in the Vedas ; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices \ He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Pmha! he lives in vain. But the man who is attached to his self only, who is con- tented in his self, and is pleased with his self ^, has nothing to do. He has no interest at all in what is done, and none whatever in what is not done, in this world ^ ; nor is any interest of his dependent on any being. Therefore^ always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. By action alone, did 6^anaka and the rest work for perfection ^. And having regard also to the keeping of people (to their duties) you should sj perform action. Whatever a great man does, that other men also do. And people follow whatever he receives as authority. There is nothing, O son of Prztha ! for me to do in (all) the three worlds, ^ The commentators explain this to mean that though the Vedas elucidate all matters, their principal subject is the sacrifice. ^ The distinctions here are rather nice, — an ordinary man is ' attached ' to worldly objects, is ' contented ' with goods &c., and is ' pleased ' with special gains. ^ No good or evil accrues to him from anything he does or omits to do. * -Sridhara says that Ar^una is here told to perform action, as free- dom from it is only for the man of true knowledge, which Ar^una is not as yet. ' I. e. final emancipation ; cf. p. 59 infra, and Ijopanishad, p. 6. CHAPTER III, 30. 55 nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not enfjas^e without sloth in action, men would follow in my path from all sides, O son of Pmha ! If I did not perform actions, these worlds would be destroyed, I should be the cause of caste- interminglings; and I should be ruining these people. As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, w^ishing to keep the people (to their duties). A wise man should not shake the convictions of the iijnorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action. He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature ^ But he, O you of mighty arms! who know^ the truth about the difference from qualities and the difference from actions -, forms no attachments, believing that quali- ties deal with qualities^ But those who are deluded by the qualities of nature form attachments to the actions of the qualities ^. A man of perfect knowledge should not shake these men of imperfect know- ledge (in their convictions). Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle with- ' The active principle is nature, the aggregate of the three qualities; the soul is only the looker-on; cf. inter alia, p. 104 infra. ^ Scil. the difference of the soul from the collection of qualities, viz. the body, senses, &c., and from the actions of which they are the authors. ^ Qualities (i. e. senses) deal widi qualities, i. e. objects of sense. * I. e. all mundane affairs. 56 BHAGAVADCiTA. out desire, without (any feeling that this or that is) mine, and without any mental trouble \ Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions. But those who carp at my opinion and do not act upon it, know them to be devoid of dis- crimination, deluded as regards all knowledge ^, and ruined. Even a man of knowledge acts consonantly to his own nature ^ All beings follow nature. What will restraint effect ? Every sense has its affections and aversions towards its objects fixed. One should not become subject to them, for they are one's opponents ^ One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable ; the (performance of the) duty of others is dangerous. Ar^una said : But by whom, O descendant of Vrishm ! is man impelled, even though unwilling, and, as it were, constrained by force, to commit sin ? ^ About the consequences of your actions. ^ Of actions, or of the Brahman in its various forms. ^ Which is the result of the virtues and vices of a preceding life. The sequence of ideas here is as follows : — The true view stated here about the ' difference from qualities and actions ' is disregarded by some, owing to their 'nature' as now explained. Then the question is, If nature is so potent, what is the good of the 6astras ? The answer is, Nature only acts through our likes and dislikes. Withstand them and then you can follow the ^'astras. It is under the influence of these likes and dislikes, that some may say, we shall practise duties prescribed for others (our own being bad ones) as they are equally prescribed by the -Sastras. That, as stated in the last sentence here, is wrong. * Cf. Sutta Nipata, p. loi, as to 'likings and dislikings.' CHAPTER III, 43. 57 The Deity said : It is desire, it is wrath \ born from the quality of passion ; it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this - enveloped by desire. Knowledge, O son of Kunti ! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire ^ and insatiable. The senses, the mind, and the understanding are said to be its seat*; with these it deludes the embodied (self) after en- veloping knowledge. Therefore, O chief of the descendants of Bharata ! first restrain your senses, then cast off this sinful thing which destroys know- ledge and experienced It has been said''. Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. WJhat is greater than the understanding is that \ Thus know- ing that which is higher than the understanding, and restraining (your)self by (your)self, O you of mighty ^ Vide p. 50 supra. * I. e. knowledge, mentioned in the next sentence, for which construction p. 7 r and p. 98 may be compared. ^ Wliich becomes more powerful the more it is fed. * The mind is that, which ponders over things as such or such ; the understanding is that which finally determines (cf. Lewes' History of Philosophy, II, 463-465). These and the senses are the ' seat ' of desire, because the perception of an object by the sense, the pondering over it by the mind, and the determination about it by the understanding are the preliminaries to the awakening of the desire ; supra, p. 50. '' Knowledge is from books or teachers, experience is the result of personal perception. * Ka/>^opanishad, p. 114; and see also pp. 148, 149. '' I. e. the supreme Being, as in the KaMopanishad. 58 BHAGAVADGITA. arms! destroy this unmanageable enemy in the shape of desire. Chapter IV. The Deity said : This everlasting' (system of) devotion I declared to the sun, the sun declared it to Manu^, and Manu communicated It to Ikshvaku. Coming thus by steps, it became known to royal sages. But, O terror of (your) foes ! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for It is the highest mystery. Ar^una said : Later is your birth ; the birth of the sun Is prior. How then shall I understand that you declared (this) first? The Deity said : I have passed through many births, O Ar^una ! and you also. I know them all, but you, O terror of (your) foes ! do not know them. Even though I am unborn and inexhaustible In (my) essence, even though I am lord of all beings, still I take up the control of my own nature ^, and am born by means ^ Because its fruit is imperishable, viz, final emancipation. ^ In the A'Mndogya-upanishad, Manu is the channel of com- munication for some doctrine taught by Pra^apati, which Manu teaches the 'people,' interpreted by .Sahkara to mean Ikshvaku, &c. (p. 178; see too p. 625). ^ Nature is what goes to the formation of the material form in which he is born ; the ' power ' includes knowledge, omnipotence, &c. It is delusive because he is still really ' unborn.' CHAPTER IV, l6. 59 of my delusive power. Whensoever, O descendant of Bharata ! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Ar^una! Many from whom affection, fear\ and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of know- ledge^, have come into my essence. I serve men in the way in which they approach me^ In every way, 0 son of Pmha! men follow in my path*. Desiring the success of actions \ men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhausti- ble, and not the author. Actions defile me not. 1 have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sao^es are confused as to what ^ Cf. Sutta Nipata, p. 73. " Cf. infra, p. 61. ' I. e. I give to each worshipper what is proper for him. * The original words used here occur before in a different sense (see p. 55). Here the meaning is that to whomsoever directly ad- dressed, all worship is worship of me (see p. 84). In the whole passage, Kr/sh;;a says that the Deity is not chargeable with partiality on account of the variety of human qualities and states. " Such as acquisition of sons, cattle, &c. 60 BHAGAVADGITA. is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess know- ledge about action ; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse. He is wise among men, he is possessed of devotion, and performs all actions ^ who sees inaction in action, and action in inaction. The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. Forsaking all attachment to the fruit of action, always con- tented, dependent on none, he does nothing at all, though he engages in action. Devoid of expecta- tions, restraining the mind and the self, and casting off all belongings ^, he incurs no sin, per- forming actions merely for the sake of the body^ Satisfied with earnings coming spontaneously*, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). The acts of one who is devoid of attachment, who is free^, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice'' are all destroyed. ^ Devoted though performing all actions. ^ 'Appropriating nothing,' at Sutta Nipata, p. loi, seems to be the same idea. 'Self just before this means senses. ^ Preferably, perhaps, ' with the body only.' But ^Saiikara rejects this. * Cf infra, p. loi; and Sutta Nipata, p. 12. ® The commentators vary in their interpretations of this word (mukta), but the common point appears to be ' free from attachment to worldly concerns.' Cf Sutta Nipata, p. 8. * Sacrifice here apparently means every act for the attainment of CHAPTER IV, 29. 61 Brahman is the oblation ; with Brahman (as a sacri- ficial instrument) it is offered up ; Brahman is in the fire ; and by Brahman it is thrown ; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action \ Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman-. Others offer up the senses, such as the sense of hearing and others, in the fires of restraint •^• others offer up the objects of sense, such as sound and so forth, into the fires of the senses'*. Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint^ kindled by knowledge. Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study*', and of knowledge, and others are ascetics of rigid vows. Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote them- selves to the restraint of the life-breaths ^ Others, who (take) limited food, offer up the life-breaths into A the supreme; cf. supra, p. 53. In Ajvalayana Grzhya-sfitra I, i, 5, a text is cited meanihg ' salutation verily is a sacrifice.' ' This thorough identification with the Brahman explains why the action is ' destroyed ' and does not ' fetter ' the doer. * I. e. all acts, religious and other, offered up to the Brahman in the mode above stated. ' Practise 'yoga' and other like exercises. * Remaining unattached to sensuous enjoyments. ' Stopping the bodily operations mentioned, and engaging in contemplation. A * This is called Brahmaya^fia, Ajvalayana Gnliya-sutra III, i, 3. '' Maitri-upanishad, p. 129. 62 BHAGAVADGITA. the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacri- fice repair to the eternal Brahman ^ This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas ! Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action 2, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge, O terror of (your) foes ! is superior to the sacrifice of wealth, for action, O son of Pr/tha ! is wholly and entirely comprehended in knowledge. That ^ you should learn by salutation, question, and serviced The men of knowledge who perceive the truth will teach knowledge to you. Having learnt that, O son of Faudu ! you will not again fall thus into delusion ; and by means of it, you will see all beings, without exception, first in yourself, and then in me^ Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arcama ! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes ^. For there is in this world no means of sanctification like know- ledge \ and that one perfected by devotion finds within one's self in time. He who has faith, whose ^ Supra, p. 53. ^ Operations of mind, senses, &c. ; cf. supra, p. 54. ' I. e. knowledge. * Addressed to men of knowledge. Cf. Muw^/akopanishad, p.282. '^ The essential unity of the supreme and individual soul and the whole universe. Cf. I.ropanishad, pp. 13, 14. * Supra, p. 60. ^ Sutta Nipata, p. 48. CHAPTER V, 3. 63 senses are restrained, and who is assiduous, obtains knowledge ^ Obtaining knowledge, he acquires, without delay, the highest tranquillity. He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. Actions, O Dhanafi^aya ! do not fetter one who is self-possessed -, who has renounced action by devotion, and who has destroyed mis- givings by knowledge. Therefore, O descendant of Bharata ! destroy, with the sword of knowledo-e, these misgivings of yours which fill your mind, and which are produced from ignorance. Eno-ao-e in devotion. Arise ! Chapter V. Ar^una said : O Kr/sh;2a! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior. The Deity said : Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action. He should be understood to be always an ascetic ^, who has no aversion and no desire. For, O you of mighty arms ! he who is free from the pairs of opposites is easily released from (all) bonds. Children — not wise men — talk of sahkhya and yoga as dis- ' Sutta Nipata, p. 49. ^ Cautious, free from heedlessness. ^ I. e. one who has performed ' renunciation.' 64 bhagavadgIta. tinct. One who pursues either well obtains the fruit of both. The seat which the sarikhyas obtain is reached by the yogas ^ also. He sees (truly), who sees the sahkhya and yoga as one. Renunciation, O you of mighty arms ! is difficult to reach without devotion; the sage possessed of devotion attains Brahman ^ without delay. He who is possessed of devotion, whose self is pure, who has restrained his self^, and who has controlled his senses, and who identifies his self with every being, is not / tainted though he performs (actions). The man of devotion, who knows the truth, thinks he does nothing at all, when he sees*, hears, touches, smells, eats, moves, sleeps, breathes, talks, throws out ^, takes, opens or closes the eyelids ; he holds that the senses deal with the objects of the senses. He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf^ (is not tainted) by water. De- votees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understanding, or even the senses "^ — (all) free (from ^ Those who follow the yoga ' path.' The form is noteworthy, grammatically. ^ I.e. 'attains true renunciation,' says 5'ahkara; .Sridhara says, ' attains Brahman, after becoming a " renouncer." ' ' Here self is explained as body; in the line which goes before it is explained as heart. * These are the various operations of the organs of perception, action, &c. ° Excretions, &c. * A very common simile. Cf. inter alia ^//andogya-upanishad, p. 276; Sutta Nipata, pp. 107-134; and Davids' Buddhism, p. 158 note. ' Body = bathing, &c.; mind = meditation, &c.; understanding= ascertainment of truth; senses = hearing and celebrating God's name. CHAPTER V, 19. 65 eg-oistic notions). He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquilHty. He who is w^ithout devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire. The self-restrained, embodied (self) lies at ease within the city of nine portals S renouncing all actions by the mind, not doing nor causing (any- thing) to be done. The Lord is not the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works. The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded^. But to those who have destroyed that ignorance by knowledge of the self, (such) know- ledge, like the sun, shows forth that supreme (principle). And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge. The wise look upon a Brahma;^a pos- sessed of learning and humility, on a cow, an ele- phant, a dog, and a ^'vapaka, as alike ^. Even here, those have conquered the material world, whose mind rests in equability ■* ; since Brahman is free from defects and equable, therefore they rest in ^ Cf. Prajnopanishad, p. 202 ; ^vetajvatara, p. 332 ; Sutta Nipata, p. 52, The Ka///opanishad has eleven portals (p. 132). The nine are the eyes, nostrils, ears, mouth, and the two for excretions. ^ As regards the Lord's relation to man's merit or sin. ' As manifestations of Brahman, though of different qualities and classes. As to .Svapaka, a very low caste, see Sutta Nipata, p. 36. * As stated in the preceding words. [8] F 66 BHAGAVADGITA Brahman. He who knows Brahman, whose mind is steady, who is not dekided, and who rests in Brahman, does not exult on finding anything agree- able, nor does he grieve on finding anything disagree- able \ One whose self is not attached to external objects, obtains the happiness that is in (one's) self; and by means of concentration of mind, joining one's self (with the Brahman), one obtains indestructible happiness. For the enjoyments born of contact (be- tween senses and their objects) are, indeed, sources of misery ; they have a beginning as well as an end^ O son of Kunti ! a wise man feels no pleasure in them, f He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man. The devotee whose happiness is within (himself), whose recreation is within (him- self), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman^, obtains the Brahmic bliss *. The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings ''\ obtain the Brahmic bliss. To the ascetics, who are free from desire and wrath ^, and whose minds are restrained, and who have know- ledge of the self, the Brahmic bliss is on both sides (of death). The sage who excludes (from his mind) ' Ka///opanishad, p. loo. ^ Cf. supra, p. 44. ^ He is one with the Brahman as he is intent exclusively on the Brahman. * The bliss of assimilation with the Brahman, or, as Ramanu^a puts it, the bliss of direct knowledge of the self. ° Sutta Nipata, p. 39; also Davids' Buddhism, p. 109. « Cf. Sutta Nipata, p. 3. CHAPTER VI, 5. 67 external objects, (concentrates) the visual power between the brows \ and making the upward and downward life-breaths even, confines their move- ments within the nose, who restrains senses, mind, and understanding ^, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death). He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tran- quillity. Chapter VI. The Deity said : He who, regardless of the fruit of actions, per- forms the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires •\ nor he who performs no acts. Know, O son of Pa/^rt^u ! that what is called renunciation is devotion ; for nobody becomes a devotee who has not renounced (all) fancies*. To the sage who wishes to rise to devotion, action is said to be a means, and to him, when he has risen to devotion, tranquillity ^ is said to be a means. When one does not attach one- self to objects of sense, nor to action, renouncing all fancies, then is one said to have risen to devotion. (A man) should elevate his self by his self"^ ; he should not debase his self, for even (a man's) own self is his ' Cf. infra, p. 78. "^ V. 57 and Ka//iopanishad, p. 157. ^ Which are required for ordinary religious rites. * Which are the cause of desires ; see supra, p. 50. ^ Abandonment of distracting actions ; means scil. to perfect knowledge, says 6'ridhara. ^ I. e. by means of a mind possessed of true discrimination. F 2 / 68 BHAGAVADGITA friend, (a man's) own self is also his enemy ^ To him who has subjugated his self by his self^, his self is a friend ; but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. The devotee whose self is contented with knowledge and experience ^ who is unmoved"*, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. And he is esteemed highest, who thinks alike^ about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and ; the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place ^ alone, with his mind and self^ restrained, without expectations, and without belongings. Fixing his seat firmly in a clean ^ place, not too high nor too low, and covered over with a sheet of cloth, a deer- skin, and (blades of) Kui"a (grass), — and there seated on (that) seat, fixing his mind exclusively on one point, with the workings of the mind and senses ' Self is here explained as mind, the unsteadiness of which prevents the acquisition of devotion, p. 71. ^ This means restraining senses by mind. See Maitri-upa- nishad, p. 180. ^ Supra, p. 57. * By any of the vexations of the world. ^ I. e. is free from affection or aversion towards them. ^ ' Release from society ' is insisted on at Sutta Nipata, p. 55. '' Self is here explained as senses ; in the previous clause as mind. * This requisite is prescribed by many authorities. Cf. A7/an- dogya-upanishad,p.626; Maitri, p. 156; 6'vetajvatara, pp. 318, 319; and Ajvalayana (Gr^hya-siitra) III, 2, 2, for Vedic study too. CHAPTER VI, 1 8. 69 restrained, he should practice devotion for purity of self Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose \ and not looking about in (all) directions, with a tranquil self, devoid of fear, and adhering to the rules of BrahmaMrins ^, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal. Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me. Devotion is not his, O Ar^una! who eats too much, nor his who eats not at all ; not his who is addicted to too much sleep, nor his who is (ever) awake. That devotion which destroys (all) misery is his, who takes due food and exercise ^, who toils duly in ail works, and who sleeps and awakes (in) due (time) *. When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. That (mental condition), in which the mind restrained by practice of abstraction, ceases to work ; in which too, one seeing the self by the self ^, is pleased in ^ Cf. Kumarasambhava, Canto III, 47. This is done in order to prevent the sight from ramliling — a total closing of the eyes being objectionable as leading to sleep. ''■ See these in Apastamba (p. 7 in this series); and cf. Sutta Nipata, pp. 159, 160; and IMiiller's Hibbert Lectures, p. 158. ^ Cf. Sutta Nipata, pp. 28, 95. * Buddhism shows similar injunctions. Cf. Sutta Nipata, pp. 21, 28, 95; and Dhammapada, stanza 8. * Sees the highest principle by a mind purified by abstraction. 70 BIIAGAVADGITA. the self; in which one experiences that infinite happi- ness which transcends the senses, and which can be grasped by the understanding only ; and adhering to which, one never swerves from the truth ; acquiring which, one thinks no other acquisition higher than it; and adhering to which, one is not shaken off even by great misery; that should be understood to be called devotion in which there is a severance of all con- nexion with pain. That devotion should be practised with steadiness and with an undesponding heart. Abandoning, without exception, all desires ^ which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only ^, one should by slow steps becom.e quiescent ^, with a firm resolve coupled with courage * ; and fixing his mind upon the self, should think of nothing. Wherever the active and unsteady mind breaks forth ^, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman. Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness — contact with the Brahman*'. He who has devoted his self to ab- straction, by devotion, looking alike on everything, sees the self abiding in all beings, and all beings in ^ Cf. Sutta Nipata, p. 62. ^ cf supra, p. 53. * I. e. cease to think of objects of sense. Cf. supra, p. 69. * I. e. an undespairing and firm resolution that devotion will be achieved ultimately. ^ Cf. Sutta Nipata, p. 106. " Assimilation with the Brahman. CHAPTER VI, 36. 71 the self \ To him who sees me in everything-, and everything in me, I am never lost, and he is not lost to me'-. The devotee who worships me abiding in all beings, holding that all is one ^, lives in me, however he may be living'*. That devotee, O Ar^ama ! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain) ^ Ar^una said : I cannot see, O destroyer of Madhu ! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared — in consequence of fickleness. For, O Kr/sh;^a! the mind is fickle, boisterous", strong, and obstinate ; and I think that to restrain it is as difficult as (to restrain) the wind. The Deity said : Doubtless, O you of mighty arms ! the mind is difficult to restrain, and fickle \ Still, O son of Kunti! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained ^ Realises the essential unity of everything. ^ He has access to me, and I am kind to him. ^ Cf. Ij-opanishad, p. 13. * ' Even abandoning all action,' says ^lidhara ; and cf. infra, p. 105. '^ Who believes that pleasure and pain are as much liked or disliked by others as by himself, and puts himself in fact in the place of others. * Troublesome to the body, senses, &c. ^ Cf. Dhammapada, stanza 33 seq. 72 BHAGAVADCiTA. and assiduous, it can be obtained through (proper) expedients. Ar^una said : What is the end of him, O Krzsh.?i3. ! who does not attain the consummation of his devotion, being not assiduous ^ and having a mind shaken off from devotion, (though) full of faith ? Does he, fallen from both (paths) ^, go to ruin like a broken cloud, being, O you of mighty arms ! without support, and deluded on the path (leading) to the Brahman ? Be pleased, O Kr2sh;^a ! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. The Deity said : O son of Pmha ! neither in this world nor the next, is ruin for him ; for, O dear friend ! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious ^ men. Or he is even born into a family of talented devotees; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru ! he works for perfection ^. For even though reluctant ^, he is led away by the ' Cf. p. 73 infra. ^ The path to heaven, and that to final emancipation. ' ' Kings or emperors,' says Madhusudana. * I. e. final emancipation. ® ' As Ar^una himself,' says Madhusvldana, ' receives instruction in knowledge, though he comes to the battle-field without any such object ; hence it was said before, " nothing is here abortive." ' See p. 47. CHAPTER VII, 4. 73 self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts ^ and cleared of his sins, attains perfection after many births, and then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action ; therefore, O Ar^mna ! become a devotee. And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted. Chapter VII. The Deity said : O son of Pr/tha! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience ; that being known, there is nothing further left in this world to know. Among thou- sands of men, only some ^ work for perfection ^ ; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding, ^ As distinguished from the others who work half-heartedly, so to say. See p. 72. ^ ' Some one ' in the original. ' I.e. knowledge of the self. ^Sahkara says, as to the next clause, that those even who work for final emancipation must be deemed to have ' reached perfection.' 74 BIIAGAVADGITA. and egoism \ thus is my nature divided eightfold. But this is a lower (form of my) nature. Know (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms ! and by which this universe is upheld. Know that all things have these (for their) source ^. I am the producer and the destroyer of the whole universe. There is nothing else, O Dhanan^aya ! higher than myself; all this is woven upon me, like numbers of pearls upon a thread ^ I am the taste in water, O son of Kunti ! I am the light of the sun and moon. I am ' Om * ' in all the Vedas, sound ^ in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire ; I am life in all beings, and penance^ in those who perform penance. Know me, O son of Pr/tha ! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious I I am also the strength, unaccompanied by fondness or desire ^ of the strong. And, O chief of the descendants of Bharata ! I am love unopposed to piety ^ among all 1 This accords with the Sahkhya philosophy. See chapter I, sutra 6 1 of the current aphorisms. 2 Cf. infra, p. 105. " Cf. Muwfl'akopanishad, p. 298. * Infra, p. 79. Cf. Goldstucker's Remains, I, 14, 122; Yoga- sutras I, 27. •^ I. e. the occult essence which underlies all these and the other qualities of the various things mentioned. '^ I. e. power to bear the pairs of opposites. ■^ Glory here seems to mean dignity, greatness. ^ Desire is the wish to obtain new things; fondness is the anxiety to retain what has been obtained. The strength here spoken of, therefore, is that which is applied to the performance of one's own duties only. * I. e. indulged within the bounds allowed by the rules of the ^astras, namely, for the procreation of sons &c. only. CHAPTER VII, 20. 75 beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me^ The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible ; for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those cross be- yond this delusion who resort to me alone. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind ^, do not resort to me. But, O Ar^uia ! doers of good (acts) of four classes worship me : one who is dis- tressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata ! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstrac- tion, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other * They do not dominate over me, I rule them. * Infra, p. 115. 76 BHAGAVADGixA. divinities, observing various regulations ^ and con- trolled by their own natures ^ Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me. But the fruit thus (obtained) by them, who have little judgment, is perishable. Those who worship the divinities go to the divinities ^, and my worshippers, too, go to me. The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am un- perceived, to have become perceptible ^ Surrounded by the delusion of my mystic power ^, I am not manifest to all. This deluded world knows not me unborn and inexhaustible. I know, O Ar^ima ! the things which have been, those which are, and those which are to be. But me nobody knows. All beings, O terror of (your) foes! are deluded at the time of birth by the delusion, O descendant of Bharata ! caused by the pairs of opposites arising from desire and aversion. But the men of meritorious actions, whose sins have terminated, worship me, being re- leased from the delusion (caused) by the pairs of ^ Fasts and so forth. 2 Which are the result of the actions done in previous lives. ^ And the divinities are not eternal, so the fruit obtained is ephemeral. ^ The ignorant do not know the real divinity ofVishwu, thinking him to be no higher than as he is seen in the human form. This gives them an inadequate notion of the purity and eternity of the happiness to be obtained by worshipping him; cf. infra, p. 83. ^ The veil surrounding me is created by my mysterious power, and that everybody cannot pierce through ; cf. Ka//^a, p. 117. CHAPTER VIIT, 4. '^'^ opposites, and being firm in their beliefs ^ Those who, resting on me, work for release from old age and death -, know the Brahman ^ the whole Adhya- tma, and all action. And those who know me with the AdhibhCita, the Adhidaiva, and the Adhiya^fia, having minds devoted to abstraction, know me at the time of departure (from this world). Chapter VIII. Ar^una said : What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhuta ? And who is the Adhiya^na, and how in this body, O destroyer of Madhu ? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs } The Deity said : The Brahman is the supreme, the indestructible. Its manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action. The Adhibhuta is all perishable things. The Adhidai- vata is the (primal) being. And the Adhiya^ia, O best of embodied (beings)! is I myself in this body*. ' Concerning the supreme principle and the mode of wor- shipping it. '^ Cf. infra, p. 109. ^ gee the next chapter. * Adhyatma where it occurs before (e.g. p. 55) has been ren- dered 'die relation belwecn the supreme and individual soul.' As to 78 BHAGAVADOiTA. And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that. Also whichever form ^ (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kunti! having been used to ponder on it. Therefore, at all times remember me, and engage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt. He who thinks of the supreme divine Being, O son ofPmha! witha mind not (running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him. He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows ^, and meditates on the ancient Seer, the ruler, more minute than the minutest atom ^, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness^, he attains to that transcendent and divine Being. I ^ will tell you briefly about the seat, which those who know the Vedas declare to be indestructible ; which is entered by ascetics from whom all desires have departed ; and wishing for which, people pursue the action, cf. pp. 53, 54. Adhibhfita is apparently the whole inanimate creation, and Adhidaivata is the being supposed to dwell in the sun. Adhiya^Qa is Kr/shwa. Cf. too pp. 113, 114. ^ Some commentators say ' whatever thing ' generally. The ' form ' remembered in one's last moments would be that which had been most often meditated on during life. ^ Cf. supra, p. 67. ^ Ka///a, p. 105; ^vetarvatara, p. 333. * Cf. 6'vetajvatara-upanishad, p. 327. ^ Ka///opanishad, p. 102. CHAPTER VIII, 17. 79 mode of life of Brahma/C'arins ^ He who leaves the body and departs (from this world), stopping up all passages'-, and confining the mind within the heart '^ placing the life-breath in the head, and adhering to uninterrupted meditation ^ repeating the single syllable ' Om,' (signifying) the eternal Brahman ^ and meditating on me, he reaches the highest goal. To the devotee who constantly practises abstraction, O son of Pr/tha ! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access. The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes •'. All worlds, O Ar^una ! up to the world of Brahman, are (destined) to return '^. But, O son of Kunti ! after attaining to me, there is no birth again. Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons ^ As to BrahmaMrins, see supra, p. 69. ^ 'The senses,' say the commentators. Might it not refer to the 'nine portals' at p. 65 supra? See also, however, p. 108. •'' I. e. thinking of nothing, making the mind cease to work. Cf Maitri-upanishad, p. 179. * Cf. IMaitri-upanishad, p. 130, uninterrupted, like 'oil when poured out,' says the commentator. ^ Cf. AV/andogya-upanishad, p. 151; Mandukya, pp. 330-388 (Om is all — past, present, and future); Nr/siwha Tapini, pp. no, 117, 171; Maitri, p. 140; Prajna, p. 220. On the opening passage of the A7/anclogya, 6'ankara says, 'Om is the closest designation of the supreme Being. He is pleased when it is pronounced, as people are at the mention of a favourite name.' See also Max Miiller, Hibbcrt Lectures, p. 84; Goldstiicker's Remains, I, 122. " See infra, p. 86 ; and cf. Sutta Nipata, p. 125. ' They are only temporary, not the everlasting seats of the soul. 8o BHAGAVADciTA. who know day and night ^ On the advent of day, all perceptible things are produced from the unper- ceived ; and on the advent of night they dissolve in that same (principle) called the unperceived. This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Pmha! issues forth on the advent of day, without a will of its own ^. But there is another entity, unperceived and eternal, and distinct from this un- perceived (principle), which is not destroyed when all entities are destroyed. It is called the unper- ceived, the indestructible ; they call it the highest goal. Attaining to it, none returns ^ That is my supreme abode. That supreme Being, O son of Pmha ! he in whom all these entities dwell *, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata ! at which devotees departing (from this world) go, never to return, or to return. The fire, the flame ^, the day, ^ Cf. Manu I, 73. 6'ahkara says, that this explains why the abodes of Brahma and others are said to be not lasting. They are limited by time. As to ages, -5'ridhara says, a human year is a day and night of the gods. Twelve thousand years made of such days and nights make up the four ages : one thousand such 'quaternions of ages' make up a day, and another thousand a night of Brahma. Of such days and nights Brahma has a hundred years to live. At the close of his life, the universe is destroyed. 2 Cf. p. 82 infra; also Manu-smrz'ti I, 52; and Kalidasa's Ku- marasambhava II, 8. 3 Cf. Ka/-^opanishad, p. 149 ; and also p. 112 infra. * I. e. by whom, as the cause of them, all these entities are sup- ported ; cf. p. 8 2 infra. 5 Aidhara understands ' the time when,' in the sentence pre- ceding this, to mean ' the path indicated by a deity presiding over CHAPTER IX, 2. 8l the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman. Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns \ These two paths, bright and dark, are deemed to be eternal in this world -'. By the one, (a man) goes never to return, by the other he comes back. Knowing these two paths, O son of Pmha ! no devotee is deluded 'K Therefore at all times be possessed of devotion, O Ar^una ! A devotee knowing all this *, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. Chapter IX. Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accom- panied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not time, by which;' and the fire-flame as included in this, though having no connexion with time. ^Sahkara agrees, though he also suggests that fire means a deity presiding over time. I own I have no clear notion of the meaning of these verses. Cf A'/zandogya, p. 342 ; B/vluid-arawyaka-upanishad, p. 1057 seq. ' Cf. Prajna-upanishad, p. 64 ; and ^ariraka Bhashya, p. 747 seq. - I. e. for those who are fitted for knowledge or action. ^ I.e. does not desire heaven, but devotes himself to the supreme Being, seeing that heavenly bliss is only temporary. * All that is staled in this chapter. [8] G 82 BHAGAVADCiTA. opposed to the sacred law. It is to be apprehended directly ^ and is easy to practise. O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me. This whole universe is pervaded by me in an unperceived form. All entities live in me, but I do not live in them ^. Nor yet do all entities live in me. See my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me ^ At the expiration of a Kalpa, O son of Kunti ! all entities enter my nature ; and at the beginning of a Kalpa, I again bring them forth. Taking the control of my own nature ^, I bring forth again and again this whole collection of entities, without a will of its own ^, by the power of nature. But, O Ar^na ! these actions do not fetter*' me, who remain like one unconcerned, and who am unattached to those actions. Nature gives birth to movables and im- movables through me, the supervisor, and by reason of that ^ O son of Kunti ! the universe revolves. Deluded people of vain hopes, vain acts, vain know- ^ I. e. by immediate consciousness, not mediately ; ' not opposed to the sacred law,' i.e. like the 6yena sacrifice for destroying a foe. ^ Because he is untainted by anything. And therefore also the entities do not live in him, as said in the next sentence. See p. 80 supra. ' As space is untainted and unaffected by the air which remains in it, so am I by the entities. ^ Supra, p. 58. Nature = the unperceived principle. ^ Cf. p. 80 supra. ^ I am not affected by the differences in the conditions of these entities. "' Viz. the supervision. CHAPTER IX, 18. 8 o ledge \ whose minds are disordered, and M'ho are inclined to the delusive nature of Asuras and Ra- kshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body 2. But the high-souled ones, O son of P^'/tha ! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) enti- ties, worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves ■', firm in their vows *, and saluting me with reverence, they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as all-pervading in nume- rous forms I I am the Kratu", I am the Ya^'iia, I am the Svadha, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering '. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification. the syllable Om^ the J^i/c, Saman, and Ya^us also ; the goal, the sustainer, the lord, the supervisor, the ' Hope, viz. that some other deity will give them what they want; acts, vain as not ofTercd to the supreme; knowledge, vain as abounding in foolish doubts, &c. ^ Cf. p. 76 supra. ^ For a knowledge of the supreme, or for the means of such knowledge. * Vows — veracity, harmlcssncss, &c. ^- Sacrifice of knowledge, viz. the knowledge that Vasudeva is all; as one = believing that all is one; as distinct = believing that sun, moon, &c. are different manifestations of ' me.' " Kratu is a Vedic sacrifice ; Ya^nla, a sacrifice laid down in Rmmis. Svadha = offering to the manes; 'product of the herbs ' = food prepared from vegetables, or medicine. ' Cf. p. 61 supra. 8 P. 79 supra. G 2 84 bhagavadgitA. residence \ the asylum, the friend, the source, and that in which it merges, the support, the receptacle, and the inexhaustible seed. I cause heat and I send forth and stop showers. I am immortality and also death; and I, O Ar^'una ! am that which is and that which is not-. Those who know the three (branches of ) knowledge, who drink the Soma juice, whose sins are washed away, offer sacrifices and pray to me for a passage into heaven ; and reaching the holy world of the lord of gods, they enjoy in the celestial regions the celestial pleasures of the gods. And having enjoyed that great heavenly world, they enter the mortal world when (their) merit is ex- hausted ^ Thus those who wish for objects of desire, and resort to the ordinances of the three (Vedas), obtain (as the fruit) going and coming. To those men who worship me, meditating on me and on no one else, and who are constantly devoted, I give new gifts and preserve what is acquired by them *. Even those, O son of Kunti ! who being devotees of other divinities worship with faith, wor- ship me only, (but) irregularly ^ For I am the en- joyer as well as the lord ^ of all sacrifices. But they know me not truly, therefore do they fall \ Those who make vows ^ to the gods go to the gods ; ^ I.e. the seat of enjoyment; receptacle = where things are pre- served for future use, say the commentators. ^ The gross and the subtle elements, or causes and eflfects. 3 Cf. MuWakopanishad, p. 279; and AVnindogya, p. 344. ^ Cf. Dhammapada, stanza 23. I.e. attainment to the Brahman and not returning from it.— Ramanu^a. •' Because in form they worship other divinities. * Giver of the fruit. As to enjoyer, cf. p. 67 supra. ■^ I. c. return to the mortal world. * I.e. some regulation as to n.ode of worship. Cf. also p. 76 supra. CHAPTER IX, 32. 85 those who make vows to the manes go to the manes; those who worship the Bhiitas go to the BhAtas ; and those hkewise who worship me go to me. Who- ever with devotion offers me leaf, flower, fruit, water, that, presented with devotion, I accept from him whose self is pure. Whatever you do, O son of Kunti ! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me \ Thus will you be released from the bonds of action, the fruits of which are agrreeable or disag^reeable. And with your self possessed of (this) devotion, (this) renun- ciation^, you will be released (from the bonds of ^ action) and will come to me. I am alike to all beings ; to me none is hateful, none dear. But those who worship me with devotion (dwell) in me ^, and I too in them. Even if a very ill-conducted man worships me, not worshipping any one else, he must certainly be deemed to be good, for he has well resolved ^ He soon becomes devout of heart, and obtains lasting tranquillity. (You may) affirm, O son of Kunti ! that my devotee is never ruined. For, O son of Pmha! even those who are of sinful births women, Vai^yas, and ^'udras likewise, resorting to me, attain the supreme goal. What then (need ' Cf. p. 55 supra, and other passages. ^ This mode of action is at once devotion and renunciation : the first, because one cares not for fruit ; the second, because it is offered to the supreme. ' ' They dwell in me ' by their devotion to me ; I dwell in them as giver of happiness to them. ■* Viz. that the supreme Being alone shouUl be reverenced. ' .Sahkara takes Vaijyas &c. as examples of this ; not so .Sridhara. Cf. as to women and ^Tidras, N/-/siwha-tapini, p. 14. 'Of sinful birth' = of low birth (.S'ridhara) = birth resulting from sins (6'ahkara). A 86 BHAGAVADGITA be said of) holy Brahma;^as and royal saints who are (my) devotees ? Coming to this transient un- happy^ world, worship me. (Place your) mind on me, become my devotee, my worshipper ; reverence me, and thus making me your highest goal, and devoting your self to abstraction, you will certainly come to me. Chapter X. Yet again, O you of mighty arms ! listen to my excellent- words, wdiich, out of a wish for your welfare, I speak to you who are delighted (with them). Not the multitudes of gods, nor the great sages know my source ; for I am in every way ^ the origin of the gods and great sages. Of (all) mortals, he who knows me to be unborn, without beginning, the great lord of the world, being free from delusion, is released from all sins. Intelligence, knowledge, freedom from delusion, forgiveness, truth, restraint of the senses, tranquillity, pleasure, pain, birth, death, fear, and also security, harmlessness, equability, contentment, penance, (making) gifts, glory, disgrace, all these different tempers^ of living beings are from me alone. The seven great sages, and likewise the four ancient Manus ^, whose descendants are (all) these people in the world, w^ere all born from my ^ Cf. p. 79 supra. ^ As referring to the supreme soul. ^ As creator, as moving agent in workings of the intellect, &c. * The names are not always names of ' tempers,' but the corre- sponding ' temper ' must be understood. ^ The words are also otherwise construed, ' The four ancients (Sanaka, Sanandana, Sanatana, Sanatkumara) and the Manus.' According to the later mythology the Manus are fourteen. CHAPTER X. 1 6. 87 mincP, (partaking) of my powers. Whoever correctly knows these powers and emanations of mine, be- comes possessed of devotion free from indecision ; of this (there is) no doubt. The wise, full of love '\ worship me, believing that I am the origin of all, and that all moves on through me. (Placing their) minds on me, offering (their) lives to me, instructing each other, and speaking about me, they are always contented and happy. To these, who are con- stantly devoted, and who worship with love, I give that knowledge by which they attain to me. And remaining in their hearts, I destroy, with the brilliant lamp of knowledge, the darkness born of ignorance in such (men) only, out of compassion for them. Ar^una said : You are the supreme Brahman, the supreme goal, the holiest of the holy. All sages, as well as the divine sage Narada, Asita^, Devala, and Vyasa, call you the eternal being, divine, the first god, the un- born, the all-pervading. And so, too, you tell me yourself, O Kesava! I believe all this that you tell me (to be) true ; for, O lord ! neither the gods nor demons understand your manifestation*. You only know your self by your self. O best of beings ! creator of all things ! lord of all things ! god of gods ! lord of the universe ! be pleased to declare without exception your divine emanations, by which emana- ' By the mere operation of my thought. As to ancients, cf. Aitareya-arawyaka, p. 136. ^ .Sahkara renders the word here by perseverance in pursuit of truih. •■' Anandagiri calls Asita father of Devala. See also Davids' Buddhism, p. 185; Muller's Anc. Sansk. Lit., p. 463. * Scil. in human form for the good of the gods and the destruc- tion of demons. §8 BHAGAVADGITA. tions you stand pervading all these worlds. How shall I know you, O you of mystic power ! always meditating on you ? And in what various entities^ 0 lord ! should I meditate on you ? Again, O Canardana ! do you yourself declare your powers and emanations ; because hearing this nectar, I (still) feel no satiety. The Deity said : Well then, O best of Kauravas ! I will state to you my own divine emanations ; but (only) the chief (ones), for there is no end to the extent of my (ema- nations). I am the self, O Gudakesa. ! seated in the hearts of all beino-s 2. I am the beofinnino^ and the middle and the end also of all beingrs. I am Vish;Ai among the Adityas ^, the beaming sun among the shining (bodies) ; I am MarU'i among the Maruts^, and the moon among the lunar mansions ^ Among the Vedas, I am the vSama-veda^ I am Indra among the gods. And I am mind among the senses'^. I am consciousness in (living) beings. And 1 am ^ahkara ^ among the Rudras, the lord of wealth ^ amonor Yakshas and Rakshases. And I am fire among the Vasus, and Meru^*^ among the high- topped (mountains). And know me, O Arc^una ! to ^ To know you fully being impossible, what special manifesta- tion of you should we resort to for our meditations ? ^ P. 129 infra. ^' ' Aditya is used in the Veda chiefly as a general epithet for a number of solar deities.' Max Miiller, Hibbert Lectures, p. 264. * The storm-gods, as Max Miiller calls them. ^ Cf. Sutta Nipata, p. 121. " As being, probably, full of music. ■^ Cf. A'y^andogya, p. 121, where -S'ahkara says, ' Mind is the chief of man's inner activities.' ^ Now the third member of our Trinity. Kubcra. '« The Golden Mount. CHAPTER X, 30. 89 be Br/haspati, the chief among domestic priests. I am Skanda amone crenerals. I am the ocean among- reservoirs of water ^ I am Bhr/gu among the great sages. I am the single s)llablc (Om -) among words. Among sacrifices I am the 6^apa sacrifice^; the Himalaya among the firmly-fixed (mountains); the A^vattha * among all trees, and Narada among divine sages ; A'itraratha among the heavenly choris- ters, the sage Kapila among the Siddhas \ Among horses know me to be U/('/'ai55ravas '', brought forth by (the labours for) the nectar ; and Airavata among the great elephants, and the ruler of men among men '^. I am the thunderbolt among weapons, the wish-giving (cow) among cows. And I am love which generates ^. Among serpents I am Vasuki. Among Naga^ snakes I am Ananta ; I am Varu;/a among aquatic beings. And I am Aryaman among the manes, and Yama^" among rulers. Among demons, too, I am Pralhada. I am the king of death (Kala, time) among those that count '^ Among beasts I ^ Cf. Sutta Nipata, p. 121. ^ Vide p. 79 supra. ' Gapa is the silent meditation. Madhusudana says it is superior owing to its not involving the slaughter of any animal, &c. ^ The fig tree. It is the symbol of ' life ' in chapter XV infra. ^ Those who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. ^Sveta- jvatara-upanishad, p. 357. * This is Indra's horse, brought out at the churning of the ocean. Airavata is Indra's elephant. " Cf. Sutta Nipata, p. 121. ® I.e. not the merely carnal passion. Cf. p. 74 supra. ' Nagas are without poison, says ^ridhara. Varuwa is the sea-god. '" Yama is death, and Pralhada the virtuous demon for whom Vishwu became incarnate as the man-lion. As to manes, see Goldstiicker's Remains, I, 133. " ' Counts the number of men's sins,' Ramanu^a ; 6'ridhara says 90 BIIAGAVADCiTA. am the lord of beasts, and the son of Vinata^ among birds. I am the whid among those that blow ^. I am Rama ^ among those that wield weapons. Among fishes I am Makara '', and among streams the G^ahnavi^ Of created things I am the begin- ning and the end and the middle also, O Ar^una ! Among sciences, I am the science of the Adhyatma, and I am the argument of controversialists. Among letters I am the letter A ^ and among the group of compounds the copulative' compound. I myself am time inexhaustible, and I the creator whose faces are in all directions. I am death who seizes all, and the source of what is to be. And among females, fame^ fortune, speech, memory, intellect, courage, forgiveness. Likewise among Saman hymns, I am the Br/hat-saman^ and I the Gayatri^'^ among metres. I am Marga^irsha among the months, the spring this refers to ' time, with its divisions into years, months,' &c. ; while a Httle further on it means ' time eternal.' ^ I. e. the Garuou of mighty arms ! these five causes of the completion of all actions, declared in the Sarikh)a system -. The substratum, the agent likewise, the various sorts of organs, and the various and distinct movements, and with these the deities, too, as the fifth. Whatever action, just or otherwise, a man performs with his body, speech, and mind, these five are its causes. That being so, the undiscerning man, who being of an unrefined under- standincr, sees the accent in the immaculate self, sees not (righdy)3. He who has no feeling of egoism ^ and whose mind is not tainted, even though he kills (all) these people, kills not, is not fettered^ (by the action). Knowledge ^ the object of knowledge, the knower — threefold is the prompting to action. The instrument, the action, the agent, thus in brief is action threefold. Knowledgre and action and agent ^ The original is sannyasT, but .^rtdhara is probably right in taking it to mean one who has command of 'abandonment.' ^ankara and Madhusudana, however, take the word in its ordinary sense of ' ascetic.' What follows explains, says ^ridhara, why ' the fruit does not accrue to renouncers.' 2 ^ahkara and Madhusudana say this means Vedanta-^astra. 6"ridhara suggests also the alternative Sahkhya-jastra. Substratum =the body, in which desire, aversion, &c. are manifested; agent= one who egoistically thinks himself the doer of actions ; organs = senses of perception, action, &c. ; movements=of the vital breaths in the body; deities = the deities which preside over the eye and other senses (as to this cf Aitareya-upanishad, p. 45 ; Prajna, pp. 216, 217; Muwr/aka, p. 314; Aitareya-arawyaka, pp. 88-270 ; and Max MuUcr's Hibbert Lectures, p. 204, note). ' Cf. p. 106. * Es:oism=the feeling that he is the doer of the action; taint= the feeling that the fruit of the action must accrue to him. ^ Cf. p. 45, and Dhammapada, stanza 294. * Knowledge, i. e. that something is a means to what is desired ; object is the means ; the knower is he who has this knowledge. When these co-e.\ist we have action. The instrument = senses, &c. K 124 BHAGAVADGITA. are declared in the enumeration of qualities ^ (to be) of three classes only, according to the difference of qualities. Hear about these also as they really are. Know that knowledge to be good, by which (a man) sees one entity, inexhaustible, and not different in all things (apparently) different^ (from one another). Know that knowledge to be passionate, which is (based) on distinctions ^ (between different entities), which sees in all things various entities of different kinds. And that is described as dark, which clings to one created (thing) only as everything, which is devoid of reason, devoid of real principle, and in- significant ^ That action is called good, which is prescribed, which is devoid of attachment, which is not done from (motives of) affection or aversion, (and which is done) by one not wishing for the fruit. That is described as passionate, which (oc- casions) much trouble, is performed by one who wishes for objects of desire, or one who is full of egotism ^. The action is called dark, which is com- menced through delusion, without regard to con- sequences, loss, injury, or strength *'. That agent is called good, who has cast off attachment, who is free from egotistic talk, who is possessed of courage and energy, and unaffected by success or ill-success. That agent is called passionate, who is full of affections ^, ' The system of Kapila. ^ Cf. p. 104. ^ Cf. KaMopanishad, p. 129. * Reason = argument in support; real principle = truth, view of things as they are ; insignificant, i. e. in comprehensiveness. ^ I.e. 'pride of learning,' &c., .Sankara ; 'egoism/ Ramanu^g^a. ^ Consequences = good or evil resulting ; loss = of wealth or strength; injury = to others ; strengths one's own capacity. ■^ I.e.' for children,' &c., according to ^Sridhara ; ' for the action,' according to others. CHAPTER XVIII, 34. 125 who wishes for the fruit of actions, who is covetous, cruel, and impure, and feels joy and sorrow. That agent is called dark, who is without applica- tion \ void of discernment, headstrong, crafty, ma- licious, lazy, melancholy, and slow. Now hear, O Dhanan^aya ! the threefold division of intelligence ^ and courage, according to -qualities, which I am about to declare exhaustively and distinctly. That intelligence, O son of Pmha ! is good which under- stands action and inaction ^ what ought to be done and what ought not to be done, danger and the absence of danger, emancipation and bondage. That intelligence, O son of Pr/tha! is passionate, by which one imperfectly understands piety and impiety, what ought to be done and also what ought not to be done. That intelligence, O son of Pr/tha! is dark, which shrouded by darkness, understands impiety (to be) piety, and all things incorrectly. That courage, O son of Pr/tha ! is good courage, which is unswerving'*, and by w^hich one controls the operations of the mind, breath, and senses, through abstraction. But, O Ar^ma ! that courage is passionate, by w^hich one adheres to piety, lust, and wealth '', and through attachment ''• wishes, ' I.e. attention to work ; melancholy = always desponding and wanting in energy. ^ The nature of the faculty of understanding ; and courage is the firmness of that faculty. ' See p. 115. .Sankara takes these to mean the ' paths ' of action and knowledge, and Nilaka;////a takes the next expression to mean that which is constant and that which is not constant — nitya, anitya. * Always co-existing with mental abstraction and supporting it. ' Three of the aims of mankind, the highest being final emanci- pation. In the view of the Gita, piety, leading only to heaven, is of doubtful benefit. ® I.e. to the action for attaining them, in the belief that one is A 126 P.1IAGAVADG1TA O son of Pmha ! for the fruit. That courage is dark, O son of Pr/tha! by which an undiscerning man does not give up sleep, fear, sorrow, despon- dency, and folly. Now, O chief of the descendants of Bharata ! hear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition^ (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self^. That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahma;;as, Kshatriyas, and Vai^yas, and of ^'udras, too, O terror of your foes ! are distin- guished according to the qualities born of nature ^. Tranquillity ^ restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, ex- perience, and belief (in a future world), this is the natural duty of Brahma;^as. Valour, glory, courage. the doer of it; the 'fruit' scil. of the action performed with an eye to the three things named. ^ Not at once, as in the case of sensuous pleasures. ^ Cf. p. 51. The original has also been rendered by 'tranquillity of one's own mind.' ' Cf. p. 59. * I. e. resulting from control of the mind, purity here is both external and internal. And see p. 119. CHAPTER XVIII, 51. 127 dexterity \ not slinking away from battle, gifts, exer- cise of lordly power-, this is the natural duty of Ksha- triyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vai^yas. And the natural duty of ^'lUlras, too, consists in service. (Every) man intent on his own respective duties obtains perfection ^ Listen, now, how one intent on one's own duty obtains per- fection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains per- fection. One's duty, though defective, is better than another's duty well performed'*. Performing the duty prescribed by nature, one does not incur sin. O son of Kunti ! one should not abandon a natural duty though tainted with evil ; for all actions are enve- loped by evil, as fire by smoke ^. One who is self- restrained, whose understanding is unattached every-/ where, from whom affections have departed, obtains\ the supreme perfection of freedom from action ^ by renunciation. Learn from me, only in brief, O son of Kunti ! how one who has obtained perfection at- tains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure under- standing, controlling his self by courage, discarding sound and other objects of sense, casting off affection ' I. e. in battle, Nilaka«//ia seems to say. ^S'ahkara says it means ready resource whenever occasion arises. ^ I.e.' power to restrain people from going astray,' Nilaka;/Ma. ^ Eligibility for the path of knowledge. * Cf. p. 56. " Cf. p. 121 ; the evil appears to be the quality of ' fettering ' the soul. " ^S'ridhara compares p. 65 (V, 13) and distinguishes this from p. 64 (V, 8 seq.) ^ahkara says the perfection here spoken of is emancipation, and it is obtained by true knowledge. 128 BHAGAVADGITA. and aversion ; who frequents clean places, who eats little, whose speech,body, and mind are restrained, who is always intent on meditation and mental abstrac- tion^, and has recourse to unconcern, who abandoning egoism 2, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimila- tion with the Brahman. Thus reaching the Brah- man ^, and with a tranquil self, he grieves not, wishes not ; but being alike to all beings, obtains the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedi- cating in thought * all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction. (Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism ^, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature '^ will constrain you. That, O son of Kunti ! which through delu- sion you do not wish to do, you will do involuntarily, ^ Abstraction is concentrated and exclusive meditation, ^'ahkara. The other commentators take dhyanayoga as meditation simply, — as treated of in chapter VI, says Nilaka«///a. ^ See p. 52. ^ I. e. comprehending his identity with the Brahman. * Cf. p. 55. ° Pride of learning and cleverness, or of piety. See p. 1 24, note 5. * The nature of a Kshatriya, 6'ahkara. CHAPTER XVIII, 69. 129 tied down by your own dut)', flowing from your nature. The lord, O Ar;n.ina ! is seated in the region of the heart ^ of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata ! seek shelter in every way-; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words — most mysterious of all. Strongly I like you, therefore I will declare what is for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, you will certainly come to me. I declare to you truly, you are dear to me, Forsakincr all duties ^ come to me as (your) sole refuge. I will release you from all sins. Be not grieved. This * you should never declare to one who performs no penance'', who is not a devotee **, nor to one who does not wait on (some preceptor)"^, nor yet to one who calumniates me. He who, with the highest devotion^ to me, will pro- claim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one ' iS'vetajvatara-upanishad, pp. 333-345; Ka//^opanishad, p. 157. ' Cf. p. 1 14 ; by thought, word, and deed. ' Of caste or order, such as Agnihotra and so forth. * All that has been taught in the Gila. ^ vSridhara renders this to mean, 'who performs no pious acts.' " I. e. of God and a preceptor. Cf. last stanza of xS"vetajvataro- panishad. ^ Cf. p. 62. 3'ankara says all these elements must co-e.xist to give eligibility. * I.e. belief that in disseminating it, he is serving me. Cf. KaMo- panishad, p. 1 20. [8] K A 1 30 BHAGAVADGITA. amongst men is superior to him in doing what is dear to mc. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge \ And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts ^. Have you listened to this, O son of Pmha! with a mind (fixed) on (this) one point only ? Has your delusion (caused) by ignorance been de- stroyed, O Dhanan^aya ? Ar^una said : Destroyed is my delusion ; by your favour, O undegraded one ! I (now) recollect ^ myself. I stand freed from doubts *. I will do your bidding. Safi^aya said : Thus did I hear this dialogue between Vasudeva and the high-minded son of Pmha, (a dialogue) wonderful and causing the hair to stand on end. By the favour of Vyasa, I heard this highest mystery, (this) devotion ^ from K?'?sh«a himself, the lord of the possessors of mystic power, who proclaimed it in person. O king! remembering and (again) re- membering this wonderful and holy dialogue of Ke^ava and Ar^una, I rejoice over and over again. And remembering and (again) remembering that ^ Which is the best of sacrifices ; see p. 62. 2 Cf. p. 72. ^ I. e. understand my real essence, what 1 am, &c. ■* As to whether the battle was right or not. •' The w'ork is so called, as it refers to devotion. CHAPTER XVIII, 78. 131 excessively wonderful form of Hari also, great is my amazement, O king ! and I rejoice over and over again. Wherever (is) Kr/sh;^a, the lord of the possessors of mystic power, wherever (is) the (great) archer, the son of Pmh^, there in my opinion (are) fortune, victory, prosperity \ and eternal justice. Prosperity is the greater development of fortune. K 2 SANATSUGATIYA. INTRODUCTION TO SANATSUGATIYA. The Sanatsu^atiya is, like the Bhagavadgita, one of the numerous episodes of the Mahabharata \ It is true, that it has never commanded anything like that unbounded veneration which has always been paid in India to the Bhagavadgita. Still it is sometimes studied even in our days, and it has had the high distinction of being com- mented on by the great leader of the modern Vedantic school — 5ankaraX'arya '■^. The Sanatsu^atiya purports to be a dialogue mainly between Sanatsu^ata on the one side and Dh;7tarash/ra on the other. Sanatsu^ata, from whom it takes its name, is said to be identical with Sanatku- mara, a name not unfamiliar to students of our Upanishad literature. And Dhr/tarash/ra is the old father of those Kauravas who formed one of the belligerent parties in the bellum plusquam civile which is recorded in the Mahabharata. The connexion of this particular episode with the main current of the narrative of that epos is one of the loosest possible character— much looser, for instance, than that of the Bhagavadgita. As regards the latter, it can fairly be contended that it is in accordance with poet- ical justice for Ar^una to feel despondent and unwilling to engage in battle, after actual sight of 'teachers, fathers, sons/ and all the rest of them, arrayed in opposition to him ; and that therefore it was necessary for the poet to adduce some specific explanation as to how Ar^una was ultimately enabled to get over such natural scruples. But as regards the Sanatsu^atiya, even such a contention as this can have ' Mahabharata, Udyoga rarvan, Adhyaya 41-^6. ^ Madhavdilarya, in speaking of 6'ankara's works, describes him as having commented on the Sanatsu^-atiya, which is 'far from evil (persons)' [asatsudii- ram]. 5arikara-vi^aya, chapter VI, stanza 62. 136 SANATSUGATIYA. no place. For this is how the matter stands. In the course of the negotiations for an amicable arrangement ' between the Paw/avas and the Kauravas, SaS^aya, on one occasion, came back to Dhr/tarash/ra with a message from the 'Panda.vd.s. When he saw Dhr/tarash^ra, however, he said that he would deliver the message in the public assembly of the Kauravas the next morning, and went away after pronouncing a severe censure on Dhrz'tarash/ra for his conduct. The suspense thus caused was a source of much vexation to the old man, and so he sent for Vidura, in order, as he expresses it, that Vidura might by his dis- course assuage the fire that was raging within him. Vidura accordingly appears, and enters upon an elaborate prelection concerning matters spiritual, or, perhaps, more accurately quasi-spiritual, and at the outset of the Sanatsu^atiya he is supposed to have reached a stage where, as being born a 6"udra, he hesitates to proceed. After some discussion of this point, between Vidura and Dhrztarash/ra, it is deter- mined to call in the aid of Sanatsu^ata, to explain the spiritual topics which Vidura felt a delicacy in dealing with ; and Sanatsu^ata is accordingly introduced on the scene in a way not unusual in our epic and pura;/ic litera- ture, viz. by Vidura engaging in some mystic process of meditation, in response to which Sanatsu^ata appears. He is received then with all due formalities, and after he has had some rest, as our poem takes care to note, he is cate- chised by Dhn'tarash^ra; and with one or two exceptions, all the verses which constitute the Sanatsu^atiya are Sanat- su^ata's answers to Dhr/tarash/ra's questions ^. This brief statement of the scheme of this part of the Mahabharata shows, as already pointed out, that the con- nexion of the Sanatsu^atiya with the central story of that epic is very loose indeed ; and that it might have been entirely omitted without occasioning any aesthetical or other defect. And therefore, although there is nothing positive * See p. 3 supra. ^ After this dialogue is over, the tlawn breaks, and Dhr/tarash/ra and the Kaurava princes meet in general assembly. INTRODUCTION. 1 37 tending to prove the Sanatsu^atiya to be a later addition to the original epos, still the misgivings which are often entertained upon such points may well, in this case, be stronger than in the case of the Bhagavadgita. The text, too, of the Sanatsu^atiya is not preserved in nearly so satis- factory a condition as that of the Gita. I have had before me, in settling my text, the editions of the Mahabharata respectively printed and published at Bombay', Calcutta, and Madras, and three MSS., one of which was most kindly and readily placed at my disposal by my friend Professor Ramkr/sh;/a Gopa/ Bha;/^arkar ; the second by another friend, Professor Aba^i Vish;/u Kathava/e ; and the third was a copy made for me at Sagar in the Central Provinces, through the good offices of a third friend, Mr. Vaman Maha- deva Kolha/kar. The copy lent me by Professor Bha^^ar- kar comes from Pu;/a, and that lent by Professor Kathava/e also from Pu;/a. This last, as well as the Sagar copy, and the edition printed at Madras, contains the commentary of .Sarikara/tarya. And the text I have adopted is that which is indicated by the commentary as the text which its author had before him. But the several copies of the commentary differ so much from one another, that it is still a matter of some doubt with me, whether I have got accurately the text which ^ahkara commented upon. For instance, the Sagar copy entirely omits chapter V, while the other copies not only give the text of that chapter, but also a commentary upon it which calls itself vSankara/^arya's com- mentary 2. Again, take the stanzas which stand within brackets at pp. 167, 168 •* of our translation. There is in none of the copies we have, any commentary of 5ahkara- X'arya on them. And yet the stanzas exist in the text of the Mahabharata as given in those copies which do contain .Vaiikara's commentary. The matter is evidently one for further investigation. I have not, however, thought it abso- ' This contains Nilaka«//(a's commentary, but his text avowedly includes the text of Sankara, and verses and readings contained in more modern cojiies. ' The commentary on the sixth chapter, however, takes up the thread from the end of the fourth chapter. •" See p. 182, where one of the lines recurs. 1 ^8 SANATSUGATtvA. J lately necessary to make such an investigation for the pur- poses of the present translation. But to be on the safe side, I have retained in the translation everything which is to be found in those copies of the Sanatsu^atiya which also contain ^Sahkara's commentary. As to other stanzas — and there are some of this description — which other MSS. or commentators vouch for, but of which no trace is to be found in the MSS. containing 5ankara's commentary \ I have simply omitted them. These facts show that, in the case of the Sanatsu^atiya, the materials for a trustworthy historical account of the work are not of a very satisfactory character. The mate- rials for ascertaining its date and position in Sanskrit litera- ture are, indeed, so scanty, that poor as we have seen the materials for the Bhagavadgita to be, they must be called superlatively rich as compared with those we have now to deal with. As regards external evidence on the points now alluded to, the first and almost the last fact falling under that head, is the fact of the work being quoted from and commented upon by ^"ahkara/^arya. In his commentary on the 5vetajrvatara-upanishad ^, vSahkara cites the pas- sage about the flamingo at p. 189, introducing it with the words, ' And in the Sanatsu^ata also.' In the same -^ com- mentary some other passages from the Sanatsu^atiya are also quoted, but without naming the work except as a Smrz'ti, and mixing up together verses from different parts of the work. This is really all the external evidence, that I am aware of, touching the date of the Sanatsu^atiya. There is, how- ever, one other point, which it is desirable to notice, though not, perhaps, so much because it is of any very great value in itself, as because it may hereafter become useful, should further research into the Mahabharata and other works yield the requisite information. There are, then, eight stanzas in the thirty-sixth, thirty-seventh, thirty-ninth, and fortieth chapters of the Udyoga Parvan of the Mahabha- rata (the Sanatsu^atiya commencing at the forty-first ' See note I, p. 137. " P. 283. ^ P. 252. See, too, .Sariraka Bhashya, p. 828. INTRODUCTION. I 39 chapter), seven of which are quoted in the Pan/'atantra\ and the eighth in the Mahabhashya ^ of Pataii^ali. Of course, it almost goes without saying, that neither the PanX'atantra nor the Mahabhashya mentions the source from which they derive the verses in question. But I do not think it unallow- able to make the provisional assumption, that they were derived from the Mahabharata, so long as we cannot produce any other, and more likely, source. It is true, that Professor Weber has, in another connexion, impugned the cogency of this argument. He seems to think, that the probability — in the case he was actually dealing with — of the Ramaya;/a having borrowed from the Mahabhashya, is quite as strong as the probability of the Mahabhashya having borrowed from the Ramaya;/a ^. And doubtless, he would by parity of reason contend, in the case before us, that the probabi- lities, as between the Mahabharata on the one hand, and the Mahabhashya and the Pan>^atantra on the other, bear the same mutual relation. I cannot accept this view. I am not now concerned to discuss the merits of the conclusion in support of which Professor Weber has advanced this argu- ment "*. I am only considering, how far it affects the question now before us. And as to that question, I may say, that the Pau/^-atantra expressly introduces the stanzas now under consideration with some such expression as, ' For it has been said,' indicating clearly that it was there quoting the words of another. And so, too, does the Mahabhashya, where the passage we refer to runs as follows : ' (It is) laid down, (that there is) a sin in one of tender age not rising to ' Cf. Kosegarten's Pail^atantra, p. 28 (I, 28, Bombay S. C.ed.), with Udyoga Parvan, chap. XL, st. 7 (Bombay ed.) ; PaAiatantra, pp. 112 and 209 (II, 10; IV, 5, Bombay ed.), with Udyoga Parvan, chap. XXXVIII, 9; p. 35 (I, 37, Bombay ed.) with chap. XXXVI, st. 34; p. 140 (11,40, Boml)ay ed.) with chap. XXXVII, St. 15; p. 160 (111, 62, Bombay ed.) with chap. XXXVII, St. 17, 18 ; p. 106 (II, 2, Bombay ed.) with chap. XXXVI, st. 59. ' Udyoga Parvan, chap. XXXVIII, st. i, and Mahabhashya VI, 14. p. 35 (Banaras ed.) 2 Sec Indian Antiquarj' IV, 247. The parallel from Madhava which Piofessor Weber adduces is quite inconclusive, and as far as it goes appears to me to milit.Ue against the Professor's own view. * I may, however, admit at once, that I ought not to have expressed myself as strongly as I did in the note which Professor NVeber criticises. 140 SANATSUGATivA. receive (an elderly person), and (that there is) merit in rising to receive. How? Thus, "The life-winds of a youth depart upwards, when an elderly man approaches (him). By rising to receive (him), and salutation, he obtains them again." ' It appears to me, that the indications of this being a quotation in the Bhashya are very strong. But apart from that, I do demur to the proposition, that the probabilities are equal, of a work like the Mahabharata or Ramayawa borrowing a verse from the Mahabhashya, and vice versa. It appears to me perfectly plain, I own, that the probability of a gram- matical work like the Bhashya borrowing a verse from a standard work like the Bharata or Ramaya/za for pur- poses of illustration is very much the stronger of the two. And this, quite independently of any inquiry as to whether the Bhashya does or does not show other indications of acquaintance with the Bharata or the Ramaya;za. If these arguments are correct, it seems to me that they carry us thus far in our present investigation — namely, that we may now say, that we have reason to believe some parts, at all events, of the thirty-sixth, thirty-seventh, thirty- eighth, and fortieth chapters of the Udyoga Parvan of the Mahabharata to have probably been in existence prior to the sixth century A.C.^ ; and that some parts of the thirty-seventh chapter were probably extant in the time of Pataii^ali, viz. the second century B.c.^ Now, internal evidence does not yield any indications tending to show that the several chapters here referred to must have been prior in time to the chapters composing the Sanatsu^atiya, which come so soon after them in the Mahabharata. On the contrary, it is not too much to maintain, that to a certain extent the style and language of the Sanatsu^atiya is, if anything, rather indicative of its priority in time over the five chapters immediately preceding it. And, therefore, so far as this argument goes, it enables us— provisionally only, it must be remembered — to fix the second century B.C. as a terminus ad quem for the date of the Sanatsu^atiya. This is all the external evidence available for a discussion * See p. 29 supra. ^ See p. 32 supra. INTRODUCTION. I4I of the question — when the Sanatsu^atiya was composed. We now turn to the internal evidence. Standing by itself, internal evidence is not, in my opinion, of much cogency in any case. Still in ascertaining, as best we can, the history of our ancient literature, even this species of evidence is not to be despised ; it must only be used and received with caution. Under this head, then, we may note first the persons who are supposed to take part in the dialogue. Sanatsu^ata ^ — or Sanatkumara — as already pointed out, is a name already familiar to the readers of one of our older Upanishads — the /f/^andogya. Dhr/tarash/ra is not known in the Upanishads, but he is an important personage in the epic literature. And it is to be remarked, that his character as disclosed in the Sanatsu^atiya is not at all similar to that which has attached itself to his name, alike in the later literature of our country, and in that popular opinion which was probably formed by this later literature. In the dialogue before us, he figures as an earnest inquirer after truth ; he is described as the 'talented king Dhrztarash/ra ;' and is addressed by Sanatsu^ata as, 'O acute sir!' 'O learned person!' True it is, that Nilaka«///a in one place, as we have noticed in our note there ^ endeavours to bring out the later view of Dhrz'tarash/ra's character ^ ; but it seems to me that that endeavour, based as it is on a forced and far- fetched interpretation of a single word in our poem, is an unsuccessful one. None of the questions, which Dhr/ta- rash/ra puts to Sanatsu^ata in the course of their dialogue, indicates the avaricious old man who wished to deprive his innocent nephews of their just rights in the interests of his own wicked and misguided sons. They rather indicate the bona fide student of spiritual lore, and thus point to what is, perhaps, an earlier view of Dhr/tarash/ra's character. If we look next to the general style of this poem, we find that it has none of that elaboration which marks what I * See Hall's Sankhyasara, preface, pp. i4> '.'i- * P. 151, note 2. ' NilakaM/Aa himself, however, treats Dhr/larash/ra's question later on as showing that he had attained indifference to worldly concerns. That question does not occur in 6'ankara's text, but is given at p. 158 infra. 142 SANATSUGATIYA. have called the age of Kavyas and Na/akas. The remarks on this topic in the Introduction to the Gita apply pretty accurately to this work also. We observe here the same paucity of long-drawn compounds, the same absence of merely ornamental adjectives, the same absence of figures and tropes ^ ; in one word, the same directness and simplicity of style. Furthermore, there is a somewhat greater want of finish about the syntax of our poem than there is even in the Gita. Such constructions as we find inter alia at chapter II, stanza 3, or 25, or at chapter III, stanza 14, or chapter IV, stanza 12, or in the early verses of the last chapter, indicate a period in the history of the language, when probably the regulations of syntax were not quite thoroughly established in practice. If we turn to the metre of the poem, an analogous phe- nomenon strikes us there. Similar irregularities in the collocation of long and short syllables, similar superfluities and deficiencies of syllables, meet us in the Sanatsu^atiya and the Bhagavadgita. And in the former work, as in the latter, the irregularities are less observable in the Anush/ubh- than in the other metres used. Probably the explanation, apart from the great elasticity of that metre, is that the Anush/ubh had been more used, and had in consequence become comparatively more settled in its scheme even in practical composition. Looking now more particularly to the language of the work before us, we find one word to be of most frequent occurrence, namely, the word vai, which we have rendered 'verily.' It is not a common word in the later literature, while in the Upanishad literature we meet with great frequency, not merely vai, but the words, which I think are cognate with it, va and vava. The former word, indeed, appears to me to stand in some passages of the Upanishads for vai by euphonic alterations. Thus in the passage tvaw 1 The five similes which occur, and which are nearly all that occur, in the poem, are the very primitive ones — of the hunter, of water on grass the tiger of straw, death eating men like a tiger, dogs eating what is vomited, a branch of a tree and the moon, and bin's and their nests. ^ Cf. as to this the Nnsiwzha Tapiui, p. 105. INTRODUCTION. 1 43 va aham asmi bhagavo devatc, aha;// vai tvam asi, it is difficult not to suppose that the va of the first part of the sentence is the same word as the vai of the second part, only altered according to the rules of Sandhi in Sanskrit. A second point of similarity between the language of the Upanishads and that of the Sanatsu^atiya is to be found in the phrase, ' He who knows this becomes immortal.' This sentence, or one of like signification, is, as is well known, of common occurrence in the Upanishads and in the Brah- ma;/as. In the Bhagavadgita, the verses towards the end, which come after Kn'sh/za's summing-up of his instruction, seem to be of a somewhat analogous, though in some respects dift"crent, nature. And in the Pura//as we meet sometimes with elaborate passages extolling the merits of a particular rite, or a particular pilgrimage, and so forth. This form of the Phalaj-ruti, as it is called, appears to have been developed in process of time from the minute germ existing in the Brahma//as and the Upanishads. In the Sanatsu^atiya, however, we are almost at the beginning of those develop- ments ; indeed, the form before us is identically the same as that which we see in the works where it is first met with. It is a short sentence, which, though complete in itself, still appears merely at the end of another passage, and almost as a part of such other passage. There is one other point of a kindred nature which it may be well to notice here. As in the Gita, so in the Sanatsu- ^atiya. we meet with a considerable number of words used in senses not familiar in the later literature. They are collected in the Index of Sanskrit words in this volume ; but a few remarks on some of them will not, it is thought, be entirely out of place here. The word mfirga^ — in the sense of 'worldly life' — is rather remarkable. ^Saiikara renders it by 'the path of sa;//sara ' or worldly life. And he quotes as a parallel the passage from the AV/andogya- upanishad which speaks of returning to the 'path.' There, however, ^aiikara explains it to mean the 'path by which ' I give no references here, as they can lie found in the Index of Sanskrit words at the end of this volume. 144 SANATSUGATIVA. the self returns to worldly life,' namely, from space to the wind and so forth into vegetables, and food, ultimately appearing as a foetus. Another remarkable word is ' varga,' which occurs twice in the Sanatsu^atiya. 5ahkara and Nilaka«//^a differ in their explanations of it, and Nilaka?///^a indeed gives two different meanings to the word in the two passages where it occurs. We may also refer here specially to utsa, rztvi^, and matva. In Boehtlingk and Roth's Lexicon the only passages cited under 'utsa' are from Vedic works, except two respectively from Su^ruta and the Daj-akumara- ^arita. One passage, however, there cited, viz.Vishwo/^ pade parame madhva utsa//, is plainly the original of the passage we are now considering. As to riU\g in the sense it bears here, we see, I think, what was the earlier signification of that word before it settled down into the somewhat technical meaning in which it is now familiar. And matva in the sense of 'meditating upon' is to be found in the Upanishads, but not, I think, in any work of the classical literature. These words, therefore, seem to indicate that the Sanatsu- ^atiya was composed at a stage in the development of the Sanskrit language which is a good deal earlier than the stage which we see completely reached in the classical literature. Coming now to the matter of the Sanatsu^atiya, it appears to me, that we there see indications pointing in a general way to the same conclusion as that which we have here arrived at. There is, in the first place, a looseness and want of rigid system in the mode of handling the subject, similar to that which we have already observed upon as charac- terising the Bhagavadgita. There is no obvious bond of connexion joining together the various subjects discussed, nor are those subjects themselves treated after any very scientific or rigorous method. Again, if the fourth chapter is a genuine part of the Sanatsu^atiya, we have an elaborate repetition in one part, of what has been said in another part of the work, with only a few variations in words, and perhaps fewer still in signification. As, however, I am not at present prepared to stand finally by the genuineness of that chapter, I do not consider it desirable to further labour this argument INTRODUCTION. I45 than to point out, that similar repetitions, on a smaller scale, perhaps, are not uncommon in our older literature ^. Coming now to the manner in which the Vedas are spoken of in the work before us, there are, we find, one or two noteworthy circumstances proper to be considered here. In the first place, we have the reference to the four Vedas together with Akhyanas as the fifth Veda. This is in conformity with the old tradition recorded in the various works to which we have referred in our note on the passage. The mention of the Atharva-veda, which is implied in this passage, and expressly contained in another, might be re- garded as some mark of a modern age. But without dwell- ing upon the fact, that the Atharva-veda, though probably modern as compared with the other Vedas, is still old enough to date some centuries before the Christian era^, it must suffice to draw attention here to the fact that the iif/randogya-upanishad mentions that Veda^ and it is not here argued that the Sanatsu^atiya is older than the K/iSLn- dogya-upanishad. We have next to consider the reference to the Saman hymns as ' vimala,' or pure. The point involved in this reference has been already sufficiently discussed in the Introduction to the Gita^; and it is not necessary here to say more than that, of the two classes of works we have there made, the Sanatsu^atiya appears from the passage under discussion to rank itself with the class which is prior in date. The estimate of the value of the Vedas which is implied in the Sanatsu^atiya appears to coincide very nearly with that Avhich we have shown to be the estimate implied in the Bhagavadgita. The Vedas are not here cast aside as useless any more than they are in the Bhagavadgita. For, I do not think the word Anrtkas which occurs in one passage of the work can be regarded really as referring to those who entirely reject the Vedic revelation. But without going as far as that, the Sanatsu^atiya seems certainly to join the I3hagavadgita in its protest against those men of extreme views, who could see nothing beyond the rites and ceremonies ' See p. 181, note i infra. ' P 19 supra. ' Pp. 19, 20. [8] L 146 SANATSUGATIYA. taught in the Vedas. A study of the Vedas is, indeed, insisted on in sundry passages of the Sanatsu^atiya, But it is equally maintained, that the performance of the cere- monies laid down in the Vedas is not the true means of final emancipation. It is maintained, that action done with any desire is a cause of bondage to worldly life ; that the gods themselves are ordinary creatures who have reached a certain high position owing to the practice of the duties of Brahma/^arins, but that they are not only not superior to, but are really under the control of, the man who has acquired the true knowledge of the universal self. On all these points, we have opinions expressed in the Sanatsu- ^atiya, which conclusively establish an identity of doctrine as between the Upanishads and the Bhagavadgita ^ on the one hand, and the Sanatsu^atiya on the other. Lastly, we have an explicit statement, that the mere study of Vedic texts avails nothing, and that sin is not to be got rid of by one who merely ' studies the Rik and the Ya^us texts, and the Sama-veda.' It is not necessary to repeat here the chronological deductions which may be based upon this relation between the Sanatsu^atiya and the Vedas. We have already argued in the Introduction to the Bhagavad- gita, that such a relation points to a period of Indian reli- gious history prior to the great movement of Gautama Buddha 2. There is, however, this difference, perhaps, to be noted between the Gita and the Sanatsu^atiya — namely, that the latter work seems to afford more certain indications of the recognition, at the date of its composition, of a 6"iianaka7^rt'a as distinguished from a Karmakaz/rt'a in the Vedas, than, we have seen, are contained in the Bhagavadgita ^. The passage, for instance, which speaks of the A"/;andas as referring ' of themselves ' to the Brahman, and the passage which refers to an understanding of the Brahman by means of the Vedas, according to the principle of the moon and the branch — these seem rather to point to a portion of the Vedas which was regarded as giving instruction in true ^ Cf. p. 16 supra. ^ Cf. pp. 25, 26. ^ P. 17. INTRODUCTION. I47 knowledge, as distinguished from merely laying down various sacrifices and ceremonials for special purposes. In fact, in one passage we have the germ of the whole Vedantic theory as afterwards settled. For there we are told, that sacrifices and penances are laid down as the preliminary steps towards the acquisition of true knowledge. By those sacrifices one is purified of one's sins, and then acquires a knowledge of the supreme self as described in theVedas — which, I apprehend, must mean the Upanishads. There is but one other point on which we need say anything further. And that is connected with the definition of a Brahma;/a. That definition appears to me, to point to an earlier stage in religious progress than is indicated in Apastamba and Manu. The true Brahmawa is he who is attached to the Brahman. Perhaps, this marks some little advance beyond the more general doctrine of the Gita, but it is still very far short of the petrified doctrine, if I may so call it, of the later law-givers. The Brahma;/a has not yet degenerated into the mere receiver of fees and presents, but is still in possession of the truth. We thus see, that the external and internal evidence bearing upon the question of the position of the Sanatsu- ^atiya in Sanskrit literature, seems to point to nearly the same period and place for it as for the Bhagavadgita. It is plain enough, that the evidence under both heads is extremely scanty and meagre. But such as it is, it appears to us to justify a provisional conclusion, that the Sanatsu- ^atiya dates from a period prior to the rise of Buddhism, and forms part of that same movement in the religious history of ancient India of which the Gita is another embodiment. More than this, we arc not at present in a position to assert. To this extent, the evidence enables us, I think, to go. And we accordingly hold, that unless other and further evidence requires a reversal of this judg- ment, the Sanatsu^iitiya may be treated as a work nearly contemporary with the Bhagavadgita, and occupying gene- rally the same point of view. One word, finally, about the translation. As stated already, the text adopted is that which appears to have L 2 148 SANATSUGATIVA. been before ^ankara-^arya. And the translation follows mainly his interpretations in his commentary. Sometimes we have followed Nilaka;///^a, whose commentary has been consulted as well as a very incorrect copy of another com- mentary by one Sarva^na Narayawa, contained in the MS. from Pu«a lent me by Professor Bhaw^^arkar. In some places even the commentators have failed to clear up obscu- rities, and there we have given the best translation we could suggest, indicating the difficulties. There has been an endeavour made here, as in the case of the Bhagavadgita, to keep the translation as close and faithful to the text as the exigencies of the English language permitted. The exegetical notes are mostly taken from the commentaries, even where the name of the commentator is not specified ; while the references to parallel passages have been col- lected, mostly by myself, in the same way as in the case of the Bhagavadgita, SANATSUGATIYA. Chapter I. Dhr/tarash/ra said If, O Yidura ! there is anything not (yet) said by you in (your) discourse, then do impart it to me who wish to hear, for you have spoken marvellous (things). Vidura said : O Dhmarash/'ra ! the ancient youth Sanatsu^ata, (otherwise called) Sanatana\ who declared that death exists not— he, O descendant of Bharata ! the best of all talented men, will explain all the doubts of your mind, both those (which are) secret^, and those openly declared. Dhr/tarash/ra said : What, do you not yourself know more about this (subject), that Sanatana should explain (it) to me ? Explain (it) yourself, O Vidura! if there is any remnant of intelligence (left) in you. ' So Nilaka«//?a. -Sahkara says Sanatsu^ata is Sanatkumara, and the component parts of the name he paraphrases by ' born from Brahman.' For Sanatana, see B/-;'hadara/;yaka, p. 506, and note I , p. 141 supra. - I. e. relating to subjects which may be freely discussed by all, and those which may not. NilakawMa adopts a different reading, which he interprets to mean 'doctrines exoteric and esoteric,' e. g. self-restraint, &c., and the acquisition of mystic power, ^c, respectively. The expression ' doubts of the mind ' occurs, how- ever, further on. 150 SANATSUGATIYA. Vidura said : I am born of a ^'udra womb, and do not like to say more than what (I have said). But the intelHgence of that youth, I beheve to be eternals He who has come of a Brahma;^a womb, even though he may proclaim a great mystery, does not thereby become liable to the censure of the Qrods. There- fore do I say this to you. Dhr/tarash/ra said : Do you, O Vidura ! speak to the ancient Sana- tana for me, so that there may be a meeting even here, between (myself in) this body (and him). Vaii"ampayana ^ said : (Then) Vidura meditated on that sage whose vows are laudable ^. And he, too, O descendant of Bharata ! knowing of such meditation, made his appearance. And he *, too, received him with the ceremonies prescribed in the ordinances. After he had been comfortably seated, and had taken rest, Vidura then spoke to him : ' Venerable sir ! there is some doubt in Dhrztarash/ra's mind, which cannot ' I. e., I suppose, never-failing, and such as can deal with all sorts of topics. Sanatkumara, it need scarcely be stated, is the teacher of Narada in the famous dialogue in the AV/andogyopa- nishad, p. 473. ^ Vaij'ampayana is the narrator of the grand story of which pieces like the present form parts. ^ The reading is sometimes different, so as to mean ' of rigid vows,' as at Gita, p. 61 supra. ■* The pronouns here are too numerous. Does 'he' here refer to Dhr/tarash/ra .>• Vidura seems more likely, though the express mention of him in the next sentence might be treated as pointing the other way. CHAPTER II, 2. 151 be explained by me. Do you be pleased to explain (it) to him. Hearing it (explained), this lord of men may cross beyond all misery, so that gain and loss', (what is) agreeable and (what is) odious, old age and death, fear and vindictiveness, hunger and thirst, frenzy and worldly greatness, disgust and also lazi- ness, desire and wrath, ruin and prosperity, may not trouble him.' Chapter II. Vaijampayana said : Then the talented king, Dhmarash/ra, bowed ^ to those words uttered by Vidura, and, in a secluded place ^, interrogated Sanatsu^ata regarding the highest knowledge'*, wishing to become (a) high- souled (man) \ Dhr/tarash/ra said : O Sanatsu^ata ! which of the two is correct, )'0ur teaching '^, about which I have heard, that death exists not, or that ' the gods and demons practised * Comp. Gita passim ; disgust, scil. that resulting from a general dissatisfaction with everything. As to 'ruin and prosperity,' Nila- ka«//;a adds, ' and their causes, sin and merit.' '■* Literally 'respected.' Nilaka«//^a says it means 'rejoiced over,' for Dhmarash/ra thought, tliat in spite of his treachery he was safe, as death was taught by Sanatsu^ata to have no existence. ' I. e. free from the presence of ignorant and vulgar people. Cf Gila, p. 68 supra. * I. e. knowledge concerning the supreme Self ^ ^ahkara's construction seems different, but is not quite clear. lie says, ' wishing to become — Brahman — the meaning is w'ishing to acquire the self lost through ignorance.' ' I. e. imparted to your pupils, ^ahkara adds ; ' heard,' scil. from Vidura. '' The construction is imperfect, but the sense is clear. Is your A 152 SANATSUCATIYA. the life of Brahma/{'arins \ for freedom from death ? Sanatsu^ata said : Some (say), that freedom from death (results) from action 2; and others that death exists not. Hear me explain (this), O king ! have no misgiving about it^ Both truths, O Kshatriya! have been current from the beginning *. The wise maintain what (is called) delusion (to be) death. I ^ verily call heedlessness death, and likewise I call freedom from heedlessness immortality. Through heedlessness, verily, were the demons ^ vanquished ; and through freedom view correct, or the view involved in the practice of gods and demons ? ^ See GM, p. 6g supra ; Ka/^opanishad, p. 102 ; Pra^na, p. 162. As to the gods being afraid of death, see ^-^andogya, p. 50 ; and Nrzsiwha Tapini, p. 32; and as to gods and demons practising the Hfe of BrahmaHrins, see AVzandogya, p. 571; and cf Br/had- ara«yaka, p. 964. ^ I. e. action prescribed in the Vedas. ^ I.e. as to how I shall be able to reconcile the seeming con- tradiction between the ' two truths.' * I. e. of creation. ■^ Sanatsu^^ata says he differs from 'the wise;' delusion = thinking the not-self to be the self; heedlessness = falling off from one's natural condition as the Brahman — which is the cause of delusion (^ahkara). See p. 153 infra; Ka//za, p. 152; andTaittiriya-upanishad, p. 80. " ^Sahkara suggests that demons might mean creatures attached to worldly objects ; and gods those who are pleased in their own self; and he cites a stanza in support of this suggestion. The allusion, however, seems to be plainly to the story at /^Mndogys., p. 571 seq., where the idea and expression of 'being vanquished' also occurs (p. 583). That word ^.S'ahkara interprets in connexion with his suggested interpretation to mean ' are born in lower species.' See A7zandogya, p. 585, and Maitri, p. 211, about asuras or demons. It is interesting to note that in the Introduction to the IMahabhashya, there is an allusion to a story of the 'demons' being ' vanquished ' in consequence of their grammatical blunders. CHAPTER IT, 9. 153 from heedlessness the gods attained to the Brah- man, Death, verily, does not devour living crea- tures like a tiger ; for, indeed, his form is not to be perceived. Some^ say that death is different from this, (named) Yama, who dwells in the self- ; the (practice of the) life of Brahma/^arins (being) immor- tality. That god governs his kingdom in the world of the Vitrzs, (being) good to the good, and not good to (those who are) not good. That death, (or) heed- lessness, develops in men as desire, and afterwards as wrath, and in the shape of delusion ^ And then travelling in devious paths'^ through egoism, one does not attain to union ^ with the self. Those who are deluded by it^ and who remain under its in- fluence, depart from this (world), and there again fall down ". Then the deities ^ gather around them. And then he undergoes death after death ^ Being attached to the fruit of action, on action pre- senting itself, they follow after iV°, and do not cross * Those deluded by worldly objects; 'this' means 'heedlessness.' 2 6'ahkara cites a stanza from JManu, which says that king Yama Vaivasvata dwells in the heart of every one. Cf. Aitareya- upanishad, p. 187. The following clause he understands to contain two epithets of Yama, meaning ' immortal, and intent on the Brah- man.' I follow Nilaka«//m, but not very confidently. ' Cf Gita, p. 57. Here we have the developments, the var)-ing forms, of death or heedlessness. * I. e. paths contrary to 6'rutis and Smr^tis. " Concentration of mind on the self or Brahman. ' I. e. the egoism spoken of before. ■^ I.e. to this mortal world. Cf. Gita, p. 84, and B/vliadarawyaka, PP- 855, 856. There = from the next world. .Sahkara says, ' having lived there.' " I.e. the senses. Cf. Gita, p. 123, and inter alia Lopanishad, p. 10. ^ Cf."Ka//;a, p. 129, and B/-/hadara;/yaka, p. 889. •" I.e. the fruit. Cf Ka///a, p. 155, and Mu«(/aka, p. 317- 154 SANATSUGATIVA. beyond death. And the embodied (self), in conse- quence of not understanding union ^ with the real entity, proceeds on all hands ^ with attachment to enjoyments. That^ verily, is the great source of delusion to the senses ; for by contact * with unreal entities, his migrations ^ are (rendered) inevitable ; because having his inner self contaminated by contact with unreal entities, he devotes himself to objects of sense on all sides, pondering on them (only). (That) pondering, verily, first ruins "^ him; and soon afterwards desire and wrath, after at- tacking him. These ^ lead children to death. But sensible men cross beyond death by their good sense. He who pondering (on the self) destroys ^ (the) fugitive (objects of sense), not even thinking of them through contempt (for them), and who being possessed of knowledge destroys desires in this way, becomes, as it were, the death of death (itself), and swallows (it) up^ The being who ' I. e. its identity with the Brahman. 2 I. e. in various forms of Hfe, Nilaka^/Z/^a. ^ The going about in search of enjoyments. * The contact leads to pondering on them, and that to desire, &c., as described further on. ^ Through various Hves. Birth and death are certain for him. ^ I.e. causes obUvion of his real nature, 6"ahkara. Cf. the whole train of cause and effect at Gita, p. 50 supra. "^ I.e. the pondering, desire, wrath, &c. As to 'children,' cf. Ka//^a, pp. 96 and 123, where bala is contrasted with dhira, as here. The 'good sense' is of help in withstanding the temptations of worldly objects. ^ Destroys = abandons; pondering, just before this, is rendered by ^ahkara to mean 'thinking of the objects as transient, impure,' &c. » ^ahkara cites on this a stanza of unknown authorship, which says, ' The learned and clever man who knows the self, and by discrimination destroys all objects of sense, is said to be the death of death.' See too p. 178 infra. CHArTER II, 17. 155 pursues desires, is destroyed (in pursuing) after the desires \ But casting away desires, a being gets rid of all taint ^ whatever. This body, void of enlightenment \ seems (to be) a hell for (all) beings. Those who are avaricious run about ^ going head- long to a ditch. A man, O Kshatriya ! who con- temns everything else ^ learns nothing. To him (the body is) like a tiger made of straw ^ And this internal self (joined to) delusion and fear ^ in conse- quence of wrath and avarice, within your body, — that verily is death \ Understanding death ^ to be thus produced, and adhering to knowledge, one is not afraid of death ^'^ in this (world). In his province death is destroyed, as a mortal (is destroyed) on arriving in the province of death. Dhmarash/ra said : The good, eternal, and most holy worlds ^\ which ^ On this Nilakaw/Z/a quotes these lines, 'The antelope, elephant, butterfly, bee, and fish — these five are destroyed by the five,' i. e. the five objects of sense, sound, &c. See 6'anti Parvan (Moksha Dharma), chap. 174, st. 45. ^ I. e. misery, Ni]aka«//m ; merit or sin, ^ahkara. ' I. e. void of discrimination between the real and unreal, Nila- ka«///a; result of ignorance, 6'ahkara. 'A hell, as being full of filth,' says 6'ahkara, ' such as phlegm, blood, excretions.' Cf IMaiiri, p. 48. * As blind men groping about fall into a ditch, so do these, ■Sahkara. * I.e. other than the sensuous objects he loves; 'learns nothing' about the supreme Self which he disregards. * Useless for any good purpose. '' Cf. Taittiriya-upanishad, p. 102. « As being ruinous to oneself. Sahkara compares Gita, p. 68. Cf. also Taittiriya-upanishad, p. 103, and see Br/hadara«yaka, p. 6 1 . ' I. e. heedlessness and its developments as stated. 1" 6'ahkara cites on this Taittiriya-upanishad, p. 78. " Such as Satyaloka, &c. 156 SANATSUGATivA, are mentioned (as attainable) by the twice-born by means of worships those, say the Vedas, are the highest aim 2. How is it, then, that one w^ho under- stands this does not resort to action ? Sanatsii^ata said : (Thinking) so, an ignorant man does resort to action. The Vedas Ukewise do lay down various benefits ^ (for him). But that * (man) comes not hither ^ (Becoming) the supreme self-, he attains the supreme, by the (right) path destroying the wrong paths ''. Dhr/tarash/ra said : Who ^ is it that constrains this unborn primeval (self), if it is (itself) all this severally ^ ? And what ^ G'yotish/oma, Ajvamedha, and other rites. ^ As leading to final emancipation. ^ I.e. objects for which various ceremonies (or 'actions') should be performed. * I. e. the man of knowledge. ^ I. e. into the sphere of action. Cf Gita, p. 48. ^ Knowing the supreme self is identical with becoming the supreme self, Mu;/r/aka, p. 323. '■ I. e. getting rid of the paths which keep one away from the Brahman by means of contemplation of the Brahman, &c. Nila- ka«Ma renders 'right path' to mean the Sushumwa passage by which the soul proceeds to final emancipation, see A'/^andogya, p. 570; Ka//^a, p. 157. ^ 6'ahkara says : ' Having shown that true death is heedlessness, and having shown that heedlessness in its forms of anger &c. is the cause of all evil, and having also shown that death is destroyed by true knowledge, and having shown further that heaven &c. are really not man's highest goal ; the author has also implied the unity of the supreme and individuixl self. On that arises a doubt, which is stated in this passage.' « All this=all the developments of the Brahman, i.e. space, wind, fire, water, earth, vegetation, food, living creatures; see Taittiriyopanishad, p. 68. CHAPTER II, 2 1. 157 has it to do, or what is its unhappiness ^ ? Tell me all that accurately, O learned person ! Sanatsu^ata said : There is great danger ^ in attributing distinctions to it. The everlasting 2 (principles) exist by con- nexion with the beginningless ^ (principle). So that his greatness is not lost at alP, and beings exist by connexion with the beginningless* (principle). That which is the real — the supreme Being « — is eternal. He creates the universe by means of changes \ for such is his power held to be ; and for such connexions of things the Vedas are (authority) ^. ^ What is the purpose of its existence, and what misery does it undergo on entering the course of worldly life ? 2 ' The danger,' says .S'aukara, ' is that of contravening Vedic texts such as " I am the Brahman," " Thou art that," &c.' May it not rather be that pointed out at Ka//zopanishad, p. 129, viz. never attaining final emancipation ? Cf. also Nnsi;«ha TSpini, p. 223. => The individual selfs, ^ahkara. " Nature or maya. ^ The appearance of degradation to an inferior state being delusive. •"" The original word implies the possession of aijvarya, dharma, yajas, su, vairagya, moksha. See 6'vetajvatara, p. 329 (where the list is slightly different). For another definition, see Maitri, p. 6 (gloss). ' See note 9, p. 156. « ^ahkara says: 'The question of Dhr/tarash/ra having suggested a difference between two principles, one of which constrains, and the other of which is constrained, the answer is— Such a difference ought not to be alleged, as it involves " danger." Then the question arises, How is the difference, which does appear, to be explained ? The reply is, It is due to the beginningless principle — delusion or ignorance. The next sentence shows that the universe as it appears is also a resuh of delusion.' Nilakaw/Z-^a says expressly, changes = delusion. He renders the original which wc have translated by 'beginningless' first, to mean 'collection of objects of enjoyments.' 6'afikara's explanation seems tautological as regards the words ' connexion with the beginningless,' which occur twice in the above. Nila- 158 SANATSUGATIYA. Dhr/tarash/ra said : Since some practise piety ^ in this world, and some likewise practise impiety in this world ; is the piety destroyed by the sin, or else does the piety destroy sin ? Sanatsu^'ata said : Whichever 2 he adheres to, the man of under- standing always destroys both by means of know- ledge ; (that is) settled^. Likewise, in the other case*, the embodied (self) obtains merit; and to such a one sin (also) accrues ; (that too is) settled ^ De- parting (from this world), he enjoys by his actions both (kinds of) fruit, which are not enduring ^ — of actions (which are) pure, and of (those which are) sinful. The man of understanding casts aside sin by piety in this (world), for know that his piety is more powerful '\ Those Brahma;2as, in whom there is emulation '^ about (their) piety, as there is in strong men about (their) strength, after departing from this world, become glorious in heaven ^. And ka?z//;a's is not quite clear. IVIay the expression on the second occasion mean, that the connexion by which beings are stated before to exist has had no beginning — has existed from eternity ? The translation should then run thus : 'And beings exist by a con- nexion which had no beginning;' (see Sariiaka Bhashya, p. 49^.) Connexions of things = creation of universe by his power. ^ E. g. Agnish/oma, &c., .Sahkara. ^ I. e. impiety or piety, sin or merit. ^ In Autis and Smrdis, which ^S'ahkara quotes. A'-^andogya, p. 622 ; Mu7/^a, p. 152; Taittiriya, p. 119. - ' Taciturnity is his name,' says Nilakaw/^a. ^ Or, says -Sankara, ' who is the author of the Vedas.' * I. e. 'with the Vedas,' says Nilaka;;//m, Om, tlie quintessence of the Vedas, being a name of the Brahman (as to which cf. Gita, p. 79, and Maitri, p. 84). ^ahkara takes the whole expression to mean ^yotirmaya, consisting of light. Nilaka«Ma says this stanza answers the five following questions put in the stanza preceding, viz. of what use is taciturnity? which of the two is taciturnity? &c., as above. The first four questions are answered by the first two lines of this stanza — the substance of the answer being, that the use of taci- turnity is to attain the seat which is not to be grasped even by the mind, that taciturnity includes both restraint of mind and of the external senses. By means of such restraint, the external and internal worlds cease to be perceived as existing, and the highest goal is attained. '■ This question arises naturally enough on NilakawMa's inter- pretation of the preceding stanza, the meaning of which is in substance that the Vedas cannot grasp the Brahman fully, but they are of use towards a rudimentary comprehension of it, as is said further on, see p. 172 infra. « Cf.^Vetaj-vatara-upanishad, p. 339 ; see, too, Nr/siwha Tapini, pp. 81-98. M 2 1 64 SANATSUGATIYA. action. I do not tell you an untruth. The A'-^andas do not save a sinful deceitful ' man who behaves deceitfully -. At the time of the termination (of his life), the A'/zandas abandon ^ him, as birds who have got wings (abandon their) nest. Dhrz'tarash/ra said : If, O acute sir! the Vedas are not able to save one who understands the Vedas, then whence is this eternal talk ^ of the Brahma;/as ? Sanatsu^ata said : O you of great glory ! this universe becomes manifest through his special forms — names '^ and the rest. The Vedas proclaim (his form) after describing (it) well ^ and (they ' also) state his difference from the universe. For that ^ are this penance and sacrifice prescribed. By these a learned man acquires merit, and afterwards destroy- ing sin by merit '\ he has his self illuminated by knowledge. By knowledge the learned man attains ' I. e. one who parades his piety. ^ I. e. hypocritically. ^ I.e. do not rise to his memory — Nilakaw/Zza, citing Gita, p. 78 supra. * Scil. about the veneration due to one who has studied the Vedas — Nilaka;////a, citing one or two passages in point. ^ The universe consists of ' names and forms,' the reality being the Brahman only. Cf. J^Mndogya., p. 407 seq. " xS'ahkara refers to Taittiriya-upanishad, p. 68 ; A7/andogya, p. 596 seq. &c. ■^ 6'ahkara takes this to mean ' sages,' who, according to him, state the difference. He quotes Paraj'ara for this. " I.e. the Brahman, that is to say, for attaining to it. Penance = /('andraya/za and other observances; sacrifice =^yotish/oma, &c. " Cf p. 158 supra, and Taittiriya-ara«yaka, p. 888. CHAPTER III, 12. 165 the self ^ But, on the other hand, one who wishes for the fruit — heaven^ — takes with hinr' all that he has done in this (world), enjoys it in the next, and then returns to the path * (of this world). Penance is performed in this world ; the fruit is enjoyed elsewhere. But the penance of Brahma«as is fur- ther developed ^ ; that of others remains only as much (as when first performed). Dhr/tarash/ra said : How does the pure penance become developed and well developed ^' ? O Sanatsu^ita ! tell (me) how I should understand that, O Lord! Sanatsu^'^ta said : This penance, free from sin ^ is called pure « ; and this pure penance becomes developed and well de- veloped, not otherwise \ All this ^\ O Kshatriya ! > Cf. 6'vetajvatara, p. 327 ; Mu«^a takes the original word to mean * the group of the senses,' and the whole phrase to mean ' enjoy- ments of sense.' Nilaka«//?a is supported by a passage further on, p. 167. But as to 'those who wish for heaven,' cf. Gita, pp. 48-84. ' I. e. in the form of merit, &c. * Cf. Gita, p. 84. » Cf. AVzandogya, p. 23. Brahma«as= those that know the Brahman. See p. 171 infra. « 1 am not quite sure about the meaning of the original here. 7??ddha, which I have rendered 'developed,' Nilaka;/Ma understands to mean ' what is performed merely for show.' What has been rendered ' well developed ' in the text, Nilaka«Ma takes to mean ' performed from some desire,' &c. ' Anger, desire, &c. " The original is kevala. Nilakaw/^a says it is so called as being a means of kaivalya, ' final emancipation.' ^ I. e. not that wliich is not free from sin, which latter is not developed at all. '•* All objects of enjoyment, NilakawMa. A 1 66 SANATSUGATIYA has for its root that penance about which you question me. By penance ^ those conversant with the Vedas attained immortahty, after departing from this world. Dhrz'tarash/ra said : I have heard about penance free from sin, O Sanatsu^ata ! Tell me what is the sin (connected) with penance, so that I may understand the eternal mystery ^ Sanatsu^ita said : The twelve beginning with wrath, and likewise the seven cruelties, are the defects (connected) with it ; and there are (stated) in the ^'astras twelve merits (connected) with it, beginning with know- ledge, which are known to the twice-born, and may be developed. Wrath, desire ^ avarice, delusion % craving^ mercilessness, censoriousness, vanity, grief^ attachment \ envy^ reviling others — these twelve should always be avoided by a man of high quali- ^ Cf. Bnhadarawyaka, p. 899. Tapas is variously rendered. See inter alia, Pra^na, pp. 162-170; .SVeta^'vatara, p. 307; Mwidaka, pp. 270-280, 311-314; A7zandogya, p. 136; Anugita, pp. 247, 339. ^ I.e. Brahma-vidya, or science of the Brahman, Nilaka«///a; the Brahman itself, 6'ahkara. ^ I. e. lust. * Want of discrimination between right and wrong. ^ Desire to taste worldly objects. ® For the loss of anything desired. ■^ Desire to enjoy worldly objects. The difference between this and craving, according to ^ahkara, appears to be between merely tasting and continual enjoyment. According to NilakawMa, the former is a desire which is never contented ; the latter is merely a general liking. »* Impatience of other people's prosperity ; censoriousness being the pointing out of flaws in other people's merits ; and reviUng being an ignoring of the merits and merely abusing. CHAPTER III, 19. 167 fications K These, O king of kings ! attend each and every man, wishing to find some opening ^ as a hunter (watches) animals. [Boastful, lustful, haughty, irascible, unsteady ^, one who does not protect (those dependent^ on him), these six sinful acts are performed by sinful men who are not afraid (even) in the midst of great danger \] One whose thoughts are (all) about enjoyments, who prospers by injuring (others), who repents of generosity, who is miserly, who is devoid of the power ^ (of know- ledge), who esteems the group '^ (of the senses), who hates his wife ^ — these seven, different (from those previously mentioned), are the seven forms of cruelty. Knowledge, truth, self-restraint, sacred learning, freedom from animosity (towards living- beings), modesty^, endurance ^", freedom from cen- soriousness, sacrifice, gift, courage ^\ quiescence ^^, — these are the twelve great observances ^^ of a Brah- msiUdi. Whoever is not devoid of these twelve can govern this whole world, and those who are ' Scil. for attaining to the Brahman. ^ Some weak point by which they may attack a man. ^ Fickle in friendship, &c. * Such as a wife, «fec. ^ Connected with this or the next world, Nilaka«/y^a. This and a stanza further on I place within brackets, as it is not quite certain whether iSahkara's copy had them, though they are now in some of our copies of the text with his commentary. See Introduction. ® Cf. Mu;7^arya on the Bhagavadgita, chapter XV, stanza i, we have a citation as from a ' Pura;/a' of a passage which coincides pretty closely with one which occurs at chapter XX of our translation (see p. 313). If the dis- crepancies between the quotations as given by Vi^ana Bhikshu and 5ankara, and the passages occurring in our text, may be treated merely as various readings — and there is nothing inherently improbable in this being the case — it may be fairly contended, that neither 5ahkara nor Vi^nana Bhikshu would have used the vague expressions, ' a Pura//a,' or even ' the Bharata,' if they could have cor- rectly substituted in lieu of them the specific name Anu- gita. And this, it may be said, is a contention of some weight, when it is remembered, that both 5arikara and Vi^nana show, in other parts of their writings, an acquaint- ance with this very Anugiti. If this reasoning is correct. ' In the beginning of his gloss on the Anugita he says, that it proposes to explain difficult passages in the Anugita, &c.— Anugitadishu. And at the outset of his gloss on the whole Pan-an he says, that in the Anugita we have a statement of the miseries of birth, &c. as a protest against worldly life ; in the Brahma Gita we have a recommendation of Pra/iayama, &c. ; and in the Guru- sishyasa/wvada we have a eulogium on the perception of the self as distinct from Praknti or nature, and incidentally a protest against Pravntti or action. « P. 21. 202 ANUCiTA. the conclusion to be derived from it must be, that ^ankara and Vi^nana must have considered the chapters of the A^vamedha Parvan from which their respective quotations are taken as not forming part of the Anugita. The testimony we have thus collected is apparently of considerable weight. Against it, however, we have to weigh some testimony which appears to me to be entitled, upon the whole, to even greater weight. In the Sahkhya-sara of Vi^iiana Bhikshu, to which we have already referred, we have two quotations ^ from the Anugita which are distinctly stated to be taken from that work. The first occurs in our translation at p. 332, the second at p. 313. Now, if we adopt the conclusion above referred to, regarding the correct titles of the thirty-six chapters which we have translated, it is a mistake to attribute the passages in ques- tion to the Anugita. They would, on that view, form part of the Guru^ishyasa;;/vada. Again, in his commentary on the Sanatsu^atiya, 5ankara refers to sundry passages which he expressly says are taken from the Anugita, but which are not contained in the Anugita as limited by the evidence we have considered above. One of the passages referred to is taken from chapter XI of our translation, and others are con- tained in the comments on Sanatsu^atiya I, 6, and on I, 20 and I, 41 ^. It is difficult to resist the conclusion to which this positive evidence leads. One cannot possibly explain this evidence upon the view which we have first stated ; while, on the other hand, the points which apparently support that view are capable of some explanation on the theory that the Anugita includes all the chapters here translated. And that in this wise. The passages which we have referred to as cited by 5ankara and Vi^riana from a Purawa and from the Bharata may have been actually taken from some other work than the Anugita. Even waiving the fact that the readings are different, — though in regard especially to the quotation given by 5ahkara it is not one to be entirely lost sight of, — there is this fact which is of great and almost conclusive weight on such a point as this, namely, that we * Pp. 15, 21. The latter corresponds to /Sankara's quotation above referred to. ^ See p. 206 note. INTRODUCTION. 203 have many instances of passages common, almost verbatim et literatim, to the Mahabharata and other works. For one instance, take the very passage on which a chronolo- gical argument has been founded by us in the Introduction to the Sanatsu^atiya \ It ought to have been there pointed out, that the stanza about a young man being bound to rise to receive an elderly person, also occurs in the Manu Smrzti'^ in exactly the same words. The omission to note this circumstance in its proper place in the Introduction to the Sanatsu^atiya was due to a mere inadvertence. But the conclusion there hinted at was expressed in very cautious language, and with many qualifications, out of re- gard to circumstances such as those which we are now con- sidering. Similar repetitions may be pointed out in other places. The passage about the Kshetra^a and Sattva and their mutual relations (see p. 374) occurs, as pointed out in the note there, in at least two other places in the Mahabharata. The passage likewise which occurs at Gita, p. 103, about the 'hands, feet, &c., on all sides,' is one which may be seen, to my own knowledge, in about half a dozen places in the Mahabharata. Such cases, I believe, may be easily multiplied ; and they illustrate and are illus- trated by Mr. Freeman's proposition respecting the epic age in Greece, to which we have already alluded. It follows, consequently, that the quotations from vSankara and Vi^nana, to which we have referred above, do not militate very strongly against the final conclusion at which we have arrived. The testimony of the MSS. and the com- mentators is, no doubt, of considerably greater force. But Nilaka;^//^a, whatever his merits as an exegete — and even these are often marred by a persistent effort to read his own foregone conclusions into the text he comments on — Nilaka«///a is but an indifferent authority in the domain of historical criticism. In his commentary on the Sanatsu- ^atiya, for instance, he tells us that he has admitted into his text sundry verses which were not in the copy used by 5ahkara, and for which he had none but a very modern voucher, and he very naively adds that he has done so • P. 139, and cf. p. 176 with Vislvm XXX, 44 seq. * See II, 120. 204 ANUGITA. on the principle of collecting all good things to a focus. Ar^una Mi^ra is a very much more satisfactory com- mentator. But he is not likely to be a writer of much antiquity. I assume, that he must be more recent than vSarikara/'arya, though I cannot say that I have any very tenable ground for the assumption. But assuming that, I think it more satisfactory to adopt 5ankara/^arya's nomenclature, and to treat the thirty-six chapters here translated as constituting the Anugita. It is not impro- bable, if our assumption is correct, that the division of the thirty-six chapters in the manner we have seen may have come into vogue after the date of Vi^nana Bhikshu, who, according to Dr. F. E. Hall, ' lived in all probability in the sixteenth or seventeenth century, and whom there is some slight reason for carrying back still further ^' Do these thirty-six chapters, then, form one integral work } Are they all the work of one and the same author ? These are the questions which next present themselves for consideration. The evidence bearing upon them, however, is, as might be expected, excessively scanty. Of external evidence, indeed, we have really none, barring vSahkara's statement in his commentary on the Br/hadara«yaka-upa- nishad ^ that the verse which he there quotes from the Anugita has Vyasa for its author. That statement indi- cates that vSahkara accepted the current tradition of Vyasa's authorship of the Anugita ; and such acceptance, presumably, followed from his acceptance of the tradition of Vyasa's authorship of the entire Mahabharata. If that tradition is incorrect, and Vyasa is not the author of the Anugita, we have no means of ascertaining who is the author. And as to the tradition in question, it is difficult, in the present state of our materials, to form any satis- factory judgment. We therefore proceed at once to consider whether the Anugita is really one work. And I must admit at the outset that I find it difficult to answer this question. There are certainly some circumstances connected with the work which might be regarded as indi- * See Preface, Sankhya-sara, p. 37. * P. 234. INTRODUCTION. 205 eating a different authorship of different parts of it. Thus in an early portion of the work, we find the first personal pronoun is used, where the Supreme Being is evidently- intended to be signified, and yet the passage is not put into the mouth of Kr/shz/a, but of the Brahma/za. A similar passage occurs a little later on also. Now it must be taken to be a somewhat strained interpretation of the words used in the passages in question to suppose that the speaker there used the first personal pronoun, identifying himself for the nonce with the Supreme Being^. Again, in a passage still further on, we have the vocative O Partha ! where the person addressed is not Ar^una at all, but the Brahma;/a's wife. Now these lapses are susceptible of two explana- tions— either we are to see in them so many cases of ' Homer nodding,' or we may suppose that they are errors occasioned by one writer making additions to the work of a previous writer, without a vivid recollection of the frame- work of the original composition into which his own work had to be set^. I own, that on balancing the probabilities on the one side and the other, my mind rather leans to the hypothesis of one author making a slip in the plexus of his own story within story, rather than the hypothesis of a deliberate interpolator forgetting the actual scheme of the original work into which he was about to foist his own additions ^ And this the rather, that we find a similar slip towards the very beginning of the work, where we have the Brahmawa Kd^yapa addressed as Parantapa, or destroyer of foes — an epithet which, I think, is exclusively reserved for Kshatriyas, and is, in any case, a very inap- propriate one to apply to a humble seeker for spiritual light. This slip appears to me to be incapable of explana- tion on any theory of interpolation *. And hence the other slips above noted can hardly be regarded as supporting any such theory. Another circumstance, not indeed bearing ' In fact the Brahmawa is not identified with the Supreme Being afterwards. But that fact has not much bearing on the question here. * Cf. Wilson's Dasakumara^arita, Tntrod. p. 22. ' The third alternative, that a work independently written was afterwards bodily thrown into the Mahabharata, is one which in the circumstances here seems to me improbable. * See also pp. 235, 252, 299. 206 ANUGITA. out that theory, but rendering interpolations possible, de- serves to be noted. The scheme of the Anugita certainly lends itself to interpolations. A story might without much difficulty be added to the series of story joined to story which it contains. Against this, however, it must not be forgotten, that the 6'anti Parvan of the Mahabharata and the Yogavasish^'//a exhibit a precisely similar frame- work of contents, and that the Pauy^atantra and the Katha- saritsagara, among other works, follow the same model. And from this fact it may be fairly argued, that while there is, doubtless, room for suspecting interpolations in such cases, there is this to be remembered, that with respect to any particular one of these cases, such suspicion can carry us but a very short way. And further, it is to be observed, valeat quantum, that the connexion of the several chapters of the Anugita one with the other is not altogether a loose one, save at one or two points only, while they are all linked on to the main body of the narrative, only in what we have treated as the last chapter of the Anugita, without any trace of any other connecting link anywhere else. Upon the whole, therefore, we here conclude, though not without doubt, that the whole of the Anugita is the work of one author. The next question to be discussed is the important one of the age of the work. The quotations already given above from vSankara>('arya's works, and one other which is referred to in the note below \ suffice to show that the Anugita must have been some few centuries old in the time of 6"ahkara/^arya. For whether we treat the Anu- gita as a part of the original Mahabharata or not, it is not likely that such a scholar as ^Sahkara would have accepted the book as a genuine part of the Mahabharata, and as a work of Vyasa, if it had not been in his day of some respectable antiquity, of antiquity sufficient to have thrown the real author into oblivion, and to have substi- ' See 6'ankara, S'ariraka Bhashya, p. 726. That, however, may be a quotation from some other work. It may be noted that the passages quoted in the Bhashya on Sanatsu^'atiya I, 20 and I, 41 are not to be traced in our copies, though expressly stated there to have been taken from the Anugita. INTRODUCTION. 207 tuted in his place Vyasa, who lived at the junction of the Dvapara and Kali ages\ upwards of thirty centuries before the Christian era. The calculation is avowedly a very rough one, but I think we may, as the result of it, safely fix the third century of the Christian era as the latest date at which the Anugita can have been composed. Let us now endeavour to find out whether we can fix the date as lying within any better defined period. It is scarcely needful to say, that the Anugita dates from a period considerably subsequent to the age of the Upani- shads. The passages relating to the Prawasawvada and so forth, which occur originally in the Upanishads, are referred to in the Anugita as 'ancient stories ' — an indication that the Upanishads had already come to be esteemed as ancient compositions at the date of the latter work. It is not necessary, therefore, to go through an elaborate exa- mination of the versions of the ancient stories alluded to above, as contained in the Upanishads and in the Anugita, more especially because it is possible for us to show that the Anugita is later than the Bhagavadgita, which latter work, as we have seen, is later than the Upa- nishads. And to this point we shall now address ourselves. We have already observed upon the story referred to at the opening of this Introduction, which, historically inter- preted, indicates the priority of the Bhagavadgita to the Anugita. This conclusion is confirmed by sundry other circumstances, which we must now discuss in some detail, as they are also of use in helping to fix the position of the work in the history of Sanskrit literature and philosophy. First, then, it seems to me, that the state of society mirrored in the Anugita indicates a greater advance in social evolu- tion than we have already seen is disclosed in the Bhaga- vadgita. Not to mention decorations of houses and so forth, which are alluded to in one passage of the Anugita, we are here told of royal oppressions, of losses of wealth accumulated with great difficulty, and of fierce captivities ; we are told, to adapt the language of a modern English poet, of laws grinding the weak, for strong men rule the ' Cf. iSariraka Bhashya, p. 913. 208 ANUciTA. law ; we have references to the casting of images with liquefied iron, and to the use of elephants as vehicles ^ and we meet with protests against the amusements of music and dancing, and against the occupation of artisans^. True it is, that all these indications put together, fail to constitute what, according to the standard of modern times, would be called a highly artificial state of society. But it seems to me to mark a very perceptible and distinct advance beyond the social condition in which mankind was divided into four castes or classes, with such a division of duties, to put it briefly, as that of preparation for a future world, govern- ment of this world, agriculture and trade, and service re- spectively^. Artisans, it will be observed, are not even referred to in the Bhagavadgita, nor is there any trace of royal oppressions, or unequal laws. Then as regards music, it may be noted, that there are references to it in the Br/hadara;/yaka and Kaushitaki-upanishads^, without any indications of disapprobation. The protest against music, therefore, and the sister art of dancing, is probably to be explained as evoked by some abuses of the two arts which must have come into prevalence about the time of the composition of the Anugita. A similar protest is found recorded in the Dharmaj-astras of Manu and Apastamba and Gautama^. We shall consider in the sequel the chrono- logical positions of the Anugita with reference to those Dharmaj-astras. But we have already pointed out that the Gita stands prior to them both^. Look again at the views on caste which are embodied in the Anugita and the Bhagavadgita respectively. The reference to the Kshatriya as representing the quality of passion, while the Brahma;^a represents the quality of good- ness'^, seems to place a considerably larger distance between the Brahma;/a and the Kshati-iya than is suggested by the Bhagavadgita, and thus marks an advance in the direction of the later doctrine on the subject. And in connexion ' Cf. LalitaVistara, p. 17. ^ See pp. 325-365. =" See Gita, p. 126. * See Br/hadaranyaka, p. 454, and Kaushitaki, p. 68. ^ See Biihler's Apastamba I, i, 3, 11, Gautama II, 13, and Manu II, 178. * P. 21 scq. ■' P, 329. INTRODUCTION. 209 with this, perhaps, the discrepancy between the reading of the Bhagavadgita at p. H5,and that of the Anugita at p. 255, is not entirely without significance, though much weight would not be due to it, if it stood alone. The expression 'devoted royal sages,' which we find in the one work, makes way for ' well-read Kshatriyas who are intent on their own duties ' in the other. Again, although the pas- sage at p. 353 is undoubtedly susceptible of a different interpretation, it seems to me, that the word ' twice-born ' there employed, was meant to be interpreted as meaning the Brahma;/as, and not the three twice-born castes ; and if this interpretation is correct, we have here the very proposition upon the absence of which in the Bhagavad- gita we have already made some observations ^ That twice-born in the passage in question means Brahma/^a only, is, of course, not a proved fact. But having regard to the passages noted above and to the passage at p. 320, where reference is made to disparagement of Brahma;/as — it is not twice-born there — and in the same clause with disparagement of gods and Vedas, it seems to me that the interpretation we have suggested must be taken to be the true one. And it is to be further noted, that this conclusion is corroborated by a comparison of the passage now under consideration with a passage occurring in the Sknti Parvan^, in the Ra^adharma section of it, where we read that ' the cow is the first among quadrupeds, gold among metals, a mantra among words, and the Brahma;/a is the first among bipeds.' The cow and gold occur in the passage in the Anugita also, very near the clause we are now dis- cussing. And it is allowable to argue, that reading the two together, twice-born in the Anugita must be inter- preted to be synonymous with Brahma//a in the Ra^a- dharma. And the same conclusion is, to my mind, confirmed indirectly by comparing the clause 'the twice-born among men' of the Anugita with 'the ruler of men among men' of that Bhagavadgita, the teaching of which the former work professes to recapitulate. ' r. 24 supra. 2 See note at p. 353. [8] P 2IO ANUGITA. A similar inference seems to be derivable from a com- parison of tlie specific doctrines as to the duties of Brah- mawas vvhicli are enunciated in the Gita and the Anugita. In the latter work, the famous six duties are expressly- mentioned. We have already argued in our Introduction to the Gita, that a comparison of the teaching of that work upon this point with the teaching of Apastamba and Manu shows the former to have been older than the latter. The six duties mentioned in the Anugita are those also mentioned by Manu and Apastamba. It follows, therefore, that the Gita is prior to the Anugita also. Whether the Anugita is A prior or subsequent to Manu and Apastamba, is a question which will have to be discussed in the sequel. The net result of the whole of this comparison appears to me to clearly show the Anugita to be a work of considerably more recent date than the Bhagavadgita. What interval of time lay between the two, is a most interesting, but also a most difficult, question. The differences we have noted appear to me to indicate a pretty wide interval. If I am right in regarding the Gita as a work of what may be called, for practical purposes, the age of the older Upanishads, I am inclined to think that the interval between the Gita and the Anugita must have been one of larger extent than even three or four centuries. For as we have already pointed out, the description of the various 'Itihasas' mentioned in the Anugita as 'puratana' — ancient — points to at least three or four centuries having elapsed between the close of the Upanishad period and the composition of the Anugita. It is obvious, however, that this result is not one with which we can rest satisfied. Even if it were more precise and accurate, it would only fix the age of the Anugita with reference to the age of another work itself of unknown and unascertained date. We must therefore endeavour to compare the Anugita with some other work, the date of which is better known. For this purpose, it seems to be not of any great use to refer to the Safikhya and Yoga-sutras, although it is not improbable that some materials might be forthcoming for a useful comparison between them and the Anugita. Neither the Sankh}'a nor the Yoga-sutras can INTRODUCTION. 211 be said to have their ages fixed with even any approach to accuracy. And in the case of the Sankhya-sutras, there is the further difficulty presented by the circumstance, that there is room for very serious doubts as to whether the current Sutras are really of the authorship of Kapila, or whoever else was the original founder of the system. With regard to the Yoga, one or two observations from a different point of view may not, however, be entirely out of place. At p. 248 the Yoga 5astra is referred to eo nomine. What 5astra is here alluded to ? Is it PataiV^H's, or some other 5astra dealing with similar topics? Or, again, is it an entirely different matter that is alluded to, and are we not to see in the expression in question an allusion to any sys- tem formally propounded ? I own, as stated in the note on the passage, that my mind inclines to the last view. There is not very much to say on either side of the question, as far as I am able to understand it. But the view I incline to appears to have one small circumstance in its favour. At p. 249 we have an allusion to persons who understand the Yoga, and to a certain illustration propounded by them. Now who are these persons? My limited knowledge of Yoea literature has not enabled me to trace the illustration anywhere else than in the Ka//^opanishad, and in the Sanat- su^atiya. It seems to me very unlikely, that the illustration can have been put forward in any work older than the Ka/Ziopanishad. And we may, I think, assume it as most probable that the Sanatsu^atiya borrowed it from that work. If so, it is not likely that the Anugita can have referred to any other master of the Yoga than the author of the Ka///o- panishad. And then it would seem to follow, that the Anugita must have been composed at a time when, although the Upanishads were looked on with reverence and as works of authority, they were not yet regarded as part and parcel of the Vedic revelation ^ It is impossible not to perceive, that the train of reasoning here is at every stage hedged round with difficulties and doubts. And the inference therefore to which we arc led by it must be accepted with proportionate 1 This seems to be also the implicalion of the passage at p. 309, where the rules for final emancipation arc alliukfl to. P 2 2T2 ANUOfTA. caution. But if the reasoning is correct, it seems to be certain, that the Anugita belongs to some period prior to the second, and probable, that it belongs to some period prior to the third century, before Christ. For in the second cen- tury before Christ was composed the Mahabhashya of Patafi^ali, in which Rahasyas — which is another name for Upanishads — are mentioned as forming part of the Vedic literature. And in Apastamba's Dharma-sutras, which are older than Pataia^ali, Upanishads^ are mentioned in the same way. I am aware that it may be said, that because Upanishads as a class of works are mentioned by Pataii^ali and Apastamba, it does not follow that any particular Upa- nishad, such as the Ka//^a, for instance, also existed at that time. This is quite true. But without going now into the general question, it is sufficient to point out, that our argu- ment here is concerned merely with the recognition of the Upanishads as a class of works forming part of the Vedic canon. Such recognition must have come later than the period at which the Anugita could speak of a passage in the Ka///a-upanishad as the utterance of Yogavids, or persons who understood the Yoga. Turning now to the materials available for ascertaining the relative chronological positions of the Anugita and the rise of Buddhism, we have again to complain of their unsatisfactory character. We will briefly note the two or three circumstances which appear to have a bearing upon this question. In the first place, we have the word Nir- vana used in one passage of the Anugita in the sense of the highest tranquillity, and there the simile of the ex- tinction of the fire is expressly adduced. On this it may be argued, that if the term Nirva;/a had become the well- understood property of Buddhism, such a use of it as we find here would probably not have occurred. Again, we have the injunction that an ascetic must dwell in a town only for one day and no more, while he may stay at one place during the rains. This is very similar to an injunction prescribed by the Buddhistic teachers also. But ^ They are also referred to in the Buddhistic Lalita Vistara, p. 65. INTRODUCTION. 213 this fact furnishes, I think, no safe ground for a chronolo- gical inference, more especially because, as pointed out by Dr. Biihler, the Buddhistic injunction is itself only borrowed from the Brahminical rules on the subject ^ It is impos- sible, therefore, to say that the Anugita borrowed its doctrine from Buddhism. It is, of course, equally impos- sible on the other hand to say, that Buddhism borrowed its rule from the Anugita. And, therefore, we can build no safe inference upon this fact either. We have next the very remarkable passage at chapter XXXIV, where various contradictory and mutually exclusive views of piety are stated, or rather passingly and briefly indicated — a passage which one most devoutly wishes had been clearer than it is. In that passage I can find no reference to Buddhism. True it is that Nilaka;///;a's commentary refers some of the doctrines there stated to Buddhistic schools -. But that commentary, unsatisfactory enough in other places, is par- ticularly unsatisfactory here. And its critical accuracy may be judged from its reference to Saugatas and Yoga- Mras apparently as two distinct schools, whereas in truth the Saugatas are Buddhists, and YogaMras one of the four principal Buddhist sects. And it must be further remembered, that the interpretations of Nilaka;///^a, upon which his specifications of the different schools are based, are by no means such as necessarily claim acceptance. If then we do not find any reference to Buddhism in this passage, that fact becomes certainly a remarkable one. Still, on the other hand, I am not prepared to apply the 'negative argument' here, and to say that inasmuch as Buddhism is not referred to where so many different opinions are referred to, Buddhism cannot have come into existence at the date of the Anugita. It seems to me that the argument will here be a very hazardous one, because if the author of the Anugita was, as we may assume he was, an orthodox Hindu, he might well have declined, although not unacquainted with Buddhism, to put into the mouths of the seven sages even as a possible view, that ' See Gautama, pp. Iv and 191. ^ See also the gloss on chap. XXXIV, st. 14. A 214 ANUGITA. which was the view of a school esteemed heretical by the author and his co-religionists. This passage, therefore, also fails to furnish any tangible ground for a chronological inference, at all events in the present state of our knowledge. Lastly, we come to the allusion to those who indulge in con- stant talk in disparagement of Vedas and Brahmawas,the two being thus bracketed together in the original. That seems, at the first blush, to be a somewhat more distinct allusion to Buddhism than any of those we have noted above. But even that is not unambiguous. If the stanzas quoted by Ma- dhavaMrya, in his Sarvadarj-anasangraha in its first section, are the composition of the original founder of the Ka.rva.ka. school, or even if they correctly represent the earliest opinions of that school, it is at least quite as likely that the A'arvakas were the target for the denunciations of the Anugita in the passage in question as that the Buddhists were so. To me, indeed, it appears to be more likel}'. For Buddha's opinion with regard to the Vedas is, that they are inadequate ; with regard to the Brahma/zas, that they are in no sense the chosen of God as they claim to be. The opinion of the Kirvakas, on the other hand, is a far more aggressive one, so to say. According to Madha- vaHrya, they taught that the Vedas were either simple fatuity or imposture, and that the Brahmawas were im- postors. It seems to me much more likely, that this, which I have called a comparatively aggressive attitude, was the one at which the remarks of the Anugita were levelled ; and more especially does this appear to be correct when we remember, that the view taught by Gautama Buddha regarding the Vedas and the Brahma;/as was propounded by him only in its strongest form ; and that even before his timcj the doctrine of the inadequacy of the Vedas for the purpose of securing the sum mum bonum of humanity had been taught by other teachers. It is further to be recollected, that we have evidence showing that other thinkers also than Buddha, or Brzhaspati, had in early days attacked the authority of the Vedas. " Kautsa is the name of one who was probably the most distinguished among them. It is certainly possible that his followers INTRODUCTION. i2I5 were the people branded as of 'the dark quality' by the Anugita in the passage in question. We have, therefore, at least two different recognised bodies of thinkers, and one individual thinker, to whom the words under dis- cussion may apply, and it is plainly unsafe, under these circumstances, to draw any chronological inference based on the hypothesis of one particular body out of those three being the one intended by the author. Before closing this part of the investigation, it may be interesting to note, that the phrase ' turning the wheel," a phrase now so familiar to us as one of the household words of Buddhism, is used in the Anugita with respect to King G^anaka. I do not think, however, that either alone, or even coupled with the word Nirva/^a, that phrase can be made the basis of any legitimate deduction in favour of the priority of the Anugita to Buddhism. At the outside, the only deduction admissible, if any deduction were admissible, would be, that the Anu- gita was composed prior to the recognition, of Nirva;/a and /iTakrapravartana as specially Buddhistic words. But priority to such recognition is not, I apprehend, necessarily synonymous with priority to the rise of Buddhism. The net result of this part of the investigation appears to be, that we have pretty strong grounds for holding the Anugita to belong to a period very considerably removed from the period of the Upanishads and the Bhagavadgita ; but that we have no tangible grounds on which to base any deduction regarding its priority or otherwise to the Sahkhya and Yoga systems of philosophy, or to the great movement of Gautama Buddha. There is only one other point, which we can establish in a not entirely unsatisfactory way, and which enables us to draw closer the limits within which the Anugita must have been composed. That point is the position of the Anugita with reference to Apastamba's Dharma-sutra. I need not say again, that I accept here the proposition about the age of Apastamba which has been laid down by Dr. Biihler, as a sufficiently satisfactory work- ing hypothesis. And accepting that proposition, I venture to suggest the fourth century B.C. as a not unlikely date for the Anugita. It appears to me, that a comparison of 2l6 ANUGITA. the Anugtta and the rules of Apastamba upon one impor- tant point which they both deal with shows the priority of the former work. I allude to the rules and regulations touching the four Ajramas or orders contained in the Anu- gita and in the Dharma-sutra of Apastamba. One circum- stance strikes us at once on comparing the two works on this point. Apastamba goes into a very great deal of minute details more than the Anugita, although the latter work does not deal with the topic in any very summary mode. Taking all the differences between the two works together, and the fact that the Anugita sets about the dis- cussion of the topic in a manner which seems intended to be— not, indeed, absolutely exhaustive, but still— very full, I am very strongly inclined to attribute the differences to an actual development and progress of doctrine. I will endeavour to illustrate this view by means of a few detailed instances \ And let us first take the order of householders to which the Anugita gives precedence over the others. One of the injunctions laid down by the Anugita is that the householder should always be devoted to his wife. Against this simple precept, we have a very minute series of rules prescribed by Apastamba, which it is not necessary to refer to specifically, but which may be seen in several of the Sutras contained in the first Kha« Cf. as to getting rid of nature, Gita, pp. 75-106. As to the body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra. * I. e. the Brahman, says NilakawMa. 2 ^6 ANUGITA ■O The Siddha said : When those actions, productive of long life and fame^, which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life ^ And his ruin being impending, his understanding goes astray. Not knowing his own constitution^, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself. When he attaches himself to numerous very harassing (actions); eats too much*, or does not eat at all ; when he takes bad food, or meat ^, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly di- gested; or takes too much exercise, or is incontinent; or constantly, through attachment to action, checks the regularcourse(of the excretions'^) ; or takes juicy food ^; or sleeps by day ^ ; or (takes food) not thoroughly prepared ; (such a man) himself aggravates the dis- ^ One reading omits ' fame,' as to which cf. Taittiriya-upanishad, p. 129 ; ^/zandogya, pp. 122-227. As to long life, cf. I^'/mndogya., p. 272 ; exhausted, i. e. by enjoyment of fruit in another world. ^ Cf ■S'ariraka Bhashya, p. 753 seq., where we have a slightly different view. ^ Ar^una Misra. renders the original, sattva, by svabhava. * Cf for all this, Gita, pp. 62,69, 1 18, which passages, however, are from a slightly different point of view. See also A7iandogya, p. 526. ^ A various reading here excludes meat. But cf. Apastamba I, I, 2, 23; Gautama II, 13. * So says Nilaka«///a. ■^ I. e. which turns to juice in digestion, much juice being a cause of indigestion, say the commentators. ^ This is doubtful. The sense may be, ' who takes juicy or not thoroughly prepared food by day and night.' But see Ajvalayana Gnliya-sutra, p. 90; Apastamba I, i, 2, 24 ; Gautama II, 13. CHAPTER 11, 20. 237 orders (in the body) when the time comes \ By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging ^ (oneself). From these causes, the living^ body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp wind *, pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts — the seats of the soul ^ Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born ! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are con- stantly distracted with birth and death ; and, O chief of the twice-born ! are seen abandoning (their) bodies, or entering the womb on the exhaustion of (their previous) actions ". Again, a man suffers similar tor- ments, having his joints broken and suffering from * The time of destruction, says Ar^una INIijra. ^ Which, say the commentators, leads to death, even without any disease. * So I construe the original, having regard to the question, ' how does the body perish ?' The other reading, which is in some respects better, is equivalent to ' the life falls away from the body of that creature.' * This is different, as the commentators point out, from the ordinary life-winds. ^ The original here is ^^iva, not atman, which we have rendered ' self.' This refers rather to the vital principle. As to the seats, cf. Ya^iSavalkya Smr/ti III, 93 seq. * I adopt the reading karmawam, which I find in one of the MSS. I consulted. I think it probable that that was the reading before the commentators. The other reading is marmawam. 2^8 ANUGITA. o cold, in consequence of water ^ As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements ^, between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind ^, goes upwards*, abandoning the embodied (self) in con- sequence of pain. Thus it^ leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with con- sciousness destroyed, the man, being abandoned by the Brahman ^, is said to be dead. (Then) he ceases to perceive (anything) with those very currents ' with which the supporter of the body^ perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food ^. Whatever (part of the body) is employed in the collection ^^ of that, know ^ Having spoken of heat, he now speaks of the effects of cold. I am not sure if the water here refers to the water of the ' juicy ' substances before referred to. ^ This means, I presume, within the dissolving body. Cf. Maitri- upanishad, p. 42. ^ See note 4, last page. * To the head, Ar^una Mijra. ^ That is, the wind, I suppose, and then the breath departs from the body, and the man is said to die. ' Devoid of beauty,' further on, means, disfigured in the state of death. * I. e. the mind, Ar^una Mijra. '' The senses. Cf ■S'vetajvatara, p. 288. * See and cf p. 262 infra. ^ This, says Ar^una Mijra, is in answer to the possible question why this 'sharp wind' does not work with the life-winds. The answer is, that such working requires the presence of the soul, which Ar_^una Mi^ra says here means 'mind.' As to ' production from food,' cf A7/andogya, p. 421 seq., and Taittiriya Arawyaka, p. 893. ^° Collection of that = turning the food into semen, says Ar^una Mijra, who adds, ' in those vital parts, which are useful for this pur- pose, the Hfe-wind dwells.' CHAPTER II, 34. 239 that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out therefrom, and entering the bosom of a creature obstructs the heart \ Then the possessor of consciousness knows nothing 2. Having his knowledge enveloped by darkness ^ while the vitals are still enveloped, the soul *, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions^, his own pure and meritorious, as also his sinful (ones). Brahma;2as, possessed of knowledge, whose con- victions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb ^ Its three descriptions "^ of seats are here learnt from the Scrip- tures. This world is the world of actions ^, where ^ Ar^una Mura renders this to mean ' mind.' " As the mind is obstructed, says Ar^una Mijra. The possessor of consciousness = the self, Ar^oina. ^ I. e. pain, Ar^na Mijra. * I. e. mind, Ar^na Mi^ra. " Cf. Brzliadarawyaka, p. 843. " See Aitareya-upanishad, p. 222, and -S'ahkara's commentary there. The coming to the birth is the coming out of the womb into the world. Cf. also Gita, p. 1 1 2. ■^ As stated further on, viz. this world, the next world, and the womb. With this compare AV/andogya, p. 359. ^ Cf. our Bhartr^hari (Bombay series), Notes (Nitijataka), p. 27. A 240 ANUGITA. creatures dwell. All embodied (selfs), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoy- ments by their own actions. And it is those whose actions here are evil, who by their actions go to hell. Harassing is that lower place where men are tor- mented. Freedom from it is ver)^ difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up^ dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action 2. All (the worlds in) the forms of stars, and this lunar sphere ^, and also this solar sphere which shines in the world by its own lustre, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the ex- haustion of their actions*. And there, too, in heaven, there are differences of low, high, and middling '^ Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendour. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the pro- duction of the foetus ^. And, O twice-born one ! hear that attentively from me as I state it. ^ Cf. on this and 'lower place,' Gita, p. 109; Safikhya Karika, 44. ^ The readings here are most unsatisfactory. The meaning of the printed reading adopted above would seem to be, ' decision as to what actions should be performed,' &c. ' Cf. Gita, p. 81, and Sanatsu^atiya, p. 158. * Cf. Gita, p. 84. ^ Ar^na Mijra says, ' In heaven = in the next world, low = infe- rior (?), high = heaven, and middUng=the space below the skies (antariksha).' For the three degrees of enjoyment in heaven, see Yogavasish//^a I, 35 seq. ® This is the third of the three seats above referred to. CHAPTER III, 7. 241 Chapter III. There is no destruction here of actions good or not good ^ Coming to one body after another they become ripened in their respective ways ^ As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded ■'. Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind ^ And now further, hear how^ a man, overwhelmed with action, and enveloped in desire and anger ^ enters a womb. Within the womb of a woman, (he) obtains as the result of action a body good or else bad ^ made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere ; hence is he the eternal Brahman ^ That is the seed of all beings ; by that ^ Cf. Maitri-upanishad, p. 53, and Mu;/(/aka, p. 270. And see generally as to this passage, 6'ariiaka Bhashya, pp. 751-760. 2 I.e. they yield their respective fruits; cf. Maitri, p. 43, and .AT/zandogya, p. 358. ^ This explains, say the commentators, how even a little merit or sin requires sometimes more than one birth to enjoy and exhaust. * As a king performs sacrifices ' putting forward' a priest, Ar^una Mijra ; and cf. Dhammapada, the fiist two verses. ^ Ar^'-una INIi^-ra has talha, ' in the same way,' instead of this, and renders it to mean ' putting forward ' the mind. • Hence he does not get rid of birth and death. ^ Good = of gods or men; bad = of the lower species of crea- tures, Ar^una. ^ He, in the preceding sentences, according to Ar^una INIi^ra, means the self, through the mind, or ' putting forward ' the mind, as said above. In this sentence, he takes ' he ' to mean the mind itself; Brahman = the self; and the mind, he says, is called the Brahman, as it, like the self, is the cause of the A'aitanya, intelli- gence, in all creatures. [8] R A 242 ANUGITA. all creatures exist. That soul, entering all the limbs of the foetus, part by part, and dwelling in the seat of the life-wind \ supports (them) with the mind ^. Then the foetus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image ^, such you must know is the entrance of the soul into the foetus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the foetus. And as a blazing lamp shines in a house, even so does consciousness light up bodies ^. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then'^ that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation ® has not been learnt. As to that, O best (of men) ! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a BrahmaMrin, adherence to pre- scribed regulations, restraint of the senses '^, and also ^ I. e. the heart. ^ Ar^una Mi^ra says that the soul at the beginning of the sen- tence means the mind, and mind here means knowledge or intelli- gence. Cf. p. 238 supra. ^ In the mould of which, that is to say, it is poured. * Cf. Gita, p. 106. The three similes, says Nilaka«//ia, show that the soul pervades the whole body, is yet imperceptible, and also unattached to the body. Ar^una Mi^ra's explanation is different, but I prefer NilakawZ/^a's. ^ I. e. by the enjoyment or suflFering. " I. e. while he does not possess the knowledge which leads to the piety necessary as a preliminary for final emancipation, and which ultimately destroys action. Cf. Gita, p. 62. ■^ I. e. keeping the senses of hearing &c. from all operations CHAPTER III, 23. 243 tranquillity, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appro- priation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs \ and causing good to be done ; this is said to be the conduct of the good ^ From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is) ^ And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end ^ By this are people held in check from making a slip in the paths of piety ^. But the devotee who is released'' is esteemed higher than these. For the deliver- ance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time ''. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that^ is the sole cause by which he comes here (in a) degraded (form). There is save those relating to the Brahman. Tranquillity is the same thing as regards the mind. ^ This I take to mean restraint of the active organs, such as speech, &c. ' Self-restraint ' is rendered by Nilaka«///a to mean ' concentration of mind.' "^ Cf Mailri, p. 57 ; AV/andogya, p. 136 ; and Gita, pp. 103,119. ^ Cf. Apaslamba I, 1,1,2; I, 7, 20, 7; .Sakuntala, p. 30 (Williams). * Cf. Gita, p. 72. ^ By this, i.e. by the practice of the good, Ar^na IMi^ra. " From delusion, Ar^una INIi^ra; emancipated by force of his devotion, Nilaka«//^a. ■^ Cf. Gila, p. 73; A7iandogya, pp. 136, 137. " Scil. the action. R 2 244 ANUGITA. in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, mov- ing and fixed ^ From that he created the Pradhana, the material cause of all embodied (selfs), by which all this is pervaded, and which is known in the world as the highest ^. This is what is called the destructible^; but the other* is immortal and indestructible. And Pra^apati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each^ (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return ''. What I say is all correct and proper, like (what may be said by) any talented person who has in ^ I.e. animate and inanimate. 'A body for himself ' = undeveloped Aka^a, Nilaka;////a. But see Sahkhya-sara, p. 19, and Sahkhya Prav. Bhashya I, 122, and III, 10. 2 Cf. inter alia Gita, p. 58 and note, and Sahkhya-sara, p. 11. As to the words at the beginning of this sentence, ' from that,' cf. Taittiriya-upanishad, p. 67, where everything is derived from Aka^a, mentioned in the last note, and Aka^a from the Brahman. =* Cf. Gita, p. 1 1 3, where there are three principles distinguished from each other. * I. e. the self, Ar^una Mi^ra. ^ A pair, i.e. a male and female for each species, such as man, &c., Ar^una Mi^ra. •^ Pra^apati fixed the limit of life for every 'moving' creature, and the rule as to going from one species of body into another, and as to going from one world to another. As to a part of ' the ancient tradition,' the first stanza of the Mu«^/aka-upanishad may be compared. CHAPTER IV, I. 245 a former birth perceived the self ^ He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate -, and ruin to be connected with action', and who remembers that whatever little there is of happiness is all misery*, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who under- stands the Pradhana •'"', (though) attacked by birth and death and disease, sees one (principle of) con- sciousness in all beings possessed of consciousness ^. Then seeking after the supreme seat, he becomes indifferent to everything \ O best (of men) ! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brahma«a ! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare. Chapter IV. He who becoming placid^and thinking of nought, may become absorbed in the one receptacle ^ aban- doning each previous (element), he will cross beyond ' Arg'una Mijra says the strength of the impression in the former birth would give him this knowledge in the subsequent birth. 2 Cf. Sanatsu^atiya, p. 155. ^ Cf. inter alia p. 256 infra. * Cf. Gita, p. 79. '^ Otherwise called Praknti, or nature. « Cf.Gita, p. 124. ' Cf.Giia, p. III. « We now begin, as NilakawMa points out, the answer to the question put above by Kajyapa about the emancipation of the self. Placid, Ar^una Mi.yra renders to mean 'silent, taciturn.' See p. 234 supra. ' The path of knowledge, says Ar^oina Mi.yra; the Brahman, says Nilaka«///a, Abandoning each element = absorbing the gross into the subtle elements, and so forth, Nilaka«///a ; abandoning each elementary mode of worship till one reaches that of contem- plating the absolute Brahman, Ar^una Mijra. 246 ANUGITA. (all) bonds. A man who is a friend of all, who en- dures all, who is devoted to tranquillity ^ who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed ^ is re- leased. He who moves among all beings as if they were like himself^, who is self-controlled, pure, free from vanity ^ and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death ^, and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious''. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections ^, he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious ^, who casts off (the merit or sin) previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body ^ and who is free from the pairs of opposites, is released. One who does no action ^*', and who has no desire, looks on this universe as tran- ' This, in the terminology of the Vedanta, means keeping the mind from everything save ' hearing ' &c. about the Brahman. - One who has his mind under his control. But see Gita, p. 63. ' Cf. GM, p.71. * I. e. the desire to be honoured or respected, Ar^una Mijra. Cf. Sanatsu^aitya, p. 161. ^ Who does not care when death comes. ^ Cf. p. 151 supra. ■^ Cf Gila for all this, pp. 101,103, 125, &c. ^ Cf Ka//^a, p. loi. ® Nilaka«//^a says this means the constituents of the body. Ar^una Mijra says, 'Pra«a or life-wind,' &c. They are seven. See gloss on AV^andogya-upanishad, p. 441, and p. 343 infra. ^^ Because, says Ar^'una INIij-ra, he has no desire. Nilaka«//;a says this means an ascetic, sannyasin. See p. 257 infra, note i. CHAPTER IV, 13. 247 sient, like an A^vattha tree \ always full of birth, death, and old age -. Having his understanding always (fixed) upon indifference to worldly objects, searching for his own faults^, he procures the release of his self from bonds in no long time. Seeing the self void of smell \ void of taste, void of touch, void of sound, void of belongings, void of colour, and unknowable, he is released. He who sees the enjoyer of the qualities ^, devoid of qualities, de- void of the qualities of the five elements ^, devoid of form, and having no cause, is released. Aban- doning by the understanding "^ all fancies bodily and mental ^ he gradually obtains tranquillity ^ like fire devoid of fuel. He who is free from all impres- sions ^", free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance ^^ he is indeed released. Then freed from all impressions, he attains to the eternal * Cf. Gita, p. Ill, where ^S'ankara explains the name to mean ' what will not remain even till to-morrow.' * Cf. Gita, p. 109, and other passages. * Ar^na Mijra has a different reading, which means * particu- larly observing the evils of (the three kinds of) misery.' * Cf KaMa, p. 119; Mu;/f/aka, pp. 267 ; and INIaw^ukya, p. 371. ^ Cf Gita, pp. 104, 105, and KaMa, p. 112. " Nilaka////i!a says this refers to the gross elements, the next expression to the subtle ones, and being free from these two, he is ' devoid of qualities,' viz. the three qualities. ' Cf. Gita, p. 65. * I. e. those which cause bodily and mental activity. ® Cf. Maitri, p. 178. The original is the famous word ' Nirva«a.' ^° Scil. derived from false knowledge, says Ar,i,'una Mi^ra. Nila- ka«//^a says all impressions from outside oneself which are destroyed by those produced from concentration of mind, &c. See p. 39 1 infra. *' I. e. all those operations by which the internal man is rendered pure and free from all taints ; see below,p. 248, where Nilaka;///ia ren- ders it as ' the performance of one's duty which is called penance.' But see, too, pp. 74, 119, 166 supra. The meaning seems to be that the 248 ' ANUGITA. Supreme Brahman, tranquil unmoving, constant, in- destructible \ After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concen- trating (their minds) perceive the perfect self 2. I will impart instruction regarding it accurately. Learn from me the paths ^ by which one directing the self within the self perceives the eternal '^ (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance ^ he should practise concentration of mind for final emancipation. Then the talented Brah- ma;^a, who has practised penance, who is constantly practising concentration of mind, should act on (the precepts of) the science of concentration of mind ^ seeing the self in the self by means of the mind I If such a eood man is able to concentrate the self on the self, then he, being habituated to exclusive meditation ^ perceives the self in the self. Being man in question lets his senses work, but does not permit himself to be in any way identified with their operations. Cf. Gita, p. 64. ^ Cf. the expressions at Gita, p. 45. ' Unmoving,' which occurs at tsa., p. 10, is there explained by 6'aiikara to mean 'always the same.' The same sense is given by Mahidhara. Weber's 5'atapatha, p. 980. 2 'Perfect' would seem to mean here free from all bonds or taints, the absolute. ^ I. e. sources of knowledge, says Ar^una Mij-ra. * Cf. as to ' directing the self within the self,' Gita, p. 69. Nila- ka;///;a says, ' paths, means of mental restraint; the self, mind; in the self, in the body.' '^ See p. 247, note 11. Nilaka;;//m's note there referred to occurs on this passage. See also p. 166, note i supra. ® It is not easy to say what this science is. Is it Patan^ali's system that is meant? No details occur to enable one to identify the ' science.' But, probably, no system is alluded to. '' See note 4 above. ^ Nilaka«//5a has a very forced explanation of the original word, CHAPTER IV, 25. 249 self-restrained and self-possessed \ and always con- centrating his mind, and having his senses subju- gated, he who has achieved proper concentration of mind^ sees the self in the self. As a person having seen one in a dream, recognises him (afterwards), saying, ' This is he ;' so does one who has achieved proper concentration of mind perceive the self^. And as one may show the soft fibres, after extracting them from the Mufi^a, so does a devotee see the self extracted from the body. The body is called the INIuiT^a ; the soft fibres stand ^ for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self con- centrated ^ then there is no ruler over him, since he is the lord of the triple world \ He obtains various bodies as he pleases ; and casting aside old age and death, he grieves not and exults not. The man who which also occurs further on ; he takes the meaning to be, ' he who is habituated to that by which the One is attained, viz. medi- tation.' ^ The original is the same as at Gita, p. 63. 2 That is to say, one who has got the power of concentrating his mind as he pleases; and the words 'always concentrating' &c., just before, would mean ' one who always exercises that power.' ' I. e. having perceived the self in the state of concentration, he sees the whole universe to be the self in this state when the concen- tration has ceased, Nilakaw//za. Ar^una Mi^ra says, ' having per- ceived the self at the time of concentration, he recognises it as the same at the time of direct perception,' meaning, apparently, the time of final emancipation. * I. e. the reality, which in this simile forms the substratum of what are called the fibres ; the simile is in the Ka//^a-upanishad ; see, too, Sanatsu^atiya, p. 176. ^ I. e. on the supreme self, as above explained. « Cf. Sanatsui^^atiya, p. i6i ; ^vetajvatara, p. 290; and Brjliadara- «yaka,p.2i8; A7mndogya,p.523; Aitareya,p.2 6; Kaushitaki,p.i26. 250 ANUCfTA. has acquired concentration of mind, and who is self- restrained, creates for himself even the divinity of the gods ^ ; and abandoning the transient body, he attains to the inexhaustible Brahman. When (all) beings are destroyed, he has no fear ; when (all) beings are afflicted, he is not afflicted by anything ^ He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection ^ which consist in pain and grief*. Weapons do not pierce him^ there is no death for him ; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he as- sumes bodies at pleasure. But one who is practising concentration should never become despondent ^ When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself. ^ I do not quite understand the original. The other reading, dehatvam for devatvam, is not more intelligible. But comparing the two, the meaning seems to be, that the divinity of the gods, i. e. their qualities and powers as gods, are within his reach, if he likes to have them. "^ Cf. Gita, p. 107. ^ Affection is the feeling that a thing is one's own ; attachment is the feeling of liking one has for a thing acquired with difficulty, Ar^una Mi>fra. * Pain appears to be the feeling immediately following on hurt or evil suffered; grief is the constant state of mind which is a later result. ^ Cf. Yoga-sutra Bhashya, p. 208. " Cf. Gita, p. 70. Despondency is the feeling that one has not acquired 'concentration' after much practice, and that therefore the practice should be abandoned. ■^ The other reading here may be rendered, ' Then forthwith Indra himself esteems him highly.' CHAPTER IV, 36. 251 Now listen how one habituated to exclusive medita- tion attains concentration. Thinking ^ of a quarter seen before, he should steady his mind within and not out of the city in which he dwells. Remaining within (that) city, he should place his- mind both in its external and internal (operations) in that habita- tion in which he dwells. When, meditating in that habitation, he perceives the perfect one, his mind should not in any way wander outside. Restraining the group of the senses, in a forest ^ free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He ^ This is all rather mystical. Nilaka7/Ma takes 'city' to mean 'body,' and 'habitation' to mean the mialadhara, or other similar mystic centre within the body, where, according to the Yoga philo- sophy, the soul is sometimes to be kept with the life-winds, &c. ' Thinking of a quarter,' &c., he explains to mean ' meditating on the instruction he has received after studying the Upanishads.' I do not understand the passage well. 'City' for 'body' is a familiar use of the word. Cf. Gita, p. 65. The original word for habitation occurs at Aitareya-upanishad, p. 199, where 6'ahkara explains it to mean ' seat.' Three ' seats' are there mentioned, — the organs of sight, &c.; the mind; and the Aka^a in the heart. There, too, the body is described as a 'city,' and Anandagiri explains habitation to mean ' seat of amusement or sport.' Here, however, the meaning seems to be that one should work for con- centration in the manner indicated, viz. first fix the mind on the city where one dwells, then on the particular part of it oftenest seen before, then one's own habitation, then the various parts of one's body, and finally one's own heart and the Brahman within it. Thus gradually circumscribed in its operations, the mind is better fitted for the final concentration on the Brahman. As to external and internal operations, cf. note 8, p. 247. The perfect one is the Brahman. Cf. Sanatsu^-^atiya, p. 171. As to avasatha, which we have rendered by ' habitation,' see also ]\Iawfl\ikya, p. 340 ; Br/hada- rawyaka, p. 751; and the alternative sense suggested by ^ankara on the Aitareya, loc. cit. 2 Cf. Rlaitri-upanishad, p. 100. 252 ANUCixA. should meditate on his teeth \ palate, tongue, neck, and throat likewise, and also the heart, and likewise the seat of the heart. That talented pupil, O destroyer of Madhu ! having been thus instructed by me, pro- ceeded further to interrogate (me) about the piety (required) for final emancipation, which is difficult to explain. ' How does this food eaten from time to time become digested in the stomach ? How does it turn to juice, and how also to blood ? And how, too, do the flesh, and marrow, and muscles, and bones — which all (form) the bodies for embodied (selfs) — develop in a woman as that (self) develops? How, too, does the strength develop ? (And how is it also) about the removal of non-nutritive (sub- stances) 2, and of the excretions, distinctly ? How, too, does he breathe inwards or outwards ? And what place does the self occupy, dwelling in the self ^^ ? And how does the soul moving about carry the body ? And of what colour and of what description (is it when) he leaves it ? O sinless venerable sir! be pleased to state this accurately to me.' Thus questioned by that Brahma;^a, O Madhava ! I replied ^ ' O you of mighty arms ! O 1 Nilaka;///za cites numerous passages from works of the Yoga philosophy in illustration of this. He takes 'heart' to mean the Brahman seated in the heart (cf. A^Mndogya, p. 528), and 'the seat of the heart ' to mean the one hundred and one passages of the heart. The latter expression Ar^una Mii'ra seems to render by 'mind,' See also generally on this passage, Maitri-upanishad, p. 133, and Yoga-siltra III, i and 28 seq., and commentary there. 2 Literally, ' those which are void of strength.' I adopt Ar^una Mi^ra's reading. The other reading literally means ' obstructions.' 3 The self here means the body, I take it. See p. 248 supra. * The reply does not appear here. Nilaka«//^a says that the suc- ceeding chapters contain it. Ar^una Mi^ra seems to say that the answer has been already given. The context here is obscure. CHAPTER IV, 51. 253 restrainer of (your) foes! according to what (I had) heard. As one placing any property in his store-room should fix his mind on the property \ so placing one's mind in one's body, and (keeping) the passages confined, one should there look for the self and avoid heedlessness ^. Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he under- stands the Pradh^na ^. He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived *. He has hands and feet on all sides ; he has eyes, heads, and faces on all sides ; he has ears on all sides; he stands pervading everything in the worlds The soul sees the self*^ come out from the body; and abandoning his body, he perceives the self, — holding it to be the immaculate Brahman, — with, as it were, a mental smile '^. And then depending upon it thus, he attains final emancipation in me ^. * Nilaka;///^a says the original means household effects ; Ar^una Mi^ra says wealth, and adds, the mind is fixed on it from fear of others finding it out. * Cf. Sanatsu^atiya, p. 152. Here, however, the sense is the ordinary one. ^ I. e. all nature, that from which the universe is developed. * Cf. Ka///a, pp. 1 1 7-1 30. See Sinli Parvan (Moksha) CCXL, 16. ^ Cf. Gita, p. 103. The stanza occurs often in the Bharata. This, says Ar^una Mijra, answers the question ' how the soul carries the body.' The soul can do that as it is all-pervading. •* The individual soul, which has acquired true knowledge, per- ceives the self to be distinct from tlie body. See p. 249 supra. '' I. e. at the false notions which he entertained. Nilaka/////a says, ' smile, i. e. amazement that he should have been deceived by the mirage like course of worldly life.' ' I. e. final emancipation and assimilation with the supreme ; 'depending upon it thus '= taking refuge with the Brahman in the way above stated. 254 ANUGITA. This whole mystery I have declared to you, O best of Brahma;2as ^ ! I will now take my leave, I will go away; and do you (too) go away, O Brahma/^a ! according to your pleasure.' Thus addressed by me, O Krzsh;za ! that pupil, possessed of great penance, — that Brahma/^a of rigid vows, — went away as he pleased. Vasudeva said : Having spoken to me, O son of Pmha! these good words relating to the piety (required) for final emancipation, that best of Brahma/^as disappeared then and there. Have you listened to this, O son of Pr/tha ! with a mind (fixed) on (this) one point only ^ ? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Pmha ! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified ^ What I have spoken, O chief of the descendants of Bharata ! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Pr/tha ! For, O sinless one ! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) in- ternal self (is) confused. The world of the gods*, O son of Kunti ! is filled by those who perform ^ Arg'una Mi^ra says, the only questions among those stated above, which are of use for final emancipation, have been here answered. The others should be looked for elsewhere. 2 The original words here are identical with those at Gita, p. 139. ^ I adopt Nilaka;////a's reading here. Aro-una Misra. reads ' vi^agdhena,' which he explains to mean ' one who eats kinds of food incompatible with one another.' A third reading is * kr/taghnena,' ungrateful ! * See Gita, p. 84. CHAPTER IV, 66. 255 actions. And the gods are not pleased with a cessation of the mortal form \ For as to that eternal Brahman, O son of Prz'tha ! that is the highest goal, where one, forsaking the body, reaches immor- tality and is ever happy. Adopting this doctrine, even those who are of sinfid birth, women, Vai.Tyas, and 6'Lldras likewise, attain the supreme goal. What then (need be said of) Brahma;^as, O son of Pmha^! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman ? This has been stated with reasons; and also the means for its acquisition ; and the fruit of its full accomplishment, final emancipation, and determination regarding misery ^ O chief of the descendants of Bharata ! there can be no other happiness beyond this. The mortal, O son of V^7id\.\ ! who, possessed of talents, full of faith, and energetic*, casts aside as unsubstantial the (whole) substance of this world ^ he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Con- centration of mind comes to him, O son of Pr/tha ! who practises concentration of mind constantly throughout six months ^. ^ Cf. Br/hadarawyaka, p. 234, where ^ahkara quotes the original stanza, but with a reading which means, ' And the gods are not pleased at mortals rising above (them).' That is a better reading. "^ See Gita, pp. 85, 86, where the words are nearly identical with those in the text. •' This is not quite clear. Docs ' determination regarding misery,' the original of which is du//khasya -^a vinirwaya//, mean ' conclusion of all misery ?' Comp. Gita, p. 79. * Ar^una Mijra says this means assiduous. ■* I. e. wealth and so forth, says Nilaka«///a. Cf. ' human wealth ' at Sanatsu^j^atiya, p. 161. '' Cf. INIaitri-upanishad, p. 154. Tlic copy of Ar^una Mi^ra's 256 ANUGITA Chapter V. On this\ too, O chief of the descendants of Bha- rata! they relate this ancient story, (in the form of) a dialogue, which occurred, O son of Prz'tha ! between a husband and wife. A Brahma;/a's wife, seeing the Brahma/^a her husband, who had gone through all knowledge and experience ^, seated in seclusion, spoke to him (thus): 'What world, indeed, shall I go to, depending on you as (my) husband, you who live renouncing (all) action, and who are harsh and un- discerning^ We have heard that wives attain to the worlds acquired by (their) husbands. What goal, verily, shall I reach, having got you for my husband?' Thus addressed, that man of a tranquil self, spoke to her with a slight smile : ' O beautiful one ! O sinless one ! I am not offended at these words of yours. Whatever action there is, that can be caught (by the touch) *, or seen, or heard, that only do the men of action engage in as action. Those who are devoid of knowledge only lodge ^ delusion in them- selves by means of action. And freedom from action commentary which I have used, says that the Anugita ends here. But, as we have shown, there is a verse coming further on, which iS'ahkaraHrya cites as from the Anugita. In the printed copies of the Mahabharata the next chapter is called the Brahmawagita. ^ I. e. the questions at p. 252, NilakawMa ; more probably, per- haps, the ' doctrine ' mentioned at p. 254 is what is alluded to. 2 Cf. Gita, p. 57 and note. ^ Nilakaw//;a says this means 'ignorant that the wife has no other support.' Ar^una Mijra interprets kinai'a to mean 'indi- gent ' instead of ' harsh.' * So Ar^una Mi^ra. Nilaka«Ma's reading and his interpretation of the passage are different. ° I follow Ar^una Mi-s-ra; the original literally means 'restrain.' CHAPTER V, 12. 257 is not to be attained in this world even for an instant ^ From birth to the destruction of the body, action, good or bad, by act, mind or speech 2, does exist among (all) beings. While the paths ^ (of action), in which the materials are visible, are destroyed by demons'*, I have perceived by means of the self the seat abiding in the self ^ — (the seat) where dwells the Brahman free from the pairs of opposites, and the moon together with the fire ", upholding (all) beings (as) the mover of the intellectual principle ^ ; (the seat) for which ^ Brahman and others concen- trating (their minds) worship that indestructible (principle), and for which learned men have their senses restrained, and their selfs tranquil, and (observe) good vows. It is not to be smelt by the nose, and not to be tasted by the tongue. It is not to be touched by the sense of touch, but is to be apprehended by the mind. It cannot be ^ Cf. Gita, pp. 52, 53; see also, as to freedom from action, Gita, p. 127. 2 I. e. thought, word, and deed. I have in the text kept to a more literal rendering. 3 This is Nilaka;///^a's reading and interpretation. Ar^una ]\Iijra reads ' actions visible and invisible.' * Cf. inter alia Kumara-sambhava II, 46. ^ I. e. says Ar^una Mi^ra, the safe place, within the body ; and says Nilaka;////a, the seat called Avimukta, between the nose and the brows; as to which cf. Gita, p. 67. In the Kenopanishad (p. 220) the word ayatana is used to signify a means to the attainment of the Brahman. ^ The moon and fire constitute the universe, says Ar^na INIi^ra. Cf. Gita, p. 1 13. Nilakaw///a interprets this more mystically as referring to the L/a and Pihgala arteries. ' So Nilaka«///a, but he takes it to stand for ' vayu ' or wind, as a distinct principle. The sense is by no means clear. But the moon being the deity of the mind also may, perhaps, be described as she is here, on that account. 8 This is Ar^una Mijra's interpretation of the original locative. [8] S 258 anug!ta. conquered by the eyes, and is entirely beyond the senses of hearing. It is devoid of smell, devoid of taste and touch, devoid of colour and sound, and imperishable ^ (It is that) from which (this whole) expanse ^ (of the universe) proceeds, and on which it rests. From this the Pra^^a, Apana, Samana, Vyana, and Udana also proceed, and into it they enters Between the Samana and the Vyana, the Pra;^a and the Apana moved. When that"* is asleep, the Samana and Vyana also are absorbed^; and between the Pra;^a and the Apana dwells the Udana pervading (all). Therefore the Pra/^a and the Apana do not forsake a sleeping person. That is called the Udana, as the life-winds are controlled*' (by it). And therefore those who study the Brahman engage in penance '^ of which I am the goal ^ In * Cf. note 4, p. 247 supra, and p. 253. ^ Ar^una Mijra says this means the five great elements, the eleven organs (active and perceptive, and the mind), the life-wind, and the individual soul. ^ The Pra?/a is at the nose, the Apana at the arms, the Sa- mana at the navel, the Vyana pervades the whole body, and the Udana is at all the joints ; cf. Yoga-sutra III, 38 seq. Nilaka«//;a says this explains how the 'expanse' (meaning, he says, the opera- tions of the creation, &c.) ' proceeds ' from the Brahman. See on the life-winds, Br/hadara«yaka, p. 667; ^/^andogya, pp. 42-188; Sahkhyatattvakaumudi, p. 96; Vedanta Paribhasha, p. 45; p. 271 infra. * The self, Ar^-una Mixra. Nilaka«//^a says, ' the Pra«a accom- panied by the Apana.' -' I. e. into the Prawa and Apana, Ar^una Mi^ra. * Nilaka;^///a derives the word thus, utkarshewa anayati. ^ I.e. the subjugation of the life-winds as indicated at Gita, p. 61. ^ The meaning of the passage as a whole is not very clear, and the commentators afford but little help. The sense appears to be this : The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its manifes- tations as individual souls. Of these, the Samana and Vyana are CHAPTER V, 21. 259 the interior \ in the midst of all these (life-winds) which move about in the body and swallow up one another-, blazes the Vaii'vana fire ^ sevenfold. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, the mind and the under- standing, these are the seven tongues ^ of the blaze of Vaii'vanara. That which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, and also that which is to be thought of, and that which is to be understood, those are the seven (kinds of) fuel for me^. That which smells, that which eats, that which sees, that which touches, and that which hears as the fifth, that which thinks, and that which understands, these are the seven great officiating priests ^ And mark this always, controlled and held under check by the Pra«a and Apana, into which latter the former are absorbed in sleep. The latter two are held in check and controlled by the Udana, which thus controls all. And the control of this, which is the control of all the five, and which is otherwise called penance, destroys the course of worldly life, and leads to the supreme self. ^ I. e. within the body. ^ As explained in note 8, p. 258. ^ This, says NilakawMa, explains the word * I ' in the sentence preceding. Vaixvanara is a word often used to denote the self. The Vishamajloki derives it thus, ' that which saves all beings from hell;' seethe Pra^na-upanishad, pp. 167-188 (where seven tongues are also referred to); Mu«a'aka, p. 292; A7;andogya, p. 364 ; jMa;/i/ukya, p. 341. * Cf. Taittiriya-arawyaka, p. 802. " I. e. the Vaij-vanara. Cf. Taittiriya-arawyaka, p. 803 and gloss. " These I take to be the powers of hearing, &c., which are presided over by the several deities ; or, better, perhaps, they may mean the soul distinguished as so many with reference to these several powers; cf. Br/badara;;yaka, p. 169; INIaitrt, p. 96; Prajna, pp. 214, 215; Kaushitaki, p. 96; Aitareya, p. 187; A7;an- dogya, p. 6t6. The latter sense is accepted by Ar^nma INIi^ra. S 2 26o anugJta. O beautiful one ! The learned sacrificers throwing (in) due (form) the seven offerings into the seven fires in seven ways, produce them in their wombs ^ ; (namely), that which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, that which is to be thought of, and also that which is to be understood. Earth, air, space, water, and light as the fifth, mind and understanding, these seven, indeed, are named wombs. All the qualities which stand 2 as offerings are absorbed into the mouth of the fire^; and having dwelt within that dwelling are born in their respective wombs ^ And in that very (principle), which is the generator of all entities, they remain absorbed during (the time of) deluge. From that ^ is produced smell ; from that is produced taste ; fram that is produced colour ; from that touch is produced ; from that is produced sound; from that doubt*' is produced; from that is produced determination. This (is what) they know as the sevenfold production. In this very way was if comprehended by the ancients. Becoming per- fected by the perfect sacrifice ^ they were perfectly filled with light.' 1 The next clause explains this ; that which is to be smelt is earth, and so on throughout. The men who sacrifice all sensuous objects, get such powers that they can create the objects whenever they Uke. As to 'in their wombs,' see Yoga Bhashya, p. io8. 2 I. e. are so treated in the above allegory. ^ I. e. the Brahman. * I. e. when the sacrificer wishes, as stated in note i. '^ That principle — viz. the Brahman. * •^ This is the operation of the mind, see Gita, p. 57 note. ■^ The Brahman, Ar^una Misra. Or it may be the ' sevenfold production.' * The wholesale sacrifice of all sensuous perceptions. The CHAPTER VI, 6. 261 Chapter VI. The Brahma;^a said : On this, too, they relate this ancient story. Learn now of what description is the institution of the ten sacrificial priests ^ The ear 2, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, speech, the genital organ, and the anus, these, verily, are ten sacrificial priests, O beautiful one ! Sound, touch, colour, and taste, smell, words, action, motion, and the discharge of semen, urine, and excrement, these are the ten oblations. The quarters, wind, sun, moon, earth and fire, and Vish;m also, Indra, Pra^apati, and Mitra, these, O beautiful one! are the ten fires ^. The ten organs are the makers of the offering ; the offerings are ten, O beautiful one ! Objects of sense, verily, are the fuel ; and they are offered up into the ten fires. The mind is the ladle * ; and the wealth is the pure, highest know- ledge °. (Thus) we have heard, was the universe duly divided ^ And the mind, which is the instru- root corresponding with perfect occurs three times in the original, hence the repetition of perfect above. ^ Cf. Taittiriya-brahmawa, p. 411, and Ara«yaka, p. 281. * Cf Br/liadara7/yaka, p. 459. The reading in the printed edition of Bombay is defective here. ^ See p. 337 seq., where all this is more fully explained. And cf the analogous Buddhistic doctrine stated at Lalita Vistara (Trans- lation by Dr. R. INIitra), p. 11. * See Taittiriya-ara/iyaka loc. cit., and cf Gita, p. 61. 'The wealth ' probably means the Dakshiwa to be given to the priests, which is mentioned at Gita, p. 119. ^ The 'priests' here being the senses, the knowledge would accrue to them, as to which cf Gila, p. 108. •= See note 3. 262 ANUGITA. ment of knowledge, requires everything knowable^ (as its offering). The mind is within the body the upholder of the frame, and the knower is the upholder of the body 2. That ^ upholder of the body is the Garhapatya fire ; from that another is produced, and the mind which is the Ahavaniya ; and into this the offering is thrown. Then the lord of speech was produced^; that (lord of speech) looks up to the mind. First, verily, are words produced ; and the mind runs after them. ^ Each sense can only offer up its own perceptions — the mind offers up all knowledge whatever. ^ Ar^una Mijra says this is an impHed simile, the mind is an upholder of the body as the ' knower ' or self is. ^ Ar^una Miira says this means ' the mind.' I think it better to take it here as the self (see p. 238 supra), to which the ' mind ' and the ' other,' mentioned further on, would be subordinate ; the 'other' Ar^una M'lsra. renders by the 'group of the senses.' The senses are compared to fires at Gita, p. 61. The passage at Taittiriya-arawyaka above cited refers only to the Garhapatya and Ahavaniya fires. Nilaka«//za's text and explanation of this passage are, to my mind, not nearly so satisfactory as Ar^una Mi^ra's. * In the Taittiriya-brahmawa and Arawyaka loc. cit., the equi- valent of the original word for ' lord of speech ' here occurs, viz. Vakpati for Va/^aspati here ; but that is there described as the Hot;-/ priest, and speech itself as the Vedi or altar. The com- mentator there interprets ' lord of speech ' to mean the wind which causes vocal activity, and resides in the throat, palate, &c. As to mind and speech, see also A7^andogya, pp. 285-441, and comments of ^Sahkara there. The meaning of this passage, however, is not by any means clear to my mind. The Dasahotrz mantras in the Taittiriya are stated to be the mantras of the Ish/i, or sacrifice, performed by Pra^apati for creation. It is possible, then, that the meaning here is, that speech which is to be learnt by the pupil, as stated further on — namely, the Vedas — was first produced from that Ish/i (cf KuUuka on Manu I, 21). But to understand that speech, mind is necessary; hence it is said to look up to the mind. The Brahmawa's wife, however, seems to understand speech as ordinary speech, hence her question. CHAPTER VI, 15. 26'' J The Brahma;^a's wife said : How did speech come into existence first, and how did the mind come into existence afterwards, seeing that words are uttered (after they have been) thought over by the mind ? By means of what experience does intelligence come to the mind, and (though) developed, does not comprehend ^ ? What verily obstructs it ? The Brahma;^a said: The Apana becoming lord changes it into the state of the Apana in consequence. That is called the movement of the mind, and hence the mind is in need (of it)'-. But since you ask me a question regarding speech and mind, I will relate to you a dialogue between themselves. Both speech and mind went to the self of all beings^ and spoke (to him thus), ' Say which of us is superior ; destroy our doubts, O lord!' Thereupon the lord positively said to speech, ' Mind (is superior).' But speech there- upon said to him,' I, verily, yield (you) your desires^' 1 This, again, is to my mind very hard to understand. The original word for 'intelligence' is mati, which at A7;andogya, p. 514, ^ahkara interprets thus: 'intelligence is pondering, ap- plication to (literally, respect for) the subject of thought.' The original for 'developed,' Ar^una Mi^ra renders by ' mixed or assimi- lated with;' and 'does not comprehend,' he takes to mean 'does not understand — speech or words.' This question appears to be suggested by the last words of the previous speech. 2 These two sentences are again very obscure. NilakawMa, as usual, deserts his original, giving peculiar meanings to the words without producing any authority. Ar^guna Mijra is very meagre, and besides the MS. is very incorrect. See p. 264, note 5 infra. ^ I.e. Pra^apali, says Ar^una Mii-ra, which seems to be justified by the sequel. Nilaka«///a takes it to mean the individual self, which doubtless is its meaning elsewhere, e. g. INIaitri, p. 56. * I.e. speech conveys information on all matters, Ar^una Mijra; 264 ANUGITA The Brahma;/a ^ said : Know, that (In) my (view), there are two minds 2, immovable and also movable. The immovable, verily, is with me; the movable is in your dominion. Whatever mantra, or letter, or tone goes to your dominion, that indeed is the movable mind I To that you are superior. But inasmuch, O beautiful one ! as you came personally to speak to me (in the way you did)'^, therefore, O Sarasvati ! you shall never speak after (hard) exhalations ^ The goddess speech, verily, dwelt always between the Pra;/a and Apana ^ But, O noble one ! going with the Apana as the means of acquiring desired fruit, visible or invisible, is learnt by speech, Nilaka7////a. Cf. as to all this, Br/liadarawyaka- upanishad, pp. 50 seq. and 261. ^ I. e. Nilaka«//ia says, ' the Brahmawa named mind,' alluding apparently to p. 310 infra. But the reading of some of the MSS., viz. Brahman for the Brahmawa, seems preferable, having regard to Avhat follows. Apparently, the Brahmawa's own speech should begin at ' The goddess speech ' further on. "^ NilakawMa says, immovable = to be understood by the external senses; movable=not perceptible by senses, such as heaven, &c., which is not quite intelligible. Ar^una Miira says, the immovable mind is that of the teacher, which is fixed, as it has not to learn or acquire anything, while that of the pupil is movable as acquiring new impressions and knowledge. ^ I. e. it is the movable mind which takes cognisance of the significations of all mantras (sacred texts), letters, tones, in which, I presume, sacred instruction is conveyed. To this mind, speech is superior, as that mind only works on what speech places before it ; but the mind which is ' with ' Pra^apati, is superior to speech as it is not dependent on speech like the other. * I. e. proudly, about her being the giver of desires to Brahman. * I. e., says Ar^-una Mi^ra, the words will not come out with the PrS«a life-wind and convey any sense to the hearer, but will be absorbed down into the Apana life-wind, and not be articulated as speech at all. Cf. Kaushitaki, p. 41 ; Ka///a, p. 184 (with glosses); and A^^andogya, p. 42. " I. e., I presume, was dependent on the two life-winds named. CHAPTER VI, 25. 265 wind ^ though impelled, (in consequence of) being without the Pra;;a, she ran up to Pra^apati, saying, * Be pleased 2, O venerable sir ! ' Then ^ the Pra;/a appeared again nourishing speech. And therefore speech never speaks after (hard) exhalation. It is always noisy or noiseless. Of those two, the noise- less is superior to the noisy'* (speech). This excel- lent (speech), like a cow, yields milk ^ and speaking of the Brahman it always produces the eternal (emancipation). This cow-like speech, O you of a bright smile ! is divine, with divine^ power. Observe the difference of (its) two subtle, flowing (forms) ^ The Brahma;^a's wife said : What did the goddess of speech say on that occasion in days of old, when, though (she was) impelled with a desire to speak, words could not be uttered ? The Brahma;^a said : The (speech) which is produced in the body by Cf. p. 353 infra. For this sense of the word ' between,' see p. 258 supra, and A'^andogya-upanishad, p. 623. ^ And not with the Prawa, so as to be articulated. Cf. p. 264. ' I.e. to withdraw the 'curse' pronounced, as above stated. ' After the curse w-as withdrawn, says Ar^una Mijra. Cf. BnTiadarawyaka, p. 317. * Since, says Ar^una Mijra, noiseless speech is the source of all words — Vahmaya. Perhaps we may compare Aitareya-brahmawa (Haug), p. 47. ^ Viz. Vahmaya ; milk, as a source of pleasure. * I. e. enlightening, Ar^r^una I\Ii.fra. But, perhaps, the translation should be, ' has powers divine and not divine.' As to this, cf. Sah- khya Bhashya on III, 41, and Sahkhyatattvakaumudi, p. 118, and Wilson's Sahkhya Karika, p. 37 (Sanskrit), and 6'vetajvatara, p. 284 (gloss). ' Ar^'una IMijra refers to a ' 6'atapatha text ' in praise of the subtle speech. I cannot trace the text. But see Nirukta (Roth), pp. 167-187. 266 ANUGITA. means of the Pra;^aS and which then goes into the Apana, and then becoming assimilated with the Udana leaves the body 2, and with the Vyana envelopes all the quarters \ then (finally) dwells in the Samana*. So speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the goddess distinguished by reason of her beins: movable ^ Chapter VII. The Brahma;2a said : On this, too, O beautiful one ! they relate this ancient story, (which shows) of what description is the institution of the seven sacrificial priests ". The 1 Cf. Jr//andogya, p. 285, and the passage there quoted by ^an- kara as well as Anandagiri's gloss. And see, too, p. 353 infra. 2 Viz. the part of it which specially appertains to speech — the throat, &c. 3 AH the nafl'is or passages of the body, Ar^una Mi^ra. * I. e. at the navel in the form of sound, as the material cause of all words. There and in that condition speech dwells after going through the body, as above stated. There, adds Ar^una Mijra, devotees are to meditate on speech. s This is not quite clear, but the meaning seems to be, that the merit of the immovable mind consists in its unchangeability, and that of speech in being the cause of variations in the movable mind by conveying new knowledge and new impressions. Cf. on this result, A'/mndogya-upanishad, p. 482. « Ar^na Mi^ra says, the last chapter explained Pra«ayama, and this explains Pratyahara. Prawayama is the restraint of the life- winds, Pratyahara that of the senses, according to the Yoga philosophy (see the quotation in the commentary at Yoga-sutra III, I, and see also pp. 141-145)- Cf. also Gita, p. 61. The Sapta- hotn-vidhana as taught in the Taittiriya-brahmawa and Ara/zyaka is to be found a few pages after the pages referred to for the Dajahotrz-vidhana at p. 261 supra. And the other Vidhanas also are to be found in the same parts of those books. CHAPTER VII, 12. 267 nose, and the eye, and the tongue, and the skin, and the ear as the fifth, mind and understanding, these are the seven sacrificial priests separately stationed. Dwelling in a minute space, they do not perceive each other. Do you, verily, O beautiful one! learn about these sacrificial priests, (which are) seven according to (their several) natures. The Brahma;^a's wife said : How (is it) these do not perceive each other, dwelling (as they do) in a minute space ? What are their natures, O venerable sir ? Tell me this, O lord ! The Brahma;za said : Not knowing the qualities (of anything) is igno- rance (of it). Knowledge of the qualities is know- ledge. And these never know the qualities of each other. The tongue, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend smells, the nose apprehends them. The nose, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend tastes, the tongue apprehends them. The nose, the tongue, the ear likewise, the skin, the mind, and the understanding also, do not apprehend colours, the eye apprehends them. The nose, the tongue, and next the eye, the ear, the understanding, the mind likewise, do not apprehend (objects of) touch, the skin apprehends them. The nose, the tongue, and the eye, the skin, the mind, and the understanding also, do not apprehend sounds, the ear apprehends them. The nose, the tongue, and the eye, the skin, the ear, and the understanding also, do not apprehend doubt, the mind apprehends it. The nose, the tongue, and the eye, the skin, the ear, and the mind 268 ANUGITA also, do not apprehend final determination, the under- standing apprehends it. On this, too, they relate this ancient story, — a dialogue, O beautiful one ! between the senses and the mind. The mind said : The nose smells not without me, the tongue does not perceive taste, the eye does not take in colour, the skin does not become aware of any (object of) touch. Without me, the ear does not in any way hear sound. I am the eternal chief among all elements \ Without me, the senses never shine, like an empty dwelling, or like fires the flames of which are extinct. Without me, all beings, like fuel half dried and half moist, fail to apprehend qualities or objects, even with the senses exerting themselves I The senses said : This would be true as you believe, if you, without us, enjoyed the enjoyments (derived from) our objects^. If when we are extinct, (there is) pleasure and support of life, and if you enjoy enjoyments, then what you believe is true ; or if when we are absorbed *, and objects are standing, you enjoy objects according to their natures by the mere operation of the mind. ^ Cf. Kaushitaki-upanishad, p. 93; ^/^andogya, p. 297; Maitri, p. 158 ; and B;-/hadara«yaka, p. 284. The passages in the last two works seem to be identical ones. 2 I. e. in their respective operations. ^ The implication, of course, is, as Ar^una Miira says, that this is not so, as what is not perceived by the senses cannot be the object of the mind's operations, — a proposition which reminds one of the maxim, ' Nihil est in intellectu quod non fuerit in sensu,' apparently without Leibnitz's limitation of it. Cf. Archbishop Thomson's Laws of Thought, p. 52. * As in sleep, &c. CHAPTER VII, 2*]. 269 If again you think your power over our objects is constant \ then take in colours by the nose, take in tastes by the eye, take in smells by the ear, take in (objects of) touch by the tongue, and take in sounds by the skin, and also (objects of)^ touch by the under- standing. For those who are powerful have no rules (to govern them) ; rules are for the weak. You should accept enjoyments unenjoyed before ; you ought not to enjoy what has been tasted ^ (by others). As a pupil goes to a preceptor for Vedic learning, and having acquired Vedic learning from him, per- forms the directions of the Vedic texts, so you treat as yours '^ objects shown ^ by us, both past and future ", in sleep and likewise wakefulness. Besides, when creatures of little intelligence are distracted in mind, life is seen to be supported, when our objects ^ perform their functions. And even after having carried on numerous mental operations, and indulged in dreams, a creature, when troubled by- desire to enjoy, does run to objects of sense only. One entering upon enjoyments, resulting from mental operations (alone), and not connected with objects ^ I. e. if you can enjoy objects independently of the senses, whenever you choose to perform your operations. This, says Ar^una INIi^ra, meets an objection which might be made, that the mind at the time stated does not desire objects. ^ Sic in original. It comes twice. ^ Eating what has been tasted by another is a cause of degrada- tion. Cf. AViandogya, p. 81; Maitri, p. 103; and p. 363 infra. * You incorrectly attribute to yourself the quality of appre- hending them. ^ I. e. presented before you by us. ^ This is not quite clear. Ar^una Mijra has, 'not past, not future;' literally, ' not come, not gone.' '' Viz. smell, sound, &c. ; not by the mere operations of the mind, but by obtaining the objects, is life supported. 2 yO ANUGITA. of sense, (which is) Hke entering a house without a door \ ahvays meets death, on the exhaustion of the hfe-winds ^ as a fire which is kindled (is extin- guished) on the exhaustion of fuel. Granted, that we have connexions with our (respective) qualities, and granted that we have no perception of each other's qualities ; still, without us, you have no perception 2, and so long no happiness can accrue to you. Chapter VIII. The Brahma;/a said : On this, too, they relate an ancient story, O beautiful one! (showing) of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the Pra^za ^nd the Apana, and the Udana, and also the Samana and the Vyana, are the five sacrificial priests. The Brahma;^a's wife said : My former belief was that the sacrificial priests were seven by (their) nature ^ State how the great principle is that there are verily five sacrificial priests^. ^ The senses are the doors of the house here, as they are among the doors of the city at Gita, p. 65. 2 Owing to the want of food, &c. Cf. Maitri, p. 112, and A7ian- dogya, p. 422. 3 Perception of pleasure, says Ar^una Mi^ra ; but he takes the subsequent clause to mean this, 'and without you no pleasure accrues to us either.' The text is here in an unsatisfactory state. * As stated in the last chapter ; some MSS. read ' your' for ' my' at the beginning of the sentence. ^ Ar^una Mi^ra says that in this Pau/^ahotrZ-vidhana the five chief Hotn's only are stated for briefly explaining the Pra/zayama. CHAPTER VIII, 7. 271 The Brahma;^a said : The wind prepared by the Frkna. afterwards be- comes the Apana. The wind prepared in the Apana then works as the Vyana. The wind prepared by the Vyana works as the Udana. And the wind prepared in the Udana is produced as Samana^ They for- merly went to the grandsire, who was born first, and said to him, 'Tell us which is greatest among us. He shall be the greatest among us ^' Brahman said : He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like. The Pra;^a said : \Mien I am extinct, all the life-winds in the body ^ Ar^una INIura says, ' The wind going to the Pra«a, and being obstructed in upward progress by the Prawa, goes to the Apana, and then unable to go upwards or downwards, enters the passages or na^ahu,' which would seem to be the words of the Saman hymn referred to. But his commentary does not show what the words before him were. The whole figure as drawn out in this passage is not quite clear, though the general sense is pretty intelligible. Cf. the allegories at Aitareya-brahma?za, pp. 132, 133, and at the close of the Taittiriya-arawyaka. CHAPTER XI, 3. 281 O modest one ! understand that god Naraya/m, who is the self of everything. Chapter XI. There is one director^ there is no second di- rector. I speak concerning him who abides in the heart. This being, the director, dwells in the heart and directs (all creatures). Impelled by that same (being), I move as I am ordered, like water on a declivity. There is one instructor; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that in- structor, all snakes whatever are ever hated in the worlds There is one kinsman; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by him kinsmen are possessed of kinsmen 3, (and) the seven 7?/shis, O son of Pr/tha"* ! shine in heaven^ There ' I. e. the Supreme Being, Ar§-una Mi^ra. Nilaka«///a connects this wiih the preceding chapter by saying that this describes Nara- ya«a, who is there mentioned. See 6'anti Parvan (Moksha Dharma), chap. 226, St. 8 (Bombay ed.) ^ The natural feeUngs of animosity are caused by the Supreme Being within. Such seems to be the meaning. Cf. Gila, pp. 128, 129. I may remark that Ar^una Mi^ra seems to interpret the original words, which we have rendered by ' I speak concerning him,' &c., to mean ' I repeat what has been said by,' &c. This does not seem to me to be satisfactory ; and it may be added, too, that Ar^una IMijra's interpretation appears in his gloss not on the first verse, about the ' director/ but only on the second, about the ' instructor.' Hated=full of animosity, Nilaka?/Ma. ^ I.e. the feeling of kinsmanship arises from his inspiration. * The poet seems to be nodding here, as this expression cannot form part of the Brahmawa's speech to his wife. "^ The seven sages are always mentioned together, and may well be spoken of as types of the feeling of kinship. 282 ANUGITA is one hearer^ ; there is no second (different) from him. I speak concerning him who abides in the heart. Living under that instructor, (according to the proper mode of) hving with an instructor, ^Sakra^ acquired immortahty in all worlds. There is one enemy ; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes what- ever are ever hated in the worlds On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Pra^apati. The gods, and sages, and the snakes, and the de- mons, approaching Pra^apati, said (to him) : ' Tell us the highest good.' To them who were inquiring about the highest good, the venerable one said, ' Om^, the Brahman, in a single syllable.' Hearing that, they ran away in (various) directions ^ When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the de- mons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher, ^ Nilaka«//;a takes this to mean pupil, but it is difficult to recon- cile that with the rest of the passage. Ar^una Mi^ra renders it by ' the destroyer of every one's doubts.' For that, it will be necessary to take the word as a form of the causative, and not the simple root ^ru, to hear. But see, too, p. 28;;, 'the instructor . . . the hearer.' ^ Cf. Sanatsu^atiya, p. 152, note i. ^ The words here are nearly the same as before; the commenta- tors give no explanation of the repetition. But see p. 281, note 2. * Cf. Gita, p. 79. The full sense is that from the study of this Om the highest good is attained. ° I. e. to their own dwellings, believing that they had learnt what they wanted. CHAPTER XI, 17. 28 T and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different' (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other in- structor-. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always wdthin the heart. Acting sin- fully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct I And he becomes a man of conduct according to his own desire'^, who, owing to his desires, is given up to the pleasures of the senses. But he who, casting aside vow^s^ and actions, merely adheres to the Brahman, he moving about in the world identifying himself wath the Brahman, becomes a BrahmaMrin. To him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman w^ater, the Brahman the instructor. He is rapt in the ^ The meaning seems to be that the original inclination was not altered by the new instruction received by them. Nilaka«Ma seems to understand the passage differently. What has been ren- dered in the text by ' when they were running for instruction,' he renders by ' when they were practically carrying out the instruc- tion received by them ; ' but this rendering seems to omit all consi- deration of the words ' Pfirvameva tu '—already. Though, therefore, there are one or two circumstances in favour of this construction, I have adopted the other. Cf. B;7hadara;/yaka, p. 964. 2 The meaning is that the real instructor is within oneself, ' abiding in the heart,' as said before, although instruction may in form be received from one outside, of whom one seeks to learn, and whom one respects (or extols highly, as the text has it), and although such instruction may be well apprehended. » Cf. Br/1iadara7/yaka, pp. r)46-853. " See Gita, p. 1 1 7. ' I. e. fasts and other like observances. 284 ANUGITA Brahman \ Such is this subtle life as a Brahma/'arin understood by the wise. Understanding it they practised it, being instructed by the Kshetra^na-. Chapter XII. The Brahma;/a said : I have crossed beyond that very impassable place, in which fancies are the gadflies and mos- quitoes ^ in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which de- sire and anger are the obstructors, the way to which consists in worldly objects, and is to be crossed by one singly ^ And I have entered the great forest ^. The Brahma;/a's wife said : Where is that forest, O very intelligent person ! what are the trees (there), and what the rivers, and the hills and mountains ; and at what distance is that forest? ' Cf. Gita, p. 61. The water is that required for the sacrifice. The words ' the Brahman is his origin ' are not quite clear, as being not connected with the figure employed. Perhaps it might be taken otherwise thus, ' the Brahman (is) the fire produced from the Brahman,' this last standing for the ara;n. ^ I. e. one who understands the truth, Nilaka«///a ; God, Ar^una Mi^ra. The same sentence winds up two of the following chapters; and at p. 310 Kr/sh«a says the Kshetra^fla signifies the supreme self. See Gita, p. 102 seq. ^ Cf. Lalita Vistara, p. 44. * I. e. not with the help of son, wealth, &c., says Nilaka;///^a, as each man's salvation after having got into the course of worldly life depends on himself. Cf ^anti Parvan (Moksha Dharma), chap. 193, St. 32, and Manu IV, 240; obstructor, thief, Ar^una Mijra. * I. e. the Brahman. Nilaka«//za compares a text from the Sruti, 'Kim svid vanawz ka u sa vr/ksha asa ;' see Rig-veda X, 31, 7. CHAPTER XII, 8. 285 The Brahma/^a said : There is nothing else more delightful than that, when there is no distinction from it. There is nothing more afflicting than that, when there is a distinction from it\ There is nothing smaller than that, there is nothing larger than that -. There is nothing more subtle than that ; there is no other happiness equal to that. Entering it, the twice- born do not grieve, and do not exult ^. They are not afraid of anybody, and nobody is afraid of them. In that forest^ are seven large trees °, seven fruits, and seven guests ; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colours ^ That forest ' Cf. ^/^andogya, pp. 516, 517. "^ Cf. Sanatsu^atiya, p. 180 and note there. ^ Cf. as to all this Gita, p. 10 r. * This is not the forest spoken of before, but what has been before called the 'impassable place,' but which also at p. 286 is by implication called a forest, viz. the course of worldly life. ^ Viz. the eye, ear, tongue, skin, and nose, and the mind, and understanding — these are called trees, as being producers of the fruits, namely, the pleasures and pains derived from their several operations ; the guests are the powers of each sense personified — they receive the fruits above described ; the hermitages are the trees above mentioned, in which the guests take shelter ; the seven forms of concentration are the exclusion from the self of the seven functions of the seven senses &c. already referred to ; the seven forms of initiation refer to the initiation into the higher life, by repu- diating as not one's own the actions of each member out of the group of seven. Cf. as to this A'-^andogya, p. 2 19, and commentary there. " Cf. for these different numbers of colours, Yoga-sutra II, 19, and commentary, p. 105, and Sahkhya-sara, p. 18. The trees here meant are the Tanmatras, or subtle elements, and the theory is that the Gandha-tanmatra, or subtle element of smell, has five qualities, its 286 anugIta. is filled with trees producing flowers and fruits of four colours. That forest is filled with trees pro- ducing flowers and fruits of three colours, and mixed. That forest is filled with trees producing flowers and fruits of two colours, and of beautiful colours. That forest is filled with trees producing flowers and fruits of one colour, and fragrant. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colours ^ There is one fire- here, connected w^ith the Brah- man ^, and having a good mind ^ And there is fuel here, (namely) the five senses. The seven (forms of) emancipation from them are the seven (forms of) initiation ^. The qualities are the fruits, and the guests eat the fruits. There, in various places, the great sages receive hospitality. And when they have been worshipped and have dis- appeared ", another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tran- own special one, so to say, and the four special ones of the others ; the next is taste, the next colour, the next touch, and the last sound ; each has one quality less than its predecessor. See Yoga-sutra, p. io6, and gloss ; Sahkhya-sutra I, 62 ; and Vedanta Paribhasha, p. 45. ^ These are mind and understanding ; the fruits and flowers are here of 'undistinguished colours,' as the text expresses it, since they include the colours of all the fruits of all the other five sets of trees; that is to say, the subject-matter of their operations is sound, taste, &c., the subject-matters of all the senses together. 'Undistinguished colours' is, perhaps, more literally 'of colours not clear.' Ar^una Mii'ra paraphrases it by ' of variegated colours,' which is no doubt the true ultimate sense. '^ The self, NilakawMa. See p. 279, note 7 supra. ^ I. e., I presume, devoted to the Brahman. * I. e. true knowledge, Ar_§'una Mi^ra. " See note 5, p. 285. ^ I.e. when the senses having worked, as unconnected with the self, are finally absorbed into it. Cf.Sahkhya-karika 49andKa/-^a, p. 15 1. CHAPTER XII, 2 1. 287 quillity, which depends on knowledge, which has con- tentment for its water, and which has the Kshetra^iia within for the sun. The good who attain to that, have no fear afterwards. Its end cannot be per- ceived upwards or downwards or horizontally \ There always dwell seven females there ^, with faces (turned) downwards, full of brilliance, and causes of generation. They absorb ^ all the higher delights of people, as inconstancy (absorbs) everything*. In that same ^ (principle) the seven perfect sages, together with their chiefs, the richest ^ abide, and again emerge from the same. Glory, brilliance, and greatness, enlightenment, victory, perfection, and power "^ — these seven rays follow after this same sun. Hills and mountains also are there collected together, and rivers and streams flowing with water produced from the Brahman^. And there is the con- fluence of the rivers in the secluded place ^ for the ^ It extends on all sides, its end cannot be perceived on any side. "^ These are, according to Ar^una Mijra, the Mahat, Ahankara, and five Tanmatras. Their faces are turned downwards, as they are obstacles in the way upwards, viz. the way of final emancipa- tion ; they are brilliant, as they light up the course of worldly life ; and hence, too, they are ' causes of generation.' They give birth to the universe. ^ They conceal the higher delight of final emancipation. * I follow Ar^una Mijra, but the text is doubtful. ^ Viz. the Brahman. * Cf ^/iandogya, pp. 295-300. The word sages here, as before, means the various organs. See Br/hadarawyaka, p. 415. '' Glory = renown ; brilliance = Brahmic splendour (Brahmate^as); perfection = obtaining whatis desired; power = not being conquered by others, Ar^^una Mijra. About the sun, see line 3 of text above. * I. e. contentment. See the second line in the text above. ® I.e. the space in the heart, the sacrifice being that of 'con- centration of mind,' yogaya^j^ila, — Nilaka«//^a. A confluence of rivers is very sacred — here the meaning intended seems to be the absorption of all desires by contentment into the heart. 288 ANUCiTA. sacrifice, whence those who are contented in their own selfs repair to the divine grandsire himself. Those whose wishes are reduced ^ whose wishes are (fixed) on good vows, whose sins are burnt up by penance, merging the self in the self 2, devote themselves to Brahman. Those people who under- stand the forest of knowledge ^, praise tranquillity. And aspiring to that forest, they are born so as not to lose courage ^ Such, indeed, is this holy forest, as understood by Brahma;/as. And under- standing it, they act (accordingly), being directed by the Kshetra^iia. Chapter XIII. The Brahma;^a said : I do not smell smells, I perceive no tastes, I see no colour, and I do not touch, nor yet do I hear various sounds, nor even do I entertain any fancies^. Nature desires objects which are liked ; nature hates all (objects) which are hateful ^. Desire and hatred are born from nature ''j as the upward and ^ Literally, ' lean.' ^ I. e. the body in the soul, Ar^una Miira. ^ Knowledge is Brahman, which is described as a forest here, Ar^una Mijra. * Cf. Gita, p. 70. ^ This is the name for the operations of the mind. ^ The sense is similar to that at Gita, p. 55. The self has nothing to do with these feelings ; the qualities deal with the qualities. ■^ Cf. Gita, p. 65. The meaning of nature here, as in the Gita, is in substance the result of all previous action with which the self has been associated, which result, of course, exists connected not with the self, but with the developments of nature, in the form of body, CHAPTER XIII, 7. 289 downward life-winds, after attaining to the bodies of living creatures. Apart from them, and as the constant entity underl)ing them, I see the individual self in the body. Dwelling in that (self), I am in no wise attached ^ (to anything) through desire or anger, or old age, or death. Not desiring any object of desire, not hating any evil, there is no taint on my natures ^, as there is no (taint) of a drop of water on lotuses ^ They are inconstant things appertaining to this constant (principle) which looks on various natures. Although actions are per- formed, the net of enjoyments does not attach itself to it, as the net of the sun's rays does not attach itself to the sky *. On this ^, too, they relate an ancient story, (in the shape of) a dialogue between an Adhvaryu priest and an ascetic. Understand that, O glorious one ! Seeing an animal being sprinkled " at a sacrificial ceremony, an ascetic who was sitting (there) spoke to the Adhvaryu, censur- ing (the act) as destruction of life. The Adhvaryu senses, &c. The comparison appears to mean that the feeHngs of desire &c. are, like the life-winds, unconnected with the self, though associated with it, and are both alike manifestations of nature. ^ Nilaka?////a compares B/Vhadarawyaka, p. 770. Ar^una IMixra has a different reading, meaning ' liable (to be subjugated).' ^ The plural, which is in the original, is unusual. The various aspects of the 'result' stated in p. 288, note 7, being looked at separately, are described as 'natures,' like the leaves of a lotus, which in their ensemble make one lotus. ^ Laliia Vistara, p. 2, and p. 64 supra. * The figure seems to be somewhat like that at Gita, p. 82, about the atmosphere and space, which latter remains untainted by the former. Looking on various natures, i. e. as distinct from the self. " Viz. the remaining untainted. ' I. e. with water, preparatory to its being offered up for the sacrifice. [8] U 290 ANUGITA. answered him (saying), this goat will not be de- stroyed. (This) creature will obtain welfare, since the Vedic text is such. For that part of him which is of the earth will go to the earth ; whatever in him is produced from water, that will enter water. His eye (will enter) the sun, (his) ear the quarters, and his life-winds likewise the sky\ There is no offence on my part, adhering (as I do) to the scriptures ^. The Ascetic said : If you perceive (that) good (will) result upon his life being severed (from him), then the sacrifice is for the goat, what benefit (is it) to you ? Let the brother, father, mother, and friend (of the goat) give you their consent ^ ; take him (to them) and consult (them), especially as he is dependent. You ought to inquire of those who can give their consent thus. After hearing their consent, (the matter) will be fit for consideration *. The life-winds \ too, of this goat have gone to their sources, and I think only his unmoving body remains. To those who wish to derive enjoyment from the slaughter (of a living creature), the unconscious body being comparable to fuel, that which is called an animal becomes ^ Cf. Brz'hadara;/yaka, p. 542, and p. 337 below. 2 Cf. Z/^andogya-upanishad, p. 627, and also -S'ariraka Bhashya on Sutra III, i, 25, p. 774. ^ I. e. for his slaughter, which is to bring welfare to the goat. Ar^una Mi^ra says that this is a sort ofreductio ad absurdum, as the sacrifice is in truth not in the interests of the goat at all. * Viz. whether the goat should be killed. Without their consent he ought not to be slaughtered ; with their consent, it becomes a matter for consideration, Ar^una Mi^ra. * It may also mean the senses, as in the .^/^andogya, p. 297. CHAPTER XIII, 21. 29 I the fueP. The teaching of the elders^ is, that re- fraining from slaughter (of Hving creatures) is (the duty) among all duties. We maintain that that action should be performed which involves no slaughter. (Our) proposition is no slaughter (of living creatures). If I spoke further, it would be possible to find fault with your proceedings in many wa}s ^. Always refraining from the slaughter of all beings is what we approve. We substantiate (this) from what is actually visible ^, we do not rely on what is not visible. The Adhvaryu said : You enjoy the earth's quality of fragrance, you drink watery juices, you see the colours of shining bodies, you touch the qualities of the air, you hear the sound produced in space, you think by the mind (on the objects of) mental operations. And all these entities, you believe, have life. You have not (then) abstained from taking life. You are (engaged) in the slaughter (of living creatures) ^ There is no movement^ without slaughter (of living creatures). Or what do you think, O twice-born one ? ' This is not very clear, but the meaning seems to be that the slaughter is committed for the enjoyment of the sacrificer; the sacrificer only requires fuel, and the slaughtered animal is then used for that purpose. "^ Cf. A7?andogya, p. 627, and next note; and Gita, inter aha, p. 114, and p. 348 infra. ^ See Sankhyatattvakaumudi, p. 7. * I. e. a rule expressly laid down. What is not visible means what is not expressly stated, but is to be derived by inference, and so forth (cf. Apastamba I, i, 4, 8). The express text is the famous one, ' Na himsyatsarva bhulani.' Hiwsa, which is rendered slaughter here, may mean also 'giving pain ' generally. ^' This is the tu quoque argument. The sustentalion of life requires some sort of slaughter. • I. c. the support of the body, says Ar^una j\Iijra. U 2 292 anugJta. The Ascetic said : The indestructible and the destructible, such is the double manifestation of the self. Of these the indestructible is the existent ^ the manifestation as an individual ^ (entity) is called the destructible ^ The life-winds, the tongue, the mind, and (the quality of) goodness, together with (the quality of) passion*, (these make up) the manifestations as individual entities. And to one who is free from these manifestations, who is free from the pairs of opposites, who is devoid of expectations, who is alike to all beings, who is free from (the thought that this or that is) mine, who has subdued his self, and who is released on all hands ^ there is no fear anywhere ^. The Adhvaryu said : O best of talented men ! one should in this (world) ^ Ar^una Mi^ra takes it otherwise, ' the true nature of the Sat, the self.' Nilaka7/Ma renders the original by sadrupam without further explanation. This indestructible seems to correspond to that mentioned at Gita, p. 113, which should be considered in con- nection with Gita, pp. 73, 74. The note at the former page is, perhaps, not quite accurately expressed, as the word ' material cause' conveys some inadmissible associations. Perhaps ' underlying prin- ciple' might be a nearer approach to the correct idea. The existent will thus be that which really exists, as it is indestructible. 2 Cf Gita, p. 77. ^ See ^anti Parvan (Moksha), ch. 240, st. 31. * Ar_§-una Mij-ra says, ' The life-winds here are indicative of the operations of the organs of action (as to which see p. 290, note 5 supra), the tongue of the perceptive senses, the mind of the internal activities, the quality of goodness of all sources of pleasure, and passion of all sources of pain,' the last two apparently covering the external world, the previous ones the human activities, internal and external. "^ Released scil. from piety or impiety, &c., — Ar^una Mi^ra, who says 'self in the phrase preceding means mind. '^ Because, says Ar_^una Mijra, according to the very authority which says there is sin in slaughter, all sin is destroyed by know- ledge. Cf. Gita, p. 64. CHAPTER XIV, 2. 293 dwell in company of good men only '. For havino- heard your opinion, my mind is enlightened. O venerable sir ! I approach you, in die belief (that you are) the Lord ; and I say (to you), O twice-born one ! there is no fault (attaching) to me, performing (as I have done) the rites performed by others ^. The Brahma;/a said : With this explanation, the ascetic thereafter re- mained silent, and the Adhvaryu also proceeded with the great sacrifice, freed from delusion. Thus Brah- ma;/as understand the very subtle emancipation to be of this nature, and understanding it, they act (accordingly), being directed by the Kshetra^fia. Chapter XIV. The Brahma;/a said : On this ^, too, they relate an old story, (in the shape of) a dialogue, O you of a pure heart! between Kartavirya and the ocean. (There lived once) a king named Ar^una ■*, a descendant of Kr/tavirya, possessed of a thousand arms, who with his bow conquered the (whole) earth up to the ocean. Once ' Cf. Tailliriya-upanishad, p. 40. ^ The readings here in the INISS. are not satisfactory. I adopt as the best that which appears to have been before Ar^una Mixra. The meaning seems to be this: — I have now understood the truth, but I cannot be blamed for having hitherto done that which I saw every one else do. Now I have had the benefit of conversation with a good man, and have become free from my delusion. ^ Namely, that final emancipation is not to be obtained by action, and that slaughter is sinful. ^ lie is also called a Yogin at Raghuvawi'aVI, 38. Sec Mallinath's commentary there. 294 anugIta. on a time, as we have heard, he was walking about near the sea, proud of his strength, and showering hundreds of arrows on the sea. The ocean, saluting him, and with joined hands, said, ' O brave man! do not throw arrows (on me). Say, what shall I do for you ? The creatures, who take shelter with me, are being destroyed, O tiger-like king! by the great arrows thrown by you. Give them security, O Lord ! ' Ar^'una said : If there is anywhere any wielder of the bow equal to me in battle, who might stand against me in the field, name him to me. The ocean said : If, O king! you have heard of the great sage C'amadagni, his son is (the) proper (person) to show you due hospitality ^ Then the king, full of great wrath, went away, and arriving at that hermitage approached Rama only. In company with his kinsmen, he did many (acts) disagreeable to Rama, and caused much trouble to the high-souled Rama. Then the power of Rama, whose power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed one ! And then Rama, taking up his axe, hacked away that man of the thousand arms in battle, like a tree of many branches. Seeing him killed and fallen, all (his) kinsmen assembled together, and taking swords and lances, surrounded the descendant of Bhr/gu. Rama also taking up a bow, and hurriedly mounting a chariot, shot away volleys of arrows, and blew away the army of the king. Then some of the ' I. e. by giving him wlaat he desired — a ' focman worthy of his steel ' to fight with him. CHAPTER XIV, 20. 295 Kshatriyas, often troubled by fear of the son of G^amadaeni, entered mountains and inaccessible places, like antelopes troubled by a lion. And the subjects of those (Kshatriyas) who were not per- forming their prescribed duties * through fear of him. became Vr/shalas, owing to the disappearance of Brahma;/as -. Thus the Dravi^^as, Abhiras, Pau;/^ras, together with the ^'abaras, became Vrzshalas^ owing to the abandonment of their duties by Kshatriyas. Then when the heroic (children) of Kshatriya women were destroyed again and again, the Kshatriyas, who were produced by the Brahma/ms'^, were also de- stroyed by the son of C'amadagni. At the end of the twenty-first slaughter, a bodiless voice from heaven, which was heard by all people, spoke sweetly to Rama, ' O Rama ! O Rama ! desist (from this slaughter). What good, dear friend, do you perceive, in taking away the lives of these kins- men of Kshatriyas over and over again ? ' Then, too, his grandfathers •\ with Rikik^ as their head, likewise said to the high-souled (Rama), ' Desist. O noble one '■!' But Rama, not forgiving his father's ^ Viz. the protection of their subjects. 2 As the kings failed to protect the people, the Brahmawas appa- rently were nowhere forthcoming. 3 Cf. Muir, Sanskrit Texts, vol. i, pp. 482 seq., 358, 391 ; vol. ii, p. 423 ; ^anti Parvan, ch. 65, st. 13 ; ch. 207, st. 42 (Ra^adharma). * As Kshatriyas were required for the protection of the people, the Brahmawas procreated them on Kshatriya women. See Muir, Sanskrit Te.xls, vol. i, p. 451 seq. And as they were the offspring of these anomalous connexions they are described as ' kinsmen of Kshatriyas.' Cf AVmndogya, p. 3 1 7 ; Bnliadarawyaka, p. 1037 and comments there. As to heroic, see INIuir, Sanskrit Texts, vol. iv, p. 302 note. '' Cf Gila, p. 40, note i. « See as to the whole story, INIuir, Sanskrit Texts, vol. i, p. 442. 296 ANUGITA. murder, said to those sages, 'You ought not to keep me back from this.' The Fitris said : O best of victors ! you ought not to destroy these kinsmen of Kshatriyas. It is not proper for you, being a Brahma;^, to slaughter these kings. Chapter XV. The Pitr/s said : On this^ too, they relate an ancient story; hearing that (story), O best of the twice-born ! you should act accordingly. There was (once) a royal sage, named Alarka, whose penance was very great, who understood duty, who was veracious, high-souled, and very firm in his vows. Having with his bow conquered this world as far as the ocean, — having performed very difficult deeds ^, — he turned his mind to subtle ^ (subjects). While he was sitting at the foot of a tree, O you of great intelligence ! his thoughts, abandoning (those) great deeds, turned to subtle (questions). Alarka said : My mind is become (too) strong*; that conquest is constant in which the mind is conquered. (Though) surrounded by enemies, I shall direct my arrows elsewhere ^ As by its unsteadiness, it wishes '^ to ^ The impropriety or sinfulness of slaughter. ^ Such as the subjugation of enemies and so forth. ^ The Brahman, says NilakawMa. * I. e. too strong to be under control. ^ That is to say, elsewhere than towards the external foes with whom he was waging war. ® The text is unsatisfactory here. I adopt Nilaka«///a's reading. CHAPTER XV, 12. 297 make all mortals perform action, I will cast very sharp-edged arrows at the mind. The mind said : These arrows, O Alarka ! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then spoke these words after consideration : — Alarka said : Smelling ver)' many perfumes, one hankers after them only. Therefore I will cast sharp arrows at the nose. The nose^ said : These arrows, O Alarka ! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which )ou may destroy me. Hearing that, he then spoke these words after consideration : — Alarka said : Enjoying savory tastes, this (tongue) hankers after ^ This and the other corresponding words must be understood to refer not to the physical nose and so forth, but the sense seated there. The nose here, for instance, stands for the sense of smell. Nilaka;////a understands all these words of Alarka as indicating the so-called HaMa-yoga, which, he adds, invariably occasions death. As to the throwing of arrows at the mind, he says, it means, ' I will subdue the mind by the restraint of the excretive organs by means of the Ha//m-yoga.' And finally he says, 'A man, having restrained all the senses by means of the Ha///a-yoga, merely droops away ; becoming deficient in those senses, he does not accomplish his end. 298 ANUGITA. them only. Therefore I will cast sharp arrows at the toncrne. The tongue said : These arrows, O Alarka ! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then spoke these words after consideration : — Alarka said : Touching various (objects of) touch, the skin hankers after them only. Therefore I will tear off the skin by various feathered arrows. The skin said : These arrows, O Alarka ! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then said after consideration : — Alarka said : Hearing various sounds, the (ear) hankers after them only. Therefore I (will) cast sharp arrows at the ear. The ear said : These arrows, O Alarka ! will not penetrate through me at all. They will only pierce your own vital part, and then you will lose (your) life. Look out for other arrows by which you may destroy me. Hearing that, he then said after consideration : — CHAPTER XV, 28. 299 Alarka said : Seeing numerous colours, the eye hankers after them only. Therefore 1 will destroy the eye with sharp arrows. The eye said : These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then said after consideration:— Alarka said : This (understanding) forms various determina- tions by its operation. Therefore I will cast sharp arrows at the understanding. The understanding said : These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. The Brahma/za^ said: Then Alarka even there employed himself in a fearful penance ^ difficult to perform ; but he did not obtain any arrows for these seven by his devotions. Then that king deliberated with a mind very intent on one (subject), and after deliberating for a long time, O best of the twice-born ! Alarka, the best of talented (men), could not arrive at anything better ' Sic in our copies. It should be the Pitr?s, seeing that they are relating Alarka's story to Parajurama. •^ Meditation, or pondering, according to Nilaka7;//ni. ;00 ANUGITA. than concentration of mincP. Then directing his mind to one point-, he became steady, and apphed him- self to concentration of mind. And (then) the brave man forthwith destroyed the senses with one arrow; and entering the self by means of concentration of mind, he reached the highest perfection. And the royal sage, amazed, then uttered this verse, ' O ! Alas ! that we should have engaged in all external (matters) ; that being possessed of a desire for en- joyments, we should have devoted ourselves before now to sovereignty ! I have now subsequently learnt that there is no higher happiness than concentration of mind,' Do you understand this too, O Rama ! and do not kill Kshatriyas. Perform a fearfuP penance, thence you will obtain the highest good. Thus spoken to by (his) grandfathers, the noble son of 6'amadagni engaged himself in fearful penance, and attained that perfection which is difficult to reach. Chapter XVI. The Brahma;/a said : There are, verily, three foes in (this) world, and they are stated to be (divided) ninefold, according to qualities. Exultation, pleasure, joy*, these three ^ I. e. the ra^a-yoga, says Nilaka;;///a, which consists in mere control of the mind. Cf. Sahkliya-sara, p. 39. ^ See Yoga-sutra, p. 45. ' This means difficult, and occasioning many trials to one who performs it. * Nilaka;////a says exultation is when one is sure of obtaining what is desired, pleasure when it is obtained, and joy when the thing obtained is enjoyed. Ar^una Mlsra takes a different distinc- tion ; but our copy of his commentary is not quite intelligible in CHAPTER XVI, 5. -01 are qualities appertaining to the quality of good- ness. Grief, \vrath, persistent hatred, these are stated to be qualities appertaining to the quality of passion. Sleep, sloth, and delusion, these three qualities are qualities appertaining to the quality of darkness. Cutting these off by multitudes of arrows \ a courageous man, free from sloth, having a tranquil self, and senses controlled, is energetic about subjugating others^. On this, people who know about ancient times celebrate verses which were sung of old by the king Ambarisha, who had become tranquil (in mind). When vices ^ were in the ascendant, and good (men) were oppressed, Ambarisha, of great glory, forceably possessed him- the beginning. Pleasure he takes to mean 'pride felt in supposing* oneself to possess some merit,' and joy that produced when im- pending danger is averted. As to the next triad, the text is again unsatisfactory. The text printed in the edition which contains Nilaka«//ia's commentary, is 'desire, anger,' &c. There is nothing about them in the commentary. Ar^una IMii-ra's text is the one we have adopted. He says, 'grief, pain caused by loss of what is desired ; anger, the pain caused by the counteraction of one's attempts to injure another ; persistent hatred, the pain caused by believing another to be doing harm to oneself.' Persistent hatred is Nilaka;//'/ia's interpretation. I think his interpretation is prefer- able. The two triads seem to be based on one principle of grada- tion. The distinctive marks of the three qualities are pleasure, pain, and delusion respectively, and those characterise the three triads stated in the text. See 6'anti Parvan (Moksha), chap. 194, St. 27 seq. ^ Tranquillity and so forth, Nilaka;///ia ; practising yoga or concentration of mind, Ar^na INIijra. ^ I.e. external, says Ar^-'una IMijra; external foes of one's own emancipation is, I presume, what is meant. ' Ar^una Mijra says, ' his own and those of others.' NilakawMa takes good to mean not men, but tranquillity, &c. The next sen- tence seems rather to militate against this view, which in itself is not a well-founded one. 302 ANUCiTA. self of the kingdom \ He (then) restraining his own vices, and honouring good men, attained high per- fection, and sang these verses : ' I have conquered most vices ; destroyed all foes ; but there is one, the greatest, vice which should be destroyed and which I have not destroyed — that (vice), being Im- pelled by which, a creature does not attain freedom from desire, and being troubled by desire, under- stands (nothing) while running into ditches^; (that vice), being impelled by which, a man even does what ought not to be done. That avarice — cut (it) off, cut (it) off with sharp swords. For from avarice^ is born desire ; then anxiety comes into existence; and he who desires, mostly acquires qualities appertaining to the quality of passion. Obtaining those, he mostly acquires qualities ap- pertaining to the quahty of darkness"*. When the bodily frame Is destroyed, he, owing to these quali- ties, Is born again and again, and engages In action. And at the expiration of life, again with his body dismembered and scattered about, he meets death, and again birth. Therefore, properly perceiving this, and restraining avarice by courage, one should wish for sovereignty in the self. This Is sovereignty^; there is no other sovereignty here. The self pro- perly understood is itself the sovereign.' Such were ^ For the good of the people, says Ar^una Miira. ^ I. e. base actions, Nilaka«/-^a. ^ Avarice, according to Ar^una Mi^ra, is the belief that one has not got that which one has, and desire is the wish for more and more. Avarice seems, however, to be the general frame of mind, always wishing for something, never being contented, and desire is the wish for a specific object. * Which are sources of delusion. Cf. a similar doctrine at Apa- sLamba II, 5, 140. ^ Nilaka;2///a compares Taittiriya, p. 26. CHAPTER XVII, 8. 303 the verses sung with regard to the great sovereignty, by the glorious Ambarisha, who destroyed the one (chief vice), avarice. Chapter XVII. The Brahma;;a said : On this \ too, they relate this ancient story (in the shape of) a dialogue, O you of a pure heart ! between a Brahmawa and 6^anaka. King (kanaka, by way of punishment, said to a Brahma;^a who had fallen into some offence : ' You should not live within my do- minions.' Thus spoken to, the Brahma;za then replied to that best of kings : ' Tell me, O king ! how far (extend) the dominions which are subject to you. I wish, O Lord ! to live in the dominions of another king, and, O master of the earth ! I wish to do your bidding according to the 6'astras.' Thus spoken to by that glorious Brahma;^a, the king then heaved frequent and warm sighs, and said nothing in reply. While that king of unbounded power was seated, engaged in meditation, a delusion suddenly came upon him, as the planet ^ upon the sun. Then when the delusion had gone off, the king recovered him- self, and after a short while spoke these words to the Brahma;/a. C'anaka said : Though this country, which is the kingdom of my father and grandfather, is subject (to me), I cannot * On getting rid of the notion that this, that, and the other thing is one's own, — Ar_^una IMijra. Nilaka«//^a agrees, and adds also on the subject of cutting off avarice. 2 That is to say, Rahu. 304 ANUGITA. O find my domain \ searching dirough the (whole) eardi. When I did not find it on the earth, I looked for Mithila ; when I did not find it in Mithila, I looked for my own offspring. When I did not find it among them, then came the delusion on me. Then on the expiration of the delusion, intelligence again came to me. Now I think that there is no domain (of mine), or that everything is my domain. Even this self is not mine, or the whole earth is mine. And as mine, so (is it) that of others too, I believe, O best of the twice-born ! Live (here, therefore) while you desire, and enjoy while you live '\ The Brahma;^a said : Tell me, what belief you have resorted to, by which, though this country, which is the kingdom of your father and grandfather, is subject to you, you have got rid of (the notion that this or that is) mine. What conviction have you adopted, by which verily you consider your whole domain as not (your) domain, or all as your domain? Canaka said : I understand (all) conditions here, in all affairs, to be terminable^, hence I could not find anything that should be (called) mine *. (Considering) whose this ^ Meaning, apparently, that over which he and no one else has power. He contracts his vision gradually, and finds nothing at all which he can call his own to the exclusion of others. He explains, fur- ther on, how he arrives at the alternative conviction stated towards the close of this speech. In the Bnliadarawyaka (p. 916) he is said to have offered his kingdom to Ya^iiavalkya and himself as his slave, after learning the Brahma-vidya. See tooMuir,SanskritTexts,vol.iv, p. 426 seq. ^ See Santi Parvan (Moksha) I, 13. ^ Conditions of indigence or affluence, Nilaka«///a. Ar^una Mijra's reading is different. * There is a familiar verse, ascribed to (kanaka, which says, ' If CHAPTER XVII, 21. 305 was, (I thought of) the Vedic text about anybody's property, (hence) I could not find by my intelHgence anythhig that should be (called) mine^ Resorting to this conviction, I have got rid of (the notion that this or that is) mine. Now hear the conviction, holding which, my domain (appears to me to be) everywhere ^ I do not desire for myself even smells existing in the nose^. Therefore the earth* being conquered is always subject to me. I do not desire for myself tastes even dwelling in the mouth. Therefore water being conquered is always subject to me. I do not desire for myself the colour (or) light appertaining to the eye. Therefore light being con- quered is always subject to me. I do not desire for myself the (feelings of touch) which exist in the skin. Therefore air being conquered is always Mithila is on fire, nothing of mine is burnt (in it).' The verse occurs in the Mahabharata, .Santi Parvan (Moksha Dharma), chap. 178, St. 2, and also chap. 276, st. 4. See too Muir, Sanskrit Texts, vol. i, p. 429. ^ This is not clear. I have followed Nllaka«///a's text. Ar^una Mijra's is in the earlier part more intelligible, ' Whose is this to-day, whose to-morrow?' But I cannot find that there is any Vedic text to this effect. Nilakaw//^a cites on his text t^opanishad, p. 5. The meaning here seems to be, ' When I considered as to whom the things I saw in my thoughts belonged to, I remembered the Vedic text that one should not wish to obtain another's property, and so, thinking about the matter with that caution, I could not make out that there was anything which I could call my own.' "^ This is the alternative conclusion he has come to. ' The sense of smell enjoys the smell, my self has nothing to do with it. Cf. Gita, p. 55, also Maitri, pp. 112, 113. ' Whenever there is any smell, it is supposed that particles of earth are there ; so the meaning here is ' all things having the quality of smell are subject to me,' and so throughout. The objects of sense are all used for the purposes of the prescribed actions, the benefits of which accrue to gods, &c. Cf. Gita, pp. 53, 54, and see also pp. 84, 85. [8] X 306 " ANUGITA subject to me. I do not desire for myself sounds even though existhig in the ear. Therefore sounds being conquered are always subject to me. I do not desire for myself the mind always within me. Therefore the mind being conquered is always sub- ject to me. All these actions of mine are, verily, for this purpose, (namely) for the gods, the Pitr/s, the Bhiitas, together with guests. Then the Brahma;^a, smiling, again said to 6^anaka : ' Know me to be Dharma, come here to-day to learn (something) about you ^ You are the one person to turn this wheel, the nave of which is the Brahman ^ the spoke the understanding, and which does not turn back^ and which is checked by the quality of goodness as its circumference*.' Chapter XVIII. The Brahma;^a said : O modest one ! I do not move about in this world in the way which, according to your own under- standing, you have guessed. P am a Brahma;2a, I am ^ I. e. to put him to the test. Such examinations are often referred to in our later Uterature. "^ I. e. Veda, says Ar^na Mijra. ^ I. e. says Ar^una Mijra, which leads to the seat from which there is no return. Cf. Gita, p. 112. * The wheel is the yoga, says Ar^una Mijra. The expression is noteworthy, as being that used of Buddha's teaching. See on that Davids' Buddhism, p, 45. ^ The man who has achieved final emancipation has got that, in which the benefits to be derived from the course of life of a Brah- ma/^a, &c., are included (see p. 1 9 1 supra). Hence, says he, the CHAPTER XVIII, 8. 307 emancipated, I am a forester, and I likewise perform the duties of a householder, observing vows. I am not such, O beautiful one ! as you see me with the eye. I pervade every single thing that is in this world. Whatever creatures there are in the world, movable or not moving, know me to be the de- stroyer of them as fire is of wood \ Sovereignty over the whole world, and even over heaven ; that, or else this knowledge ; (of these two) knowledge is my only wealth 2. This ^ is the path of the Brahma;^as, by which those who understand that* proceed, to households, or residence in forests, or, dwelling with preceptors, or among mendicants ^ With numerous unconfused symbols only one know- ledge is approached. And those who, adhering to various symbols and A.vramas, have their under- standing full of tranquillity «, go to the single entity as rivers to the ocean. This path is traversed by the understanding, not by the body"^. Actions have a beginning and an end, and the body is tied down by action. Hence, O beautiful one! you doubt, on which your question is based as to what world you will go to by being joined to me, is wrong. See p. 256 supra. ^ He is speaking here on the footing of the essential identity of everything. Cf. GitS, p. 62. '' The expression here is clumsy; the meaning is that he prefers knowledge to sovereignty, if the alternative is offered him. 3 Viz. knowledge. ^ * I. e. the Brahman. ^ These are the four orders or Ajramas. « The knowledge to be acquired, by whatever symbols the attempt to acquire it is made, is but this, that all is one ; and that is acquired certainly when tranquillity has been achieved. '' I.e. by realising the identity of everything, not by the actions performed with the body, which, as he goes on to show, are perish- able, and cannot lead to any lasting result. X 2 ^o8 ' ANUGITA. (need) have no fear occasioned by the other world. With your heart intent upon the real entity, you will certainly come into my self. Chapter XIX. The Brahma;/a's wife said : This is not possible to be understood by one whose self ^ is frivolous, or by one whose self is not refined ; and my intelligence is very frivolous, and narrow, and confused. Tell me the means by which this knowledge is acquired. I (wish to) learn from you the source from which that knowledge proceeds. The Brahma;ia said : Know that he who devotes himself to the Brah- man is the (lower) Ara;/i, the instructor is the upper Ara?^i. Penance and sacred learning cause the at- trition ^ and from that the fire of knowledge is produced. The Br^hma/^a's wife said : As to this symbol of the Brahman which is de- nominated the Kshetra^fia, where, indeed, is (to be found) a description of it, by which it^ is capable of being comprehended ? ^ I. e. mind, Ar^'una Mijra. ' Scil. of the Arams (i. e. the wood used for kindling fire) ; the sense is, that the pupil who has penance and Vedic learning goes to a teacher for knowledge. See -S'veta^vatara, pp. 307, 308. ^ I. e. the Brahman, says Ar^una Mi^ra, of which the Kshetra^na is only a symbol. For a definition of Kshetra^na, see -Santi Parvan (Moksha), chap. 187, st. 23. CHAPTER XIX, 9, 309 The Brahmawa said : He is without symbols ^ and also without qualities; nothing exists that is a cause of him. I will only state the means by which he can be comprehended or not. A good means is found, namely, action - and knowledge, by which that^ (entity), which has the symbols (useful) for knowledge * attributed to it through ignorance, is perceived as by bees ^. In the (rules for) final emancipation, it is not laid down, that a certain thing should be done, and a certain thing should not ^. But the knowledge of the things bene- ficial to the self is produced in one who sees and hears \ One should adopt as many of these things, (which are) means of direct perception, as may here be practicable — unperceived, and those whose form is perceived ^, in hundreds and in thousands, all of various descriptions. Then one reaches near that beyond which nothing exists. The Deity said : Then the mind of the Brdhma;/a's wife, after the ^ See Sanatsuo'atiya, p. 160. ^ Viz. that which is required as a preHminary to the acquisition of knowledge, and hence is necessary for final emancipation. ' The Brahman. * I. e. symbols which are to convey a knowledge of the Brahman. ® I. e. in a way not perfect ; as bees hovering above a flower get the fragrance of it without grasping the flower itself, so these means give one an imperfect knowledge of the Brahman to be afterwards perfected by constant meditation upon it (nididhyasa). ^ As it is in the prior portion of the Vedas, as to sacrifices, &c. ' Sees, i. e. by contemplation ; hears, i. e. from a teacher, Ar^^una Mijra. * This seems to mean such things as hearing, reading, &c., which would be ' perceived ' scil. by the senses ; and all intellectual operations which would be ' unperceived.' 3IO ANUGITA. destruction of the Kshetra^na ^ turned to that which is beyond (all) Kshetra^nas by means of a knowledge of the Kshetra^ Ar^una said : Where, indeed, O Krishna ! is that Brihmawa's wife, and where is that chief of Brahma;«as, by both of whom this perfection was attained ? Tell me about them both, O undegraded one ! The Deity said : Know my mind to be the Br4hma7^a, and know my understanding to be the Brahma;za's wife. And he, O Dhanan^aya! who has been spoken of as the Kshetra^na, is I myself ^ Chapter XX. Ar^una said : Be pleased to explain to me the Brahman which is the highest object of knowledge ; for by your favour my mind is much interested in (these) subtle ^ (subjects). Vasudeva said : On this, too, they relate an ancient story (in the shape of) a dialogue, connected with final emanci- pation, between a preceptor and a pupil. A talented ^ I. e. after the identification of the individual self with the uni- versal self, when the individual ceases to be perceived as such. Cf. Santi Parvan (jNIoksha), chap. 187, st. 23. ^ That beyond Kshetra^nas=the absolute supreme self. Cf. Gita, p. 106. ^ The substance of this speech, says Ar^una Mijra, is that the mind and understanding devoted to the supreme lead to final emancipation. * See p. 296 supra. The last chapter closes what in some of the MSS. is called the Brahma Gita, or Brahmawa Gita contained in the Anugita Parvan. See further as to this our Introduction, where the point is further dwelt on. CHAPTER XX, 12. 31I pupil, O terror of your foes ! asked a Brdhma^a pre- ceptor of rigid vows, (when he was) seated, something about the highest good. ' I ' (he said), ' whose goal is the highest good, am come to you (who are) venerable ; I pray of you with (bowed) head, O Brahma;^a ! that you should explain to me what I ask.' The preceptor, O son of Pmh4 ! said to the pupil who spoke thus : ' I will explain to you every- thing, O twice-born one ! on which you verily have any doubt.' Thus addressed by the preceptor, O best of the Kauravas ! he who was devoted to the preceptor, put (his) questions with joined hands. Listen to that, O you of great intelligence ! The pupil said : Whence am I \ and whence are you ? Explain that which is the highest truth. From what were the movable and immovable entities born ? By what do entities live, and what is the limit of their life ? What is truth, what penance, O Br^hma;/a ? What are called the qualities by the good ? And what paths are happy ? What is pleasure, and what sin ? These questions of mine, O venerable Brahma;^a sage ! O you of excellent vows ! do )'ou be pleased to explain ^ correctly, truly, and accurately. There is none else here who can explain these questions. Speak, O best of those who understand piety ! I feel the highest curiosity (in this matter). You are cele- brated in the worlds as skilled in topics connected with the piety (required for) final emancipation. And there exists none else but you who can destroy all ' Compare the questions at the beginning of the iS'vetajvatara- upanishad. - A similar expression to that in the Sanatsu^atiya, p. 149, and elsewhere. 3^1 2 ANUctrA. doubts. And we \ likewise, are afraid of worldly life, and also desirous of final emancipation. Vasudeva said : That talented preceptor, who preserved (all) vows, O son of Pmha ! O chief of the family of the Kauravas ! O restrainer of foes ! duly explained all those questions to that pupil, who had approached him (for instruction), who put (his) questions properly, who was possessed of (the necessary) qualifications, who was tranquil, who conducted himself in an agree- able manner, who was like (his) shadow ^, and who was a self-restrained ascetic and a BrahmaMrin. The preceptor said : All this, which is connected with the knowledge of the Vedas ^ and involves a consideration of the real entity, and which is cultivated by the chief sages, was declared by Brahman. We consider knowledge only as the highest thing ; and renuncia- tion "^ as the best penance. And he who understands determinately the true object of knowledge which is inexpugnable ^ — the self abiding in all entities — and who can move about anywhere °, is esteemed highest. The learned man who perceives the abiding together'^, ^ It is not easy to account for the change here from the singular to the plural. 2 I. e. always attended on the preceptor. Cf. generally, Muz/a'aka, p. 283. ^ The question was not quite from his own imagination, says NilakawZ/^a. Ar^una Mii-ra has a different reading, which he inter- prets to mean ' that on which the Vedas are all at one.' * Of the fruit of action, Ar^una Mii-ra. ^ I. e. not such as to require modification by any other knowledge, as knowledge of the world does. " Nilakaw/Z/a compares -^//andogya, pp. 523-553. '' I. e. of A'it and (zaa'a, says Nilaka;7///a ; of Brahman and its manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra. CHAPTER Xy, 2 2. 313 and the severance also, and likewise unity and variety ^ is released from misery. He who does not desire anything, and has no egoism about any- thing, becomes eligible for assimilation with the Brahman, even while dwelling in this world ^, He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of (the thought that this or that is) mine, and who is devoid of egoism, is emancipated ; there is no doubt of that. Accurately understanding the great (tree) of which the unperceived ^ is the sprout from the seed, which consists of the understanding as its trunk, the branches of which are the great egoism, in the holes of which are the sprouts, namely, the senses, of which the great elements are the flower-bunches^, the gross elements the smaller boughs, which is always possessed of leaves, always possessed of flowers, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal, and the seed of which is the Brah- man ; and cutting it with that excellent sword — know- ledge— one attains immortality, and casts off birth and death ^. I will state to you to-day, O highly ^ I. e. that variety is only in this world, but that the unity of everything is the true proposition. Cf. inter alia Gita, p. 104. ^ Cf, Br^liadaraz/yaka, p. 858, and Gita, p. 65. ^ I. c. the Prakr/ti of the Sankhyas. * The great elements are the five tanmatras of earth, water, fire, air, and space, which afterwards produce what we have called the gross elements in the text, namely, the earth &c. which we perceive. " The tree typifies worldly life. Cf. pp. 111-189 supra. The leaves and flowers, Ar^na Mijra says, stand for volition and action; and Nilaka;///^a seems to agree. The tree is called eternal, as worldly life is supposed to have had no beginning. Cf. Sariraka Bhashya, p. 494, 'sprout from the seed,' this rendering is neces- sitated by Brahman being described as the seed. Cf. Mu7/(/aka, p. 288; ^Svetajvatara, p. 362; KaMa, pp. 143, 144. A 314 ANUGITA. talented one ! the true conclusion ^ about the past, the present, the future, and so forth, and piety, de- sire, and wealth ^, which is understood by the mul- titudes of Siddhas, which belongs to olden times, and is eternal, which ought to be apprehended, and under- standing which talented men have here attained perfection. Formerly ^ the sages, B;"2haspati, Bha- radva^a, Gautama, and likewise Bhirgava,Vasish///a, and also Ka^yapa, and Vii-vamitra, and Atri also, desiring knowledge, met each other, after having travelled over all paths*, and becoming wearied of their own actions. And those twice-born (sages), giving the lead to the old sage Aiigirasa, saw Brah- man, from whom (all) sin has departed, in Brah- man's mansion. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, asked him this momentous (question) concerning the highest good: ' How should one per- form eood action ? how is one released from sin ? what paths are happy for us ? what is truth and what vice ? By what action are the two paths southern and northern obtained ^ ? (and what is) destruction ^ and emancipation, the birth and death of entities?' What the grandsire said conformably to the scriptures '', ^ I.e. the means of arriving at it, Ar§-una Mi^ra. ^ The triad, the acquisition of ■^ich worldly men aspire to. ' He explains how the doctrine belongs to olden times. * I.e. paths of action, Nilaka;///^a. See Sanatsu^atiya, p. 165. ^ Namely, the Pitr/yana and Devayana (Ar^una Mi^ra), as to which see AV^andogya, p. 341, Kaushitaki, p. 13, and Brzliadara- ;iyaka, p. 1034. ® Nilaka7////a seems to interpret this to mean the temporary and final dissolutions of the worlds, on which see, inter alia, Vedanta Paribhasha, p. 48. ■^ So Nilaka?////a. May it not be 'according to the received tradition?* CHAPTER XX, 37. 3^5 when thus spoken to by the sages, I will state to you. Listen (to that) O pupil ! Brahman said : From the truth w^ere the entities movable and immovable produced. They live by penanced Understand that, O you of excellent vows! By their own action they remain transcending their own source 'K For the truth joined with the qualities is invariably of five varieties. The Brahman ^ is the truth ; penance is the truth ; Pra^pati also is truth ; the entities are born from the truth ; the universe consisting of (all) creatures is the truth. Therefore Brahmawas w^hose final goal is always concentration of mind, from whom anger and vexation have de- parted, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those (Brahma;zas) who are restrained by one another ^ who are possessed of knowledge, who are the establishers of the bridge of piety, and w^ho are the constant creators of the people ^ I wall speak of the four (branches of) knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, (but) having ^ I.e. by action, NilakawMa. Cf. Mu«(/aka, p. 280, and see p. 166 supra, note i. 2 I. e. they remain apart from the Brahman, being engaged in action. This answers some of the questions put by the pupil to the preceptor. As to ' the truth,' see p. 162, note 2 supra. » I.e. Ijvara, or god; penance = piety; Pra^apati = the individual soul, Nilaka;///^. Brahman = ' that' (but how is 'that' 'joined with qualities]'); Praj'apati^ Brahman, Ar^una INIijra. They agree about penance and entities (which they take to mean the gross elements) and creatures. Brahman and Pra^apati=Vira^ and Hirawyagar- bha (?), p. 186 supra. Cf. 5anti Parvan (Moksha), chap. 190, st. i. * I. e. who commit no breach of piety through fear of one another, Nilaka/z/zia. ^ Cf. Gita, p. 86. 3i6 anugIta. four quarters. I will speak to you, O twice-born ones ! of the happy path, which is productive of pleasure, and which has been invariably travelled over by talented men in old days for (obtaining) assimilation with the Brahman. Learn, O noble ones! from me, now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahma/^arins; the second is that of householders ; next after that is that of foresters ; and next after that too, the highest step must be understood to be that relating to the Adhyatma ^ Light ^ space, sun, air, Lidra, Pra^apati, one sees not these, while one does not attain to the Adhyatma 2. I will subse- quently state the means to that, which you should understand. The order of foresters, (the order) of the sages who dwell in forests and live on fruits roots and air, is prescribed for the three twice-born (castes). The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods ^, which are occupied by good and talented men by means of their actions, and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of ^ That is to say, that of the ascetic, who specially devotes him- self to the acquisition of knowledge about the relation of the supreme and individual self (Adhyatma). '^ The deity presiding over the bright fortnight, says Ar^na INIijra. The words space and sun and air must be similarly interpreted. ^ Nilaka«///a says ' one sees these only while one has not had a perception of the self.' He takes light &c. to mean the ' universe.' * I. e. the means of reaching the Devayana path (mentioned at p. 314, note 5), Nilaka«///a. Cf also Mu;/^aka, p. 312. CHAPTER XXI, 2. 31 7 (all) entities \ Now I shall state with accuracy and with reasons, all the elements which abide in parts in all objects. The great self-, the unperceived^ like- wise, and likewise also egoism, the ten senses and the one* (sense), and the five great elements, and the specific characteristics of the five elements ^, such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one. And the talented man who understands the production and dissolution of (all) elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities '', and also all the deities '', casting aside sin, and getting rid of (all) bonds, attains to all the spotless worlds. Chapter XXI. Brahman said : That unperceived (principle), all-pervading, ever- lasting, and immutable, which is in a state of equi- librium ^, should be understood (to become) the city of nine portals, consisting of three qualities, and five ^ Namely, how they are all manifestations of the Brahman, and are all dissolved in it. Cf. inter alia Gita, pp. 74, 92. ^ See the KaMopanishad, p. 149. See also p. 332 infra. ' See p. 313, note 3 supra. * I. e. the mind. Cf. Gila, p. 102. ^ Viz. smell, sound, &c. ^ Tranquillity, self-restraint, &c., Ar^una Mi^-ra. Are they not rather the three qualities ? As to * twenty-four plus one' above, see p. 368. '' Does this mean the senses, as at Gila, p. 123? An accurate understanding of the things noted requires a knowledge of their relation to the supreme, which is the means of final emancipation. And see p. 337 infra. * See Gita, p. 107, and Sahkhya-sara, p. 11, and note 2, p. 331 infra. 3l8 ANUCtTA. constituent principles^ encircled by the eleven-, con- sisting of mind^ as the distinguishing power, and of the understanding as ruler, this is (an aggregate made up of) eleven*. The three currents^ which are within this (city) support (it)*' again and again, and those three channels run on, being constituted by the three qualities. Darkness, passion, and goodness, these are called the three qualities, which are all coupled with one another, and like- wise serve one another, which depend on one another, and attend on one another, and are joined to one another'^. And the five constituent princi- ^ The five gross elements of which the body is composed (cf. Mahabharata, Sint'i Parvan, Moksha Dharma, chap. 183, st. i seq.) are developments of the unperceived principle, the Prakn'ti. Cf. Gita, p. 112, where the words 'which remain (absorbed) in nature' have been inadvertently omitted after ' with the mind as the sixth.' As to the nine portals cf. Gita, p. 65. ^ The five active organs, the five perceptive senses, and the mind. ^ This Ar^una Mi^ra takes to mean ' egoism.' Nilaka«//^a takes the usual meaning, and adds, objects are produced from mental operations ; ' distinguishing,' that is, manifesting as distinct entities. * The eleven are, according to Ar^una Mi^ra, the three qualities, the five gross elements, the group of organs and senses as one, egoism, and understanding. ^ Viz. the nzdis, Ida., Pihgala, and Sushumwa, Ar^na Mi^ra, who adds that they are respectively of the quality of darkness, passion, and goodness. ^ The three nadis, says Ar_^una Mi^ra, support the life-winds. NilakawMa takes the three currents to be the threefold inclination of the mind, viz. towards a pure piety, towards injuring other living creatures, and towards that mixed piety which requires the destruc- tion of life for its performance. NilakawMa also has a different reading from Ar^una Mij'ra, which means 'are replenished ' instead of ' support.' And the three channels are, according to NilakawMa, the Sa;//skaras, or effects of previous actions of piety or impiety. '' Coupled = always existing in association with one another; serving = being necessary to the operations of one another; depend- ing = supporting one another like three staves, says Nilaka;//>^a ; CHAPTER XXI, II. 319 pies (are made up of) the three quaHties. Good- ness is the match of darkness, and passion is the match of goodness ; and goodness is also the match of passion, and darkness the match of goodness. Where darkness is restrained, passion there pre- vails. Where passion is restrained, goodness there prevails ^ Darkness should be understood to con- sist in obscurity. It has three qualities 2, and is called delusion. Its characteristic is also impiety, and it is constant in sinful actions. This is the nature of darkness ; it also appears combined (with others). Passion is said to consist in activity, and is the cause of successive^ (acts). When it prevails, its characteristic, among all beings, appears to be production'*. Light, lightness ^ faith, such is stated to be the nature of goodness (prevailing) among all beings, as accepted by good men. The true nature of their characteristics, in aggregation and separation, will now be stated together with the reasons ; learn those accurately. Delusion, ignorance, upholding, says Ar^na Mijra, as the total absence of one would lead to the absence of the others also; attending = becoming subordinate to whichever of them is dominant for the time being; joined=so as to become one organic whole. Cf. as to all this, Yoga-sutra II, 18, and commentary, p. loi; Sahkhya-karika, Karika 12, with Va^aspati INIijra's comments on it. ^ Cf. Gita, p. 1 08, and the quotation in the Sahkhyatattvakau- mudi, p. 64. * I. e. characteristics, viz. obscurity (which seems to stand for Ignorance), delusion (which is false knowledge), and impiety (doing that which is known to be sinful and wrong). ' The original means, according to Nilaka«///a, wrong, unlawful conduct. As to all this cf. SCxnti Parvan (Moksha), chap. 1 94, st. 29. * I.e. apparently perpetually doing something. Cf. Gita, p. 108. ^ Cf. as to this, and generally also, Sahkhya-karika 13, and com- mentary of Va/C'aspati Mijra (p. 64). The blazing upwards of fire is said to illustrate the lightness of the quality of goodness which belongs to fire. 320 anugItA. want of liberality, indecision about actions \ sleep, haughtiness-, fear, avarice, grief, finding fault with good acts, want of memory^, immaturity (of intel- lect), nihilism^, violation of (the rules of) conduct, want of discrimination^, blindness, behaviour of the lowest^ quality, pride of performance without (actual) performance, pride of knowledge without (actual) knowledge, unfriendliness, evil disposition, want of faith, deluded convictions, want of straightforward- ness, want of knowledge*', sinful action, want of knowledge (of the subtle principle), stolidity '', lassi- tude, want of self-restraint, going into inferior ways ; all these qualities, O Brdhmawas ! are celebrated as being dark. And whatever other states of mind, connected with delusion, are found in various places in this world, all these are dark qualities. Constant talk in disparagement of gods Brahma;/as and Vedas, want of liberality, vanity, delusion^ anger, want of forgiveness likewise, and also animosity ^ According to Gita, p. io8, doing nothing — stolid laziness — is a mark of darkness. Cf. generally on this passage Gita, pp. 107, 118, 124 seq. ; Maitri, p. 49. 2 The same word as at Gita, pp. 116, 125 (headstrong in the latter passage should have been haughty). Cf. as to the word, A7zandogya, p. 383. ' Cf. Gita, p. 51. * The opposite of the belief mentioned at Gita, p. 126. ^ The same word as at Gita, p. 109. But the commentators render it here by hiwzsra, i. e. destructive. ^ I am not sure about the original word here, and the word next but one after this. The latter Ar^una Mijra renders by sukshma- tattvavedanam, which I have translated above in the text. The former seems to mean general unintelligence. ' Heaviness and dulness, induced by indolence, &c., Nilaka«///a. Lassitude is drooping from despondency. Going into inferior ways, Ar^una Mi.yra says, means falling into the inferior castes; Nilaka«//^a says it means love for base actions. * Not being cognisant of one's own shortcomings, Ar^una Mijra. CHAPTER XXI, 1 8. 321 towards people, this is considered to be dark con- duct. Whatever vain ^ actions (there are), and what- ever vain gifts, and vain eating, that is considered to be dark conduct. ReviHng, and want of forgive- ness, animosity, vanity, want of faith also, this is considered to be dark conduct. And whatever such people there are in this world, doers of sinful acts, who break through (all) regulations, they are all held to be dark. I will state the wombs appointed for these (men) of sinful actions. They go to the hell, (namely) the brute (species), to be born in the lower help; (or become) the immovable entities^, animals, beasts of burden, demons, and serpents, and worms, insects, birds, and also creatures born from eggs, and all quadrupeds, and idiots, deaf and dumb men, and whatever others are attacked by diseases generated by sin*. These dark, evil- conducted men, who are sunk in darkness, who bear the marks of their own actions, the current of whose (thoughts) is downwards"^, sink into dark- ness. I will now proceed to state their improve- ment and ascent; how, becoming men of meritorious actions, they attain to the worlds of those who per- form good acts^. Resorting to a contrary"^ (course of life), and growing old in (good) actions ^ they exert 1 Cf. Gita, p. 83. "" Cf. Gita, p. n6. ^ Such as trees and so forth, which are also forms of life. * This is aUuded to in some Smr/tis too. And cf. A7;andogya, p. 358, and the quotation in the commentary on Sahkhya-sutra V, 122. ^ Such, says Nilaka7//>5a, as to fit them for the nether world. See Tattvakaumudi, p. 1 13. As to marks, cf. p. 239 supra. * Cf Gita, p. 130. ' I. e. contrary to that already described as dark. ^ Nilaka«//^a renders this to mean * destroyed for Agnihotra and such ceremonies,' like the goat referred to above at p. 290. [8] Y 322 ANUciXA. themselves, and through the ceremonies (performed for them) by benevolent Brahma;ms devoted to their own duties, they go upwards to the same world (as the Brahma;ms) — the heaven of the gods. Such is the Vedic text. Resorting to a contrary^ (course of life), and growing old in their own duties, they become men in this world whose nature is to return ^ Coming to a sinful womb, as A'andalas^ or deaf, or lisping men, they attain to higher and higher castes in order ; going beyond the .Sudra womb, and (beyond) whatever other dark qualities there are which abide in the quality of darkness^ in the current (of this world). Attachment to objects of desire is laid down to be the great delusion. There, sages and saints and gods become deluded, wishing for pleasure. Dark- ness^, delusion, the great delusion, the great obscu- rity called anger, and death the blinding obscurity ; anger is called the great obscurity. I have now duly described to you, O Brahma/^as ! this quality of darkness, in full and accurately with reference to ^ See note 7 on last page. The sequence of ideas seems not to be properly brought out here. In the course of transmigration after their course of conduct is altered they become men, and then pro- ceed to heaven. This seems the real sense here. ^ To return to life and death, and so on, until they fit themselves for final emancipation. Cf. Apastamba II, 5, 11, lo-ii. ^ Cf. -Oandogya, p. 359. * This is not very clear, and the commentators give but little help. The meaning probably is, that they gradually, in course of improvement, cross beyond the 6"udra caste, and all those qualities or tempers of mind, and so forth, which have been stated to apper- tain to the quality of darkness. ^ Cf. Sahkhya-karika, pp. 47, 48, and Va-('aspati's comment. There these are identified with the ' afflictions ' of the Yoga-jastra — igno- rance, self-consciousness, affection, aversion, persistent attachment, and they are five divisions of false knowledge, or the quality of dark- ness, as it is here called. See, too, 6'vetajvatara (comm.), p. 284. CHAPTER XXII, 5. 323 its nature, and also its qualities, and also its source. Who, indeed, understands this properly ; who, in- deed, perceives this properly ? The definition of the essence of darkness is, that one sees the real in what is unreal. The qualities of darkness have been described to you in many ways. And dark- ness in its higher and lower ^ (forms) has been accu- rately stated. The man who always understands these qualities gets rid of all dark qualities. Chapter XXII. Brahman said : O best (of men) ! I will explain to you accurately the quality of passion. Learn, O noble ones! the action of the quality of passion. Injuring (others), beauty ^ toil, pleasure and pain, cold and heat, power^, war, peace, argument, repining^ endurance, strength, valour, frenzy, wrath, exercise and quarrel too, vindictiveness, desire, backbiting, battle, the thought (that this or that is) mine, preservation ^ slaughter, bonds, affliction, buying and selling, touching^ other people's weak points, by cutting, breaking, piercing ; fierceness and cruelty, vilifying, pointing out others' weaknesses, thinking of (this) world, harbouring evil thoughts, animosity, abuse, . ^ Generally and specifically, says Arg'una Mijra. ^ Ar^una Mijra says these mean pride of beauty and pride of power respectively. Cf. as to this list generally, IMaiiri, pp. 50, 51- ^ Cf. Sanatsu^ata, p. 168. * I presume this means solicitude for preserving what one has got. Cf. Gita, p. 48. •• Literally, piercing. ' Cutting, breaking, piercing,' further on, seem to indicate the greater or less offensiveness of the operation of ' touching others' weak points.' Y 2 324 ANUGITA. xJ uttering falsehoods, bad^ gifts, doubt, boasting, cen- sure, praise, laudation^, prowess, defiance, attendance (on another), obedience^, service, harbouring desire, management^ poHcy, heedlessness, contumely, belong- ings^, and the various decorations which prevail in this world, for men, for women, for living creatures, for articles, and for houses, vexation, and also want of faith, vows and regulations*^, and actions with ex- pectations, and the various acts of public charity^, the ceremony of Svaha, the ceremony of Svadha, the ceremony of Vashat^ salutation, both officiat- ing at sacrifices and im.parting instruction, and also sacrificing and study, gifts and acceptance of gifts, ex- piations, auspicious rites, the wish ' this may be mine and that may be mine,' affection generated by the qua- lities ^ treachery and likewise deception, disrespect and respect, theft, slaughter, disgust, vexing (oneself), wakefulness, ostentation, haughtiness, and attach- ment also, devotion, pleasure and delight, gambling, common scandal, association with women, devotion ^ I. e. to undeserving persons, Ar^una Mii'ra. Probably it in- cludes the other defects also pointed out at Gita, p. 120. As to doubt, see Gita, p. 63. ^ The one is attributing merits which do not exist, the other is merely parading merits which do exist. ^ Ar^una Mii-ra takes this literally to mean ' wish to hear.' * Cleverness in worldly affairs, Nilaka;;//ia. ^ Cf. Gita, passim, and see also Yoga-sutras II, 30, and com- mentary (pp. 127-129, Calc. ed.) '^ Fasts and other observances for special benefits. ■^ E. g. digging tanks and wells, &c. * Vashat and Svaha indicate offerings to gods, Svadha to the manes. See B;7'hadara?/yaka, p. 982, and Maw^ukya (Gauc/apada Karika), p. 443, and commentaries there. '•• I presume this means attachment to the operations of the qualiiies. Cf. Gita, p. 48. As to the wish just before, see Gita, pp.115, 116. CHAPTER XXIII, 3. 325 to dancing, and instrumental or vocal music, all these qualities, O Brahma?^as ! are described as passionate. The men who meditate on past, present, and future entities in this world \ who are always devoted to the triad — piety, wealth, and lust also- — who acting under (the impulse of) desires exult on the success of all their desires, these men, who are enveloped by passion, have (their) currents downwards l Born again and again in this world, they rejoice ^ and wish for the fruit appertaining to the life after death ^ and that appertaining to this world also. They give and re- ceive, and make Tarpa;^a°, and also sacrifice. The qualities of passion have been described to you in many ways, and the action of the quality has also been stated accurately. The man who always understands these qualities, gets rid of all passionate qualities. Chapter XXIII. Brahman said : Now I shall proceed to describe the third — the best — quality, beneficial to all creatures, and unblam- able, the duty of the good. Joy ', pleasure, nobility, enlightenment and happiness also, absence of stingi- ness, absence of fear, contentment, faith, forgiveness, courage, harmlessness, equability, truth, straight- forwardness, absence of wrath, absence of calumnia- ' I. e. who are always thinking of what they have done and what they have to do, and so forth. Cf. Gita, pp. 1 15, 1 16. 2 And not that which is higher than these, viz. final emancipation. =' See p. 321 and note 5 there. " Cf. inter alia, Gita, p. 48. » Viz. heaven. Cf. Gita, p. 48. •"' I.e. offerings to the manes. ■^ Cf. p. 300 supra, and 6'anti Parvan (Moksha), chap. 194, st. 34; chap. 2 1 9, St. 36. For nobility, Ar^una INIijra has manircstatiou of joy. o 26 ANUGITA. tion, purity, dexterity, valour. He who possesses the piety of concentration of mind, (holding) knowledge to be vain ', (good) conduct vain, service vain, and labour vain, he attains the highest in the next world. Devoid of (the notion that this or that is) mine, devoid of egoism, devoid of expectations, equable everywhere, not full of desires, (to be) such is the eternal duty of the good. Confidence, modesty^, forgiveness, liberality, purity, freedom from laziness, absence of cruelty, freedom from delusion, com- passion to (all) creatures, absence of backbiting, joy, contentment, joviality, humility, good behaviour, purity in all action for (acquiring) tranquillity ^, righteous feelings, emancipation *, indifference ^% life as a Brahma/'arin, abandonment on all hands, freedom from (the notion that this or that is) mine, freedom from expectations '^, unbroken piety ', (holding that) gifts (are) vain, sacrifices vain, learning vain, vows vain, receipt of gifts vain, piety vain, penance vain. Those talented Brahma;^as in this world, whose conduct is of this description, who adhere to the quality of goodness, abiding in the seat of the Brah- man^, perceive (everything) aright. Getting rid of all ^ Such is Nilaka«///a's reading, and he takes knowledge to mean mere knowledge derived from books, &c. Ar^una Mi^ra has a dif- ferent reading for vain, which he interprets to mean ' wish for fruit.' ^ See Sanatsuo'atiya, p. 162. ^ I.e. pure and straightforward conduct in the performance of whatever is done for attaining final emancipation. ■* Of other people from sorrow, Ar^una Mi^ra. ° The state of being unconcerned, udasina, Nilaka;///za. " Cf Gita, p. 60, inter alia. '' Aro-una Mlsva understands the original here to mean ' not being under the control of another.' ** I. e. the source of the Vedas, according to Nilaka«///a. The supreme is called Brahmayoni, the original word here, at iSveta- CHAPTER XXIII, 14. 327 sins, and free from grief, those talented men reach heaven, and create (various) bodies \ The power of governing, self-restraint, minuteness^, these those high- souled ones make (for themselves) by (the operations of their own) minds like the gods dwelling in heaven. They are said to have their currents upwards ^ and to be gods, and of the quality of goodness * ; and having gone to heaven they verily change in various ways, by means of nature ^ They obtain and divide'' whatever they desire. Thus, O chiefs of the twice- born ! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities jvatara, p. 354, where Brahman is rendered to mean Prakr/ti by 6"ahkara. See Sanatsu^c^atiya, p. 1 86, note 6, and Taittiriya-ara«yaka, p. 894. As to the probable sense here, see p. 339, note 2 infra. ^ I.e. for themselves. Cf. p. 345 infra; Yoga-sutras, p. 227; and Br/Tiadarawyaka, p. 849. ^ These include, according to NilakawMa, the other qualities of the same class unnamed here, for which see Yoga-sutra III, 44 (p. 207). The power of governing, i. e. producing, destroying, or combining worldly objects as one pleases ; self-restraint, i. e. in the presence of tempting objects ; minuteness = power of becoming as minute as one pleases. The other qualities are lightness, large- ness, and heaviness ; power of attracting everything so as to be near oneself (e. g. touching the moon with the finger), power of obtaining one's wish. ' Cf. p- 321 supra and note 5. Ar_§-una Mi^ra, and Nilaka;////a also, here render it by ' those who go upwards.' As to which, see Gila, p. 109. * Cf. for this sense, which is given by Ar^na Mi^ra, Safikhya- sara, p. 19. ^ NilakawMa says this means that they change their minds for purposes of enjoyment by means of the impression of previous enjoyments. The changes, however, seem to be those above referred to — minuteness, &c., and the acquisition of other bodies. As to na- ture, cf.Gita, pp. 58 and 1 1 2,with the correction made at p. 31 8 supra. *■' This is not quite clear. Docs it mean distribute among them- selves or others ? 328 ANUGITA. of goodness have been specifically described, and the operation of the qualities has been accurately stated. The man who always understands these qualities, enjoys the qualities \ but is not attached to the qualities. Chapter XXIV. Brahman said : The qualities cannot be explained altogether dis- tinctly (from one another). Passion, goodness, and darkness likewise are seen mixed up (with one another). They are attached to one another, they feed on one another. They all depend on one another, and likewise follow one another ^. There is no doubt of this, that as long^ as there is goodness so long darkness exists. And as long as goodness and darkness, so long is passion said (to exist) here. They perform their journey together, In union, and moving about collectively. For they act with cause or without cause ^ moving in a body. Of all these acting with one another, but differing in development, the increase and diminution will now be stated. Where darkness is increased, abiding ^ in the lower entities, there passion should be understood to be little, and goodness likewise to be less. Where ^ Cf, Gita inter alia, p. 104. ^ Cf. p. 318 supra. ' So Ar^una Mi^ra. Nilaka?////a says on this, ' However much goodness may be increased, it is still held in check by darkness, and thus there is the continual relation of that which checks and that which is checked between the three qualities ; hence they are alike. So also passion being increased, holds goodness and darkness in check. The sense seems to be that the qualities dominate all in this world and exist together though varying in strength ' (Gita, p.73). * I. e. spontaneously, Ar^una Mijra. Cf. 3'anti Parvan (Moksha), chap. 194, St. 35. " It is in the lower species that darkness is predominant. CHAPTER XXIV, I4. 329 passion is developed, abiding in those of the middle current \ there darkness should be understood to be little, and goodness likewise to be less. And where goodness is developed, abiding in those of the upward current -, there darkness should be understood to be little, and passion likewise to be less 'K Goodness is the cause of the modifications in the senses, and the enlightener^ For there is no other higher duty laid down than goodness. Those who adhere to (the ways of) goodness go up ; the passionate remain in the middle ; the men of the quality of darkness, being connected with the lowest quality, go down ^. The three qualities abide in the three castes thus : darkness in the 6^ildra, passion in the Kshatriya, and the hiehest, eoodness, in the Brahma;za '"'. Even from afar'^, darkness, goodness, and passion also, are seen to have been together and moving about collectively. We have never heard of them (as existing) separately. Seeing the sun rising, evil- doers are alarmed, and travellers, suffering trouble from the heat, feel the warmth. The sun is good- ness developed, evil-doers likewise are darkness, and the heat to the travellers is said to be a property of ^ I. e. the human species, Ar^una INIijra. Cf. Gita, p. 109. 2 See Gila, p. 109, also p. 327 supra. In his Sahkhyatattva- kaumudi, Va/C-aspati ^Nlijra applies the epithet to Yogins (see p. 13 of Taranath's edition, and the editor's note there). ^ Cf. Gita, p. 108. * Cf. Gita, p. 108. The modifications of the senses constituting perception by them is an operation of the quality of goodness. This seems to be the meaning of the text ; as to this, cf. Tattva- kauniudi, p. 14 (Taranath's edition). ^ See Gita, p. 109 ; the words are nearly identical. « Cf. .STmii Parvan (Moksha), chap. 188, st. 15. The Vaijya is omitted here. ■^ I. e. Ari,ama Misva. says, even after much observation. 330 ANUGITA. passion \ The light in the sun is goodness; the heat is the qiiahty of passion ; and its ecHpse on the Parvan^ days must be understood to be of the quahty of darkness. So in all shining bodies, there exist three qualities. And they act by turns in the several places in several ways. Among immovable entities, darkness is in the form of their belonging to the lower species; the quahties of passion are variable; and the oleaginous property is of the quality of goodness ^ The day should be understood to be threefold, the night is stated to be threefold, and likewise months, half-months, years, seasons, and the conjunctions*. Threefold are the gifts given ^ threefold the sacrifices performed, threefold are the ^ This illustrates the existence of the qualities as one body. Even the enlightening sun, which embodies the quality of goodness, produces effects which belong to the other qualities. The fear and sorrow which evil-doers, that is thieves, feel, is an effect of the rising of the sun, which appertains to the quality of darkness, and the heat as being the cause of vexation and consequent delusion to travellers, appertains to the quality of passion. ^ I. e. the days of the moon's conjunction or opposition. ^ I understand this to mean that in the ' immovable entities' the three qualities co-exist ; the birth in the lower species is an effect of darkness ; the variable qualities, viz. the heat, &c., as Ar^una INIijra says, are the properties of passion ; and the oleaginous properties among them appertain to goodness, as, says Aro-una Mi^ra, they are sources of pleasure (cf. Gila, p. ii8). Nilaka«//^a says, ' Immovable entities being very unintelligent, darkness is very much developed among them,' but this last, as an interpreta- tion of tiryagbhavagata, appears to me to be alike unwarranted and inappropriate here. * Does this mean the period about the close of one and beginning of another yuga or age ? That is the only sense ejusdem generis with the words preceding it that I can think of; yet the jump from years to yuga-sandhis is a long one. ° Cf. Gita, p. 1 20. With reference to some, at least, of the things enumerated here, the division would be rather fanciful. CHAPTER XXIV, 25. 331 worlds, threefold the gods, threefold the (depart- ments of) knowledge, and threefold the path \ The past, the present, and the future ; piety, wealth, and lust; the Pra/^a, the Apana, and the Udana; these are the three qualities. And whatever there is in this world, all that is (made of) these three qualities^ The three qualities — goodness, passion, and darkness also — are always acting unperceived. The creation of the qualities is eternal. Darkness, unperceived, holy^, constant, unborn, womb, eternal, nature, change *, destruction, Pradhana, production and ab- sorption, not developed, not small, unshaking, im- movable, immutable, existent and also non-existent^ — all these, the unperceived, (consisting) of the three qualities, is said to be. These names should be learnt by men who ponder on matters relating to the self. He who understands correctly all the names of the unperceived, and the qualities, and its pure opera- tions, he, freed from the body, understanding the truth about (all) distinctions, and being free from all misery, is released from all qualities. ^ See these three mentioned at Z/?andogya, pp. 340-359- As to departments of knowledge, cf. Gita, p. 84; Ar^una Mi^ra reads, ' threefold the Vedas.' 2 The universe is all developed from the Prakmi, which is merely the three 'qualities in equilibrium.' Cf. Sankhya-sutra I, 61. ^ Because it gives final emancipation to one who discriminates it from Purusha, Ar^una INIi^ra. Cf. Sankhya-sutra II, i seq., and Sahkhya-karika, p. 56 seq., and commentary. For another list of names of Prakr/'ti, see 5'vetajvatara (comm.), p. 283. * Nature is not a development from anything, and hence is called avikr/ti in Sahkhya-karika 3 ; but ' cliange ' here probably means the whole aggregate of Vikmis, ' changes ' or developments, which make up Prakr/ti ; or by a different derivation il may, perhaps, also mean that from which all development or change takes place. "> See Sankhya-sutra V, 52-56 ; and also I, 26, and commentary here. The Vedantins speak of Maya— which answers to what the ,32 ANUGITA. Chapter XXV. Brahman said : From the iinperceived was first produced the great self\ of great intelhgence, the source of all qualities ^ ; it is said to be the first creation. That great self is signified by these synonymous terms — the great self, intelligence, Vish/^u ^ 6"ish?m, K^ambhu, the valiant, the understanding, means of knowledge, means of perception, and likewise cogni- tion, courage, memory. Knowing that (great self), a learned Brahma;za comes not by delusion. It has hands and feet on all sides ^, it has eyes, heads, and faces on all sides; it stands pervading everything in the world ^. The being of great power is stationed in the heart of all. Minuteness ^ lightness, (the power of) obtaining (everything) (are his) ; he is the governor, the light, inexhaustible. Now people who comprehend the understanding, and who are always possessed of a good heart, who practice meditation, who are constant at concentration of mind, who are true to their promises, and whose senses are subdued, who are possessed of knowledge, who are not ava- ricious, who have subdued wrath, whose minds are clear, who are talented, who are devoid of (the thought that this or that is) mine, who are devoid of egoism, Sankhyas call Prakr/ti (see ■S'vetaj'vatara, p. 340, and Sahkhya-siitra I, 69, and commentary there) — as ' sattvasattvabhyamanirvaX'ya.' ^ I.e. the understanding, on which see Sankhya-sutra 1,61-64. It is called being (Purusha) further on, as it dwells in the body (Puri). "^ I.e. of the effects of all qualities (namely, the universe; cf Gita, p. 48), Nilaka7////a. ^ I. e. all-pervading, Ar^i?-una Mi>rra. On the whole passage, see Sahkhya-sara, pp. 15, 16, and note 3 on page 333 infra. •* As, says Ar_§'una Mi.yra, it is the source of all activity. ^ The words are identical with those at Gita, p. 103. * See p. 327 supra. CHAPTER XXVI, 2. 333 these being emancipated, attain greatness \ And the talented man who understands that high and holy goal, the great self 2, he among all people comes not by delusion. The self-existent Vish;m is the Lord in the primary creations ^ And he who thus knows the lord lying in the cave ^ the transcendent, ancient being, of universal form, and golden ^ the highest goal of those possessed of understanding, that talented man, abides transcending the under- standing ^. Chapter XXVI. Brahman said : That Mahat which was first produced, is (after- wards) called egoism ; when it is born as (the feeling itself) " I, that is said to be the second creation. That egoism is stated to be the source of all entities ^ ^ I. e. says Ar^una Mi^ra, the world of the understanding. Does this mean the world of Hira;/yagarbha ? The understanding is said to be the ' subtle body ' of Hira«yagarbha (Vedanta Paribhasha, p. 46). Probably the reference spiritually interpreted is to the state in which egoism and all its products are non-existent. ^ Literally, ' the high and holy passage to the great self.' ^ The INIahat first manifests itself as Vishwu before it manifests itself as Brahman or ^'iva (Sahkhya-sara, p. 16), hence he is said to be the Lord in the primary creation. It may be added, that in the Sahkhya-sara where this passage is quoted the original word rendered 'cognition' above (khyati) does not occur, but in lieu of it occurs Brahman. The sentence ' And the talented man ' &c. is also wanting there. * Le. the understanding. See 5ahkara on 6"vetaj-vatara, p. 329; Ka///a, p. 100. *■' Source of enlightenment, Ar^una Mijra. Cf. ]\Iu;;r/aka, pp. 303- 308 (gloss). « L e. attaching himself to the Purusha, as the never-changing reality, and rising above Prakr/ti and its manifestations. ■^ L e. when the INIahat develops into the feeling of self-conscious- ness— I — then it assumes the name of egoism. * See on this Sahkhya-sara, Hall's Introd. p. 31, note. A 334 ANUGITA. that from which the changes take place ^ ; it is full of light, the supporter of consciousness ; it is that from which the people are produced, the Pra^apati. It is a deity, the producer of the deities, and of the mind ; it is the creator of the three worlds. That which feels ^ thus — ' I am all this' — is called (by) that (name). That eternal world is for those sages who are contented with knowledge relating to the self, who have pondered on the self, and who are perfected by sacred study and sacrifice. By ^ consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them); and as that from which the changes take place, it causes all this to move ; and by its own light, it likewise charms the world. ^ So Ar^una Mura. Nilaka;///?a says it means 'born from the change, or development, viz. Mahat.' The Sahkhya-sSra, p. 17, however, shows it means ' appertaining to the quality of goodness.' See also Sahkhya-kai-ika 25, and commentary there, which is of great help here. The sense is this : Egoism is of three descriptions ; it appertains to the quality of goodness, and as such is the creator of the deities and mind, the deities being those presiding over the ten senses (cf Sahkhya-sara, p. 17); it is full of light, or apper- tains to the quality of passion (cf. ibid.), and as such imparts to the other two qualities their virtue of activity (cf. Sahkhya-karika commentary, p. 91, Taranath's ed.) ; it is also of the quality of darkness, and as such the producer of the triple world (see ibid.) See Sahkhya-sutra II, 17, 18, and comment, where a view some- what different in one or two details is stated. ^ Sahkhya-sara, p. 16; Saukhya-karika 24, p. 89 (Taranath's ed.) ^ Ar_§^una Mi^ra says that the words Ahahkara &c. are here ex- plained; qualities here means objects, as at Gita, p. 55. The meaning of the first clause is, that the feeling that the objects are for oneself, and therefore enjoying them, gives the name of Ahahkara to the principle in question; its creation of all the elements gives it the name of Bhutadi. It is called Vaikarika, as the cause of the various activities and developments going on. The last clause seems to be an explanation of the epithet Tai^asa, also applied to egoism. CHAPTER XXVII, 7. 335 Chapter XXVII. Brahman said : From egoism, verily, were the five great elements born — earth, air, space, water, and light as the fifth. In these five great elements, in the operations of (perceiving) sound, touch, colour, taste, and smell, creatures are deluded'. When, at the termination of the destruction of the great elements, the final dissolution approaches, O talented one ! a great danger for all living beings arises 2. Every entity is dissolved into that from which it is produced. They are born one from the other, and are dis- solved in the reverse order ^. Then when every entity, movable or immovable, has been dissolved, the talented men who possess a (good) memory^ are not dissolved at all. Sound, touch, and like- wise colour, taste, and smell as the fifth ; the operations (connected with these) have causes", and are inconstant, and their name is delusion. Caused by the production of avarice ^ not different from one another'^, and insignificant ^ connected with flesh and blood, and depending upon one another, ^ The contact of the objects of sense with the senses is the source of delusion. ^ Cf. Gita, p. 107, and note i there. ^ Cf. Sahkhya-sutra I, 121, and p. 387 infra. * I. e. knowledge of the truth, Ar^una Mijra. " Hence, as they have a beginning, they also must have an end, and hence they are inconstant. * This and following epithets expand the idea of inconstancy. '' Being all in substance connected with the Prakr/ti, the material world, so to say. * Containing no reality, Nilakaw///a. 336 anugIta. excluded from the self^ these are helpless and powerless. The Pra;;a and the Apana, the Udana, the Samana, and the Vyana also, these five winds are also joined to the inner self^, and together with speech, mind, and understanding make the eight constituents of the universe ^ He whose skin, nose, ear, eye, tongue, and speech are restrained, and whose mind is pure, and understanding un- swerving^, and whose mind is never burnt by these eight fires ^, he attains to that holy Brahman than which nothing greater exists. And the eleven organs, which are stated as having been produced from egoism — these, O twice-born ones! I will describe specifically. The ear, the skin, the two eyes, the tongue, the nose also as the fifth, the two feet, the organ of excretion, and the organ of generation, the two hands, and speech as the tenth ; such is the group of organs, the mind is the ele- venth. This group one should subdue first, then the Brahman shines (before him). Five (of these) are called the organs of perception, and five the ^ Nilaka«//^a apparently takes the original here to mean of gross nature, not subtle, such as anything connected with the self would be. They are helpless and powerless without support from other principles, and mainly the self. ^ He here states what is more closely connected with the self, and, as Nilaka«//ia puts it, accompanies the self till final emancipa- tion. The inner self NilakawZ/za takes to mean the self associated with egoism or self-consciousness. ^ Nilaka;;/^a cites certain texts to show that the perceptive senses work only through the mind, and that the objects of the senses are produced from the senses, and hence the universe, he says, is con- stituted of the eight enumerated above. * I. e. from the truth. ^ I. e. vexed by the operations of any of these. CHAPTER XXVII, 24. 337 organs of action. The five beginning with the ear are truly said to be connected with knowledge. And all the rest are without distinction connected with action. The mind should be understood to be among both\ and the understanding is the twelfth. Thus have been stated the eleven organs in order. Understanding these ^, learned men think they have accomplished (everything). I will now proceed to state all the various organs. Space ^ is the first entity ; as connected with the self it is called the ear ; likewise as connected with objects (it is) sound ; and the presiding deity there is the quarters. The second entity is air; it is known as the skin as connected with the self; as connected with objects (it is) the object of touch ; and the presiding deity there is lightning. The third (entity) is said to be light ; as connected with the self it is called the eye ; next as connected with objects (it is) colour ; and the presiding deity there is the sun. The fourth (entity) should be understood to be water ; as con- nected with the self it is called the tongue ; as con- nected with objects it is taste ; and the presiding deity there is Soma, The fifth entity is earth ; as connected with the self it is the nose ; as con- nected with objects likewise it is smell ; and the presiding deity there is the wind. Thus are the five entities stated to be divided among the three ^ I will now proceed to state all the various organs, ^ Cf. Sankhya-karika 27 ; Sahkhya-sara, p. 17, 2 Cf. Ka///a, p. 148. ^ Cf, Lalita Vistara (translated by Dr. R. Mitra), p. 11. * The above sentences show the entities in the three different aspects mentioned, which correspond to each other; the ear is the sense, that which is connected with the self; sound is the object of that sense, as connected with the external world; and the [8] Z 338 ANUGITA. As connected with the self, the feet are mentioned by Brahma;^as, who perceive the truth ; as connected with objects it is motion ; the presiding deity there is Vish;ni. The Ap^na wind, the motion of which is downward, as connected with the self, is called the organ of excretion ; as connected with objects It is excretion^ ; and the presiding deity there is Mitra. As connected with the self the generative organ is mentioned, the producer of all beings ; as connected with objects it is the semen ; and the presiding deity there is Pra^apati. Men who understand the Adhya- tma speak of the two hands as connected with the self; as connected with objects it Is actions; and the presiding deity there is Indra. Then first, as connected with the self, is speech which relates to all the gods ; as connected with objects it is what is spoken; and the presiding deity there is fire. As connected with the self they mention the mind, which follows after the five entities 2; as con- nected with objects it is the mental operation ; the presiding deity there is the moon. Likewise (there is) egoism, the cause of the whole course of worldly life, as connected with the self; as connected with objects, self-consciousness ; the presiding deity there is Rudra. As connected with the self, they men- tion the understanding impelHng the six senses^; quarters, Dilc, are the deities presiding over the senses ; as to this cf. Sahkhya-sara, p. 17, and Yedanta Paribhasha, p. 45, which show some discrepancies. The distinctions of Adhyatma &c. are to be found in the Upanishads; cf. inter alia, A7/andogya, p. 227, and cf. Gita, p. 77. ' As to the original word, cf. inter alia, ^vetajvatara, pp. 197-202. ^ This probably means the five senses which can perceive only when associated with the mind. See p. 268 supra. ^ The understanding is called the charioteer at Ka///a, p. in. CHAPTER XXVII, 39. 339 as connected with objects that which is to be un- derstood ; and the presiding deity there is Brah- man. There are three seats for all entities — a fourth is not possible — land, water, and space. And the (mode of) birth is fourfold. Those born from eggs, those born from germs, those born from perspira- tion, and those born from wombs — such is the four- fold (mode of) birth of the group of living beings ^ Now there are the inferior beings and likewise those moving in the air. Those should be understood to be born from eggs, as also all reptiles. Insects are said to be born from perspiration ; and worms of the like description. This is said to be the second (mode of) birth, and inferior. Those beings, however, which are born after the lapse of some time, bursting through the earth, are said to be born from germs, O best of the twice -born! Beings of two feet or more than two feet, and those which move crookedly, are the beings born from wombs. Understand about them also, O best of men ! The eternal seat (where) the Brahman - (is to be attained) should be under- stood to be twofold — penance^ and meritorious action. Such is the doctrine of the learned. Action should be understood to be of various* ^ Cf. ^/iandogya, pp. 404-406, and glosses; Aitareya, p. 243; Vedanta Paribhasha, p. 47; Sahkhya-sGtra V, in; Manu I, 43; Max Miiller's note at p. 94 of his A7/andogya in this series. ^ So Nilaka«/>^a, but he also adds that this means birth as a Brahmawa, which seems to be quite wrong. Ar^xma Mii'ra's 'means of acquiring Brahman' is right. See p. 369 infra. ^ I. e., I presume, ' knowledge.' ^Sankara has so interpreted the word at Muw^/aka, p. 270, and Ka//?a, p. 127, and elsewhere; and see Sanatsu^atiya, p. 166 supra. * Another reading is ' of two kinds.' But I prefer this, as three kinds are mentioned further on. Z 2 340 ANUGITA. descriptions, (namely) sacrifice, gift at a sacrifice, and sacred study \ for (every one) who is born I Such is the teaching of the ancients. He who duly understands this, becomes possessed of concen- tration of mind, O chief of the twice-born! and know, too, that he is released from all sins. Space ^ is the first entity ; as connected with the (indivi- dual) self it is called the ear; as connected with objects likewise it is called sound ; and the presiding deity there is the quarters. The second entity is air ; as connected with the (individual) self it is called the skin ; as connected with objects it is the object of touch; and the presiding deity there is the lightning. The third is called light; as connected with the (individual) self it is laid down to be the eye; next as connected with objects it is colour; the presiding deity there is the sun. The fourth should be understood to be water; as connected with the (individual) self it is stated to be the tonp-ue; as connected with objects it should be understood to be taste; the presiding deity there is Soma. The fifth element is earth ; as connected with the (individual) self it is called the nose; as connected with objects likewise it is called smell ; the presiding deity there is V4yu. Thus have I ' Cf. as to this ^/zandogya, p. 136, which justifies our rendering, though the commentator Ar^una Mijra seems to understand the passage differently. 2 Ar^una Mi^ra seems to understand this to mean ' twice-born.' ^ This is a repetition of what occurs at p. 337, and apparently is spurious. But two of theMSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the pas- sage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here. CHAPTER XXVII, 49. 34 1 accurately described to you the creation^ as connected with the (individual) self. A knowledge of this, O ye who understand piety! is here obtained by those who possess knowledge. One should place all these together, (viz.) the senses, the objects of the senses, and the five great elements, and hold them by the mind-. When everything is absorbed into the mind, the pleasures of (worldly) life=* are not esteemed. The learned (men) whose understandings are pos- sessed of knowledge esteem the pleasure derived from that*. Now^ I shall proceed to describe that discarding of all entities by (means) gentle and hard^ which produces attachment to subtle^ (topics), and is sanctifying. The (mode of) conduct in which qualities are not (treated as) qualities ^ which is free from attachment, in which one lives alone ^ which is uninterrupted l^ and which is full of the Brahman^S is called happiness (dwelling) in one aggregate ^^ ^ I am not quite sure that this is a correct rendering. But I can think of none better, and the commentators afford no help. 2 Nilaka«//za says, ' Thinking that the great elements are not dis- tinct from the senses, one should hold them absorbed in the mind.' Ar^una Mijra says, ' In the mind as their seat they should be placed,' as being not distinct from the mind, I presume. Cf. Ka//^a, p. 148. 3 Literally, ' birth.' * From knowledge, I presume. The commentators afford no help. '^ Ar^una Mi^ra's text appears to commence a new chapter here. ^ Such as meditation or upasana, and prawdyama or restraint of life-winds respectively, Ar^una Mijra. ■^ Cf p. 310 supra. « I. e. bravery, learning, &c. are treated as not being merits, as they cause pride, &c., Nilaka«///a. 9 I. e. in solitude, Nilaka;///ia ; devoting oneself to the self only, Arg-una Mijra. Cf. also p. 284 supra, note 4. >" Or, says Nilaka«///a, free from any belief in distinctions. " Another reading would mean ' which exists among Brahmawas.' ^2 I. e. all collected together, I presume. 342 ANUOiTA. The learned man who absorbs objects of desire from all sides, as a tortoise (draws in) his limbs ^, and who is devoid of passion, and released from everything 2, is ever happy. Restraining objects of desire within the self^, he becomes fit for assi- milation with the Brahman ■*, having his cravings destroyed, and being concentrated in mind, and friendly and affectionate^ to all beings. The fire of the Adhyatma^ is kindled in a sage by his abandoning the country \ and by the restraint of all the senses which hanker after objects of sense. As fire kindled with fuel shines forth with a great blaze, so the great self^ shines forth through the restraint of the senses. When one with a tranquil self perceives all entities in one's own heart, then being self-illumined^, one attains to that which is subtler than (the most) subtle (thing) ^^, and than which there is nothing higher. It is settled, that the body in which the colour" is fire, the flowing^^ ^ Cf. Gita, pp. 50, 51, and ^anti Parvan (Moksha Dharma) I, 51, where the phrase is precisely the same as here. ^ I. e. from all bonds, I suppose. See p. 292 supra. 3 Cf. Gita, p. 51. * Cf. Gita, p. no. ' Cf. Gita, p. 68. * I.e. experience, NilakawMa. It means direct perception of the relations between the supreme and individual self. Cf. Gita, p. 1 1 1. ■^ As opposed to forests. See Sanatsu^atiya, p. 159, note 9. ^ This must mean here the supreme self, apparently. ^ I. e. being devoted to the self only, Ar^-una Mi.fra. The ordinary meaning of the word, however, is one who has direct experience or perception without the aid of senses, &c. Cf. Br/ha- dara^yaka, p. 765, and .Sariraka Bhashya, pp. 648, 784, &c. ^^ Nilaka«Ma says, ' The supreme Brahman which is subtler than the Brahman within the lotus-like heart.' ^^ I. e. that which perceives colour, viz. the sense, Ar^una Mijra. This applies to the analogous words coming further on. '- I. e. taste, says Ar^una Mijra, which seems to be more correct than Nilaka«///a's blood and such other liquid elements of the body. CHAPTER XXVII, 59. 343 (element) water, and the feeling of touch Is air, the hideous holder of the mud^ is earth, and likewise the sound is space ; which is pervaded by disease and sorrow ; which is surrounded by the five currents-; which is made up of the five ele- ments; which has nine passages^ and two deities^; which is full of passion; unfit to be seen •'^; made up of three qualities and of three constituent ele- ments"; pleased with contacts"; and full of delusion^; — this same (body), which is difficult to move in this mortal world, and which rests on the real (entity)^, is the very wheel of time w^hich rotates in this world ^^. It is a great ocean, fearful and unfathom- able, and is named" delusion. The world, j;ogether with the immortals, should cast it aside, curtail it, ^ I. e. the flesh, bone, and so forth, Nilaka«//^a ; the mucus in the nose, Ar^na Mijra. 2 I.e. the senses. Cf. p. 238 supra, note 7. ^ Cf. Gita, p. 65. * See Sanatsu^atiya, p. 187 supra. ^ As being unholy, Nilaka7///^a ; as the bodies of Kaz/^/alas &c. when seen are productive of sin, Ar_^una Mi^ra. See p. 155 supra. ^ Viz. vata, pitta, .rleshma, or wind, bile, and phlegm. The dhatus are sometimes spoken of as seven. See Yoga-sfitras, p. 192 ; Taitt. Ar. p. 874, commentary, and p. 246 supra. See, too, however, -Sveta^vatara, commentary, p. 287. '' Which is delighted only by contact with food and so forth, not otherwise, Nilaka«//^a. * I. e. cause of delusion. The original word for ' it is settled ' at the beginning of this sentence is otherwise rendered by Ar_o-una Mi^ra. He takes it to mean ' in this light (namely, as above stated) should one contemplate the body.' The other rendering is Nilaka;////a's. * I. e. the self, Ar^una ]\Ii.rra ; the understanding, Nilaka«*/ia ; difficult to move = difficult to adjust if attacked by disease, &c., NilakawMa. ^" It is owing to this body that the self becomes limited by time, Ar^na Mijra. Nilaka«//^a's gloss I do not follow. Cf. p. 187 supra, and p. 355 infra. " I. e. characterised by delusion, Ar^mna Mijra. A 344 ANUGITA. and restrain it^. Desire, wrath, fear, avarice, trea- chery, and falsehood also, (all these), which are difficult to get rid of, the good do get rid of by restraint of the senses ^. And he who in this world has vanquished the three qualities and the five constituent elements ^, obtains the highest * — the infinite — seat in heaven. Crossing the river of which the five senses are the lofty banks, the agita- tion of mlnd^ the mighty waters, and delusion the reservoir", one should vanquish both desire and wrath. Freed from all sins, he then perceives that highest (principle), concentrating the mind within the mlnd'^, and seeing the self within the self^ Understanding everything, he sees the self with the self in all entities as one^ and also as various, ^ I am not sure about the meaning here. Ar^una M'ura says, (reading vimget, ' send forth,' for vikshipet, ' cast aside,') * send forth at the creation, curtail at the dissolution, and restrain at the final emancipation.' The commentary reads rodhayet, which we have adopted above. The text in the same copy, however, is bodhayet. Ar^una Mij-ra adds, as far as I can make out from an incorrect copy : ' as in this life everything is accomplished by these actions ' (namely, I suppose, the casting aside, &c.) NilakawMa says, ' This same thing is the cause of creation, destruction, and knowledge,' reading bodhayet. ^ Qf_ qj^^^ p. 57- ' I. e. the five great elements, as stated in Williams' Dictionary, citing Y^iiavalkya III, 145. See ^'anti Parvan (Moksha), chap. 182, St. 16 ; chap. 184, st. i. * I. e. the seat of the Brahman, Nilaka«//^a. '^ See Gita, p. 66, where the word is the same, viz. vega. ® From which, namely, the river issues. Cf. for the whole figure, .S'anti Parvan (Moksha), chap. 251, st. 12. ■^ The mind = the lotus-like heart, NilakawMa. Cf. Gita, p. 79. Concentrating = withdrawing from external objects, &c. ^ I.e. in the body, Nilakaw/^a. See p. 248. ' Cf. Gltd, p. 83, and note 4 there. Nilakaw/z^a says, ' as one, i. e. by direct perception of the unity of the individual and supreme, and as various, i. e. in the all-comprehending form.' CHAPTER XXVIII, 2. 345 changing from time to time^ He can always perceive (numerous) bodies like a hundred lights from one light. He verily is Vishwu, and Mitra, and Varu^a, Agni, and Pra^apati. He is the supporter, and the creator. He is the lord whose faces are in all direc- tions 2. (In him) the great self— the heart of all beings — is resplendent. Him, all companies of Brah- ma;/as, and also gods, and demons, and Yakshas, and Pi^a/C-as, and Pitr/s, and birds, and the bands of Rakshases, and the bands of Bhlitas^ and also all the great sages, ever extol. Chapter XXVHI. Brahman said : Among men the royal Kshatriya is the middle* quality; among vehicles the elephant ^ and among denizens of the forest the lion ; among all sacrificial animals the sheep, and among the dwellers in holes the snake ; among cattle also the bull, and among ^ I. e. creating or acting, Ar^una Mi^ra. I think it probable that it was meant to go with the preceding words. See Gita, p. 83 note; but, for this, 'changing' must be in the accusative. It is in the nominative. As the original stands, and on Ar^una INIiira's interpretation, the sense seems to be that when he is about to engage in the work of creation, he can obtain as many bodies as he likes. Nilaka;;//ia compares AVmndogya, p. 526. And see pp. 249, 327 supra. Can always perceive = invariably obtains when he wishes. 2 Cf. Gita, pp. 83, 93, and note i there. » Cf. Gita, pp. 85,118. * I.e. passion — that quality is dominant in the Kshatriya, NilakawMa. See p. 329 supra. ^ Commenting on Gita V, 18 (p. 65) 6'ahkara calls the elephant atyantatSmasa, belonging entirely to the quality of darkness. 346 ANUGITA. females a male ^ The Nyagrodha, the 6'ambu, the Pippala, and likewise the ^'almali, the 6'in5apa, and the Meshasrmga, and likewise the bamboo and willow ^i these are the princes among trees in this world, there is no doubt of that. The Himavat, the Pariyatra, the Sahya, the Vindhya, the Trikd/avat, the ^'veta, the Nila, the Bhasa, and the Kosh///avat mountain, the Mahendra, the Guruskandha, and likewise the Malyavat mountain, these are the princes among mountains 3. Likewise the Maruts are (the princes) among the Ga;^as ; the sun is the prince among the planets, and the moon ^ among the Nakshatras; Yama is the prince among the Pitr/s, and the ocean among rivers ; Varu7^a is the king of the waters, and Indra is said to be (the king) of the Maruts. Arka is the king of hot (bodies), and Indu is said to be (the king) of shining bodies. Fire Is ever the lord of the elements^ and B7'/haspati of Brahma;zas ; Soma is the lord of herbs, Vish;m is the chief among the strong ; Tvash/re Is the prince 1 As to the constructions here, cf. generally Gita, p. 88, and see the remarks of Ramanu^a and A'idhara on Gita X, 2 1 . The meaning here is, of course, the male is ruler over females. 2 I do not know what distinction is intended between these two. Generally ki/^aka is used for the hollow bamboo, which whistles when the wind blows through it. ^ Some of these mountains are mentioned in Patafi^ali. See Introduction. * This Hst may be compared with that at Gita, chapter X. Sometimes the same object occurs more than once with reference to more than one class ; thus the moon occurs as lord of Naksha- tras, of shining bodies, and of herbs — unless Soma there stands for the Soma plant. See Gita, p, 113. Ar§-una Mi^ra says expressly that the moon occurs more than once as the correlatives, the classes with re- ference to which she is mentioned, are different. In such cases I have kept the original names untranslated; Arka=sun; Indu=moon. ^ Cf. Ka///a, p. 83. CHAPTER XXVIII, 1 6. 347 of the Rudras, and Siva, is the ruler of (all) creatures ; likewise, sacrifice of (all) initiatory ceremonies \ and Maghavat^ likewise of the gods; the north among the quarters, and among all vipras the powerful king Soma^ Kubera (is lord) of all jewels, Puran- dara of (all) deities. Such is the highest creation among all entities. Pra^dpati (is lord) of all peoples; and of all entities whatever I, who am full of the Brahman, and great, (am lord). There is no higher being than myself or Vish;m. The great Vish;Ri full of the Brahman is the king of kings over all. Understand him to be the ruler, the creator, the uncreated Hari. For he is the ruler of men, Kinnaras, and Yakshas ; of Gandharvas, snakes, and Rakshases ; of gods, demons, and Nagas. Among all those who are followed by (men) full of desires, (the chief) is^ the great goddess Mahe^vari, who has beautiful eyes. She is called Parvatt. Know the goddess Uma^ to be the best and (most) holy of (all) females. Among women who are (a source "^ of) happiness, likewise, the brilliant^ Apsarases (are chief). Kings desire ^ This must mean, I presume, that the sacrifice is higher than the initiation, as male than female, see p. 346, note i. 2 This is another repetition. Indra has been mentioned before, and Purandara is mentioned further on, ^ As to king Soma, see inter alia Br/liadara;/yaka, p. 237 ; ^/^andogya, p. 342, where ^ahkara explains ' king ' by adding ' of Brahmawas.' Vipras = Brahmawas. * I. e. Mahejvari is the most beautiful of womankind. ^ It is well known that Uma, Parvati, INIahejvari are names of the consort of the third member of the Hindu Trinity; see Kena, p. 13, and 6'ahkara's comment there. See, too, Muir, Sanskrit Texts, vol. iv, p. 421, and Taittiriya-arawyaka, P..839. * The idea of ' source ' is supplied by Ar^^na Mijra. '' Literally, ' rich.' Ar^una Mi^ra paraphrases it by ' Gyotish- mati.' Nilaka«//;a's explanation here is not quite clear. 348 ANUOtTA. piety; and Br^hma;2as are the bridges^ of piety. Therefore a king should always endeavour to pro- tect the twice-born 2. Those kings in whose domi- nions good men lie low, lose all their qualifications ^ and go into wrong paths after death. But those high-souled kings in whose dominions good men are protected, rejoice in this world, and attain the infinite (seat) after death. Understand this, O chiefs of the twice-born ! I shall now proceed to state the invariable characteristics of piety. Non-destruction is the highest piety ^, and destruction is of the nature of impiety. Enlightenment^ is the character- istic of gods ; action ^ the characteristic of men ; sound is the characteristic of space; (the sensation of) touch is the characteristic of air ; colour is the characteristic of light ; taste is the characteristic of water ; the characteristic of earth, the supporter of all beings, is smell ; words are the characteristic of speech '^ refined into vowels and consonants ; the characteristic of mind is thought. Likewise as to what is described here as understanding, a deter- ^ I. e. instrumental in piety, or guides to piety. Cf. ^Svetan'atara, p. 370; Muw^aka, p. 297. ^ So literally, doubtless Brahmawas only are intended here. ^ I. e., I presume, they lose all their merits, their good points are destroyed by this dereliction of duty. * Cf. p. 291 supra. Ar^o-una Mi.^'ra begins a fresh chapter with ' I shall now,' &c. ^ Knowledge of the truth, Ar^una Mi^ra. " I. e. action performed for the purpose of obtaining the fruit of it. The next five items refer to the five elements and their cha- racteristic properties. Nilaka;///za's explanation, that all these are merely parallels not stated for their own relevancy here, but as illustrations, seems to be the only available one. ' I. e. the learning of other people, NilakawMa. The meaning seems to be that we know speech only in its manifestation in the form of words. CHAPTER XXVIII, 29. 349 mination is here formed by (that) understanding about objects which have been thought over by the mind\ And there is no doubt of this that deter- mination is the characteristic of the understanding. The characteristic of mind is meditation^; and the characteristic of a good man is (Hving) unperceived^ The characteristic of devotion is action ■* ; and know- led^arin, householder, forester, and Samnyasin. Cf. ^antiParvan (Moksha), ch. 191, st. 10; ManuVI,89; Gautama, p. 190. •^ These stanzas also occur in the Sinix Parvan, chap. 27, st. 31 seq. (Ra^-adharma). Apart of them appears to be quoted inSahkhya- sdira V, 80. And the commentator Vi^ilana Bhikshu introduces it with the expression 'iti jruyate.' But it is not a Vedic text. CHAPTER XXX, I. 355 the end of grief ever pleasure. All accumulations end in exhaustion ; all ascents end in falls ; all asso- ciations end in dissociations ; and life ends in death. All action ends in destruction ; death is certain for whatever is born ^ ; (everything) movable or immov- able in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction '\ There is no end for knowledge- Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge. Chapter XXX. Brahman said : The wheel of life ^ moves on ; a wheel of which the spoke is the understanding, of which the pole * is the mind, of which the bonds are the group of the senses, of which the outer rim ^ is the five great elements, of which the environment is home ^ ; which ^ Cf. Gita, p. 45. ^ All this is action, the fruit of which is perishable ; the fruit of knowledge, on the other hand, is everlasting. ^ Literally, time ; it seems, however, to stand for the vicissitudes of worldly life. Cf. -Sveta^-vatara, p. 283. The body is called 'wheel of time' at p. 53 supra, but Ar^una Mij-ra there says 'it is the wheel which causes the rotation of the wheel of time.' * The cause of its being large in dimensions, Ar^-'una INIijra ; the supporting pillar, Nilaka;///ia. I prefer the former, and take the sense to be that worldly life is co-exLcnsive with the operations or 'fancies' of the mind. " What is outside the elements, the physical manifestations of Prakrni, is beyond the domain of worldly life. ^ The possession of 'home' is equivalent to a dwelling in the midst of worldly life. Hence the idea of homelcssness at inter alia Gila, pp. 101-103. A a 2 356 anugIta. abounds in old age and grief, which moves in the midst of disease and misfortune, which rotates in ^ space and time ; the noise of which is trouble and toil, the rotations 2 of which (constitute) day and night ; which is encircled with cold and heat ; of which pleasure and pain are the joints, and hunger and thirst the nails fixed into it, of which sunshine and shade are the ruts; which staggers in the opening or closing of an eyelid, which is enveloped in the fearful waters of delusion, which is ever revolving and void of consciousness '^ which is measured by months and half months, is ever-changing ^ which moves through (all) the worlds'^; the mud'* for which is penance and regulations, the mover of which is the force of the quality of passion^; which is lit up ® by the great egoism, which is sustained by the qualities; the fastenings in which are vexations^; ^ This means, I presume, that worldly life is conditioned, so to say, by space and time. See p. 343 supra. 2 I. e. the cause of the rotation, Nilaka«/^a. ' I. e. unintelligent. * Now takes the form of a man, now of an animal, and then of some other thing, NilakawZ/^a. I think, however, that the meaning is, that it is not alike to all ; different persons are in different states in this world. ^ Ar^una Mi^ra says this means that it is the cause of the move- ments in all the worlds. That is the sense I extract from his words, which are not quite clear, lokanam sam/^ara?ze hetus. The render- ing in the text follows NilakawMa. •^ I.e., I presume, that which retards the revolutions of the 'wheel.' Instead of ' penance,' NilakawMa's reading is ' the quality of darkness.' ^ Cf. Sahkhya-karika, p. i3,and Va/^aspati's commentary thereon. ^ ' Animated,' Nilaka«/>^a. Egoism is the cause of the world, and of all knowledge of it. Cf. Sahkhya-karika, p. 24. ^ The text here is unsatisfactory. I follow Nilaka;////a, who says ' vexations = those arising from not obtaining what is desired.' CHAPTER XXX, lO. 357 which revolves in the midst of grief and destruction \ which is full of actions and instruments of action 2, which is large, and which is extended by means of attachments^, which is rendered unsteady by avarice and desire^, which is produced by ignorance of various (matters) ^, which is attended upon by fear and delusion, and which is the cause of the delusion of all beings, which moves towards joy and pleasure^ which has desire and wrath as its appurtenances, which is made up of (the entities) beginning wath the Mahat and ending with the gross elements ^ which is unchecked, the imperishable source (of all) ^ the speed of which is like that of the mind, and which is (never) fatigued. This wheel of life, which is associated with the pairs of opposites, and which is devoid of consciousness, all the world, together with the immortals, should cast away, abridge, and check ^ That man, among all creatures, who always ^ Revolves in the midst of, = lives upon, is fed by, NilakawMa. "^ I. e. the organs of action, I presume. ^ The more attachments one has, the more one is tied down to worldly life, and the more comprehensive such life becomes. * Avarice is coveting another's wealth when one has one's own; desire is the wish for that which one has not. ^ Nilaka«//za reads ' vi>^itra,' which he renders to mean diversi- fied, as being made up of the three qualities, ignorance there being the same thing as Prak/v'ti, which is probably a better sense alto- gether than that obtainable from Ar^una IMijra's reading. « Which moves by attachment to external pleasures, &c., Nilaka;;//^a, See p. 300 supra. ■^ I. e. all the world developed from Prakr/ti— a common phrase. » This is NilakawMa's forced meaning. But the text here is doubtful. Perhaps the sense is ' in which production and disso- lution are going on unchecked.' » See p. 344 note. For the last word, the variant here is sth^payet, make steady or stop. 358 ANUGITA. accurately understands the movement and stoppage^ of the wheel of life is never deluded, (That) sage, released from all impressions ^ transcending all pairs of opposites, and released from all sins, attains the highest goal. The householder, and the Brah- maHrin, the forester, and also the beggar ^ all these four orders are stated to have the order of householder for their basis. Whatever system of rules ^ is prescribed in this world, to follow it is good ; this has been celebrated from ancient times ^. He who has been first refined by ceremonies ^ and who has duly observed vows, being (born) in a caste of (high) qualifications \ and who understands the Vedas, should return ^ (from his preceptor's house). Always devoted to his own wife, behaving like ^ good men, with his senses restrained, and full of faith, one should perform the five sacrifices ^° in this world. The sage who eats what remains after (offerings) to deities" and guests, who is devoted to Vedic rites, who duly performs sacrifices and ' I. e. the causes of the revolution and stoppage, NilakawMa. ^ Impressions of previous actions, delusions, &c. And see p. 247 supra. ^ I. e. the Samnyasin. * .S'astra. Cf. Gita, p. 117. ^ ' Such is the eternal fame,' literally. ^ I. e. on whom the Vedic rites or Sa;?iskaras are duly performed. And see Gita, p. 122. '' I. e. one of the three higher castes. ^ The original is the technical word for the return of a Brahma- Mv'm after finishing his studies. He is describing the ' householder.' ® I. e. following the rule of conduct sanctioned by the good. '" Vide Williams' Dictionary, s.v. mahaya^na; Ajvalayana GnTiya III, I, 3; ManuII, 69; IV, 21. " Cf Gita, p. 62 ; a guest must always be fed, and unless he is satisfied the host must not eat. Cf 6"anti Parvan (Moksha), chap. 192, St. 15; Manu III, 106; Apastamba II, 3, 7, 3. CHAPTER XXX, 24. 359 crifts accordine to his means, who is not thought- lessly active^ with the hand or foot, who is not thoughtlessly active with the eye, and who is not thoughtlessly active with his speech or any of his limbs, to such a one the (word) good applies. One should always have the sacred thread and a clean cloth, and be of pure vows, and self-restrained, and should always associate with good men, making gifts, and with one's external organs restrained ; one should restrain one's lust and hunger ^ should be kind, should behave like the good, and keep a bamboo stick and a water-pot filled with w^ater^. One should learn and teach, should likewise perform sacrifices and officiate at others' sacrifices, and should give and receive gifts, — (thus) one should adopt the sixfold mode of life *. Know that three (of these) duties are the means of livelihood for Brahma;eas, the two teaching and officiating at sacrifices, and also receiving untainted gifts ^ And as to the other remaining three duties, gift, study, and sacrifice, they are pious « duties. With regard to those three duties, the sage who understands piety, who is self- restrained, kind, possessed of forgiveness, and equable to all creatures, should avoid heedlessness I The 1 The same word as at Gita, p. 1 14, there rendered 'vain activity.' 2 Cf. Apastamba II, i; i, 2 seq. ' Cf. Manu IV, 36 ; Apastamba II, r, i, 15. * These are the well-known six duties of Brahmawas as specified by Manu and others. See the discussion of this point in the Introduction. ^ Another reading is ' gifts from an untainted (source).' « What is the exact meaning of this here? I suppose the meaning is that the performance of them is a pure performance of duty; the others are duties the performance of which supplies one's own wants, and is therefore interested. Cf Gautama X, i and 2. '' I. e. omission or mistake in performance. 360 ANUCiXA. Brahma/za householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven. Chapter XXXI. Brahman said : Thus^ duly studying to the best of his power, in the way above ^ stated, and likewise living as a Brah- ma/^arin, one who is devoted to his own duty and learned, who is a sage with all his senses restrained, who applies himself to what is agreeable and bene- ficial to the preceptor, who is pure^, and constant in veracity and piety, should, with the permission of the preceptor, take food without decrying it^, should eat (the leavings) of sacrificial offerings, and alms, and should stand, sit, and take exercise^ (duly), should sacrifice twice to the fire after becoming clean and with a concentrated (mind), and should always bear a staff of the Bilva or Palai-a^^ (wood). The clothing of the twice-born (man) should be of linen, or of cotton, or also a deerskin, or a cloth entirely (dyed with) reddish colour. There should also be a girdle of mufi^a ; he should have matted hair, and likewise always (carry) water (with him), and have his sacred thread, be engaged in sacred ^ Argoina Mura says, ' Having described first the order of house- holder, as that is the chief, he now describes that of BrahmaHrin.' A Cf. Apastamba II, 9, 21, i, and note. ^ Where ? This is obscure. ^ Both internally and externally, I presume. * Cf. Taittiriya, p. 129 ; -Santi Parvan (IMoksha), chap. 192, st. 6. ® Cf. Gita, p. 69. Ar^una Mi^ra says, ' Having exercise by means of standing and sitting; the meaning is not sleeping except at the proper time.' « Cf. Manu II, 41 seq. $> CHAPTER XXXI, 1 4. 36 1 Study, and free from avarice, and of rigid observances. (Such) a BrahmaMrin, always making offerings like- wise of pure water to satisfy the deities, being restrained in mind\ is esteemed. One who is thus devoted', who is concentrated in mind, and con- tinent ^, conquers heaven, and reaching the highest seat, does not return to birth. Refined by means of all ceremonies, and likewise living as a Brahma- /^arin^ a sage who has renounced^ (all) should go out of towns and dwell in forests ^ Wearing a skin or the bark of a tree, he should bathe (every) morning and evening, and always living within the forest, should not enter a town again. He should honour guests, and should also give them shelter at (the proper) time, living on fruits and leaves, and roots and 6'yamaka grain. He should without sloth feed on water, air, and all forest-products down to grass as they come, in order ^ in accordance with the (regulations* at his) initiation. He should honour a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests^ ^ Or it may be, 'being self- restrained and with (all his) heart.' The constructions in the original vary greatly, and so they do in the translation. ^ Applying himself to his duties. ^ Cf. Maitri, p. 18, and comment there. * Cf. Manu VI, i seq. ' I. e. who is a mendicant ascetic. ^ Cf. p. 173 supra, note 9. Here he gives a description of the third order of forester, as to which compare generally INIanu VI. ' First the jungle-products, then air, &c., Ar^-una Mijra. The sense seems to be that the restrictions should become gradually harder. Cf. Manu VI, 24-31; Apastamba II, 9, 2 2,2seq.; II.p, 23,2. * I. e. whatever restriction he put on himself when entering upon the particular mode of life. ® Supra, p. 358, and cf. Taittiriya, p. 38. 362 ANUciTA. (are satisfied) and with his speech restrained, having a mind free from envy^ eating httle, and depending on the deities. Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body^, always dexterous^, always in forests, and concentrated in mind, — a forester whose senses are subdued and who is thus devoted* conquers the worlds, A house- holder, or a Brahma/^arin, or again a forester, who wishes to apply himself to final emancipation should adopt the best (line of) conduct ^ Offering safety to all beings, the sage should become free from all action*^, and be agreeable to all beings, kind, and restrained in all his senses. He should make a fire'^ and feed on the alms (obtained) without ask- ing^ and without trouble ^ and which have come spontaneously^", in a place free from smoke and where people have already ^^ eaten. One who ^ I. e. of others for obtaining more, and so forth. Ar^na Mijra's reading is different, and he renders it to mean, ' one by whom the rule of life as a BrahmaMrin has not been violated.' 2 Ar^una Mixra's reading, ' one who has cast away (all attach- ment to) the body.' Compare as to hair and moustache, Manu VI, 6 seq. ^ See Gita, p. 127. Here the meaning is probably assiduous in the performance of duties, vows, and so forth. * I. e. applies himself to his duties. ^ Arp^una Mijra savs this means anandajramam, but there must be some bad copying here. I take the word as it stands to mean something like the 'godlike endowments' at Gita, p. 114. ^ See Gita, pp. 54, 127. The meaning here is probably that of action without egoism. See Gita, p. 55. ■^ I.e. Ar^na Mi^ra says, 'not at night.' The readings are unsatisfactory. I read kr/tva vahnim, but diffidently. Is the allusion to the rule at Apastamba II, 9, 21, 10 ? Cf. Gautama III, 27. « Cf. Kaushitaki, p. 32. ^ I. e. to the giver. Cf. Gita, p. 1 20. ^« See Gita, p. 10. " Cf. Manu VI, 56; Gautama III, 15. CHAPTER XXXI, 26. 363 understands final emancipation should seek to ob- tain alms after the cleaning^ of the vessels (used for cooking), and should not rejoice if he obtains, and should not be dejected if he does not obtain (alms). Nor should he beg for too much alms'^, seeking merely to sustain life. Eating only a little, he should go about for alms with a concentrated mind, looking out for the (proper) time. He should not wish for earnings in common with another, nor should he eat when honoured ; for an ascetic should be averse from all earnings (accompanied) with honour^. When eating, he should not taste any articles of food which have been eaten by others*, or which are pungent, astringent, or bitter, and like- wise no sweet juices. He should eat just enough for his livelihood — for the support of life. One who understands final emancipation should seek for a livelihood without obstructing (other) creatures ; and when he goes about for alms, he should not go following after another^. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night" in a town; and in the rains, he may dwell in one place. He should move about the ' I. e., I presume, in order to avoid interfering with others' comforts. And see last note. ^ See Manu VI, 55. As to proper time further on, see last note. ' Cf. Sanatsu^atiya, pp. 145-147; 'without respect' at GitS, p. 120, means probably with disrespect, otherwise that passage and this would be somewhat inconsistent. See too Manu II, 162. * Cf. Manu II, 56 ; Gita, p. 118; and p. 269 supra. ^ As that other may get nothing if they go together, Ar^na Mijra. Cf. Manu VI, 51. * Cf. Gautama III, 21. 364 ANUCtTA. world like a worm\ his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings 2. He should not make any accumulations; and should eschew dwelling with friends ^ And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances*, — harmlessness, life as a Brahma/^arln, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habi- tual freedom from (the habit of) backbiting. He should always practice a sinless (mode of) conduct, not deceptive and not crooked; and free from attach- ment should always make one who comes (as a guest) take a morsel of food. He should eat just enough for livelihood — for the support of life. And he should eat (only) what has been obtained with piety ^ and should not follow his own (mere) desired He should not accept anything at all other than food and clothing. And he should accept as much as he eats and no more. He should not receive from others, nor should he ever give to others ^ 1 I. e. not very fast, Ar^una Mijra ; ' the path being pointed out by the sun' = not at night, for fear of destroying worms, &c. 2 This seems to be very like the practice of the Gainas of the present day. And cf Manu VI, 69. ^ Cf. Gita, pp. 68-103. * Cf. Gita, p. 114, and cf also Sanatsu^atiya, p. 153. ^ That is to say, obtained without violation of any binding obli- gation, or rule of the -Sastras. ^ Cf. Gita, p. 117. ^ This is not very clear, and Ar§Tina Mijra's comments are not intelligible. The sense seems to be this, 'He should not take more than is wanted, nor should he keep any accumulations from which to give to others, but should at on ce share with others all that is earned.' CHAPTER XXXI, 39. 365 But owing to the helplessness of people, a wise man should always share (with others). He should not appropriate another's riches, and should not take (anything) unasked. Nor, verily, after enjoying any object should one become afterwards attached to it. One who has anything to do' should take earth, water, pebbles likewise, and leaves, flowers, and fruits which are not secured^ (by anybody), as they come^. One should not live by the occupation of an artisan*, nor should one wish for gold. One should not hate, should not teach ^, and should be void of (all) belongings ^. One should eat what is consecrated by faith"', and should avoid (all) con- troversies, should act without a purpose^, should be free from attachment, and without fixed appoint- ments with people^. One should not perform, or cause to be performed, any action involving expec- tation of fruit, or involving any destruction of life, or the assemblage of people'^. Rejecting all things, ' Ar^una Mura says that this means if he wants them for any particular purpose he should take the earth, &c. ^ I. e. apparently, taken possession of and preserved as one's own by anybody. ' Aronna Mi^ra renders this by 'which lead to action.' Is it not rather the ' spontaneous earnings' at Gita, p. 60? A * Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7. * I. e. teach one who does not ask to be instructed. Cf. Manu II, no. ' Cf. Gita, p. 60 ; the original word, however, is not the same. '' See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59. 'Controversies;' the original is nimitta, and the interpretation is what appears to be Ar^una INIijra's. It may also mean ' omens.' That this is the true sense appears from Manu VI, 50. » Cf. Gita, p. 48. ^ Ar^na Mij-ra says, 'e.g. I shall come to you to-morrow for alms,' &c. Cf. Apastamba I, 6, 19, 12. " The words are the same as at Gita, p. 54, 'keeping people (to 366 ANUciTA. and being equable to all beings, moving and un- moving, one should become an ascetic with small belongings. One should not perturb any other (per- son), nor should one be perturbed by any other (person^). He who is trusted by all beings is said to be the foremost among those who understand final emancipation. One should not think of what is not come^ nor reflect on that which is past; one should disregard the present, being concentrated (in mind) and indifferent to time^ He should not de- file'^ anything by the eye, or the mind, or by speech, nor should he do anything wrong openly or in secret. One who draws in the senses from all sides as a tor- toise (draws in) his limbs ^, and in whom the senses, mind, and understanding are absorbed ^ who is free from desires, who understands all truth, who is free from the pairs of opposites, and from the ceremony of svaha, and who is free from salutations'^, and who is free from (the thought that this or that is) mine, who is free from egoism, who Is free from anxiety for new acquisitions or protection of old acquisitions, and self-controlled ^ who is free from their duties),' but the sense seems to be different. The commen- tators say nothing on this. ^ Cf. Gita, p. I or. 2 I. e. one should not look to the future with any aspirations or expectations, and should not look back on the past with grief, Ar_§una Miira. See too p. 170, note 9 supra. ^ I am not sure if this is a correct interpretation. But it does not seem likely that the other possible sense — literally 'expecting time ' — can be intended here. * This is obscure. Is the sense this, that one should not observe, or think, or speak badly or of the bad side of things ? ^ Cf. p, 342 supra, note i. * Cf. KaZ-^a, p. 151. ' See p. 353 supra, note i. * Cf. Gita, p. 48, where the original words are the same. CHAPTER XXXI, 51. 367 expectations, who is free from attachments to any entity, and who is dependent on none\ who is at- tached to the self, and who understands the truth, is emancipated, there is no doubt of that. Those who perceive the self, which is without hands, foot, or back, without a head, without a stomach, which is free from the operations of the qualities^, abso- lute, untainted, and stable, devoid of smell, devoid of taste or touch, devoid of colour, and also devoid of sound, which is to be understood^, which is un~ attached, and which is also devoid of flesh, which is free from anxiety^, imperishable, divine, and though dwelling in a house^, always dwelling in all entities, they never die ^. There the understanding reaches not, nor the senses, nor the deities, nor Vedas, sacrifices, nor worlds'', nor penance, nor valour^ ; the attainment to it of those who are possessed of knowledge is stated to be without comprehension of symbols ^ Therefore the learned man who knows (the) property of being void of symbols^*', being devoted to pious conduct, and ' Cf. Gita, p. 60. 2 These are effects of Prakr?'ti by which the Purusha is unaffected. ' Literally, ' pursued.' * This is obscure. Ar^una Mijra's text is nis>^'ityam. Does that mean ' which should be accurately understood ?' The rendering in the text of NilakawMa's reading may mean that the Brahman has no such thoughts (/('inla) as are referred to at Gita, p. 115. " Does this mean the body ? 8 I. e. are free from birth and death. Cf Apastamba I, 8, 22, 4. ■' This, again, is not quite clear. Probably the explanation is to be found in the passage at Gita, p. 79. " Nilaka«//^a's reading is 'observances or vows.' ® I. e. ' not to be acquired by inference,' Ar^una Mijra, p. 35 1 supra. 1* See p. 309 supra ; 'who is without symbols, and knows piety,' according to Ar^'-una Mi^ra's reading. 368 ANUoixA. resorting to concealed ^ piety should adopt the mode of life (necessary) for experience 2. Though unde- luded, he should act in the manner of the deluded ^, not finding fault with piety ^ He should perform piety, behaving so that others would always dis- respect him^ and should not find fault with the ways of the good^ That sage is said to be the best who has adopted this (line of) conduct. The senses, and the objects of the senses, and the five great elements, and mind, understanding, egoism, the unperceived, and the Purusha likewise^ by an accurate determination about the truth, after under- standing all these, one attains heaven ^ being released from all bonds. One who knows the truth, understanding these same (entities) at the time of the termination (of his life), should meditate, exclusively pondering on one point 9; and then, depending on none^^ he gets emancipation. Freed from all attach- ments, like the atmosphere dwelling in space^^ with his accumulations ^2 exhausted, and free from dis- tress ^^ he attains to the highest seat. 1 See p. 159 supra, note 7, and cf. Manu III, 109, which is the text referred to in note 5 there. 2 I. e. direct perception of the Brahman. See Gita, p. 57, note 5. ^ See p. 160 supra, note 8, and cf. also Manu II, 110. * Ar^na Mi^ra compares Gita, p. 55, about 'shaking convictions.' ^ Cf. pp. 1 59-1 6 1 supra. ® This means, I presume, the good devoted to action and not to knowledge only. ^ These are the famous elements of the Sankhyas ; see Sutra 1, 6 1. 8 Cf. p. 159 and note 2. ® Cf. p. 300 supra. '» Cf. Gita, p. 60. " Cf. Gita, p. 82, note 3. " Of actions previously performed. See p. 246 supra. " Cf. Gita, p. 1 01, where, however, the original word is different. CHAPTER XXXII, 6. 369 ClIAI'TER XXXII. Brahman said : The ancients who perceived the estabHshed (truth) call renunciation ' penance ; and the Brahma;^a. "^ I. e. such as piety, &c., Ar^una Mi^ra. ' I follow Ar^'-una Mi^ra, who says ' permanent ' means soul, &c. The correct expression would seem to be ' that which is called permanent by others is impermanent.' •» This is the view of those who hold the theory of Pariwama, or development, says Ar^una INIi^ra. '^ ' To be one ' = knowledge to be all of one description, ' dis- tinct'= knowledge having various entities for its distinct objects (this is the view of the holders of the Vi^alanavada, says Ari?aina Mij'ra) ; manifold = that the selfs are numberless. The words here are nearly identical with those at Gita, p. 83, see note 4 there. * I. e. help in action, Arg'una IMii'ra. ' Sec Apasiamba I, i, i, 2 (comment). 2,']6 ANUCITA. Others tranquillity. Some extol final emancipation ; some various kinds of enjoyments ; some wish for riches, and others indigence. Some (say) means ^ should be resorted to ; others that that is not so. Some are devoted to harmlessness, and some given up to destruction ; some are for merit and glory ; and others say that is not so. Some are devoted to goodness; some are in the midst of doubts ; some are for pleasure, and some for pain '\ Some people (say) meditation ^, other Brahma^^as (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renuncia- tion * ; and those who ponder on the elements ^, nature *'. Some extol everything, and others nothing'^. ^ I. e. for the acquisition of anything desirable, Ar§-una Mi^ra, who adds, ' by those who wish for piety.' NilakawZ/za says means = 'meditation and so forth;' as to 'that is not so' he cites what he calls a Sx\x\.\, which is however one of the Karikas of Gauf/apada on the Ma«(/ukya; see p. 432. 2 This, too, is not quite clear, but Nilaka;///za says, 'meditation should be practised for release from pain, and for acquisition of plea- sure;' 'and others say not so, it should be done without desire.' •■' That is to say, they hold that meditation should be practised. * Ar^una Mijra seems to take this to mean ' renunciation of knowledge,' i.e. a blank, and says this was the view of the Madhya- mikas, — I suppose the Madhyamika Bauddhas. •' I. e. the A'arvakas, Ai;i;'-una Min'a. ^ 6'vetaj'vatara, p. 276, and -Sahkara's commentary there. '' Were there optimists and pessimists at the time of the Anu- gtta in India .? This verse, however, does not occur in some MSS. Nilaka;////a's note on this passage may be of some interest. He says, 'Some hold that the self exists after the body is lost ; others, that is the Lokayatas or A^arvakas, hold the contrary. Everything doubtful is the view of the Syadvadins; nothing doubtful that of theTairthikas, the great teachers (I presume, about their own respective doctrines). Everything impermanent, Tarkikas; permanent, Mima?«sakas ; no- thing exists, the »Sunyavadins; something exists,but only momentarily, ciiArTER XXXIV, 17. 377 And,0 best of the gods! piety being thus confused and abounding in contradictions, we are deUided, and come to no determination. People are acting, (saying) this is good, this is good. And he who is attached to a certain (form of) piety, ahvays esteems that. Here (therefore) our understanding breaks down, and our mind is distracted. We wish, O best (of beings)! to be informed of what is good. Be pleased now to proceed to state what is (so) myste- rious, and what is the cause of the connexion be- tween the Kshetra^na and nature. Thus addressed by those Brahma;zas, the venerable, holy, and talented creator of worlds told them accurately (what they asked). Saugatas ; knowledge is one, but the ego and non-ego are two different principles, the YogaHras ; mixed, Ur/ulomas; one, is the view of the worshippers of the Brahman as possessed of qualities ; distinct, other Mimawsakas, who hold that the special actions are the cause (of everything, is meant, I presume); manifold = the atomists ; time and space = astrologers. Those who " say that is not so," that is to say, that what we see has no real existence at all, are the Vr/ddhas, ancient philosophers ; omission to bathe = the condition of Naish//nka Brahma/C-arins ; bathing = householder's condition ; " means should be resorted to, that is not so," those who are against all meditation, &c., according to the ^ruti text, which NilakawMa quotes ; " merit and glory, that is not so," some say there is no merit as the Lokayatas or iTarvakas ; " know- ledge, renunciation," the former is to be gained only by means of the latter; "ponder on elements "= who are intent on the inves- tigation of the true nature of things ; nature = abundance of resources, by which alone knowledge is produced, not by mere renunciation.' It will be understood, that this commentary assumes a different syntactical construction of the original in some places from that adopted in our translation. 1 78 ANUGITA. Chapter XXXV, Brahman said : Well then, I will declare to you what you ask of me, O best (of men)! Learn what a preceptor told a pupil who went to him. Hearing it all, deliberate on it properly. Non-destruction of all creatures, that is deemed to be the greatest duty\ This is the highest seat ^, free from vexation and holy in character. The ancients who perceived the established (truth) call knowledge the highest hap- piness. Therefore by pure knowledge one is released from all sins. And those who are constantly engaged in destruction, and who are infidels ^ in their conduct, and who entertain avarice and delusion, go verily to hell. Those who without sloth perform actions with expectations, rejoice in this world, being born again and again. But those wise and talented men, who per- form actions with faith, free from any connexion with expectations, perceive correctly^ Now I will proceed to state how the association and dissociation of Kshetra^na and nature (take place). Learn that, O best (of men) ! The relation here is said to be that between the object and subject^ The subject ' See p. 291 supra, and note 3 there. "^ So literally ; the sense is — that which one is to aim at. ^ The original is nastika, the contrary of that ' astikya,' which at Gita, p. 126, we have rendered by 'belief (in a future world)/ fol- lowing Sridhara. Ramanu^a, whose commentary came to hand too late for any other than a very occasional use in the translation of the Gita, renders it by ' belief in the truth of the teaching of the Vedas.' * I. e. learn the truth. ^ I use the terms subject and object here in the philosophical sense explained by Sir W. Hamilton, viz. the thinking agent and the object of thought respectively. And cf. also the passage referred to in note 3 on p. 379 infra. CHAPTER XXXV, I 5. 379 is always the being, and nature is stated to be the object. It has been explained in the above mode, as (having the relation) of the gnat and the udumbara \ Nature which is non-intelligent knows nothing, though it is the object of enjoyment ^. Who enjoys and what is enjoyed^ is learnt from the 6'astras. Nature is said always to abound in the pairs of opposites, and to be constituted of the qualities ; the Kshetra^fia is free from the pairs of opposites, devoid of parts, and in essence free from the qualities. He abides in everything alike S and is connected with (all) knowledge ^ ; and he always enjoys nature as a lotus-leaf (enjoys) water. Even brought into contact with all qualities, a learned man remains untainted^. There is no doubt that the being is unattached just like the unsteady drop of water placed upon a lotus-leaf^. It is established that nature is the property^ of the being. And the relation of the two is like that of matter and the makers As one goes into (a) dark (place) taking a light (with him), so those who wish for the supreme go with the light of nature ^^ While there is oil ' P. 374 supra. The relation is one of close connexion, coupled with some identity of nature (because, says NilakawMa, an entirely extraneous thing could not get into the inside of the fruit, and the gnat's body therefore must have come from the fruit itself), but still the elements are distinct. ^ See p. 371 supra, note 4. " Cf. Maitri, p. 108. " Cf Gita, pp. 105, 106. '' Knowledge of the Kshetrajn-fia forms part of all real knowledge. Ari?-una Mi^-ra's reading and interpretation are different. He says, ' As he is seen coming to light everywhere alike, so,' &c. « Cf. Gita, pp. 55-110. "^ Again the common simile. « The original is dravya, rendered 'matter' in the next sentence. Ar^una INIi^ra paraphrases it by ' upakarana,' paraphernalia. » So the original, the sense is not clear. But see6"vctajvatara, p. 368. " Knowledge, which, says Nilaka«//^a, is a manifestation of nature. Ar^una Mi^ra says the knowledge of the truth which the ^8o anugJta. o and wick \ the light shines ; but the flame is ex- tinguished when the oil and wick are exhausted. Thus nature is perceived ^ ; the being is laid down (as being) unperceived. Understand this, O Brah- ma;^as ! Well now, I will tell you something more. One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share ^. Thus should one understand the accomplishment of piety by (apt) means. For the talented man who knows (these) means, attains supreme happiness ^. As a man travelling along some way without provisions for the journey, travels with great discomfort, and may even be destroyed on the way, so should one understand, that by action ^ the fruit is or is not produced. For a man to see within (his) self^ what is agreeable and what is disagreeable to him is good. And as one who is devoid of a perception of the truth rashly travels on foot by a long way unseen before \ while (another) goes by the same self acquires is by means of nature. Cf. Sahkhya-karika 56, and comment. ' So Nilaka«///a. Ar^una Mixra does not take gu«a here to mean ' wick.' "^ I. e., I presume, in its manifestations ; it is perceived for some time and then vanishes. Cf. Sahkhya-karika 59-61; the Purusha is not ' perceived ' in this sense. ^ Viz. of admonition, Ar^na Mi^ra. * Cf. Gita, p. 70, where the same phrase occurs. ^ The fruit of this is uncertain ; knowledge which is in one's self is the thing to be worked for. '^ I. e. the mind, NilakawMa. The meaning is, he should not care for external pleasure and pain. Cf. Gita, inter alia, p. 50. '' This seems to be so left imperfect in the original. The con- struction seems to be this: the progress of the latter is as great as that of one who drives in a chariot as compared with that of one who goes on foot with much suffering. Cf. the construction on next page. CHAPTER XXXV, 28. 38 I way in a carriage ^ drawn by horses, and going swiftly, such is the progress of the men of under- standing. Having chmbcd up a mountain one should not look at the surface of the earth 2. One sees a man travelling in a chariot, and void of intel- ligence, afflicted by reason of the chariot. As far as there is a carriage-path, he goes in the carriage ; where the carriage-path stops, a learned man goes on abandoning the carriage. So travels the talented man, who understands the procedure respecting (knowledge of the) truth and devotion ^, and who knows about the qualities, comprehending the grada- tions^ one above the other. As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions^, and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing ' I. e. the .S'astras, says Nilakaw/Z/a. Cf. Gita, p. 117. * When one has arrived at knowledge, — the highest seat, says Nilaka«//;a, — one need not perform the dictates of the ^'astras, which are only preliminary to the acquisition of knowledge. Cf. Gita, pp. 48, 73. Cf. as to this figure of the chariot and the next one about the boat, Bn'hadara72yaka, p. 695. •' I adopt Ar^una's rendering of the original here, viz. Yoga. The meaning, on that rendering, is the same as it is in the Gita. * According to Ar^g'una Mi^ra, action with desire, action without desire, and lastly, knowledge. According to Nilaka«/>^a, action laid down in the ^astras, then Yoga, and then the condition of Hawsa, Paramahawsa, &c. ** Literally, one knowing divisions. I presume the meaning is distinctions between various things as to which suits which, and so forth. The boat, says Nilaka;///ni, is a preceptor, and even a pre- ceptor is not to be sought for after a man has achieved Yoga ; hence the text proceeds to speak further on of casting aside the boat. Wishes for destruction = is sure to meet destruction. ^.82 ANUGITA. aside the boat, and devoid of (the thought that this or that is) mine. This has been already explained by the parallel of the carriage and pedestrian. One who has come by delusion through affection, adheres to that like a fisherman to his boat, being overcome by (the thought that this or that is) mine. It is not possible to move on land after embarking in a boat. And likewise one cannot move in water after entering a carriage. Thus there are various actions in regard to different objects ^ And as action is performed in this world, so does it result to them ^ That which sages by their understanding meditate upon, which is void of any smell whatever, void of taste, and void of colour, touch, or sound, that is called the Pradhana ". Now that Pradhana is unperceived ; a development of the unperceived is the Mahat ; and a development of the Pradhana (when it is) become Mahat is egoism. From egoism is produced the development, namely, the great elements ; and of the elements respectively, objects of sense are verily stated to be the development^. The unperceived is of the nature of seed^, and also productive in its essence. And we have heard ^ I. e. appertaining to the various orders of householders, &c., NilakawMa. But I am not aware of any authority for this sense of vishaya. ^ I. e. those who perform them. ^ Nilaka«//;a says, 'Having stated above the means of knowledge, he now states the proper object of knowledge.' '' See p. 332 supra. The original for development is gum, literally quality. ^ The meaning of this passage seems to be identical with that of Sahkhya-karika 3. Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at Sankhya-karika 11 (see com- mentary of Va/('aspati, pp. 59, 60), viz. always undergoing develop- ment. The great elements are of course the tanmatras. CHAPTER XXXV, 42. 383 that the great self is of the nature of seed and a product. Egoism is of the nature of seed and a product also again and again. And the five great elements are verily of the nature of seed and products. The objects of the five elements are of the nature of seed \ but they do not yield pro- ducts. Learn about their properties. Now space has one quality, air is said to have two qualities ; it is said that light has three qualities ; and water, too, is of four qualities ; and earth, abounding with movables and immovables, the divine source of all entities, full of examples of agreeable and disagree- able (things), should be understood to be of five qualities ^. Sound, touch, colour likewise, taste, and smell as the fifth — these, O best of the twice-born! should be understood to be the five qualities of earth. Smell always belongs to the earth ^ ; and smell is stated to be (of) numerous descriptions. I will state at length the numerous qualities of smell ^. Smell is agreeable or disagreeable, sweet, sour, and bitter likewise, diffusive and compact also, soft, and rough, and clear also^ — thus should * This is not clear, unless 'product' above means productive, and seed means a product, it being a product of the ahkura or sprout. Nilaka7///^a says, 'seed = cause; product = effect. The unperceived is an effect, and so the contrary doctrine of the Sahkhya is here shown to be wrong. The objects are causes, as their enjoyment causes an impression.' ^ See pp. 285, 286 supra. ^ That is to say, smell is the special property of the earth only, the other qualities are common to it with the other elements. The word in the original is gu;/a or quality everywhere. * See ^anti Parvan (Moksha Dharma), chap. 184, st. 27. ^ Bitter, Nilaka«///a exemplifies by the smell of the chili, appa- rently interpreting ka/vi, as it may be interpreted, to mean sharp ; diffusive = overcoming all other smells, like Asafoetida; compacts made up of many smells. Nilaka«///a adds, that soft is like that of 384 ANUGITA. smell, which belongs to the earth, be understood to be of ten descriptions. Sound, touch, and colour likewise, and taste, are stated to be the qualities of water. I will now give (some) information about taste. Taste is stated to be of numerous descrip- tions. Sweet \ sour, bitter, sharp, astringent, and saltish likewise — thus are the forms of taste, which is a development of water, said to be of six descrip- tions. Sound, touch, and likewise colour ; thus is light said to have three qualities. The quality of light is colour, and colour is stated to be of numerous descriptions. White, black, red likewise, green, yellow, and grey likewise, short long, narrow -, broad, square, and circular — thus is the colour of light said to be of twelve forms. It should be understood ^ by aged Brahma;ms, who speak the truth, and are conversant with piety. Sound and touch also should be understood ; air is said to have (these) two qualities. And touch is the quality of air, and touch is stated to be of numerous descriptions. Rough, cold and hot likewise, tender and clear also, hard, glutinous, smooth, slippery, hurtful, and soft^ — thus the quality of air is properly said by Brah- ma?^as who have reached perfection, who are con- versant with piety and perceive the truth, to be of twelve descriptions. Now space has one quality, liquid ghee, rough of the oil of mustard, and clear as of cooked rice. The Santi Parvan passage omits ' sour.' ^ Cf. Gita, p. 118. ^ Literally, lean and fat. These are rather unusual qualities to attribute to colour. The .Santi Parvan passage gives more. ^ Sic. Does it mean 'it is understood ?' Cf. Pacini III, 3, 113. * Tender = like the touch of a son, &c. ; clearer like that of an excellent cloth, Nilaka«///a; glutinous = like that of oil; smooth = like that of a gem ; slippery = not really smooth, but appearing to be such, like that of saliva (?), Ar^na Miira. The enumeration of these in the iSanti Parvan loc. cit. is again different. CHAPTER XXXVI, I. 385 and that is stated to be sound only. I will speak at length of the numerous qualities of sound. Sha^^a, /?/shabha, together with Gandhara, Ma- dhyama, and likewise Pafi/(^ama, and beyond these should be understood to be Nishada and Dhaivata likewise ^ ; agreeable and disagreeable sound also, compact, and of (many) ingredients ^. Thus sound, which is produced in space, should be understood to be of ten descriptions. Space is the highest element ^, egoism is above that ; above egoism is understandinof, and above that understanding is the self*; above that is the unperceived, and above the unperceived is the being. One who knows which is superior and inferior among entities, and who knows the proper procedure in all actions, and who identifies himself with every being ^, repairs to the imperishable self. Chapter XXXVI. Brahman said : Since the mind is ruler of these five elements, in (the matter of) absorbing or bringing (them) forth *^, ^ This is the Hindu Gamut. "^ These are not in the ^S"anti Parvan ; of many ingredients = collection of sounds, Ar^una Mixra. ' Being all-pervading, Ar^na Mijra. Cf. its position at Tailti- nya, p. 67. * Cf KaMa, pp. 114, 115, 149, and Sahkara^arya's commentary there, for an explanation of the whole passage. And see Sahkhya- sara, p. 16, as to what are here called self and understanding. " Cf. Gita, p. 64, where the words are identical. * The elements are perceived or are not perceived by the senses under the direction of the mind ; absorbing = destroying ; bringing forth = producing, NiLikaw/Z/a. See p. 268 supra, and Sinii Parvan (Moksha), cliap. 240, st. 12. [8] C C 386 ANUGITA. the mind itself is the individual self^ The mind always presides over the great elements. The un- derstanding proclaims its power 2, and it is called the Kshetra^na. The mind yokes the senses as a cha- rioteer (yokes) good horses. The senses, the mind, and the understanding are always joined to the Kshetra^fia^ That individual self, mounting the chariot to which big horses* are yoked, and in which the understanding is the drag^, drives about on all sides. The great chariot which is pervaded by the Brahman*, has the group of the senses yoked (to it), has the mind for a charioteer, and the understanding for a drag. That learned and talented person verily, who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities^ This forest of the Brahman^ begins with the unperceived.and ends with the gross objects^; ^ The word is the same as at Maitri, p. 41, the comment on which should be seen. ^ I. e. the mind's power is to be perceived by itself, Nilakaw/Zza. The meaning seems to be that the understanding can only operate on what the mind places before it. ^ The passage at Ka//^a, p. 1 1 1 seq., and Sahkara's commentary there, throw light on this, though the figure is not drawn out in the same way in both places. For a definition of Kshetra^na, see ^■anti Parvan (Moksha), chap. 187, st. 23. * I. e. the senses. ^ I. e. that which holds the horses in check. Nilaka«//ia seems to render it by ' whip,' but that is not correct, I think. ^ So Ar^una Mi^ra. Nilaka7i///a says, ' The senses, &c., when they turn towards the outer world make the self drive about, as an individual self; when turned inwards they show him that he is the Brahman.' Nilaka«///a thus likens this to the Ka///a passage. See also p. 187 and notes there. ■^ Or it may mean, among all men. * See p. 164 supra, note 2 ; and p. 2S5, note 4. ® That is to say, it includes all Sawsara, all the elements recog- nised by the Sankhya philosophy, save the Being or Purusha. CHAPTER XXXVI, 12. 387 and includes movables and immovables, receives light from the radiance of the sun and moon, is adorned with planets and nakshatras, and is decked on all sides with nets of rivers and mountains, and always beautified likewise by various (descriptions of) waters ; it is (the means of) subsistence for all entities \ and it is the goal of all living crea- tures. In this the Kshetra^fia always moves about. Whatever entities (there are) in this world, movable or immovable, they are the very first ^ to be dis- solved ; and next the developments produced from the elements^; and (after) these developments, all the ele- ments. Such is the upward gradation"* among entities, Gods, men, Gandharvas, Pi^akas, Asuras, Rakshasas, all have been created by nature ^ not by actions, nor by a cause. These Brdhma;ms", the creators of the world, are born here again and again. And what- * Cf. p. 371 supra. "^ Another reading means 'they are dissolved in the waters.' As to the order, cf.Vedanta Paribhasha, p. 48, and p. 335 supra. ' I take these to mean the gross elements of which things mov- able and immovable may be said to be made, if one may use a non-idealist phrase in the Sahkhya philosophy. Then the ele- ments next spoken of are the subtle ones or tanmatras. Cf. the references in note 2. As to developments, see p. 382, note 4. * Viz. gross object, gross element, subtle element. ^ The original is svabhava, which Ar^una Mijra renders by Praknti. 'Actions' both NilakawZ/^a and Ar^mna INIijra take to mean sacrifices, &c.,and 'cause' the former interprets by Brahman; the latter by tanmatras or subtle elements, and adds, 'the sense is — not by sacrifice or tanmatras only.' Nilaka7////a says, 'The gods, &c., are produced by nature, as the gods, &c., seen in a dream.' The meaning seems to be that there are energies in nature which evolve these forms of being. Cf. also Gita, p. 65. " I presume this means that the patriarchs (Mari/('i and others, says Nilaka«//^a) are also born again and again — that is to say, in different kalpas, I suppose — by nature only. C C 2 388 ANUotTA. ever Is produced from them^ is dissolved in due time in those very five great elements, like billows in the ocean. The great elements are in every way (beyond) the elements that make up the worlds And he who is released, even from those five ele- ments, goes to the highest goal. The Lord Pra^a- pati created all this by the mind^ only. And in the same manner* the sages attained the godhead^ by means of penance^. And in like manner, those who have achieved perfection, who have acquired concen- tration by a course of penance, and who likewise feed on fruits and roots, perceive the triple world "^ here by penance. Medicines, and herbs, and the various sciences are all acquired ^ by means of penance alone. For all acquisition ^ has penance for its root. Whatever is difficult to obtain ^°, difficult to ^ I think this must mean the elements, though it might at first sight be referred to the Brahmawas. ^ I. e. the gross elements, I take it; the others are the tanmatras. ■' I. e. the meditation which constitutes true knowledge, Ar^una Miira. But see Gita, p. 87, note i, and Sahkhya-sutra. * I. e. by the mind, as to which cf. Taittiriya, p. 89; Ka//za, p. 164. Ar^una Mijra says, ' This apparent deviation from the ordinary modes of cause and effect is not altogether without parallel, so he adds this to show that.' ^ Literally, ' the gods,' but the meaning seems to be that given in the text, as Ar^una Mi^ra says. ® This is only the concentration of mind and senses on one object, Nilaka«///a. See p. 166, note i supra. ^ See p. 174 supra. ' Literally, ' are accomplished,' which seems to mean that they are acquired so as to be practically at one's command when required. ® The original word is derived from the same root as the subject of the last note. ^° Difficult to obtain = the seat of Indra, &c.; to learn =Vedas, See; to vanquish = fire, &c.; to pass through = a great deluge, &c., CHArXER XXXVI, 23. 389 learn, difficult to vanquish, and difficult to pass through ; all that can be accomplished by penance, for penance is difficult to overcome. One who drinks spirituous liquors, one who kills a Brahma;/a, one who steals, one who destroys an embryo, one who violates the bed of his preceptor\ is released from that sin only by penance well performed. (Those) men, Pitr/s, gods, (sacrificial) animals 2, beasts and birds, and all other creatures movable or im- movable, (who are) constantly devoted to penance, always reach perfection by penance. And in like manner the noble(-minded) gods went to heaven ^ Those who without sloth perform actions with ex- pectations, and being full of egoism, they go near Pra^apati^ Those high-souled ones who are devoid of (the thought that this or that is) mine, and devoid of egoism, by means of a pure concentration (of mind) on contemplation, obtain the great and highest world. Those who best understand the self, attain- ing concentration (of mind) on contemplation ^ and having their minds always tranquil, enter into the unperceived accumulation of happiness*'. Those NilakawMa. Ar^una INIi^ra seems to interpret the last word, where his reading is doubtful, to mean ' difficult to do.' ' Cf. A'/^andogya, p. 361. Except the destruction of the embryo (see Taitt. Aran. p. 870, but at Bnhadara«yaka, p. 795, Kaushitaki, p. 77, and Apastamba I, 6, 19, 16, the commentators render Bhrfiwa by 'learned Brahma;?a'), the rest are the great sins. But note that stealing gold, not theft generally, is mentioned as a great sin. "^ Or, perhaps, cattle. The original is paju. ' See p. 160 supra, and cf. p. 178. * I. e. Kajyapa, as gods, &c. This seems to be Ar^una Mijra's interpretation. This condition is inferior to that described in the following sentence. ^ Sec p. 162, note i. * Nilaka/;//;a's rendering is ' that by which (worldly) happiness is A_ A 390 ANUGITA. who are free from (all thought that this or that is) mine, and who are free from egoism, attaining con- centration (of mind) on contemplation \ enter the highest world of the great, which is the unperceived. Born from that same unperceived^ (principle), again acquiring knowledge, and getting rid of the (quali- ties of) passion and darkness, and resorting to the pure (quality of) goodness, a man gets rid of all sins, and abandons everything as fruitless. He should be understood to be the Kshetra^ma. He who understands him understands the Vedas^. With- drawing from the mind the objects^ of mental opera- tions, a sage should sit down self-restrained. (He) necessarily (becomes) that on which his mind^ (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects® is stated to be of the nature of ignorance'^. But (you should) learn that whose nature is devoid heightened.' He compares Bz-zTiadarawyaka, p. 816. See also Taittiriya, p. 112. ' See Gita, p. 128, note i, where dhyana and yoga are taken separately. Here the compound is in the singular. Nilaka«/^a's reading is different. 2 The sense here is not quite clear. It seems, however, to be this. The acquisitions mentioned in the preceding sentence take the acquirers to some temporary world from which they afterwards return ; but when they get rid of the qualities, they get final eman- cipation. As to the unperceived, cf. inter alia Gita, p. 112, note 2. ^ Cf. Gita, p. Ill, and note 2 there. That seems to approach the question from the opposite point of view. * So Ar^una Mi^ra. At Gita XVI, 1 6, .■^itta means the opera- tion itself That also will do here. ^ Cf. Gita, p. 78; Maitri, p.i78;Prajna,p. 194; and the quotations at Sahkhya-sara, p. 3. •^ This phrase has occurred before; it means all the developments which make up worldly life. See Sahkhya-sara, p. 5. ■^ See p. 371 supra. CHAPTER XXXVI, 34. 391 of qualities. Two syllables^ are death ; three syllables the eternal Brahman. Mine is death, and not mine is the eternal'-. Some men of dull understandings extol action. But as to the high-souled ancients they do not extol action ^ By action a creature is born with a body and made up of the sixteen*. Knowledge brings forth -^ the being, and that is acceptable and constitutes immortality. Therefore those who are far-sighted have no attachment to actions. This being is stated to be full of know- ledge, not full of action ^ The self-restrained man who thus understands the immortal, changeless, incomprehensible, and ever indestructible and unattached (principle), he dies nof^. He who thus understands the self to which there is nothing prior, which is uncreated, changeless, unmoving^ which is incomprehensible (even) to those who feed on nectar, he certainly becomes immortal "^ and not to be restrained ^ in consequence of these means^". 1 See ^anti Parvan (Ra^adharma) XIII, 4. Cf. Maitri, p. 180. This means the two and three syllables of 'mama' and 'na mama,' mine and not mine. Cf. Br^liadarawyaka, p. 970, and ^^andogya, p, 118, and p. 548, for a similar conceit. "^ Final emancipation follows on abandoning the idea of 'mine;' bondage on harbouring it. * See Muwfl'aka, p. 279. ^ The eleven organs and the five great elements which go to form the body. See Sahkhya-karika 3, and comment thereon ; 5anti Par- van, chap. 210, St. 32 seq.; chap. 242, st. 7seq.; Praj-na, p. 230. "* I.e. shows. " Cf. Gita,p.ii8; ^anti Parvan, ch. 242,st.T5. "^ See p. 367 supra, note 6; and cf. Ka/^a, pp. 155, 156. * I. e. which remains unconcerned, cf I^a, p. 10. Apurvam (to which there is nothing prior), Ar^una Mijra renders by 'not familiarly known,' and Nilaka«Ma by 'not understood by any other means of knowledge.' See also Br/hadara«yaka, p. 502, and iSahkara on that. » This is not very clear, but I suppose the meaning to be the same as that of ' unconquerable' at p. 161, and see p. 231. '" I. e. the means mentioned further on, says Nilaka;/// 57j 59> 63, 74, 75, 76, 79, 80, 92, 102, 105, 106, 115, 117, 149, 150, 107, 119, 170, 108, rii, 122, 126, 176, 194, 114, 129, 231, 254, 255, 256, 394 Bharata. See Bharata and Maha- bharata. — varsha, 39. Bhargava, 314. Bhartr/hari, 14, 32, 220, 221, 239. Bhasa, 222, 346. Bhashya. See Patan^ali. Bha.tiog\, 33. Bhau Daji, Dr., 27. Bhavabhuti, 13. Bhikshu-sutra, 32, 33. Bhima, 37, 38. Bhishma, 3, 38, 39, 42, 95, 96. — Parvan, 2, 6, 40. — roaring of, 38. Bhramara, 188. Bhr/gu, 89, 294. See Bhargava. Bhuman, 173. Bhur, 174, 393. Bhutas, 85, 118, 306, 345, 354. Bhutis, 92. Bile, 343. Billow, 388. Bilva, 360. Bipeds, 171, 209, 339. Birds, 90, 109, 142,164,189,321,345, 353, 371, 389- Birth, 45, 48, 58, 59, 76, 86, 103, 105, 109, 116, 170,176, 177, 194, 231,233,237,239,241, 245,247, 257, 302, 313, 339, 341, 390. See Death, and Meditation at time of death. — after lapse of time, 339. — as devotee, 72. — bond of, 49, 62, 115, 201. — causes of, 48, 105. — certainty of, 45, 154. — divine, 29, 59. — freedom from, 56, 59, 67, 79, 105, 107, 109, 188, 241. — in low species, 152. — knowledge of, 58, 72. — low, 85. — number of, 49, 58. — of deity, 59. — previous. See Life. — repeated, 49, 58, 59, 67, 73, 75, 79, 105, 107, 154, 185, 191, 242, 302,325,361,367,371,378,387. See Return. Birth, sinful, 85, 255. Biting, 282. Bitter, 118, 363, 383, 384. Black, 179, 384- Blame and praise, loi, no, 185, 324, 392. Blank, 376. Blind man, 155. Blindness, 320, 322. Bliss, 52, 66. See Brahmic state. Blood, 43,155,241,252,275,335, 342. Boar, 37. Boastful, 167, 170, 181, 324. See Arrogant. Boat, 51, 381, 382. — of knowledge, 62. Bodily and mental, 247, 251, 359, 362, 364. Bodily, mental, vocal, 119 seq. Body, 55, 64, 69, 71, 72, 77, 83, 92, 102, 103, 104, 105, 106, 107, 108, III, 112, 113, 118, 123, 128, 155, 173,176,177,178,179,186,187, 191, 193,235,236,237,240,242, 245, 246, 248, 249, 250, 252, 253, 257, 259, 262, 279, 288, 289,290, 302, 307, 326, 331, 332, 342, 344, 345, 362, 367, 376, 391, 392. — acquisition of, 44. — city of nine portals, 65, 108, 317. — development of, 252. — distinct from soul, 44, 45, 375. — distribution of, on death, 290, 302, — leaving, 59, 66, 78, 79, 112, 235, 237, 238, 239, 250, 252, 253, 255, 257, 266, 331. — liquids in, 342. See Liquids. — movement of, 343. — of K/v'shwn, 92, 93. — passages of, 79. See Passages. — perishable, 44, 45. — produced from qualities, 109. — release from. See leaving, supra. — ruler of, 112. — source of, 244. — subtle, 190, 333. — support of, 53, 60, 159, 291, 318, 359. 363, 366. — supporter of, 228, 262. — two kinds of, 160. See Bond and Deities. Boehtlingk, 144. Boisterous. See Mind and Senses. Bond, 66, 107, 146, 246, 247, 248, INDEX OF PRINCIPAL MATTERS. 401 317,323,342, 351, 355, 368, 371, 391. Bond, of qualities, 107. See Action and Birth. Bone, 252, 343. Books, 57, 326. Boon. See Present. Borrowing. See Common passages. Bosom, 239. Boughs, small, 313, 371. See Branches. Bows, 37, 39, 42, 293, 294, 296, 311. Sec Salutation. Brahma, 79, 80, 93, 96, 219, 220, 231, 234,244,257,264,271, 312, 314, 315,317,323,325, 328,332, 333, 337, 339, 345, 352, 354, 355, 360, 372, 378, 385, 393. See Priest. Brahma Gita, 198 seq., 255, 310. See Anugita. Brahma^arin, 69, 79, 119, 146, 152, 153, 169, 175, 176, 177, 178, 179, 216, 242, 283, 284, 312, 316, 326, 354, 358, 360, 361, 362, 364. — Naish//»ika, 377. Brahman, 52, 56, 61, 62, 64, 65, 66, 70, 72, 77,79,81, 84, 87,90,91, 102, 103, 106, 107, 108, no, 113, 120, 121, 127, 128, 146, 147, 149, 151, 152, 153, 156, 160, 161, 162, 163, 164, 165, 166, 167, 168, 170, 171, 172, 173, 174, 175, 178, 180, iSr, 182, 185, 186, 187, 189, 190, 191, 192,226,230,234,235, 238, 241, 243, 244, 245, 246, 248, 250, 251, 252, 253, 255, 257, 258, 260, 265, 277, 282, 283, 284, 286, 287, 288, 296, 306, 307, 308, 309, 310, 312,313,316,317, 326,327, 336, 339.341,342,344, 347,354, 367, 368,369,372,375, 377,386, 387, 391, 392. See God, Being-Su- preme, Seat, and Vcdas. Brahmananda. See Felicity. Brahma-ya^iia, 61, 184. Brahma-loka, 20. Brahma-vidya, 166. Brahma-siitras, 31. Brahmawa, 21, 22, 23, 24, 38, 48,65, 86, 119, 120, 126, 147, 150, 158, 159, 160, 161,165, 171, 172, 173, 174, 175, 179, 182, 185, 189, 193, 209,210,217,218,239, 245,248, 252, 254, 255, 256, 261, 263, 264, 265, 266, 267, 270, 271, 272, 273, 274, 275, 276, 277, 281, 284, 285, [8] 288, 293, 295, 296, 299, 300, 303, 304, 306, 307, 308, 309, 310, 311, 315, 320, 322, 325, 326, 329, 332, 338, 339, 345, 346, 347, 348, 353, 359,360,369,374,375,376, 377, 380,384,387,389,393. Brahmawa Gita. See Brahma Gita. Brahma«a's wife. See Brahmawa. Brahmawas. See Vedas. Brahmanical age, 4. Brahmanism, 4, 6, 22, 25, 26. Brahmic state, 52, 66, 176. Branch. See Knowledge. Branch and moon, 142, 146, 172. Branches downwards, in. — many, 47, 294, 313, 371. Brave, 122, 160, 294, 300, 341. See Valour. Breach. See Regulation, and Duty. Breast, 233. See Bosom. Breath, 64, 67, 78, 201, 238, 252, 270, 276, 341. See Life-winds, Bribing, 91. Bridge ^of piety, 315, 348. Br/hadarawyakopanishad, 6, 81, 119, 149, 152, 153, 155, 158, 159, 160, 161, 162, 166, 171, 172, 173, 174, 178, 179, 181, 185, 186, 187, 189, 192, 193, 204, 208, 231, 239, 249, 251, 255, 258, 259, 261, 264, 268, 271, 274, 279, 283, 287, 289, 290, 295,304,313,314,324,327,342, 347,353,381,389,390,391- Br/hadratha, 180. Br/'haspati, 89, 214, 314, 346. Br/hatsaman, 90, 180. Brilliant, 78, 93, 187, 192, 287, 347. Bringing forth. See Production. Broad, 384. Brooding on evil, 168. Brothers, 40, 290. Brothers-in-law, 40. Brow, 67, 78, 257. See Head. Brute force, 116. Brutes. See Beasts. Buddhism, 9, 20, 23, 24, 25, 26, 69, 146,147,212,213,214,215, 224, 225,226, 306, 376. Biihler, J. G., Dr., 14, 20, 21, 27, 32, 33, 208, 213, 215, 224, 353. Bull, 345. Burden, beasts of, 321. Burnell, Dr., 20, 31. Burning taste, 118. — ofactionbyknowledge,6o,62,2 79, — of Ar^una's skin, 40. Dd 402 BHAGAVADGITA, SANATSUGATIyA, ANUCiTA. Burning of soul, 45. Business, 183. See Management. Butter, 83, 184, 276. Butterflies, 95, 155. Buying and selling, 323. Calamity, 50. See Distress. Calmness, 119. See Tranquillity. Calumny, 116, 129, 325. See Carp- ing and Censoriousness. Capacity of doing action. See Ac- tion and Activity. Capital, 394. Captivity, 207, 233. See Bond. Car, great, 37, 38, 39, 42, 46, 381, 382, 386. — without horse, 40. Carelessness. See Heedlessness. Carnal. See Love. Carping, 56, 81, 130, 320, 364, 368. See Calumny. Carriage. See Car. Caste, 21, 23, 24, 25, 30, 59, 126, 129, 208, 217, 315, 316, 320, 322, 329, 358. — author of, 59. — comminglings, 41, 55. — rites of, 41. Casting aside, 343, 344, 357. Cataclysm, 94. Cattle, 59, 127, 345, 389. Cause, 96, 192, 247, 278, 309, 335, 383, 387, 388, 392. See Con- sequence. — material, 58, 106, 113, 191, 244. See Action, Inconstant, Nature, and Source. Caution, 63, 97. See Heedlessness and Circumspection. Cave, 333, 363, Celebration of God's name. See Glorification. Celestial pleasures, 84. Censoriousness, 166, 167, 181, 182, 183. Censure, 150. See Blame. Centering. See Concentration. Ceremonies, 112, 169,171, 172,293, 321,322,353,358,361,366,370, See Rites. Ceylon, 223. Change, 157, 327, 331, 345, 356, 372. See Development and Un- changeable. Channel. See Current. Chanting verse, 15. Characteristics. See Qualities. Chariot, 187, 221, 294, 380. See Car. Charioteer, 4, 338, 386. Charioteer's son. See Kar«a. Charity, 169, 324. Charm. See Enamoured. Chastity, 275. Cheat, 91. See Crafty and Deceitful. Check, 243, 306, 328, 357. See Restraint. Childhood, 178. See Infancy. Children, 63, 64, 116, 124, 154, 159, 161,185,246,304. See Heroes. Chili, 383. Choristers. See Gandharvas. Churning, 89. Circular, 384. Circumference, 306. Circumspection, 364. See Caution. City, 251, 318, 394. See Body. Class, 65, 103. Classical Sanskrit. See Kavyas. Cleanness, 68, 103, 114, 119, 126, 128, 359) 360, 363, 364. See Purity. Clear, 383, 384, 392. See Mind and Undistinguished. Cleverness, 128, 324. Closing. See Eyelid. Cloth, 45, 68, 217, 359, 360, 364, 384. Cloud, 72, 179. Cognition, 332. Cold, 118, 238, 384. Cold and heat, 44, 48, 68, 88, loi, 167, 284, 323, 356. Colebrooke, H. T., 2, 7, 29, 32, 186, 225. Collections, 188. Colour, 92, 93, 94, 179, 247, 252, 258, 260, 285, 286, 342, 368. See Objects of sense. Combination. See Production. Combustible, 45. Comfort, 95, 98, 118. Coming and going, 44, 80, 84, 231. Commentators on Gita, 11, 35. Commission. See Omission. Common earnings. See Earnings. — passages, 18, 27, 139, 140, 203 seq., 225, 354. — people, 51. Compact, 383, 385. Companion, 40, 159. See Associa- tion. Company, 97, 293, 359. Comparison of one's own with others' pleasures and pains, 7 1 . INDEX OF PRINCIPAL MATTERS. 403 Compassion, 87, loi, 114,231,243, 326, 359, 362, 364. See Affec- tion and Pity, Compounds, 13, 90. Comprehension. See Understanding. Comprehensiveness, 124, 372. Compulsion. See Free-will. Concealed. See Nature. Concentration, 12, 61, 65, 66, 68, 69, 73. 78, 79, 99, 100, loi, 105, 1 10, 128, 153, 160, 169, 181, 185, 189, 232, 242, 243, 247, 248, 249, 250, 251, 254, 255, 257, 279, 280, 285, 287, 299, 300, 301, 315. 326, 332, 340, 342, 344, 360, 361, 362, 363, 366, 368, 388, 389, 390, 394. See Intent. — of breath. See Breath. Conch, 38, 39. Conclusion. See Resolution. Condition. See State. Conditioning of soul, 107. Conduct, 9, 115, 159, 170, 178, 232, 243, 283,312,320,324,341,358, 359, 362, 364, 367, 368, 369, 378, 392. See Ill-conducted, and Goodness, Darkness, Passion, and Sinful. — of one transcending qualities. See Qualities. — of steady-minded man. See Steady-minded. — unknown. See Unknown. Confidence, 326. Confinement of mind, 79. See Quiescence. Confluence, 287. Confusion, 43, 49, 50, 52, 59, 160, 182, 254, 269, 308, 377. See Distraction and Soul. Conjunction, 330. Connexions. See Kinsmen. Conquered. See Accomplishment. Conquest. See Victory. Conscience, 41. Consciousness, 82, 88, 102, 103, 176, 181, 188, 238, 239, 242, 245, 290, 334, 350, 356, 359- Consequences, 56, 124, 126, See Effect. Consonants, 348. Constancy. See Perseverance. Constant, 100, 120, 125, 248, 289, 331, 332, 360, 369, 375, 376. Constituents, 246, 318, 336, 343, 344. See Ingredient. Constitution, 236. Constraint. See Free-will. Consubstantial, 163. Consummation of devotion, 72. Contact with Brahman. See Assimi- lation. — with knowledge, 72. — with objects, 44, 66, 126, 154, 335, 334- Contamination. See Taint. Contemn, 246. See Despise. Contemplation, 47, 49, 50, 6r, 100, III, 156, 162, 169, 181,234, 245, 283, 309, 389, 390. Contemporary Review, 5, 18. Contempt, 97, 120, 154. Contentment, 54, 60, 68, 86, 87, loi, 166, 168, 240, 286, 288, 302, 325, 326, 334, 361. Continence, 169, 361, 389. Continuous meditation, 78, 79, 100, 169. Control of nature. See Nature. — of senses. See Restraint, Senses. — of tongue. See Taciturnity. Controversialists, 90, 365. Contumely, 324. Conversation, 87, 232. Convictions, 55, 239, 304, 305. — demoniac, 118. — wrong, 52, 120, 320. See Notion, false. Cooked rice, 384. Cooking, 53, 279, 363. Copulative compound. See Com- pounds. Copyright, 5, 18. See Common pas- sages. Coronet, 93, 96, 98. Corruption of women, 41. Cotton, 300. Counsellor, 280, 283. Counting of sins, 89. Country, 342. Courage, 48, 70, 90, 94, 102, 103, 114, 124, 125, 126, 127, 167, 168, 176, 182, 288, 301, 302, 325, 332, 373. Course of life. See Life. Cousin, Victor, i. Covering, 375. Covetous, 125. See Avarice. Cow, 65, 89, 209, 265, 353. Cowell. See Mailri Upanishad. Crafty, 125. See Cheat, Deceitful. Craving, 107, 166, 181, 542. D d 2 404 BHAGAVADOtTA, SANATSUGAXiVA, ANUOiTA. Created things, 124, 157, 190, 234, 258, 260, 262. Creation, 90, 106, 107, 124, 313, 317, 332> 333, 334, 34°, 344, 345, 347,351,352,388. See Power, Source, and World. — of man, 53. See Man. — of sacrifices, 52. Creator, 53, 59, 83, 86, 87, 90, 97, loi, 104, 121, 170, 231, 315, 334, 338, 347, 354,377,387. Creatures, 54, 65, 69, 71, 74, 76, 86, 88, 113, 114, 115, 118, 119, 156, 167, 168, 183, 193, 241, 243, 244, 245, 246, 250, 257, 263, 268, 269, 272,273,274,275,281, 289,290, 291,294, 307,315,318, 321, 324, 325, 326, 334, 335, 339, 342, 345, 347, 354, 357, 359, 3^2, 363, 3^4, 365,371,374,378,385,387,389, 391,392. Crooked. See Straightforward. — movement, 339. Cruel, 125, 181, 182. Cruelties, 166,167,168, 243, 323, 326. Crumbling of earth. See Earth. Culmination, 69. See Knowledge. Cunningham, 223. Curiosity, 311. Currents, 95, 187, 238, 318, 321, 322, 325, 327, 329, 343. Curse. See Speech. Curtailing, 343, 344. See Abridging. Cutting. See Indivisible. Daityas. See Demons. Dakshiwa, 119, 261, 280. Danavas, 354. Dancers, 183, 208, 325. Dawa'in, 13, 144, 205. Danger, 47, 56, 125, 157, 167, 188, 190, 335. See Fear.- Darkness, 75, 78, 87, 104, 107, 108, 109, no, 117, 118, 119, 120, 122, 124, 125, 126, 168, 180, 214, 239, 276, 278, 284, 301, 302, 318, 319, 320, 321, 322, 323, 328, 329, 330, 331, 334, 345, 349, 35^, 379, 39°- Dajahotri &c., 262 seq., 266. Dajakumaia/^arita. See DaWin. Dajaratha, 221. Davids, T. W. R., 23, 25, 64, 66, 87, 306. Day and night, 51, 79, 80, 81, 276, 277, 330, 352, 354, 356. Deaf, 321, 322. Dear to God. See Favourite, God. Death, 44, 45, 46, 52, 56, 66, 77, 78, 81, 84, 86, 89, 90, 95, 103, 105, 108, 109, 115, 122, 142, 150, 153, 154, 155, 156, 163, 170, 176, 178, 185, 189, 191,232, 233,237, 238, 249, 250, 270, 289, 290, 297, 298, 322, 348, 349, 355, 368, 371, 372, 380,381,391. — according to quality, prevailing, 108. — before and after, bliss, 66. — before and after, faith necessary, 121. — certainty of, 45, 154, 355. — death of, 154. — fear of, 152, — in performing one's duty, 56. — life and infancy, 44. — meditation at time of, 78. — non-existent, 149, 151, 152. — release from, 77, 105, 152. See Age, old. — time of, 52, 80. — world of. See World, mortal. Debasement of self, 68. Deceitful, 164, 324, 364. See Crafty. Decision. See Action. Declivity, 281. Decoration, 207, 324, 387. Decrying food, 216, 360. Dedication. See Action. Deed. See Act. Deer-skin, 68, 159, 360, Defeat. See Victory. Defects, 56, 65, 121, 122, 127, 166, 168, 170, 182. Defiance, 324. Defiling. See Taint. Degradation, 157, 191, 243. Degrees. See Gradation. Deities, 123, 153, 179, 220, 243, 259, 276,279, 317, 334, 337, 343, 347, 353, 358, 361, 362, 367. See Divinities, Organs. Deity, form of, 76, 78, 80. See Being-Supreme, Brahman, and K/vshwa. Dejection, 42, 50. See Despondency. Deliberation. See Thought. Delight, 41,177, 285, 324. See Joy, Pleasure. Deliverance. See Emancipation. Deliverer, 100. Deluge, 97, 106, 260, 388. See De- struction, Dissolution. INDEX OF PRINCIPAL MATTERS. 405 Delusion, 42, 49, 52, 53, 55, 56, 57, 58, 59, 62, 65,66,72,75,76,81, 82, 83, 86, 92, 104, 107, 108, 109, no, III, 1 12, 114, 1 15, 116, 122, 124, 126,128, 129,130, 152, 153, 154) 155, 157, 161, 162, 166, 176, 181, 182, 185, 184, 189, 190, 233, 243, 256, 284, 293, 301, 302, 303, 304, 317, 319, 320, 322, 326, 330, 331,332,333,335, 343, 344, 351, 356,357,358,368,377,378, 381, 382,386. — net of, 116. — power of, 59, 75, 76. — release from, 75, 76. Demerit. See Defects. Demon, 87, 89, 91, 94, 96, 151, 152, 257, 282, 283, 321, 345, 347, 387- See Asura. Demoniac, 75, 83, 115. — birth, 116. — convictions, 118. — endowments, 114, 115. Departed spirits, 118. See Manes. Departure from world, 77, 78, 79, 80, 81, 166, 191. — of soul. See Body-leaving and Death. Dependence on God, 59, 66, 73, 75, 76,77,85,91, I", 128,253,258, 362. — on none, 54, 60, 367, 368. Dependent, 167, 256, 290. See In- dependent. Depreciation of Ar^una's merits, 46, 47. Descent, 321. Description of Brahman, 164. Desertion of man by God, 71. Deserving man, 169, 183. Designation of Brahman, 1 20. Desire, 48, 49, 50, 51, 52, 53, 56, 57, 58, 60, 63, 65, 66, 67, 69, 70, 74, 75, 76,78, 83, 84, loi, 102, 108, no. Ill, 115, 116, 117, 118, 121, 123, 128, 151, 153, 154, 155, 165, 166, 169, 173, 176, 181, 184, 233, 241,246,263,269, 275,283, 284, 288,289,300,302,313, 314, 322, 323, 324, 325,326, 327, 342, 344, 347, 349, 356, 357, 364, 365, 366, 369, 370, 376, 381. — capacity of obtaining, 92, 171,287, 327, 332, 373. See Objects of desire. Despair, See Despondency. Despise, 370. See Contemn. Despondency, 40,42, 43,70, 125, 126, 250, 320, 363. See Dejection. Destructible, 113, 244, 292. Destruction, fire of. See Fire. — ofaction, 60, 61, 355. See Action, destruction of. — of entities, 106, 154, 180, 250, 276, 307, 335, 357, 365, 376, 378. — of food, 279. — of life. See of entities, supra, and Death. — of men, 190. — of nature, 106. — of others, 120, 348. — of self. See Self-destruction. — of warriors, 95, 96. — of worlds, 55, 107, 115, 314. See Creatures, Deluge, Dissolution, Life, Nature, Production and destruction, and Ruin. — time of, 237. Determinate, 52, 63. Determination, 255, 260, 268, 299, 348, 349, 350, 368, 377- See Resolution. Devadatta, 38. Dcvaki, 229. Devala, 87. Devamata, 226, 274, 275. Devatadhyaya-brahmawa, 20. Devayana, 314, 316. Development, 77, 103, 104, 109, 156, 165, 166, 170, 184, 186, 288, 318, 331.334,370,372,375,382,387, 392. — of intelligence, 293. Devotee, 58, 61, 64, 66, 67, 68, 69, 70, 71, 72, 73, 75, 79, 81, 84, 85, 86, 87, 99, 100, loi, 102, 104, 112, 129, 186, 187, 188, 189, 190, 191, 192, 193, 209, 243, 248, 249, 266. — four classes, 11, 75. Devotion, 9, 12, 17, 23, 48, 49, 50, 52, 53, 55, 58, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 73, 78, 79, 81, 83, 84, 85, 87, 99, X 00, 103, no, 119, 128, 129, 130^173, 185,232,243,255, 299, 308,310, 311,324,349,360,361, 362, 368, 369, 381, 389. — mode of, 83. — same as renunciation, 67, 85. See Renunciation. — unconsuumiatcd, 72. 406 BHAGAVADGixA, SANATSUGATivA, ANUGITA. Devout, 85, 394. See Pure. Dexterity, 38, 127, 326, 362. Dhaivata, 385. Dhammapada, 35, 50, 51, 52, 69, 71, 84, loi, 102, 108, no, 123, 241. Dhanan^-aya, 38, 48, 49, 63, 74, 93, 100, 125, 130, 230, 310, 394. Dharma, 219, 223, 306, Dhatu. See Elements. Dhr/sh/adyumna, 39. Dhr/sh/aketu, 37. DhWtarashfra, 3, 35, 37, 39, 40, 41, 42, 43j 95, 135) 136, 141, 149, 150,151,155,156,157,158,162, 163, 164, 165, 166, 170, 174, 175, ^179. Dhyanayoga, 128. Diadem. See Coronet. Dialects &c. of South India, 222. Dialogue, 5, 130, 263. And see Itihasa. Dice, 91. Difference, apparent, 104, 105, 124, 193. See Soul, State, Unity. Difficult deeds, 296. — penance, 300. Difficulty, 120, 128, 388, 389. — oflookingatUniversalform,93,99. — of worship, 100. Diffusive, 383. Digestion, 113, 236, 252, 273, 275. Dignity, 74. Din, 38, 39, 356. Dinner, 97. Directions. See Qiiarters. Direct knowledge, 82. Director, 281, 385. Disagreeable. See Agreeable. Disaster, 160. Discarding of entities. See Indiffer- ence to worldly objects. Discernment, 50, 53, 56, 67, 74, 76, 91, no, 112, 114, 117, 118, 123, 125,126,154,155,166,183, 256, 320, 331. Disciple. See Pupil. Discomfort, 380. Discontent. See Contentment. Discrimination. See Discernment. Discus, 93, 98. Discussion, 276. See Controversial- ists. Disdain. See Arrogance. Disease, 103, ir8. See Ailment. Disgrace, 42, 46, 86. See Honour. Disguise of Dharma, 223. Disgust, 151, 324. Dishonest, 243. Dishonour, See Honour. Disorder. See Body and Mind. Disparagement of gods &c., 209, 214, 320. Disposition, 43, 117, 182. — evil, 320. Disrespect, 83, 97, 159, 324, 368. Dissatisfaction. See Disgust. Dissociation. See Association and Severance. Dissolution, 80, 82, 84, 92, 112, 189, 192, 317, 335, 344, 387. See Destruction and Order of dis- solution. Distinction, 83, 124, 126, 157, 285, 331,335,341,370,374,375,381. See Difference. Distinguished, 168. Distinguishing power, 318. See Discernment. Distraction, 49, 67, 269, 377. See Confusion. Distress, 75, loi, 368. See Calamity. Distribution of food, 119, 273, 275. Ditch, 155, 302. Diversified. See Variegated. Diversity, 313, 344, 374. Dividing soul. See Indivisible. Divine Being. See Being. — form. See Form. — nature, 75, 83, 367, 383. — speech, 265. — state. See Brahmic state. Divinities, 59, 75, 76, 77, 84, 115, 123, 178. See Deities. Division, 327, 381. — of honey, 188. Doctrine, esoteric &c., 149. — holy, 82, 185, 255, 256. Doer. See Agent and Soul. Dog, 20, 65, 142, 160. Dolphin, 90. Domain. See Kingdom. Domination of Supreme, 75. Dominion. See Kingdom. Door, 270. Doubt, 72, 260, 375, 376. See Mis- givings, Objects of sense. — secret and open, 149. Downfall, 233, 355. See Fall. Downwards. See Branches and Up. Drag, 386. Drama. See Kavyas. Draupadi, 37, 39. INDEX OF TRINXIPAL MATTERS. 40: Dravi^as, 225, 295. Dream, 249, 269, 387, 392. Drink, 113, 159, 183, 236, 259. See Objects of sense and Senses. Drinking, 48, 279, 354, 389. Driving. See Gar. Drowa, 37, 39, 42, 95, 96. Drooping of Ar^una's limbs, 40. See Despondency. Driipada, 37, 39. Drying up of mouth, 40. — of organs, 43. — of soul, 45. Dulness, 320, 391. See Ignorance. Dumb, 321. Duryodhana, 37, 38, 39. — leaders of his army, 39. Dushyanta, 39. Dust, 57. Duty, 21, 43, 46, 54, 55, 56, 59, 67, 74, 108, 114, 115, 116, 117, 118, 119, 120, 122, 125, 126, 127, 128, 129, 157, 178,209,210,231,247, 255, 291, 295, 296, 302, 322, 325, 326,329,348,359,360,361,362, 364, 365, 378, 393. See Ac- complishment, Action, pre- scribed and prohibited, Right and wrong. Dvaraka, 198, 230, 394. Dwelling in Brahman, 71, 75, 80, 82, 84,85,100,106,194. See Assi- milation and Attainment. — of a Brahniawa &c., 159. See House and Residence. — of a donor, 185. Eagle, 90. Earnings, 54, 60, 363, 364. See Gain. Ears, 65, 103, 112, 253,259,261,290. See Senses. Earth, 73, 74, 94, 102, 112, 113, 126, 156) '79) i87> ^92) 260, 261, 290, 291, 303, 304, 305, 339, 343, 352, 364, 365, 381. — sovereignty of, 40, Ease, 65, 314. East, 354. Easy, 82. Eating 61, 62, 64, 69, 85, 113, 118, 236, 269, 279, 32i,353> 358, 362, 363, 364, 365. Eclipses, 224, 330. Edge, sharp. See Arrows. Effect, 119, 383, 388. See Gause. Elfects, household, 253. Effeminate, 42. Effort, personal, 46. See Assiduous. Effulgence, 94, 95. See Radiance and Refulgence. Eggs, 321, 339, 353- Ego and non-ego, 377. Egoism, 52, 55, 65, 74, loi, 102, 103, 118, 123, 124, 128, 153, 246, 280, 287,313,317,318,326,332, 333, 334,335,336,338,350,355, 356, 362,366,368,370,371, 382,383, 385,389,390,392. Egotism, 118, 124, 128, 268. See Ar- rogance, Pride, and Vanity. Eight, 373. Elders, 291. See Ancients. Elements, 84, 102, 179, 184, 238, 245, 246,247,334,335,340, 343, 346, 348,352,353,355,357, 368,371, 376,377,382,385,386,387,388, 391. — gross. See Gonstituents and Ele- ments. — subtle, 186, 285, 287, 313, 317- Elephant, 65, 89, 155, 208, 345. Elevated place, 68. Elevation of self. See Exaltation. Eleven, 318, 336. Emanation, 87, 88, 89, 91, 106, 11 1, 127. Emancipated. See Emancipation. Emancipation, 48, 50, 52, 54, 58, 59, 67, 69, 72, 73, 89, 90, 99, II r, 115, 120, 122, 125, 127, 146, 156, 157, 162, 165, 170, 176, 178, 184, 189, 190, 191, 221,231, 232, 242, 243, 245, 246, 247, 248, 249, 252, 253, 254, 255, 265, 276, 278, 280, 284, 286, 287, 293, 301, 306, 307, 309, 310, 311, 312, 313, 314, 317, 322,325,326,331,333,336, 344, 362, 363, 364, 366, 367, 368, 370, 371,374,375,388,390,391, 392, 393,394- — path of, 47, 48, 54, 58, 72, 7 3- Embodied soul, 44, 45,46,50, 51, 57, 63, 65, 77, 100, 107, 108, 109, 117, 122, 154, 158. Embodiment of Brahman, 1 10. Embryo, 389. Emperor, 72, 232. Empty. See House. Emulation. See Superiority. Enamoured, 96, 107, 334. End, evil, 72, 81, 103, 243. — of the great cause, 192, 287. 4o8 biiagavadcIta, sanatsugatiya, anugita. End of things, 46, 354, 355- See Destruction of entities. — of worldly life, iir. See Aims, Beginning, and Wicked. Endowments, 114, 115, 362, 388. Endurance, 167, 168, 182, 246, 323. Enemy, 43, 46, 56, 57, 58, 67, 68, 82, 99, ror, no, 115, ii6, 246, 2S2, 283, 296, 300. — destroyer of, 42. — destruction of, 48, 302. — restrainer of, 231, 253, 312. Energy, 91, 106, 118, 124, 125, 177, 255, 387. Engagement. See Appointment. Enjoyer, 105, 116, 379. — of qualities. See Qualities. — of sacrifices, 67, 84. Enjoyment, 40, 43, 53, 61, 66,84, 105, III, 112, 115, 116, 126, 154, 165, 166, 167, i8r, 182, 184, 188, 190, 236, 240, 241, 268, 269, 283, 289, 290, 291, 300, 304, 327, 328, 334, 365,375,379,383. — capacity of, 104. — higher and lower, 240. — nothing beyond, 1 15. — repeated, 126. See Pleasure. Enlightenment, 107, 155, 265, 287, 293, 325, 329,333, 348,351,356, 373. Enmity, 99. See Benevolence. Enormity, 181. See Sin. Entities, 75, 76, 80, 82, 83, 88, 90, 106, 107, III, 113, 126, 180, 190, 192,244,260,292,312, 313, 315, 316,317,318,333,335,337,338, 339,341,342,347,351,352, 353, 357,367,368,369,370,386, 387. — cause of. See Source. — distinctions between, 104, 318, 328, 352, 375. — lord of, 83, 88. — supporter of, 80. — threefold division of, 337. See Creation, Destruction, Produc- tion, Source, Unity, and Within. Entity, real, 124, 154, 157, 176, 191, 307,308,309,312,333,335,343, 370, 372. Entrance into the Supreme, 82, 94, 95,99,128,285. See Assimila- tion and Essence. Enumeration of qualities, 124. Environment, 355. Envy, 166, 362. See Superiority. Ephemeral. See Perishable. Epic Age. See Greek poetry. Equability, 47, 48, 49, 60, 65, 71, 86, ICO, 101,103, 110,325, 326,359, 366, 372, 373. See Alike and Impartial. Equal, 97, 116. See Power, un- equalled. Equanimity. See Equability, Equilibrium, 217, 331. Equivocal words, 52. Error, 65, 369. See Conviction false. Esoteric. See Doctrine. Essence, 50, 58, 59, 74, 76, 78, 107, 109, no, 128, 130, 370, 379, 382. Eternal, 62, 74, 76, 79, 80, 81, 87, 94, 100, no, 112, 128, 157, 186, 187, 188, 189, 190, 191, 192, 230, 233, 238,241,245,247,248,255, 265, 277,313,314, 317,331,334,339, 350,376,391- Eternity of soul, 43, 44, 45. Evening, 361. Evenness, 67, 69. Everlasting, 45, 58, 79, 157, 233, 317, 355, 369, 370. Evil, 103,105, 115,121,126,127,247, 276, 277, 289, 366. — action, 121. — cause of, 156. — conduct. See Ill-conducted. — doers, 59, 75. See Wicked. — duty, 56, 127. — end, 72. — of attachment. See Attachment. — perception of, 103. — release from, 60, 81. — speaking, 182. — world, 60, Exaltation of self, 67. Examination. See Test. Example, 41, 54, 59. Excellent, 86, 92. Excess, 159. Exclusion. See Objects of sense. Exclusive. See Concentration. Excretions, 4, 65, 155, 236, 252, 261, 336,338. See Organs and Senses. — menstrual, 275. Excretive organs, 297. Exercise, 69, 236, 323, 360. See Power. Exertion. See Assiduous. Exhalation, 264, 265, 372. Exhaustion, 355. Existence, 1 05, 120, 176, 292, 351, 377. INDEX OF PRINCIPAL MATTERS. 409 Existence and non-existence, 44, 84, 96, 103, 191, 194, 276, 277, 331, 375, 377- Exoteric. See Doctrine. Expanse, 258. Expectation, 60, 68, 119,120,292,324, 326, 365, 366, 367, 378, 389, 392. Experience, 50, 57, 66, 68, 73, 81, 82, 99, 112, 126, 179, 185, 186, 187, 188, 189,190,191,192, 193, 231, 245, 248, 249, 250, 253, 256, 263, 309, 316, 342, 344, 368. Expiation, 324. External and internal. See Bodily and Mental. — objects. See Objects of sense. — world. See World. Extinction. See Fire. Exultation and grief, 50, 65, 249, 285, 300, 325. See Joy. Eye, 65, 67, 69, 187, 189, 219, 253, 258, 259, 260, 290, 307, 347, 359, 366. See Senses. — divine, 72, 239. — many an, 93, 94. — of knowledge. See Knowledge, eye of. — on all sides, 93, 103, 332. — sun and moon, 94. Eyelid, opening and closing, 64, 161, 356, 372. Faces downwards, 287. — in all directions, 90, 93, 103, 253, 332, 345- Factiousness, 182. Failure. See Success. Faith, 56, 62, 63, 72, 73, 76,77,82,84, 99, 102, 115, 117, 118, 119, 121, 126,130,220,255,316, 319,320, 321,324,325,358,365,366,378. Fall, 84, 107, 113, 116, 240. See Downfall. Falsehood. See Truth. Faltering, 46. Fame, 46, 90, 116, 236, 287, 358. — of Kr/shwa, 96. Family, destruction of, 41. — extinction of, 41. — rites of, 41, 42. Fancies, 60, 67, 70, 116, 171, 184, 185, 247, 284, 288, 355. See Pon- dering and Thought. Far and near. See Afar. Far-seeing, 160, 391. Fastenings, 356. Fasts, 76, 283, 324. Fat, 384. Father, 40, 83, 97, 107, 176, 194, 233, 243, 290, 303, 304, 394. — and son, 98. Father-in-law, 40. Fatigue, 357. Fault-finding. See Calumny and Carping. Faults, 247, 293, 320. Fauriel, M., 6. Favour, 71, 128, 129, 130, 161, 310, 372. See Soul. Favourite, 17, 75, 85, 86, 87, loi, 102, 129, 183, 230, 394. — name, 79. Favouritism, 59, 85, 182. See Im- partiality. Fear, 46, 50, 58, 67, 69, 86, 94, 96, 98, loi, 114, 122, 126, 151, 155, 159, i6r, 167, 246, 250, 285, 287, 292, 294, 295, 320, 325, 329, 330, 344, 357, 362. See Danger. Fearful. See Difficult and Terrible. Feathered arrows, 298. Feeling, 104, 112, 288. See Organs and Senses. Fees. See Gift. Feet, 53, 94, 103, 119, 235, 253, 26r, 332, 339, 359, 367, 380. Felicity, 162. Fellow-student. See Student. Felons, 41. Females, 41, 85, 90, 241, 255, 275, 277,287,295,324,346,347. See Corruption and Male and fe- male. Ferocious, 115, 116, 323. Fetter, 53, 62, 64, 123, 127. See Action and Bond. Fibres, 176, 249. Fickleness, 167. See Mind. Field, 41, 72, 354. Fierce. See Ferocious. Fig tree, 89. Figure and trope. See Bhagavadgita and Sanatsutfatiya, and Simile. Finding fault. See Carping. Fire, 45, 57, 61, 62, 67, 73, 74, 80, 83, 88, 94, 95, 97, 102, 112, 113, 127, 156, 192,242,247,257,259, 260, 261, 262, 268, 270, 271, 276, 277, 279, 283, 288, 307, 308, 3t9, 336,338,342,346,353,360,362, 380,388. — and smoke, 57, 127. 4IO BHAGAVADGITA, SANATSUGATIYA, ANUGITA. Fire, discarding, 67. — of destruction, 95. — of knowledge, 60, 62. See Brahman and Sense. Firm, 45, 49, loi. See Fixed. Firmness in vows, 83. — of belief, 77. — of mind, 49. — of resolution, 70, 125. See Cou- rage, Faith, and Understanding. First, 161, 345, 352 seq. First-born. See First. Fish, 90, 155, 374. Fisherman, 382. Fit donee &c. See Gift. Fixed firmly, 29, 89, iii. Fixing. See Concentration. Flame. See Fire. Flamingo, 138, 189. Flesh, 252, 335, 343, 367. Flickerings, 69. Flippancy, 183. Flower and fruit, 85, 93, 285, 286, 309, 313, 365, 371, 388. — bunches, 313. Flowery talk, 47. Flowing element, 342. Foam and water, 104. Foe. See Enemy. — terror of, 42, 43, 58, 62, 76, 82, 84, 91, 97, 99> 126, 232, 234, 311. Fcetus, 57, 144, 176, 240, 242. Following. See Imitation and Obe- dience. Folly, 126. See Frenzy. Fondness, 74. See Acquisition. Food, 8 3, 118, 119, 144, 156, 159, 188, 216,233,235,238,252,254,270, 279, 343, 353, 360, 363, 364, 388. See Eating. — cooking for oneself only, 53. — digestion and distribution of, 273, 277. — fourfold, 113. — moderation in. See Eating. — origin of creatures, 54. Forbearance. See Forgiveness. Force. See Brute force. Forest, 173, 259, 284, 285, 286, 288, 307,342,361,362,363,372,386. Forester, 217, 307, 316, 345, 354, 358, 362. Forest-products, 361. Forgetfulness of Ar^una, 230. — of Kn'shwa, 230. — of one's nature, 50, 152, 154. Forgiveness, 86, 90, loi, 103, 114, 126, 176, 181, 182, 183, 320, 321, 325, 326, 359, 362, 373. Form divine, 92, 93, 229. — divine, entry into. See Entrance. — divine, sight of desired by gods, 99. — divine, vi'onderful, 94. — fierce, 95. See Terrible. — human. See Human. — infinite, 97, 98. — material of Brahman, 58. — of Brahman. See Brahman. — universal, 97, 98, 99, 130. See Degradation. Former life. See Life, previous. Formless, 233, 247. Forms, many, 83, 92, 93, 274. See Real. — of all, 93. — of nature, 74. Fortnight, 81,188,316,330,352,356. Fortune, 90, 131. Four-handed, 98. Fragrance, 74,247,257,258,286, 291, 309. See Objects of sense. Per- fume, and Senses. Free, 60, 65, 243, 342. Freedom from action, 52,54,56, 127, 256, 257, 362. — from delusion, 75, 76. — of will. See Desire and Free-will. Freeman, E. A., 5, 18, 203. Free-will, 53,56,80,82, 128, 156, 157. Frenzy, 115, 116, 151, 168, 183, 323. See Folly. Friend, 40, 41, 58, 67,68,72,84,97, 98, loi, no, 167, 181, 183, 184, 233, 246, 290, 295, 364. Friendly, loi, 342. Frivolous, 308. Fruit, connexion of with action, 65. — of action, 48, 49, 58, 59, 60, 65, 67, 73, 76, 81, 84,85, 100, loi, 109, 118, 119, 120, 121,122, 123, 124, 125, 126, 153, 156, 158, 165, 188, 191, 236, 240, 243, 264, 307, 312,325,326,348,355,365,369, 373,380,382. — of Sahkhya and Yoga, 64. — of worship, 76, 81, 84. See Flower, Phalajruti, and Tree. Frustration of desire, 50. SeeDesire. Fuel, 62, 247, 259, 26r, 268,283, 286, 290, 291, 307, 308, 342. Fugitive. See Perishable. Full of Brahman, 59. INDEX OF PRINCIPAL MATTERS. 411 Funeral rites. See Balls of food. Future, 76,79,90, 170,194, 269,314, 325,331,366,392. See Entities and World. Gadfly, 284. Ga§-asa, 394. Gahnavi. See Ganges. Gain and loss, 47, 151, 170, 246. See Framings. Gainas, 224, 225, 226, 364. Gamadagni, 294, 295, 300. Gambling, 324. See Game. Ganibu, 346. Game, 91. See Gambling. Gamut, 385. Ganaka, 5, 54, 215, 222, 303, 304, 306. Ganame^aya, 229. Ganardana, 41, 42, 52, 88, 99, 233, 393. Gawas, 346. Gandhara, 385. Gandharvas, 89, 94, 178, 347, 387. G^fhfwa,, 40. Gaii^Q-am, 223. Ganges, 90, 222, 354. Gapa, 89, 184. Garhapatya, 262. Garrulity, 168, 181. See Taciturnity. Garu^a, 90. Gasp, 239. Gastric. See Fire. Gaud'apada, 160, 324, 376. Gautama, 208, 213, 218, 224, 236, 314,353.354,359,362,363,365. See Buddhism. Gayadratha, 96. Gayatri, 90, 353. Gem, 384. General, 89. — his position in army, 38, Generation, 74, 89, 260, 287, 336. See Organs and Senses. Generosity. See Gifts. Genital organ, 261, 336, 338. Gentle, 114, 119, 341. Germs, 339. Ghee, 384. Gifts, 21, 22, 23, 81, 84, 85, 86, 98, 99, 1 14, 116, 118, 119, 120, 121, 122,127,147, 167, 169,173,182, 183, 184, 218, 242, 282, 320, 321, 324, 325, 326, 330, 340, 359, 364, 376. See Dakshiwa. Girdle, 217, 360. Gishwu, 219, 332. Gita. See Bhagavadglta. Given up to God. See Devotion. Gladstone, W. E., 4. Gleaning corn, 21, 217, Glorification, 64, 83. Glorious, 172, 289, 303. Glory, 43, 74. 86, 91, 93, 96, 97, 98, 112, 126, 158, 164, 179, 180, 185, 186, 192, 276, 287, 308, 376, 377. Glow-worm, 239. Glutinous, 384. Giianakanda. See Vedas. Gnanendra Sarasvati, 33. Gnat, 374, 379. Goal, 59, 61, 65, 67, 69, 73, 75, 79, 80, 81, 83, 85, 86, 87, 97, 99, 100, 102, 104, 106, 107, 1 17, 156, 163,167,182,231,233,255,256, 258,311,315,333,349,358,372, 387, 388, 392. Goat, 290, 321, 353. God, 98, 192, 284. — dear to man of knowledge, 75. — form of, 76, 78. — full of. See Full. — manifest, not to all, 76. — mover of world. See Movement. — not active agent, 59, 65, 106. See Soul. — primal, 96. — source unknown, 86. — superior none, 74. See Brahman, Deity, Dependence, Hatred, and tjvara. Goddess, 347. Godlike. See Endowments. Gods, 16, 53, 61, 80, 84, 86, 87, 88, 93, 94, 95, 99, io5, 108, 109, 118, 119, 12^^, 146,151, 153, 160, 169, 186, 241, 250, 254, 255, 282, 283, 305, 306, 316, 320, 322, 324, 327,331,338,345,347,354,377, 387, 389, 390- — censure of, 150. — disparagement of. See Disparage- ment. — first of, 87, 93, 95, 97. — lord of, 84, 87, 93, 95, 96, 98. — nature of. See Endowments. — sacrifice to, 61. — sovereignty of, 43. — world of,84,254,322. See World. Going and returning. See Coming and going, and Return. 412 BHAGAVADGITA, SANATSUGATIYA, ANUGITA. Gold, 68, no, 189,209,333,353,365, 389. Goldstiicker, Prof., 3, 5, 6, 8, 14, 20, 33j 74, 79j 89, 118. Good, 42, 43, 52, 53, 59, 68, 85, 91, 105, 108, 109, 115, 118, 120, 124, 168, 175,178, 191,243,276,277, 282, 287, 290, 292, 293, 300, 301, 302,311,314,316,319, 320, 325, 326, 348, 349, 358, 359, 368,377, 390. — deeds,doersof,72,75, 105, 153,243. Goodness, 75, 91, 106, 107, 108, 109, 117,118, 120, 122, 124, 125, 126, 184, 276, 278, 300, 306, 318, 319, 326,327,328,329,330,331,334, 373, 374, 376. Government of tongue. See Taci- turnity. — of world. See Universe. Governor. See Ruler of universe. Govinda, 40, 43. Gracious, 95, 98. Gradation, 381, 385, 387, 388. Gradual progress, 70. See Improve- ment. Grain, 361, Grammarian, 174. Grammatical blunders of demons, 152. Grandsire, 38, 40, 83, 194, 244, 271, 289, 295, 300, 303, 304, 314, 374. — great, 97. Grandson, 40. Grass, 68, 142, 159, 360. Gratitude, 176, 177. Great, capacity of becoming, 92. See Large. — men, 54, 72. Greatness, 333, 347, 354. Greatness of Supreme, 92, 97, 128, 157, 287, 336. — worldly, 151, 178. Greek poetry, 5, 18, 203. Green, 384. Grey, 179, 384. Griet, 42, 43, 44, 45, 46, 66, lor, 115, 118, 126, 128, 166, 181, 183, 193, 250, 284, 285, 301, 320, 326, 327, 343, 354, 355, 356, 357, 366, 393. See Sorrow. Griffiths, R.T. H., 90. Grote, G., 5, 6. Group. See Collection. — of senses. See Senses. Guddkesa, 39, 43, 88, 92. Guesses at truth, 8, 12. Guests, 216, 243, 285, 286, 306, 358, 361, 364. Guide, 348. Guilt, 98. See Fault. Guru. See Preceptor. Gurujishyasawvada, 199 seq. See Anugita. Guruskandha, 222, 346. Gyotish/oma, 156, 164. Habit of pondering, 78, 250. Habitation, 251. See Dwelling. Hair, 40, 93, 130, 362. — matted. See Matted hair. — thick, 39. Half-hearted, 73. Hall, F. E., 8, 10, 28, 141, 197, 201, 202, 204, 219, 221, 222, 244, 280, 285,300,317,327,332,333,334, 337, 338, 373, 390, 392. Hamilton, Sir W., 378. Hawsa, 381. Hands, 53, 261, 359, 367. — four, 98. — joining, 93, 94, 96, 294, 311. — on all sides, 103, 203, 253, 332. — one thousand. See Arms. Hanging, 237. Hankering. See Craving, Desire. Hanumat. See Ape. Happiness, 51, 63, 65, 66, 70, 76, 85, 87, 101, 103, 107, 108, no, 116, 117,126, 170, 185,189,233, 242, 250, 255, 270, 285, 300, 311, 314, 325, 341, 342, 347, 348, 369, 378, 380, 389. See Enjoyment, Pleasure, and Unhappiness. Hard, 341, 384. Hari, 92, 130, 219, 347. Harmlessness, 83, 86, loi, 103, 114, 119, 124, 325, 364, 373, 376. Harshay^arita, 28. Harshavardhana, 27, 28. Harshness, 114, 181, 256. SeeMer- cilessness. Haste, 175. Hastinapur, 2, 394. Hateful to Supreme Being, 85. See Likes and dislikes. Hafha-yoga, 297. Hatred, 68, 85, 99, loi, 116, 168, 182, 194, 281, 288, 289, 301, 320, 323, 365. See Antipathy. Haug, M., 19, 221, 276, 277. Haughty, 167, 168, 320, 324. INDEX OF PRINCIPAL MATTERS. 413 Head, 69, 79, 93, 103, 238, 253, 332, 367. See Bow. Heads smashed, 95. Headstrong, 125,320. See Stubborn. Health, 118. Heard instruction, 49, 105, 173, 283. Hearer, 282, 283. Hearing, 130, 246, 258, 259,309, 351. See Heard, Instruction, Senses. Heart, 42, 43, 50, 51, 52, 64, 69, 70, 79, 85,87, 88,98, 104, 113, 114, 118, 119, 122, 129, 153, 177, 183, 187, 192, 194,232,239,242,251, 252, 278, 281, 282, 283, 287, 293, 303, 308, 332, 342, 345, 350, 361, 394- Heat, 84, 95, 237, 329, 330. See Warmth. — and cold. See Cold and heat. Heaven, 42, 46, 47, 48, 49, 72,81, 84, 93. 94, 120, 125, 126, 130, 156, 158, 159, 165, 179, 187, 192, 240, 264, 281, 289, 290, 307, 322, 325, 327, 344, 360, 361, 362, 368, 389. — degrees in, 240. — sovereignty of, 43. — touching, 94. — voice from, 295. Heaviness, 320, 327. See Lazy. Heedlessness, 63, 97, 108, 109, 126, 152,153, 155,156, t68, 169, 170, 176, 183, 253, 324, 359. Hell, 41, 42, 116, 155, 183, 190,233, 240, 259, 321, 378. — ways to, 1 16. Helpless, 336, 365. Helplessness of Arj-una, 43. Herbs, 83, 113, 346, 388. See Vege- tables. Heretics, 171. Hermitage, 221, 285, 294. Hero, 37, 95, 98, 295. Hidden. See Concealed. Hideous, 343. Highest, 74, 99, 108, 113, 244, 309, 326,336,342,344,347,351,354, 368, 369, 372, 389, 390. See Supreme. High position, 68, 178, 233. High-souled, 75, 79, 83, 94, 96, 98, 151,294,295,296, 314, 327, 348, 389, 391, 393- Hill, 284, 287. See Mountain. Himalaya, 29, 89, 222, 346. Hira;/yagarbha,io8,iii,i86,3i5,333. History, i. Holes, dwellers in, 345. Holiness. See Purity. Holy, 87, 119, 331, 333, 336, 347, 354, 377, 378, 392. See Devout. — dialogue, 129, 130. — means of immortality, 102. — men, 72. — world, 84. Home, 113, 170, 355. — of woes, 79. Homeless, roi, 103, 352, 355. Homeric question, 4, 5. Honey, 188, 190. Honour, 116, 118, 119, 160, 243, 246, 302, 361, 363. — and dishonour, 68, loi, no. Hope, 82, 115. Horizontally, 287. Horrific. See Terrible. Horses, 89, 187, 381, 386. — white, of Ar^una, 38. Hospitality, 286, 294. See Guest. Host, 358. Hosts. See Army. Hot, 118, 246, 384. Hotr/. See Priest. House-decoration, 207, 324. See Habitation. Householder, 307, 316, 354, 358, 360, 362, 377. Hnshikeja, 38, 39, 43, 96, 121, 242, 248, 270, 363, 367. Hue. See Colour. Human form, 76, 83, 87. — world, 20. See World, human. Humility, 65, 116, 314, 326. See also IModesty. Hunger, 151, 356, 359. Hunter, 142, 167, Hurry. See Haste. Hurtful, 384. Hurtfulncss. See Harmlessness. Husband and wife, 98, 256. Hymns, 94, 102, 280. See Saman. Hypocrite, 53, 164. I^a, 257, 277, 318. Idealism, 107, 387. Identification with Brahman, 52, 61, 62, 64, 65, 69, 70, 71, 75, 83, 106, 114, 120, 128, 156, 162, 164, 167, 169, 176, 181, 188, 189, 190, 191, 193, 234, 283, 385. See Unity. — of self with all, 62, 64, 246, 307, 310. See Unity. 414 BHAGAVADGITA, SANATSUGAtIyA, ANUciTA. Identification of self with wife &c., 64, 103, 248. Identity, See Soul. Idiots, 321. Ignominy, 233. See Disgrace. Ignorance, 63, 65, 76, 87, 100, 103, 109, 114, 116, 120, 151, 155, 157, 160, 168, 171, 178, 186, 267, 319, 322, 357, 390- — about Supreme, 75, 76, 309. Ignorant people, 55, 63, 76, 109, 151, 156, 158. Ikshvaku, 58. Ill-conducted, 71, 85, 105, 321. Ill-success. See Success. Illumination of world, 178, 186. Illustrious. See Great men. Image, 208, 242. See Embodiment and. Representative. Imitation, 55. Immaculate. See Soul. Immaturity, 320. Immediate knowledge. See Direct. Immortal, 43, 44, 45, 84, 86, 102, 103, 109, no, 143, 152, 153, 166, 168, 170, 176, 179, 180, 182, 185, 187, 189, 190, 191,192,193, 244, 255, 282,313,343,357,367,372,373, 391. Immovable, 100, 159, 266, 307, 321, 330, 331, 353, 355, 383, 387. See Movable, Immutable, See Unchangeable, Impartiality, 85, loi, 128. See Alike and Equability, Impassable, 284, 285, 389. Impatience, 166. Impediment, See Obstacle, Imperceptible, 234, 241. See Per- ceptible. Imperfect. See Knowledge. Imperfection, 168. Imperishable, 58, 81, 128, 245, 248, 357, 367, 385- Impermanence. See Perishable. Impiety, 41, 125, 158, 246, 319, 348. See Piety. Implement. See Instrument. Important. See Excellent. Impression, 247, 264, 266, 318, 358, 383, 392. Improvement, 321. Impure, 118, 125, 154. Inaccessible, 295. Inaction, 48, 53,60, 67, 115, 122, 125, 320. See Freedom from action. Inanimate creation, 77, 244. Inattention, See Heedlessness, Incarnation, 59,221, See Manifesta- tion. Incautious, 97. See Heedlessness. Incendiary, 41. Inclination, 282, 283, 318. See Dis- position, Incombustible, 44, 45, Incomprehensible, 391, See Un- knowable. Inconstancy, 287, 289, 335. Incontinent, 236. Incorrect. See Conviction and Knowledge. Indecision. See Misgivings. Indefeasible, no. Indefinable, 44, 94, 97. Independence, 326. See Dependent on none. Indescribable, 100, Indestructible, 44, 45, 46, 54, 66, 77, 78, 80, 94, 96,99, 100, 113, 173, 179, 244, 248, 257, 292, 391, India, South, See Dialect and Tank. Indication of Brahman, 102. Indicative use of words, 272. Indifference, means of, 341. — to ordinary books, 49. — to worldly objects, 9, 10, 69, 71, 89, loi, 103, in, 128, 168, 169, ,233,247,326,341,365,366, 392. Indilferent, 68, 82, 100, no, 113. Indigent, 256, 304, 376. Indignities, 233. See Ignominy. Indische Studien, 33. Individual soul. See Soul. Indivisible, 45. Indolence, 108, 320. See Lazy. Indra, 88, 89, 96, 175, 219, 250, 261, 282, 316, 338, 346, 388. Indniprastha, 229, 394. Indu, 346. Indulgence of senses, 54, See Senses. Industry, 91. See Assiduous. Inexhaustible, 44, 45, 58, 59, 75, 76, 83, 84, 90, 92, 94, 106, 107, 1 1 1, n3, 124, 187, 250, 332, 372. Inexpugnable, 312. Infamy. See Disgrace. Infancy compared to death, 44. Inference, 160, 291, 367, 373, 374. Inferior. See Beasts, Entities, and Path. Infidel, 378. INDEX OF PRINCIPAL MATTERS. 415 Infinite, 93, 96, 97, 98, 344, 348. Information. See Knowledge, Ingenious, 173. Ingredient, 385. Inheritance, 21, 217. Initiation, 285, 286, 347, 361. Injury, loi, 114, 119, 124, 159, 167, 168, 176, 182, 318, 323. See Harmlessness, Insatiable. See Desire. Inscriptions, 13, 28, 223. Insects, 225, 321, 339. Insignificant, 124, 335. Inspiration, 76, 281. Instruction, 21, 22, 23, 87, 102, 105, 172, 176, 177,218,248, 251,254, 264, 281, 282, 283, 290, 312, 324, 359, 365, 393, 394- Instructor. See Preceptor. Instrument, 6 1, 1 2 3, 278, 348, 3 57, 365. Intellect, 86, 90, 257, 309, 320. Intelligence, 86, 125, 127, 234, 241, 242, 263, 269, 276, 284, 286, 296, 304,305,308,311, 332, 371, 381. Intelligent, See Unintelligent. Intent, 66, 73, no, 308, 392, See Concentration. Interest, 54, 193. Interminglings. See Caste, Interpolation in Mahabharata, 4, 34, 340. See Anugita. Interspace between earth and sky, 94. Intoxicating drinks, 183, 279, Introspection, 105. Invincible, 180, 389, See Uncon- querable. Invisible, 192. See Movement, con- cealed, and Regulation. Involuntary action. See Free-will. Irascible, 167. See Wrath. Iron, 208, 242. Irregular worship, 84. t.fopanishad, 54,62,71, 104, 106, 153, 160, 180, 187, 192, 193, 194, 248, 305,391- uvara, 219, 315, 354. ijvaragita, 2. Itihasa, ancient, 198, 207, 210, 226, 238, 256, 261, 268, 270, 274, 277, 282, 289, 293, 296, 303, 310, Jaws, 94, 95. Jewels, 347, 353, Joint, 237, 258, 356, — earnings. See Earnings, Journey, 380. Joviality, 326. Joy, 86, 96, 98, loi, 116, 131, 183, 185,284,300,301,325,326, 357, 363, 378. Joy and sorrow, 125, 183. Judgment, 51, 76. See Discernment. Juice, 113, 236, 238, 252, 363. Jungle. See Forest. Just, 123. Justice, 131. Kadambari, 27, 28. Kaffirs, 97. ATakrapravartana. See Wheel, turn- ing of. ATakravartin, 232, Kalidasa, 13, 14, 28, 29, 30, 80, 220, 221, 224. Kalpa, 82, 387. ATalukyas, 28. Kamadhenu. See Cow. ATaw^ala, 23, 322, 343. ATandra, 219, 220, ATandrayawa, 164. Arriii/tipura, 222, Kapila, 89, 105, 124, 211, KarmakaWa. See Vedas. Karmamarga, 171. Karmayoga, 105. Karwa, 7, 38, 95, 96. Kartavirya, 221, 293. ATarvaka, 24, 214, 376, 377. Kaji, 57, 39- Kajika, 32. Kajyapa, 205, 231, 232, 234, 235, 245, 314, 389, Kathasaritsagara, 32, 206, Kathava^e, A,V., Prof., 137, i99- Ka^/jopanishad, 45, 46, 57, 65, 66, 67, 76, 78, 79, 80, 108, III, 112, 124, 129, 152, 153, 154, 156, 157, 158, 160, 162, 163, 169, 170, 172, i73> 175, 176, 179, 180, 186, 187, 188, 192, 193, 211,212, 233, 234, 246, 247,249,253,264,286,313, 317, 333,337,338,339,341,346,370, 385,386,388,391,392. ATaturhotra, 277. Katyayana, 32. Kaumudi. See Siddhanta-kaumudi. Kaunteya. See Kunti. Kauravas, 2, 3, 6, 26, 38, 39, 40, 62,88, 98, 135, 136, 3", 312, 393, 394- Kaushitaki-upanishad, 112, 180, 208, 249,259,264,268,271,277,314, 362, 389. 41 6 EHAGAVADOtTA, SANATSUGATIYA, ANUCiXA, Kautsa, 214. Kavyas and Na/akas, 13, 15, 142, 144. Keeping people to duty. See Duty. ^ekitana, 37. Kenopanishad, 163, 257. Kerala, 222. Kejava, 35, 40, 49, 52, 87, 96, 130, 229, 230. Keshub Chunder Sen, 26. Kejin, 121, Kettledrum, 38. Kba.ndAs, 16, iii, 146, 164, 171, 172. See Vedas. ^^andogya-upanishad, 17, 20, 58, 64, 68, 79, 81, 84, 88, 90, 91, 114, 120,141,143,145,150,152, 156, 158, 161, 164, 165, 166, 167,170, 171,172,173,174,175,176,178, 179,187,189,190, 191,193,194, 224, 233, 234, 236, 238, 239,241, 243, 246, 249, 252, 258, 259,262, 263, 264, 265, 266, 268, 269,270, 271, 277,285,287,290,291,295, 312,314,320,321,322,331,337, 339, 340, 345, 347, 353, 389, 39i, 393- Killing, 96, 116. See Murder. Kind. See Compassion. King, 23, 30, 72, 82, 89, 90, 95, 162, 167, 169,170, 171,175, 178, 179, 181, 185, 233, 294, 296, 299, 303, 346, 347, 348. See Ruler. Kingdom, 43, 96, 302, 303, 304, 305. See Sovereignty. Kinnaras, 347, 354. Kinsmen, 40, 41, 42, 68, 159, 233, 246, 281, 294. A'intamawi, 179. iTitraratha, 89. Knowable. See Knowledge, object of. Knower. See Knowledge, subject of. Knowledge, 12, 17,44,46,47, 52,55, 56,57, 58,59.60,61,62,63,65, 67, 68, 72, 73, 75, 81, 82, 83, 84, 86, 87, 89, 91, 99, 100, loi, 102, 103, 104, 106, 107, 108, 109, 113, 114, 115, 123, 124, 126,127, , 128,129,147,154,156,158,159, 162, 164, 166, 167, 168, 173, 174, 175,176, 177, 178, 179,180, 181, 187, 188, 189, 190, 194, 231, 239, 242, 245, 247, 253, 254, 256, 261, 262, 263, 264, 266, 267, 276, 279, 280, 286, 287, 288, 292, 307, 308,309,310,312,313,314,315, 316,317,319,320,322,326,331, 332,335,337,339,341,344,348, 349, 350, 351, 352, 355, 367, 368, 369,370,371,372,373,374,375, 377,378,379,380,381,388,389, 390, 391, 392. Knowledge, boat of. See Boat. — branches of, 84, 315, — ceasing of, 239. See Perception. — clear, 126. — complete, 73. — constancy in. See Perseverance. — culmination of, 127. — deprivation of by desire, 75. — destruction of, 113. — devotion better than, 73. — direct, 82. — exhaustive, 73. — eye of, 106, 112, 239. — fire of. See Fire. — goal attainable by, 104. — highest, 73, 106, 151, 240, 261. — immediate. See Direct. — imperfect, 55, 125, 309. — incorrect, 125. — inexpugnable. See Inexpugnable. — insignificant. See Insignificant. — lamp of, 87. — light of, 66. — little, 115. — loss of, 75. — man of, 11, 51, 54, 56, 57, 62, 72, 73, 75, 91, "9, 146, 156, 158, 373, 392. — modification of, 312. — mysterious, 81. — object of, 83, 94, 97, 103, 104, 123, 172, 262, 310, 312, 382. — of creation, 341. — of everything, 114. See Universal. — of geography, 222 seq. — of God, 99. — of previous lives, 58. — of self, 46, 51, 65, 87, 126, 334. — of supreme, 87. — of truth, 103, 335, 348, 381. — practical, 349. — prompting to, 123. — pursuit of. See Perseverance. — removal of, 113. — seeker of, 75. — source of, 248, 308. — subject of, 97, 123, 262. — sword of, 63, 371. — three branches. See Branches, supra. — through faith, 63. See Faith. INDEX OF PRINCIPAL MATTERS. 417 Knowledge, want of, 49, 73, 84, 162. See Ignorance. — within oneself, 62, 66, 380. See Progress, Sacrifice, and Understanding. ATola, 222. Kolhaikar, V. M., 137. Kosegarten, 139. Koslu^avat, 222, 346. Kratu, 83. Kr/pa, 38. Krishna, 3, 4, 9, 11, 12, 34, 40, 41, 48, 49,52,56, 58,59,63,67,71, 72, 73,78,88,91,95,96,97, 98, 99, 102, 106, no, III, 117, 121, 130, 131, 197, 198, 205,229, 230, 231,254,284,310,393,394. See Being-Supreme and Brahman. — Dvaipayana. See Vyasa. — imitation of, 55. — nought to do, 54. See Embodi- ment. Kr/ta, 353. Kr/tavirya. See Kartavirya. Kshatriyas, 22, 23, 24, 43, 46, 126, 127,128,152,155,162,165,174, 179, 185,205,209,217,221,255, 295, 300, 329, 345. — kinsmen of, 295, 296. Kshetra, 102, 104, 105, 106, 310, 350, 372. Kshetraj'iia, 102, 105, 106, 109, 253, 284, 287, 288, 293, 308, 310,350, 351,352,374,377,378,379,386, 387, 390, 393. Kubera, 88, 347. Kulluka Blia//a, 262. Kumarasambhava, 29, 69, 80, 220, 257- Kumarila, 31. Kunte, M. M., 30. Kunti, 38, 40, 44, 47, 50, 53, 57,66, 71, 74, 78, 79, 82, 84, 85, 95, 102, 106, 107, 116, 117, 127, 128, 254, 393. Kuntibho^a, 37. Kuru, 47, 72, 108. See Kauravas. Kurukshetra, 3, 37, 198. Kuja grass, 68, 159. Labour, 69, 100, 184, 323, 324, 356. Ladle, 261. Lalita Vistara, 146, 183, 208, 212, 226, 261, 275, 284, 289, 337. Lamentation. See Grief. Lamp, 69, 242, 253. [8] Lamp of knowledge. See Knowledge. Lances, 294. Land, 339, 382. Language, 90. See Bhagavadgita, Dialects, and Style. Lapse of time, 58. Large, 285, 327, 357. Lassen, 2, 31, 34, 35, 91. Lassitude, 320. Last moments. See Death, Laudation, 324. See Praise. Law, 4, 207, 268, 269. See Regu- lations. — sacred, 82. Lazy, 125, 126, 151, 320, 326. See Indolence and Stolidity. Leaf, 85, 313, 361, 365, 371, 374. — of Ajvattha, III, 189. Lean, 288, 384. Learned, 44, 49, 50, 55, 56, 60, 63, 64, 65, 66, 87, 102, 121, 122, 152, 154, 157, 160, 161, 162, 164, 172, 174, 176, 185, 257, 260, 270,278, 279,284,312,315,332,337,339, 341, 360, 367, 370, 371, 374, 378, 379,381,386. See Well-read. Learner. See Pupil. Learning, 65, 114, 124, 128, 178, 182, 232, 239, 269, 308, 326, 341, 348, 353, 359, 388, 389. See In- struction and Study. Leavings, 53, 62, 118, 358, 360. Left-hand, shooting, 96. Leg, 189. See Feet. Leibnitz, 268. Letter, single. See Om. Letters, 90, 264. Lewes, G. H., 57. Libation to manes, 41, Liberality. See Gifts. Licking, 95, 113. Life, 40, 54, 74, 89, 1 18, 160, 162, 177, 181, 192, 246, 268, 269, 276, 279, 289, 290, 291, 295, 302, 317, 318, 321, 325, 355, 357. See Birth and Death. — conditions of, 233. — course of, 89, 11 1, 190, 191, 201, 233, 235, 243, 245, 253, 258, 259, 284, 285, 287,306, 1:12,313,338, 341,355,357,359,361,368,370, 386, 390. — exhaustion of, 236. — form unknown, 1 11. — forms of, 154, 321. — higher, 285, 322. E e 41 8 BHAGAVADGITA, SANATSUGATIYA, ANUGITA. Life, limit of, 244, 311. — long, 236. — many .1, 58, 73, 75. — offering to supreme, 87. — previous, 56, 58, 72, 1 17, 188, 243, 244. — subtle, 284. — transient and miserable, 79, 86. — vain, 54. Life-winds, 61, 62, 67, 78, 79, 113, 123, 125, 140, 157, 189, 190, 237, 238, 242, 246, 257, 258, 259, 263, 264, 265, 266, 270, 271, 272, 273, 274, 275, 276, 277, 280, 289, 290, 292,318,331,336,353,372,373- — concentration of. See Breath. — production and preservation of, 238. Light, 69, 74, 1 10, 163, 180, /86, 260, 305, 316, 319, 330, 332, 334, 344, 3^9) 379) 380, 387. See Object of sense. — of knowledge, 66, 108. — within oneself, 66. See Enlight- enment. Lightness, 319, 327, 332. Lightning, 179, 337, 340. Likes and dislikes, 56, 71, 118, 288, 289. See Affection and Aver- sion. Limbs, 50, 177, 242, 342, 359, 366. Limitation. See Perfection and Time. Linen, 360. Lion, 38, 90, 295, 345. — manner of, 353. Liquid, 354. See Flowing element. Liquors, 389. Lisping, 322. Literature, i, 13, 15. Littleness, 46, 191. Livelihood. See Body, support of. Lokayatas. See ATarvakas. Long, 384. Longing. See Desire. Looker on, 55. See Activity, Soul, passive spectator. Looking-glass, See Mirror. Lord, 65, 83, 87, 88, 92, 97, 105, 109, 113, 116, 128, 165, 173, 188, 190, 231,263,267,293,294,303,333, 345, 347, 388, 393, 394- — in the bodies of all, 116, 118. — of all, 83. — of beings, 58, 273. — of gods. See Gods. Lord of sacrifices, 84. — of speech. See Speech. — of universe. SeeUniverse, lordof. — of -.vorlds. See Worlds, master of. — supreme, 106, 352. Loss, 124, 166. — of the Brahman, 71. Lotus-eye, 92, 294. — heart, 194, 342, 344, 392. — leaf, 64, 92, 289, 374, 379- — seat, 93. Love, 74, 87, 89, 394. Low. See High. Lower species, 241, 330, 339. See Beasts and Creatures. Lunar light, 81. — mansions, 88, 158, 346, 353, 387. — world, 20, 240. Lust, 115, 116, 117, 125, 166, 167, 183, 233, 246, 325, 331, 359. Mace, 93, 98. Machine, 129. Madhava, 38, 40, 230, 231, 252. Madhava^arya, 32,90, 135, 139, 214. Madhu, 40, 42, 71, 77, 231, 252. Madhusudana, 5, 18, 35, 72, 89, 91, 92, 96, 107, 108, 113, 123. MadhvaHrya, 30, 31. Madhyama, 385. Madhyamika Bauddhas, 376. Maghavat, 219, 347. Mahabharata, 2, 3, 4, 5, 6, 28, 34, 35, 135, 136, 137, 138, 140, 155, 160, 170, 181, 187, 197, 201,202,203, 204, 205, 206, 209, 221, 225, 227, 229,234,253,256,271,281,284, iH'ty iO^> i3j, JD-tj J3", i"^, :>/"' 374,383,384,385,386,391. See Bhishma Parvan. Mahabhashya. See Pataii^ali. Mahat, 157. See Understanding. Mahavrata, 180. Mahendra, 222, 223, 346. Mahejvari, 219, 347. Mahidhara, 248. Maintenance. See Body, support of. Maitri-upanishad, 50, 51, 52, 53, 61, 68, 79, 100, 102, 105, 112, 152, 155,158,160,162,170,171,173, 175,185, 186, 187, 189,192, 194, 233,234,238,241,243,247, 251, 252, 255, 259, 263, 268, 269, 270, INDEX OF PRINCIPAL MATTERS. 419 271, 274, 277, 305, 320, 323, 361, 370, 371, 378, 379, 386, 390, 391, 392. Makara, 90, Maker, 379. Male, 346. — and female, 115, 244. Malicious, 125. See Malignity. Malignity. See Harnilessness and Injury. Mallinath, 29, 293. Malyavat, 222, 346. Man, creation of, 74. See Crea- tion. — descendant of INIanus, 86. — highest, 129. Management, 324. See Business. Maw^ukya-upanishad, 79, 247, 251, 259, 324, 376. Manes, 83, 85, 89,93, 153, 169, 221, 296, 306, 324, 325, 345, 366, 389. Manifestation, 65, 76, 77, 83, 87, 88, 104, 107, 108, 292, 312, 317, 318, 374, 379, 380. See Form, In- carnation, and Nature. Manifold, 375, 377. See Forms, many. Mawipushpaka, 39. Mankind, 345, 347, 348, 353, 354, 356, 378, 386, 387, 389. Manliness, 74. Man-lion, 89. Mansions, 108. Mantras, 119, 209, 264. See Verse, sacred. Manu, 20, 21, 22, 24, 27, 29, 30, 37, 48, 58, 80, 86, 147, 153, 159, 179, 203, 208, 210, 217, 218, 225, 233, 262, 279, 284, 339, 353, 354, 358, 359, 360, 361, 362, 363, 364, 365, 368. Margajirsha, 27, 90, 91. MarUi, 88, 387. Marriage, 121. Marrow, 252. Maruts, 88, 92, 94, 346. Master of world, 97. See World. I\Iatch. See Equal. Material cause. See Cause and Nature. Materialists, 24, 27. Matsya-purawa, 113. INIattcd hair, 360, 375. Matter, 379, Maturity, 177. Maurice, F. D., i. Maya, 197, 229. Maya. See Nature. McCrindie, 223. Mean, n6. Means, 376, 377, 380, 391. See Wealth. Meat, 236. Medicine, 83, 388. Meditation, 64, 79, 84, 88, 100, 103, 105, 128, 192, 248, 249, 251, 252, 299, 300, 332, 341, 349, 353, 368, 376, 377, 382, 388. — at time of death, 78, 390. — continuous, 78, 79, 100, 309. — exclusive, 78, 79, 84, 99. — mystic, 136, 150. — on Supreme, 61, 78, 88, 99, 100, 103, 128. See Concentration of mind and Pondering. Melancholy, 125. Memory, 90, 98, 113, 164, 320, 332, 335- — contusion of, 50, 51. — destruction of, 113. Mendicancy, 307, 361. Mental operation. See Mind. — pain. See Pain. — penance. See Penance. Mercilessness, 114, 166, 181. See Harshness. Merging in Brahman. See Absorb- ent and Assimilation. Merit, 12, 49, 65, 72, 76, 109, 151, 158, 164, 165, 166, 169, 178, 184, 185,232,241, 246, 341, 376, 377. — exhaustion of, 84. See Action. Merriment, 97. Meru, 88, 222, 354. Meshasr/nga, 346. Metals, 209. Metre, 15, 90, 142, 226, 353. Midday bath, 122. Middle. See Beginning and Up. Migration, 153, 154, 185, 190, 232, 234, 244. Mild. See Gentle Military. See Kshatriyas. Milk, 265. Mimawsa, 31, 32, 376, 377. Mind, 9, 43, 47, 49, 50, 51, 53, 55, 57, 60, 62, 63, 64, 65, 66, 67, 68, 69,70,71,73, 75,78, 79,83,86, 87,88, 99, 100, 10 1, 102, 105, 107, 112, 119, 122, 123, 125, 126, 128, 129, 162, 163, 169, 170, 172, 173, E e 2 420 BHAGAVADGITA, SANATSUGATIYA, ANUGITA. 175,177,181,184,185,187,188, 189, 190, 193, 194,219,234, 238, 239, 241, 242, 243, 246, 248, 250, 251,252, 253,257,258,259,260, 261, 262, 263, 264, 267, 268, 269, 275, 280, 286, 288, 292, 296, 300, 301, 308, 310, 317, 318, 320, 322, 327,332,334,336,337,338,341, 344, 348, 349, 350, 352, 355, 357, 361, 362, 366, 368, 369, 377, 380, 385, 386, 388, 390, 392, 393, 394. Mind, Ar^una's, whirls round, 40. — birth from, 87. — breaking out of restraint, 70. — ceasing to work. See Quiescence. — fickle, 9, 71. — friendly, 68. — movable and immovable, 264. — restraint by, 53, 70. — steady. See Steady-minded. Mine, 52, 56, loi, 128, 279, 292, 303, 304,305,313,323,326,332,355, 366,370,371,381,389,390,391. Minute, 78, 180, 194, 327, 332. Mirage, 253. Mirror, 57. Misapprehension, 184. See Convic- tion and Knowledge. Mischief. See Evil. Miserly, 167, 182. Misery. See Pain and Unhappi- ness. Misfortune, 356. Misgivings, 63, 66, 72, 83, 87, 122, 129,130, 152,231,263,282, 311, 312, 320, 324, 374. Mismanagement, 183. See Manage- ment. Missile, 39. Mistake, 359. See Error. Mithila, 304, 305. Mitra, 219, 220, 261, 338, 345. — Dr. R. See Lalita Vistara. Mixed, 118, 122, 286, 375. M\eMhns, 353. Mode of life. See Conduct, Life. Moderation. See Eating. Modesty, 114, 162, 167, 182, 281, 306, 326. See Humility. Moistening, 45. Momentary existence, 376. Monism. See Unity. Months, 81, 90, 188, 255, 330, 352, 356. Moon, 74, 81, 83, 88, 97, 112, 113, 142, 172,179,189,192,219,224, 257,261,277,327,330,338,346, 350, 387. See Lunar light. Moon, eye of divine form, 94. Morals, 4. Morning, 361. Morsel, 364. Mortal, form, 255. Mortals, 190, 255, 297. Mosquitoes, 284. Mother, 83, 176, 193, 233, 243, 290. Motion. See Moving. Motive. See Action. Mould, 242. Mountain, 88, 89, 180, 222, 284, 287, 295, 346, 354, 363, 38i> 387. See Hill. Moustache, 362. Mouth, 65, 94, 95, 305. — drying up of Ar§-una's, 40. — like fire, 94, 95. — many a, 93, 94. Movable, 82, 91, 92, 97, 104, 105, 243,266,307,311, 315,335,366, 387, 389. See Immovable. Movement, 49, 87, 123, 274, 291, 392. — concealed, 232, 235. — of mind, 263. See Quiescence. — of world, 82, 89, 334, 340, 355, 356, 358. Moving, 64, 90, no, 192, 194, 261, 338. — among objects, 51. — everywhere, 232, 312, 370. Mr/tyu, 220. Mucus, 343. Mud, 343, 350. Muir, J., Dr., 14, 16, 20, 23, 90, 91, 180^, 295, 304, 305, 347. Muladhara, 251. Miiller, Max, Prof., i, 8, 12, r6, 17, 23, 25, 69, 79, 87, 88, 114, 123, 171, 339- MuWakopanishad, 17, 62, 74, 84, 104, 112, 123, 153, 156, 158, 165, 166,167, 169,170,173,175, 176, 179, 180, 184, 185, 186, 189, 192, 194, 230, 241, 244, 259, 312, 313, 315,316,333,339,348, 371, 391. 392. Mundane. See World. Mun^a, 176, 249, 360. Murder, 45, 89, 123, 290, 291, 293, 295, 296, 323, 324, 389- Muscles, 252. Music, 88, 208, 325. INDEX OF PRINCIPAL MATTERS. 421 Mustard, 384. Mystery, 58, 81, 92, 114, 129, 130, 150, 166, 230, 254, 278, 377, 390, 394- Nagas, 89, 347. Nago^i Bhatta, 33. Nails, 356. Nakshatras. Sec Lunar mansions. Nakula, 38. Name, 164, 352. See Favourite and Real. Nanda, 32. Narada, 17, 87, 89, 150, 226, 274, 275. Narayawa, 148, 219, 280, 281. Narrow, 308, 384. Na/akas. See Kavyas. Nature, 53, 55, 56, 58, 65, 74, 76, 82, 102, 104, 105, 106, 107, 112, 113, 126, 127, 128, 157, 186,201, 235, 244, 245, 253, 260, 288, 289, 313, 318, 327, 331(333, 335, 35°) 351,355,357,367,370,371,372, 374, 376, 377, 378, 379, 380, 382, 387, 390. — active principle, 65, 106. — control of, 58, 82. — destruction of, 106. — divine and demoniac, 83. — following, 157. — names of, 331. — two forms, 74. Nave, 306. Navel, 258, 266, 271. Near. See Afar. Neck, 69, 252. Nectar, 62, 88, 89, 126, 391. Negative argument, 213. Nest, 142, 164. Net, 115, 116, 289, 387. Nether world, 321. See Hell. Night, 362, 363. See Day and Night. — of sage and common men, 5 1 . Nihilism, 320. Nila, 222, 346. Nilakaw//ja, 35, 39, 44, 45, 108, no, 118, 120, 121, 125, 127, 128, 137, 141, 144, 148, 149, 151, 153, 154, 155, 156, 157, 158, 161, 162, 163, 164, 165, 166, 167, 168, 170, 171, 174, 178, 180, 181, 182, 184, 189, 192, 193, 194, 200,203,213, 227, 231,234,235, 236,242,243,245, 246, 247, 248, 249, 251, 252, 253, 254,255,256,257,258,259, 262, 263, 264, 279, 280, 281, 282, 283, 284, 286, 287, 289, 292, 296, 297, 299, 300, 301, 302, 303, 305, 312, 313,314,315,316,318,319,320, 321,326,330,332,334,335, 336, 339, 341, 342, 343, 344, 345, 347, 348,350, 351, 352,353,354,355, 356,357,367,371,372, 373,374, 376,377,379,380,381,382,383, 384,385,386,389,390,391, 392, 393, 394- Nilgiri. See Nila. Nine portals. See Body. Nirukta, 144, 176, 225, 265. Nirva«a, 27, 212, 215. Nishada, 385. Niti/ataka. See Bhartr/hari. Noble birth, 1 16. — mind, 75, 114, 264, 295, 300, 316, 323, 325, 389, 393- Noise, 251. See Din. Noiseless. See Noisy. Noisy speech, 265. Non-destruction. See Destruction. Non-entity, 102. Non-existence. See Existence. Non-nutritive, 252. North, 347. See South path. Nose, 67, 69, 257, 258, 259, 267, 343, 349. See Senses. Nostrils, 65. Notion, false, 52, 65, 115, 253. See Conviction. Not-self, 377. See Soul. November, 91. Nr/siwha Tapini, 20, 79, 85, 93, 105, 112, 142, 152, 157,163, 170, 171, 186. Numerous. See Forms, many. Nushirvan, 29. Nutrition, 118. Nyagrodha, 346. Oars, 381. Obedience, 324, 358. See Scripture. Obeisance. See Salutation. Object, 123, 378, 379, 382. See Sub- ject. — of desire, 51, 69, 84, 115, 116, 124,154,157,289. See Desire i.nd Enjoyment. — of gift, 120, 324. — of knowledge, 83, 94. See Know- ledge, object of. — of sense, 48, 50, 51, 53, 54, 56, 57, 61, 64, 66, 67, 69, 71, 102, 42 2 BHAGAVADGtrA, SANATSUGATIYA, ANUGITA. 103, III, 112, I2f, 126, 127, 152, 154, 155, 166, 167,168,170,173, 174, 175, 184, 190,238,247, 259, 260, 261, 267, 268, 269, 270, 273, 275, 278, 279, 284, 286, 288, 291, 297,300, 305,306. 313,317, 318, 327,334>335. 336,337, 34°, 341, 342, 344, 348, 349, 350, 351, 352, 365,367,368,371,382,383,384, 385, 386, 388, 390, 392. See Destruction of entities and Enjoyment, Perceptible and Perishable. Oblation, 61, 77, 83, 121, 188, 261. See Offering. Obligation. See Duty. Oblivion. See Forgetfulness. Obscurity. See Darkness. Obsequies. See Balls of food. Obsequious, 159. Observances, 67, 112, 115, 143, 145, 147, 156, 164, 167, 182, 283, 324, 355, 364- Obstacles, 47, 162, 168, 183, 279, 363. Obstinate, 71. See Headstrong. Obstructors, 284. Occupancy, 21. Occupations. See Duties. Ocean, 51, 89, 95, 100, 179, 192, 245, 293, 294, 296, 307, 343, 346, 354, 374, 381, 388. Odious. See Agreeable. Offence, 256, 303. See Sin. Offering, 61, 77, 83, 169, 184, 185, 260, 261, 262, 276, 279, 280, 325, 353,358,360,361. See Leavings. — of action. See Action, dedica- tion of. — of life, 87. — of self, 128. Officiating at sacrifices, 21, 22, 218, 324, 359- Offspring. See Children. Oil, 79, 379, 384. Old age. See Age. — times, 314, 316, 358. Oleaginous, 118, 330. 74, 79, 83, 89, 120, 121, 163, 282, 353. Omens, 40, 365. Omission and commission, 54, 359. See Action and Inaction. Omniscience and omnipotence, 58, 234. Omniscient, 174. One, 102, 317, 375. One, everything. See Mind, Unity. Open. See Secret. Opening eyelid. See Eyelid. Operation of mind. See Mind. Opinion of Krishna, 56. Opponent. See Enemy. Opposites. See Pairs. Opposition, 30. Oppression, royal, 207, 208. Optimists, 376. Order, 129, 307, 354, 358, 382. See Ajramas. — of dissolution of entities, 335, 387. Ordinances, 84, 117, 118, 119, 120. See Rule and Scripture. Organs, 53,64, 93, 118, 123, 189, 219, 243, 247, 257, 258, 261, 271, 287, 292, 318, 336, 337, 357, 359, 364, 391. See Bodily and mental, Drying up, and Senses. Origin. See Source and Species. Orissa, 222. Ornaments, 93, 326. Ostentation, 103,114, 115, 116,118, 119, 159, 160, 161, 164, 165, 282, 324, 363- Overcome. See Invincible. Oviparous. See Eggs. Pain, 70, 76, no, 118, 120, 159, 169, 233,238,239,245,250,291, 292, 301. See Pleasure and pain. Pairs, 48, 60, 63, 74, 76, 111,160, 167, 168, 233, 244, 246, 247, 257, 276, 277,292,351,357,358,366,369, 370, 379- Palace, magical, 197, 229. Palaja, 360. Palate, 252, 262. PaWava, 2, 6, 37, 38, 39, 62, 67, 91, 93, 95, 99, no, 136, i97, 229, 230, 255, 394. Paw^avas, leaders of the army of, 13. PaWu. See Pa.Wavas. PaWya, 222. Pacini, 32, 33. Paii,^a^anya, 38. Fahkahotri, 270. Paii,^ama, 385. Paii/('atantra, 28, 29, 139, 206. Parade. See Ostentation. Parallel, 97, 116, 187. ParamahaOTsa, 381. Paraphernalia, 379. See Appurte- nances. Parajara, 33, 164. INDEX OF PRINCIPAL MATTERS. 423 Parfuary;!, 32. Para/urania, 221, 294, 295, 299. Pardon, Ar^una asks, 97, 98. Pariyatra, 222, 346. Part, 112,379. See Soul, individual. Partha. See Pr/tha. Partiality. See Favouritism and Impartiality. Parvati, 219, 347. Passages of body, 79, 253, 265, 273, 275, 277, 318, 343- See Body. — of heart, 253. Passing through, 388, 389. See Im- passable. Passion, 57, 70, 75, 89, 106, 107, 108, 109, no, 117, 118, 119, 120, 122, 124, 125, 126,276,278, 292, 301,302,318,319,323,325,328, 329; 330,331, 334j 342, 343, 345, 356, 363, 369, 390- Past. See Birth, Entities, and Fu- ture life. Pataii^-ali. See Yoga-siil ras. — Mahabhashya, 19, 31, 32, 139, 140, 152, 211, 222, 223, 346. Path, 47, 59, 64, 72, 80, 81, 82, 116, 125, 127, 153, 156, 165, 248, 257, 284, 307, 311, 314, 31'', 320, 331, 348, 364, 369, 380, 381. See Southern. Paths, three, 354. — of emancipation, 47, 52. — unfamiliar, 380. Patience. See Forgiveness. Patriarchs, 86, 354, 387. Pau?;^ra, 38, 295. Peace, 91, 323. Pearls, simile of, 74. Pebbles, 365. Pedestrian, 382. Penance, ir, 12, 59, 61, 67, 73, 74, 81,85,86, 98,99, 114, 117, 118, 119, 120, 121, 122, 126, 129, 147, 164, 165, 166, 170, 173, 178, 182, 184, 221, 231, 242, 247, 248, 254, 258, 259, 288, 296, 299, 300, 308, 311, 312, 315, 326, 339, 355, 356, 367, 369, 376, 388, 389. People. See Creatures. — common. See Populace. Perceptible, 76, 80, 96, 180, 192, 193, 257, 264, 309, 313, 377, 380, 385,. 386. Perception of worlds, 174. — organs of, their operations, 57, 64, 108, 112, 123, 238, 270, 316, 329, 331, 336. See Organs and Senses. Perception, personal. See Experi- ence. Perfect, 173, 186, 248, 251, 287. Perfection, 52, 54, 62, 72,73,79, 10°, 107, 116, 117, 127, 176, 232, 233, 234, 287, 300, 302, 310, 314, 334, 384, 388, 389, 393. Performance. See Pride. Perfume, 93, 112. See Fragrance. Peril, 42. See Danger. Periplus, 223. Perishable, 44, 66, 76, 77, 79, 8r, 120, 154, 158, 30^, 307, 355, 375, 376. See Inconstantly. Permanent. See Constant. Permeating. See Pervading. Permission. See Preceptor. Perplexed, 98. Perseverance, 51, 60, 79, 87, 105, III, 114, 120, 175, 255. Perspiration, 339. Perturbation, no, 352. See Agita- tion. Pervading principle, 44, 45, 8c, 82, 83, 87, 88, 93, 94, 95, 9'5, 97, 98, 100, 104, 106, 113, 127, 187, 242, 244, 253, 258, 307, 317, 332, 385- Pessimists, 376. Phalanx, 38. Phahuruti, 143. Phalguna, 394. Philanthropy. See Benevolence. Philosopher, 44, 377. Philosophy, Indian, 7, 26. Phlegm, 155, 343. Physical pain. See Pain. Piety, 47, 59, 74, 89, no, "4, 125, 128, 158, 159, i6r, 168, 182, 183, 230, 231, 232, 242, 243, 246, 252, 254, 311, 314, 315, 316, 318, 325, 326, 331, 341, 348, 349, 351, 359, 360, 362, 363, 364, 367, 368, 369, 375, 376, 377, 380, 384, 392, 393, 394. See INIerit. — and impiety, 59, 125, 292. — protector of, 59, 89,94, 125, 130, 231, 235. Pilgrimage, 143. Pillar. See Pole. Piiigala, 16, PiiigalA, 257, 277, 318. 424 BHAGAVADGITA, SANATSUGATIYA, ANUGITA. Pippala, 346. Pua/tas, 345, 354, 387. Pitr/s. See Manes. Vitriya.n:i., 314. Pity, 40, 42, 181, 243, See Com- passion. Place and time. See Gift. Placid, 192, 194, 234, 245. See Tranquillity. Plaksha, 354. Planet, 303, 346, 387. Play, 97. See Recreation and Sport. Pleasant and unpleasant. See Agree- able. Pleasure, 40, 42, 47, 50, 66, 107, 108, 126, 265, 268, 270, 275, 280, 292, 300,301,311,316,322,324,325, 33°, 341, 354, 355, 357, 389- — and pain, 44, 47, 48, 68, 71, 86, 1 01, 103, 104, no, II r, 112, 245, 246, 285, 323, 356, 376. — celestial, 84. — higher, 287. — within oneself, 50, 54, 66, 69, 70, 152, 253, 288, 380. See Gods and Happiness. Point, one. See Concentration. Poison, 41, 89, 126, 159, 190. Pole, 355. Polemic. See Controversialist. Policy, 91, 324. Politics, 91. Pondering, 78, 175, 297, 331, 334, 349, 368. — objects, 50, 57, 154, 263. See Fancies. Poor. See Indigent. Populace follow great men, 54. — keeping of to duty, 54, 55, 127. Portals, nine, 79, 108. See Body. Position in army, 38. — raised. See High position. Possession, 365. Powder, 113. Power, 58, 88, 91, 97, 102, 113, 182, 287, 303, 323, 332, 360, 385. — creative, 170, 260, 279, 327. — delusive, 59. — desire for, 47. — divine. See mystic, infra. — exercise of, 127. — infinite, 94, 97. — intellectual. See Energy. — lordly, 127. — mystic, 76, 82, 86, 88, 89, 92, 93, 98, 120, 131, 149, 230. Powerof Brahman, part in patriarchs, 87. — of knowledge, 167. — of nature, 82. — participation in divine, 87. — regard to one's own, 89, 237. — superhuman, 76, 89, 260. — unequalled, 97. See Equal. — worldly, 47. See Strength. Powerful, 269. Powerless, 336. Practicable, 82. Practice, 9, 71, 73, 79. See Con- duct. Pra^apati, 58, 97, 219, 220, 244, 261, 262, 263, 264, 265, 271, 282, 315, 316, 334, 338, 345, 347, 353, 388, 389. See Creator. Praise, 94, 280, See Blame and Laudation. Praiseworthy, 97, 190. Pra^etas, 220. Prakr/ti. See Nature. Pralhada, 89. Pra«a, 258. See Life-winds. Prawayama See Breath, control of. Prajastr;, 280. Prajnopanishad, 20, 65, 79, 81, 123, 152, 166, 176, 259, 271, 390, 391. Pratyahara. See Senses. Prayer, 94. Preceptor, 37, 40, 43, 57, 91, 103, 119, 129,175,176,177, 178,232, 243, 264,282, 283, 307, 308, 309, 310,311,312,358,360,372,374, 376, 378, 381, 389, 393. Precious things, 353. Prescribed action. See Action and Duty. — by nature, 126, 127, 128. Presence of mind. See Courage. Present. See Future. — made by god, 59, 76. — to god. See Flower. See Dakshiwa and Gift. Preservation. See Acquisition. Previous life. See Life, previous. Preya. See 5reya. Pride, 52, 62, 111,112, 114, 116, 124, 128, 264, 294, 301, 320, 323,341. See Arrogance and Vanity. Priest, 89, 189, 241, 259, 261, 266, 267, 270, 276, 278, 279, 280, 289, 290, 293. Primal being, 77, 96, in. See Primeval. INDEX OF PRINCIPAL MATTERS. 425 Primeval, 45,58,81, 95. 98, 190, 333. Prince. See King and Ruler. Principle, 170. — none, 1 15, 124. Principles, divine, two, 187, 192. Prior to all, 391. Pr/tha, 40, 42, 45, 46, 47, 49, 52, 54, 55, 59j 62, 72, 73, 74, 78, 79, 80, 8r, 83, 85, 92, 93, 100, 114, 115, 130, 121, 122, 12 5, 126, 130, 131, 205,229,230,231,254,255, 256, 281, 311, 312. Procedure, 381, 385. Product, 383. Production and destruction, 74, 79, 80, 82, 92, 106, 107, 127, 180, 192,287, 314, 316, 317, 319, 327, 331, 351, 357, 372, 385, 388. See Entities. — and development, 77, 82. — sevenfold, 260. Productive, 382. Progress, 380, 381. See Improve- ment. PronTiises, 332. Prompting to action, 123. See Ac- tion. Propagation, 53. See Generation. — of truth, 129, 130. Property, 161, 182, 183, 255, 305, 379, 383. — destruction of, 41, 159. Propitiation, 76, 97, 98, 99, 100, 115. Prosperity, 43, 96, 131, 151, 166, 167, 178, 182. Prostration, 97, 232. Protection. See Acquisition, De- pendents, Good, and Piety. Proud, 182. See Pride. Provisions, 380. Prowess, 324. See Valour. Publication of Gita, 129, 130. Pungent, 363. Punishment, 303. Pupil, 37, 43, 151, 175, 176, 177, 252, 254, 262, 269, 282,283, 308, 310, 311, 312, 315, 373, 378. See Student. Purawas, 14, 18, 20, 26, 143, 224. Purandara, 219, 347. Pure, loi, 103, 114, 127, 158, 159, 165, 170, 176, 183, 185, 186, 246, 247, 254,336, 355, 359, 360, 362, 369,390,393. See Heart, Holy, and Sanctii'ication. Purity, 52, 64, 68, 76, 85, 103, 114, 115, 119, 122, 126, 127, 162, 233, 243,320, 326. Purpose, 48, 365. Pursuit. See Abstraction, Enjoy- ment, and Knowledge. Puru^it, 37. Purusha. See Spirit. — sukta, 91, 280. Purushottama. See Being, best. Qiiadrupeds, 209, 321, 339, 35 3- Qualifications, 166, 177, 279, 312, 348, 358. Qualities, 17, 21, 53, 55, 57, 59, 65, 70, 75, 103, 104, 105, 106, 107, 108, 109, 1 10, 111,112, 117, 124, 125,126, 184, 185, 247, 260, 267, 268, 270, 274, 276, 278, 279, 285, 286, 288, 292, 300, 301, 309, 31 f, 313,315,317,318,319,320,322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 334, 341, 343, 344, 345,349,350,351,352,356,367, 369,370,372,373,374,377,379, 381,383,390,391. — all-pervading, 126, 331. — beyond, 75, 109, — connexion with, 105, iir, 112. — dealings of, 55, no. — development of, 108, 328, 329. — different from soul. See Soul. — doers of actions, 55, 109. — effects of, 48, 108, 332. — enjoyer of, 104, 105, 247, 328. — enumeration.of, 124. — forms of, higher and lower, 323. — increase and diminution of, 328. — perturbation by. See Perturba- tion. — prevalence of, 108, 319, 328, 373. — repression of, 108. — ruled by supreme, 75. — soul above, 109. — transcending, 48, 75, 109, no. Quarrelsomeness, 168, 183, 323. Qiiartcrs, 69, 94, 95, 178, 186, 192, 261, 268, 282, 290, 316, 337, 340, 347,354- — of life as a Brahma^arin. See Brahma^arin. Qiiestion,62, 175, 231, 235, 352, 283, 311,312,314,374- Quiescence, 69, 70, 79, 105, 167, 173, 185, 245, 263. See Mind. Qiiitting body. See Body, leaving. Quiver. See Trcmour. 426 BHAGAVADGITA, SANATSUGATIYA, ANUGlTA. Radiance, 94, 104, 186, 190 387. See Effulgence and Light. Raij-adharma. See Mahabharata. Rc\(ra-yoga, 300. Raghuvawja, 29, 224, 293. Rahasyas. See Upanisiiads. Rahu, 224, 303. Rain, 54, 84, 365, Rakshas, 83, 88, 118, 34=;, 347. 354, 387. Rama, go, 294, 300. Ramanug-a, 30, 31, 32, 35, 66, 84, 89, 90, 107, 112, 116, 124, 346, 378. Ramayawa, 10, 28, 90, 139, 140, 221. Rambling. See Restraint and Senses. Rammohun Roy, 26. Rash, 380. Rathantara, 180. Ravenous, 57. See Eating. Rays, 287, 289. Readiness of resource, 127. Reading much, 171, 309. Real and unreal, 44, 154, 155, 164, 1915323,392. See Entity, real. Reason, 51, 124, 183. See Mind and Understanding. Receipt. See Acceptance. Receptacle, 84, 245. Reception, 119, 150. See Youth. Recitation. See Vedas. Reclamation of bad men, 121. See Improvement. Recognition, 249. Recreation, 66. See Sport. Red, 179, 360, 384. Reduced. See Desire. Refinement, 112, 123, 193, 308, 358, 361, 369. Reflexion, 169. Refuge. See Asylum. Refulgence, 74, 94. See Effulgence, Light, and Radiance. Regard. See Fruit. — for vi^ife, child, &c., 103. See Respect. Regulation, 61, 76, 83, 84, 85, 150, 170, 180, 254, 257, 269, 279, 283, 288,291,296, 307,3") 312,315, 316,320,321,324,326,355,356, 358,359,360,361,367. Regulator, 89, 91. Rejection. See Casting aside. Rejoicing, 116. See Joy. Relation, 103, 104. See Soul. Relative, 68. See Kinsmen. Release, 63. See Birth, Body, Bond, Delusion, Free, Nature, Society. — from sin. See Sin. Relish, 118. See Taste. Reluctant, 72. Remainderof offerings. See Leavings. Remembrance of Deity, 78. Removal of knowledge, &c. See Destruction. Renouncer. See Renunciation. Renown. See Fame. Renunciation, 52, 63, 64,65, 67, 85, 114, 121, 122, 123, 127,257, 312, 349, 361, 369, 373, 376, 377. See Abandonment and Action, dedication of. Repeated happiness, 126. — thought. See Continuous medi- tation. Repentance, 167. Repetitions of passages, 144, 145, 181. — of words and phrases, 14. Repining, 168, 323. Representative of Deity for medita- tion, 88. Repression. See Qiialities. Reptiles, 284, 339, 353. Reservoir, 48, 89, 193, 344, 354, 381. Residence, 84,233,240,250,260,287. See Dwelling. Residue. See Leavings. Resolution, 47, 70, 10 1, 1 10, 1 15, 119, 314. See Determination. — good, 85. — vain, I a 8. Resort, 50, 59, 75, 85, 102, 107. See Asylum. Resource, 190, 377. See Readiness. Respect, 83, 119, 120, 159, 161, 162, 182, 246, 283, 324, 363. Rest, 150. See Dependence. Restraint, 9, 50, 53, 56, 57, 58, 60, 6r, 63, 64, 66, 67, 68, 69, 70, 71, 86, 91, 99, 100, 103, 114, 119, 125, 126, 127, 128, 161, 162, 163, 167, 168,232,242,243,248,251,257, 282, 296, 297, 301, 306, 336, 342, 344, 355, 358, 360, 361, 362, 364, 372,391,392. — mutual, 315. Result, 126. See Consequences. Retard. See Wheel. Retrogression. See Wheel. Return of service, 120, 183. — time of, 180, 244. See P.eceptor. INDEX OF PRINCIPAL MATTERS, 427 Return to birth, 65, 79, 80, 81,82,84, III, 112, 113, 116, 165,23^,306, 322, 390. Sec Birth. Revelation. See Vedas. Reverence, 42,78, 80, 83, 85,86,119, 129. Revilintr, 166, 168, 181, 521. Revolution, 356, 357. See Universe and Wheel. Riches. Sec Wealth. Richest, 287. Right and wrong, 50, 166, 183, 310, 366. See Duty. Righteous feeling, 326. Rigid. See Regulation. Rik, 18, 20, 83, 146, 162, 163, 179, 224, 277, 280, 284. 7?//ttka, 295. Rim, 355. /^/shabha, 385. /i/'shis. See Sages. Rite. See Ceremony, Family, Fu- neral, and Observances. Ritter, i. River, current of, 95. See Stream. Roar of Bhishma, 38. Robber, 41. See Th'cf. Rod, 91. Roots, III, 316, 361, 388. Rotation. See Universe and Wheel. Roth. See Nirukta. Rough, 118, 383, 384. Round. See Circular. Royal sage, 58, 86, 296, 300. — saint, 23, 86. Rudra, 88, 92,94, 219, 338, 347, 354- Ruin, 51, 55, 56, 63, 72, 85, 128, 151, 154- — of soul, 115, 117, 155,236,245, 279. See Destruction. Rule. See Regulation and Scrip- ture. — against, 116. See Ill-conducted and Ordinances. — heavenly, 231. Ruler, 249, 318, 385. See Body. — of men, 44, 89, 95, 209, 346, See King. — of universe, 78,115, 167, 182, 249, 279, 332, 347. See Atheism. Running away. See Slinking away. Ruts, 356. 5abaras, 221, 295. iS'abarasvamin, 31. Sabha Parvan, 174, 229. Sacred learning. See Learning, Study, and Vedas. Sacrifice, 12, 21, 22, 23, 53, 54, 60, 61, 62,67,81,83,84,85,86,89,98, 99, 114, 116, 118, 119, 120, 121, 122, 129, 147, 161, 164, 167, 169, 173, 180, '84, 185, 189, 193,218, 241, 260, 262, 276, 279, 280, 284, 287, 288, 289, 290, 293,309, 324, 325,326,330, 334, 340,347,353, 355, 358, 359, 360, 362, 367, 376, 387. — enjoyer of, 12, 67. — fire, 216. — giver of desires, 53. — instrument, 61. — knowledge of, 62, 83, 130. — lord of. See Enjoyer. — not performing, 62. — rain from, 54. — result of action, 54, 62. — various classes, 61. See, too, Kratu and "V'ajTia. Sad, 120, 121. Sadhyas, 94. Safety. See Fear. Sage, 50, 51, 59, 64, 66, 67, 86, 87, 89, 91, 93> 94, 102, 107, 162, 164, 173, 174, 178, 209, 221, 281, 282, 283, 286, 294, 296, 312, 314, 315, 316, 322, 334, 342, 345, 358, 360, 361, 362, 368, 374, 375, 382, 388, 390, 393- — ancient, 86. — divine, 87, 89. — seven, 29, 213, 281, 287. See Royal sage and Royal saint. Sahadeva, 38. Sahya, 222, 346. 5aibya, 37. Saint. See Sage. Sakra. See Indra. Sakuntala, 29, 39, 243. Saliva, 384. 5almali, 346. Saltish, 118, 384. Salutation, 61, 62, 83, 93, 95, 96, 97, 140, 176, 294, 314, 324, 351, 366, 570. Salvation. See Emancipation, Saman, 18, 19, 20, 83, S8, 90, 145, 146, 162, 163, 180, 280. Samana, 258. Samavidhana, 31. i'ambhu, 219, 332. 428 BIIAGAVADCiTA, SANATSUGATIYA, ANUciTA. Satnnyasin. S ee Ascetic. Sanaka, 86. Sanandana, 86. Sanatana, 86, i 49. Sanatkumara, i 7,86, 135, 141, 150. Sanatsu^ata, 1 2 :5, 136 ') 141 , 149, 150, 151, 152, 156, 157, 163, 164, 165, 166, 174, 175, 179, 193, 309, 311, 314. Sanatsii^atiya,48, 135, 136, 138, 143, 144? 145) 146, 197) 202, 203, 206, 211,226,227,231,232,234,240, 245, 246, 249, 251, 253, 255,282, 285,323,326,327,339,342,343, 349, 351, 363, 364, 369- — age of, 140, 147, et passim. — character of, 144. — connexion with Bharata, 135,136. — genuineness of, 137. — language and style, 140, 142, 143. • — metre of, 142. — name of, 135, 138. — position of, 147. — relation to Vedas, 145. — text of, 137, 138, 148, 203. See Phalajruti. Sanctification, 59, 62, 64, 68, 69, 81, 83, 85, loi, 103, 122, 193, 247, 341. See Purity. San^aya, 3, 35, 37, 39, 42, 92, 96, 98, 136. 5ankara, 88. SankaraMrya, 2, 6, 18, 20, 27, 30, 31, 32, 35, 45, 49, 52, 58, 59, 60, 64, 73, 79, 80, 81, 85, 87, 88, 90, 93, 103, 105, 107, 112, 114, 119, 121, 123, 124, 125,127, 128, 129,135,137,138,141,143, 144,151,152, 153,154, 155,156, 157, 159, 160, 161, 162, 163,164, 165, 166, 168, 169, 170, 171,173, 174, 176, 177, 179, 180, 181,184, 186, 187, 188, 190, 193, 197,201, 202, 203, 204, 206, 226, 230,231, 239, 241, 247, 248, 251, 255,256, 262, 263, 266, 271, 280, 290, 313, 327,333,339,342,345,347,353, 376,385, 386,391. 5ankara-vi_g-aya, 135, Sankhya, 8, 27, 47, 52, 63, 64, 74, 123,210,215,313,332,368,372, ,373,^374,383,386,387, 392. — Karika, 240, 258, 265, 286, 291, 319,321,322,329,331,334,337, 351, 356,371, 380, 382, 391. — Sara. See Hall, F. E. Sankhya Sutra, 123, 190, 244, 265, 286,321,331,332,334,337,339, 354, 368, 392^ — Tattvakaumudi. See Sankhya Karika. — Yoga, 105. Sanskara. See Ceremony. Sanskrit literature, 13, 15. See Ka- vyas. 5anti Parvan, 155, 160, 170. See Mahabharata. Saptahotr/, 266. Sarasvati. See Speech. Sariraka Bhashya. See 5ankara;^arya. Sarvadar^anasangraha, 32, 214. Sarva^iia Naraya«a. See Narayawa. 5astra, 280. 5astras, 11, 50, 56, 74, 161, 166, 176, 177, 303- Sat. See Asad and Sad. 5atakratu, 219. Satapatha, 248, 265. Satiety, 88. Satisfaction. See Contentment. Sattva, 193. Satyaki, 39. Satyaloka. See World. Saugatas, 213, 377. Savana, 277. Saviour. See Deliverer. Savitri, 353. Savoury, 118. See Taste. Savyasa^in, 96. Scandal, 324. Scenes, 93. Sceptic. See Atheism, Faith, and Infidel. Schlegel, 34, 35, 38. See Lassen. Science, 6, 81, 90, 114, 388. Scripture, 117, 118, 119, 120, 231, 238, 242, 290, 291, 314, 349,358, 364, 379, 381. See 5astras. Sea. See Ocean. Search for Brahman, 173. — for faults. See Fault. Season, 91, 236, 330, 352. Seat, 49, 64, 68, 78, 79, 80, 81, in, 112, 128, 129, 162, 163, 194,230, 234, 239, 240, 245, 251, 257,306, 316, 326,339, 344, 348, 354,361, 368,369,378,388, 393. — for practising abstraction, 68. — of desire and wrath, 57. Seclusion. See Solitary. Second, without, 349. Secrecy. See Mystery. INDEX OF PRINCIPAL MATTERS. 429 Secret, 68, 91, 366. Sects, 7. Securing, 365. Security. See Fear. Seed, 74, 84, 91, 107, 241, 313, 371, Seeing, 309, 351. See Senses. Seeker after knowledge. See Know- ledge. Seer, 78. Self, 170, 317. See Atman in the Sanskrit index and Embodied soul and Soul in this. Self-consciousness, 102, 322, 333, 336, 338. Self-contained, no. Self-contemplation, 50. Self-control, 48, 126, 127, 183, 236, 246, 366. Self-destruction, 106, 279. Self-existent, 333, 354. Self-illumined, 342. Self-knowledge. See Knowledge. Self-possessed, 63, 246, 248. Self-restraint, 9, 10, 21, 51, 61, 64, 65, 66, 68, 71, 77, 86, 100, loi, 103,114, 119,127,149,167,168, 170, 173, 182, 190, 243, 249,250, 292,300,312,317,320,327,332, 342, 359, 390,391- Selling. See Buying. Semen, 238, 241, 261, 275, 338. Sen, Keshab Chunder, 26. Sensation not permanent, 44. Sense, good. See Learned. Senses, 26, 44, 50, 51, 53, 54, 55, 56, 57, 60, 6r, 62, 63, 64, 66, 67, 68, 69? 70, 71, 79, 86, 88, 93, 99, 102, 104, 105, 108, iir, 112, 123, 125, 126, 153, 154, 160, 161, 162, 165, 167, 168, 170, 173, 182, 185, 186, 187, 188, 190, 193,232, 238, 242, 246, 248, 249, 251,253, 256, 257, 261, 262, 264, 266,267, 268, 269, 278, 279, 280, 282, 283, 285, 286, 290, 291, 292, 297 seq., 300, 305, 306,313,317,318,329,332,334, 336,337,338,340,341,342,343, 344, 348, 349, 350, 355, 358, 360, 362, 364, 366, 367, 368, 371, 386, 388. See Absorbent, Contact, Organs, Soul, Bodily and mental. — lord of, 38. — objects of enumerated, 102. — operations of, 61, 64. Separation, 233, 313. Serpent. See Snake. Service, 62, 127, 243, 324, 326. — return of. See Return. Serving devotees, 59. Severance. See Separation and Dis- sociation. Shackle. See Bond. Shade, 286, 356. See Shadow. Sha^/g-a, 385. Shadow, 312. See Shade. Shaken, not to be, 161, Shakespeare, 113. Shapes, various, 92. Sharing with others, 364, 365. Sharp 118, 383, 384. Shaving, 375. Sheep, 345. Shelter. See Asylum. Shining bodies, 88, 291,330,341,353. Shore, 381. Short, 384. Shortcoming. See Fault. Show. See Ostentatiousness. S'lower. See Rain. Siddhanta Kaumudi, 32. Siddhas, 89, 94, 96, 232, 233, 235, 236, 239, 314. Sides, both, 68. Sighs, 303. Sight. See Scene and Visual power. — of Brahman, 99. — of universal form, 98, 99. Significance, 174. Sikhand'm, 39. Silence, 91, 245. See Taciturnity. Similes, 142. Sin, 12, 41, 42, 46, 47, 49, 53, 54, 56, 60, 62, 64, 65, 66, 68, 70, 71, 73, 76, 84, 86, 89, 127, 129, 130, 139, 146, 149,151,157,160, 163, 164, 165, 166, 167, r68, 170, 181, 182, 232, 233, 241, 246,288, 290,293,296,311,314,317,319, 320,321,322,327,340,343,344, 351, 355,358, 369, 372,378,389, 390, 394. See Counting. Sinful, 57, 62, 68, 85, 164, 283, 293. Singers, 232. Single, 284. Sinless, 52, 107, 114, 233, 252, 254, 256, 314, 364. Sinjapa, 346. Sitting, 49, 97, 232, 360, 390. ■S'iva, 219, 333, 347. Sixteen, 371. Skanda, 89. 430 BHAGAVADGITA, SANATSUGATIYA, ANUGfjA. Skin, 40, 259, 261, 267, 298, 305, 361, 375. See Senses. Sky. See Heaven. Slander. See Backbiting. Slaughter, 168. See ?*Iurder. Slave, 304. Sleep, 64,67,69,77,97, 108,112, 126, 236, 258, 259, 268, 269, 301, 320, 360. — lord of. See Gu^akeja. Slinking away from battle, 127. Slippery, 384. Sloth, 55, 192, 194, 301, 361, 378, 389. Slow, 125. See Gradual. Small, 92, 285, 331. Smell. See Fragrance and Senses. Smile, 43, 253, 256, 265. Smoke, 57, 81, 127, 276, 362. Smooth, 384. Smr/ti, Gita regarded as, 2, 6, 30. — Sanatsu^atiya regarded as, 138. Smritis, 7, 27, 30, 83, 153, 158, 169, 321. Snake, 89, 93, 190, 281, 282, 283, 321, 345, 347, 353, 354- Society, 68, 103, 364, 365. Sod, 68, 1 10. Soft, 383, 384. See Gentle. Soilure. See Dust. Solar world, 240. Solicitude. See Acquisition. Solitary, 68, 97, 151, 232, 251, 256, 287, 341, 363. Solstices, 81, 352. Soma, 84, 219, 220, 337, 340, 346, 347- Somadatta, 38. Son, 40, 59, 74, 103, 121, 169, 170, 178, 183, 189, 194, 284, 384. — of preceptor. See Preceptor. Sorrow, 119, 126, 330. See Grief, Joy and sorrow. Soul, 44, 49, 50, 51, 54, 64, 65, 66, 67, 68, 70, 73, 88, 105, 107, 108, 152, 154, 159, 160, 162, 180, 190, 191,194,224,235,237,238,239, 242, 246, 247, 248, 249, 250, 252, 253, 254, 256, 257, 258, 262, 263, 274, 276, 278, 279, 280, 281,282, 286, 288, 292, 300, 304, 308, 309, 312,331,332,333,334,336,337, 340, 341, 342, 343, 344, 345, 35r, 354, 355, 367, 369, 371, 372, 374, 375,376,380,382,385,389,391, 392, 393, 394- Soul, all-pervading, 45, 193. See Unity. — association with, 288, 336. — beauty of, 177. — beginningless, 44, 45. — destruction of, 44 seq., 160, 374. — different from qualities and ac- tions, 55, 56, 105. — distinct from nature, 201, 289. — distinct from senses, 160, 173,285, 289, 305. — distinct from universe, 164. — embodied, 44, 45, 46, 65, 77, 232, 238, 240, 244, 249, 252. — eternal. See Eternity. — existence of, 26. — favour of, 234. — firm, 45. — high and low, 232. — highest. See Highest. — immaculate, 123. — immortal. See Immortality. — indefinable, 44. — indestructible, 44, 46. — individual, 77, 112, 157, 188, 192, 253, 258, 263, 289, 310, 315, 337, 340, 341, 350, 371, 386. — individual's relation to supreme, 30. 55, 77,92,97, 103, "I, "2, 153, 154, 156, 186, 189, 316, 342, _ 350- — indivisible, 45. — inexhaustible, 45. — killing and being killed, 44, 45. — knowledge of, 46, 66, 106, 163. — loss of, 151. — manifestation of. See Manifes- tation. — migration to new body, 44. — not active agent, 55, 65, 105, 106, 109, 123, 125, 285. — primeval, 45. — science of, 49, 90, 173, 181. See Adhyatma. — seats of, 237, 240. — stable, 45. — unchangeable, 45. — union. See individual's &c., supra. — wonder, 46. Soul, supreme, 82, 86, 105, 106, 1 1 2, 113, 156, 172, 173, 175, 189, 190, 248, 259, 284, 310, 342. — abode of. See Seat. — access to. See Attainment. — connexion of with world, 189. INDEX OF rRI^XIPAL MATTERS. 431 Soul, does nothing, 64, 65, 106, 123. — origin of all, 87. — origin of gods and sages, 86. — part of, individual, 30, 112, 186. — passive spectator, 100, 105. — relation of, to individual. See Soul, individual's &c., supra. — source unknown, 86. — union of with individual. See Union. Sound, 61, 74, 127, 155, 247, 258, 260, 266, 271, 273, 343. See Objects of sense. Sour, 383, 384. Source of things, 46, 74, 75, 80, 83, 84, 87, 90, 107, 112, 127, 191, I94,283,284,3ii,3i5,323j333, 334, 354, 357, 377, 383- — and end, 46, 84. See Beginning, Production, and Soul, supreme. South path, 314. Sovereignty, great, 303. — of earth, 40, 42, 43, 47, 96, 300. — of three worlds, 40, 307. — within, 302. Spa^re, 73, 74, 82, 106, 156, 186, 244, 251,260,289,316, 339, 343,356, 368, 375, 377- See Time and place, and Objects of sense. Speaking ill, 182, 183. Species, origin of, 244. See Eggs. Spectator, soul is, 105. Speech, 49, 87, 90, 119, 123, 128, 161, 177, 184, 185,243,257,261, 262, 263, 264, 265, 266, 275, 295, 336, 338, 348, 359, 364, 366. See Objects of sense. — forms of, 265. Speed, 357, 364, 381. See Velocity. Spirit, 104, 105, 331, 333, 351, 367, 368, 373, 380, 385, 386. — departed. See Departed spirits. — supreme. See Soul, supreme. Spiritual topics, 51, 296, 310. Spirituous, 389. Splendour, 91, 95, 240. — Brahmic, 162, 232, 287. Spoke, 306, 355. Spontaneous earnings, 60, loi, 362, 365. Sport, 25 1. See Play and Recreation. Spring, 90. Sprouts, III, 313, 37r, 383. Square, 384. 5rava«a 352. Srcya and Preya, 161. 5ridharasvamin, 35, 38, 45, 49, 54, 64, 67, 71, 80, 85, 89, 96, 105, 107, 108, no, 112, 116, 117, 120, 123, 124, 127, 129, 346, 378. 5ruti. See Vedas. Stable, 45, 367. Staff, 37, 217, 359, 360. Staggering, 356, Stale, 118. Standard, 39. Standing, 360. Stars, 179, 240. State, 117, 304. See Brahmic, Mind, and Vilest state. — differences of, 59, 82, 356. — normal, 99. Staves, three, 318. Steady, 49, 70, 103, no, 167, 357. Steady-minded, 4 9, 50, 5 1 , 5 2, 66, 68, 69, 70, 78, 83, 100, loi, 103, 109, no, n7, 250, 296, 300, 352. Stealing. See Thief. Steeds, white, 38. Steps. See Gradually. Stick. See Staff. Stinginess, 325. See Gifts. Stinking, 1 18. Stolidity, 320. Stomach, 93, 94, 252, 367. Stone, 68, no, 179. — heated, standing on, 118. Stoppage, 357, 358. Store. See Provisions. Store-room, 253. Storm-gods, 88. Story, ancient. See Itihasa. Stotra, 280. Straightforward, 103, n4, 119, 126, 161, 320, 325, 326, 364, 373- Strangers, 159. Straw, 142, 155. Stream, 90, 95, 192, 284, 287, 307, 344, 346, 354, 363, 387. See River. Strength, 74, n6, n8, 124, 178,236, 252, 294, 323. See Power. Stri Parvan, 187. Strong, 71, n6, 158, 346. Stubborn, n8, 128. See Head- strong and Obstinate. Student, 177, 216. See Pupil. Study, 21, 23, 61, 68, 81, 98, 99, n4, n9, 120, 121, 164, 167, 172, 174, 181, 185, 269, 324, 334, 340, 355, 358, 360, 361, 362, 376. 432 bhagavadgIta, sanatsugatIya, anugita. Study of Gita, 130. — of Vedas. See Vedas. Style. See Anugita, Bhagavadgtta, and Sanatsu^atiya. Subandhu, 13. Subdivision, love of, 10. Subduing. See Self-restraint. Subhadra, 37, 39. Subjects, 295, 378. See Object. Subjugation. See Self-restraint. Sub-quarters. See Quarters. Subsistence. See Entities. Substratum, 123, 249, 289, 292. Subtle topics. See Spiritual. Subtlety, 104, 106, 160, 241, 285, 296, 310, 320, 336, 341, 342. Success, 47, 48, 49, 59, 60, 124. 5udra, 22, 24, 85, 126, 127, 136, 150, 322, 329. Sughosha, 39. Summer, 122, 363. Summum bonum, 117, 214. See Aim, Emancipation, Heaven. Sun, 58, 65, 74, 78, 83, 88, 94, 106, no. III, 178, 179, 186, 189, 224, 251, 277, 287, 289, 290, 303? 316, 329, 330, 337, 340, 346, 350, 352, 354, 364, 387. — eye of divine form, 94. — one thousand, 93. Sunrise. See Morning, Sun. Sunset. See Evening, Sun. Sunshine, 356. iSfinyavadins, 376. Superhuman cause of pain. See Pain. Superior to God none. See Equal. Superiority, feeling of, 158,159. See Envy. Supervisor, 82, 83, 105, 109, 188. Suppliant, 169, 183. Support of Ajvattha, in. — of body. See Body. — without, 72. See Dependent. Supporter, 83, 84, 105, 257, 348. — of universe, 78, 80, 82, 91, 94, 97, 105, 113, 180, 192, 258. Supreme, 49, 50, 54, 64, 65, 69, 77, 79, 81, 83, 85, 93, 94, 106, 113, 176, 188, 192, 326, 369, 379. — belongs to none, 194. — form of, 193. — loss of, 71. ■ — manifestation of, 77. See Incar- nation. Supreme, part of, supports all, 91. See Being-Supreme, Brahman, and Highest. Surface. See Earth. Surya, 219. Sushumwa, 156, 277, 318. Suspension. See Hanging. Su;ruta, 144. Sustainer, 83. Sustenance. See Body, support of. Sutras, 7, 14, 30. Sutta Nipata, 14, 19, 23, 35, 36, 40, 45, 46, 48, 49, 50, 51, 56, 59, 60, 62, 63, 64, 65, 66, 68, 69, 70,79,88, 89, 101,103, 105, ro8, 109, III, 112, 114, 118, 121. Svadha, 83, 324, 370. Svaha, 324, 352, 366. 5vapaka, 65. i'veta, 222, 346. 5vetajvataropanishad, 65, 68, 78, 89, 102, 103, 104, 105, 112, 113, 129, 138, 157, 160, 163, 165, 166, 172, 176, 179, 180, 186, 187, 189, 190, 192, 193, 238, 249, 265, 308, 311, 313,322,327,331,332,333,338, 343,348,355,370,376,379- Swallowing, 95, 353- Swamy, Sir M. C. See Sutta Nipata. Sweet, 363, 383, 384. Swerving. See Moving and Truth. Swift. See Speed. Sword^, 63, 294, 302, 313. Syadvadin, 376. Syamaka. See Grain. 5yena, 82, 353. Syllable, 391. See Cm. Symbols, 160, 307,308, 309, 350, 367. Systematic arrangement, 7, 10, 13. See Philosophy. Tabor, 38. Taciturnity, loi, 119, 159, 161, 162, 163, 168, 173. Tad, 120, 161. Taint, 43, 49, 59, 64, 82, 106, 107, 109,123,127,154, 155,160,163, 186, 247, 248, 289, 366. See Bond. Tairthikas, 376. Taittiriya Arawyaka, 159, 164, 170, 178, 186, 188, 190, 259, 261, 262, 266, 277, 280, 327, 347, 389. — Brahniawa, 261, 262, 266. — Upanishad, 103, 120, 123, 127, 152, 155, 156, 161, 163, 164, 168, 171, INDEX OF PRINCIPAL MATTERS. 433 i8o, 191, 192, 220, 236, 238, 244, 280, 293, 302, 343, 360, 361, 378, 385, 388, 389, 390. Taking, 64. Talent, 37, 72, 120, 177, 182, 191, 193,255,292,299,310,312,314, 316,317,326,327,332,335,369, 377, 378, 380, 381, 386. Talk, 47, 64, 124, 164, 320. TaWya Brahmawa, 180. Tanks, 222, 324. Tapas, 166. Taranatha Tarkavaiaspati, Prof,, 28, 32, 33, 329, 334> 342. Tarkikas, 376. Tarpawa, 325. Taste, 74, 257, 258. See Objects of sense. Relish, and Savoury. — by another, 269, 270. — for objects of sense, 50, 166. Tasteless, 118, 247. Tawny, 179. Teacher. See Preceptor. Teaching. See Instruction. Tears, 42. Technical terms, 10. Teeth, 95, 113. Temperate. See Food and Sleepi- ness. Tempers, 86, 322. Temporary. See Perishable. Temptation, 154, 327. Ten, 373. Tender, 384. Terminable. See Perishable. Termination of Life. See Death. Terrible, 94, 95, 98, 343. Test, 306. Texts, 102. — Vedic, 48, 269, 290, 305, 322. See ]\ I antra. Thief, 53, 160, 169,284, 324,330, 389. Thigh, 94. Thirst, 151, 168, 356. Thomas, E., 224, 225. Thomson, Archbishop, 268. Thought, 87, 115, 116, 192, 259, 263, 321, 348, 350, 378. See Con- tinuous meditation and Mind. — evil, 323. Thoughtless, 183, 359. See Rash. Thread, 74, 359, 360. Throat, 96, 252, 262, 266, 271. Throwing out, 64. Thumb, 190, 192. Thunderbolt, 37, 89. [8] Tie. See Bond. Tiele, C. P., Prof., 20, 23, 24, 27, 97. Tiger, 142, 153, 155. — like, 230, 294. Time, 62, 81, 90, 120, 176, 186, 244, 276, 316, 356, 357, 363, 366, 375, 377. — and place, soul unlimited by, 45, 186, 343, 356. — lapse of, 58. See Birth. — of return, &c., 80. See Death and Gift. — wheel of, 343, 355. To-day, 305. Toil. See Labour. To-morrow, 305. Tone, 264. Tongue, 219, 252, 259, 261, 292. See Senses and Taciturnity. Tooth. See Teeth. Tortoise, 50, 342, 366. Torture, 118, 237, 240. Touching, 247, 257, 258, 343. See Senses. Town, 173, 212, 361, 363. Trade, 127. Tradition, 314. Tranquillity, 21,51, 52, 63, 65, 67, 68, 69, 70, 85, 86, 94, loi, 108, 114, 1 19, 120, 126, 128, 129, 190, 232, 243, 246, 247, 248, 250, 256, 257, 277,287,288, 301,307,312,317, 326,342,355,370,372,373,375, 389,392. Transcendent Brahman, 76, 78, 113, 333, 351, 372. — happiness, 70. — nature, 76. Transcending. See Qualities, Source. Transgressing. See lU-conductcd and Sin. Transient, 44, 79, 86, 154, 179, 187, 246, 250, 355, 390. See Life. — penance, 120. Transmigration, 322. See Life, higher. Travellers, 329, 380, 381. Treachery, 41, 151, 324, 344. Treasure, 115. Trees, 89, in, 112, 142, 172, 241, 284, 285, 286, 294, 296, 313, 316, 321,346,361, 363,365,370,371, 373, 379, 388. Tremour, 40, 96, 239. Trespasses. See Sm. Triku/avat, 222, 346. Ff 434 BHAGAVAUGITA, SANATSUGATIYA, ANUGITA. Trinity, 88, 220, 347. Trouble, 56, 71, 118, 122, 124, 183, 329, 356, 362. See Agitation. Trumpet, 38. Trunlc, 313, 371. Trust. See Faith. Truth, 44, 60, 62, 64, 70, 83, 86, 87, 92, 103, no, 114, 115, 119, 124, 160, 161, 162, 167, 168, 169, 170, 171,172,174,175,176, 177,182, 184, 185,280,284,293,296,311, 313,314,315,324,325,326,331, 335,336,338,344,351,360,362, 364, 366, 367, 368, 369, 370, 371, 373, 375, 378, 380, 381, 384. Turbid, 42. Turning back. See Wheel; Tvash^ri, 219, 346. Twelve, 373. Twenty-four, 373. — plus one, 317. Twenty-two, 373. Twice-born, 156, 160, 163, 166, 209, 231,232,285,291,293,296, 299, 304,311,314,316,327,336, 339, 340, 348, 353, 360, 373, 383- Twofold, 375. Ubiquitous, 82. Udana, 258. Uiiulomas, 377. Udumbara, 374, 379. Udyoga Parvan, 135, 138, 139, 140. U/^/^aijjravas, 89. Uma, 219, 347. Unasked, 365. Unattached. See Attachment. Unavoidable, 46. Unborn, 45, 58, 76, 86, 87, 192, 194, 33I: Uncertain, 120, 380. Unchangeable, 45, 100, 317, 331, 333, 371, 391- Unchecked, 357. Uncle, maternal, 40. Unconcern, 82, no, 326, 391. See Indifference. Unconfused, 307. Unconquerable, 161, 231. See In- vincible. Uncreated, 45, 347, 391. See Self- existent, Undegraded, 39, 97, 130, 310. Underlying principle. See Substra- tum. Understanding, 47, 57, 64, 65, 67, 70, 73, 78, 97, 100, loi, 102, 112, 123, 125,127, 161, 175,177, 179, 181, 187, 188, 189, 190, 193, 236, 247, 259, 260, 267, 279, 284, 287, 302,306,307, 308, 309, 310, 313, 316,318,332,336,337,338,341, 343, 344, 348, 349, 35°, 35i, 355, 357, 366, 367, 368, 370, 372, 377, 380,381,382,385,386,391,392. See Knowledge. Understanding, world of, 333. Undesponding. See Despondency. Undeveloped, 331. Undiscerning. See Discernment. Undistinguished colours, 286. Unfathomable, 343. Unfriendliness, 320. See Antipathy. Ungrateful, 254. Unhappiness, 49, 51, 53, 66, 69, 70, 78, 79, 86, 101, 103, 107, 109, 126, 151, 157,232,233,245, 247, 255, 313, 331, 370, 372. See Pain. Unholy, 116, 343. Unintelligent, 160, 172, 312, 320, 330. 351, 356, 371, 379. Uninterrupted, 341. Union, 66, 70, 71, 115, 275. Unity of everything, 62, 71, 75, 83, 104, 105, 106, 107, 112, 116, 124, 128, 312, 313, 344, 370, 374- See Difference, Identification. And Soul, all-pervading. — of work, 6. Universal benevolence. See Bene- volence. — form, 92, 333, 344. — knowledge, 76, 114. Universe, constituents of, 336. — destruction of, 80. — devoid of truth, 115, 315. — divisions of, 93, 261. — eternal, 158. — government of, 115, 327. — heated by universal form, 94, 95- — illumination of, 178, 186. — lord of, 83, 86, 87, 93. See Atheism and Ruler. — movement of, 82, 87. See Move- ment. — producer and destroyer of, 74, 95, 157, 158, 287, 354, 392. — support of, 74, 78, 80, 82, 93, 94, 97, 104, 112, 180, 192. — upholding. See Support. INDEX OF PRINCIPAL MATTERS. 435 Universe, welfare of, 29, 94. See Benevolence. — within and without. See Within. See Body of Kmh«a and Ruler. Unknowable, 76, 104, 160, 247. Unknown, 159, 160, 349, 368. See Incomprehensible. Unmanageable, 57. Unmoved, 51, 68, 69, no, 248, 352, 391. Unpeopled. See Solitary. Unperceived, 45, 46, 76, 80, 82, 88, 96, 99, 100, 102, 193, 313, 317, 318, 331, 332, 349, 350, 351, 354, 368,371,372,373,380,382,383, 385,386, 389,390. Unpleasant, 122. See Agreeable. Unreal, 44. Unreasonable, 237. Unrighteous, 53. Unseen, 115. See Unperceived. Unshaking, 331. Unsteady. See Steady. Unsubstantial, 255. Unswerving, 125, 336. Untainted, 367, 369, 379. See Gift, Lotus-leaf, and Worlds. Unthinkable, 45, 78, 100, 354, 369. Untruthfulness, 168, 183. Unwilling. See Reluctant. Up and down, going, 109, 240, 321, 322, 325, 327, 329. Upanishads, 2, 5, 7, 8, 13, 15, 16, 17, 18, 19, 23, 25, 26, 34, 35, 135, 141, 142, 143, 144, 147, 174, 181, 207, 210, 211, 212, 215, 223, 226, 251. — dialogues in, 5. Upasana. See Meditation. Upavarsha, 32. Upholding. See Support. Upwards and downwards, branches, III, 184, 287, 354. See Up and down. Urine, 261. Ujanas, 91. Ushmapas, 94. Uttamau^as, 37. Vain, 321, 327. See Life. Vaisampayana, 150, 151, 229, 230, 394- Vaisvanara, 191, 259, 276. Vaijyas, 22, 24, 85, 126, 127, 217, 255, 329. Vaivasvata, 153. Va^aspati Mijra, 319, 322, 329, 356, 371, 382. Valiant, 332. See Valour. Vallabha-^arya, 30, 31. Valour, 126, 323, 326, 367. Valuables. See Precious things. Vamadeva, 193. Vamadevya, 277. Vanishing of nature, 380. Vanity, 103, 114, 115, 116, 166, 181, 246, 320, 321. S^e Arrogance and Pride. "--- Vanquished, 96, 152, 388, 389. See Victory. Variable, 330. Variegated colours, 286, 357. Variety. See Diversity. Varuwa, 89, 97, 219, 220, 345, 346. Vasavadatta, 28. Vashat, 324. Vajikara san^iia, 9. Vasish/Aa, 159, 160, 314. Vasu, 88, 92, 94. Vasudeva, 75, 83, 91, 98, no, 130, 230,235,254,310,312,393. Vasuki, 89, 353. Vayu, 219, 340. See Wind. Veda, 171, 172. Vedanta, 8, 17, 113, 123, 147, 159, 174, 246^331. — Paribhasha, 220, 258, 286, 314, 333, 338, 339, 387- — Sara, 186. — Sutr.is, 30,31,32, 33,105,188,191. Vedas, 5, 14, 15, 16, 17, 18, 19, 25, 26, 48, 54, 61, 62, 68, 74, 78, 81, 83, 84, 88, 91, 98, 99, 102, no, III, 112, 113, 114, 115, 119, 120, 121, 143, 144, 145, 146, 152, 153, 156, 157, 158, 159, 161,162, 163, 164, 166, 169, 170, 171, 172, 173, 174,177,182,185,193,211, 214, 226, 262, 269, 276, 306, 309, 312, 320,322,326,331,353,354,358, 367, 369,378, 388,390- — Atharva, 18, 19, 145. — consubstantialwith Brahman, 163. — disparagement of. Sec Disparage- ment. — like reservoir, 48. — thcogony of, 220. — three, 19, 83, 84. — two Kaw 377- Veracity. See Truth. Verse, sacred, 83. — Sanskrit, 15. Vessels, 363. Vestments, 93. Vexation, 43, 56, 68, no, 159, 168, 315, 324, 330, 336, 356, 378. See Agitation. Vices, 301,302, 303, 314. See Attack of vices. Vicissitudes. See Life, course of. Victory, 40, 43, 47, 9ij i3i> 287, 296, 305, 306, 344. Vidura, 136, 149, 150, 151. Vi^nana Bhikshu, 197, 201, 202, 203, 204, 354. — Vada, 375. Vikarwa, 38. Vilasavati, 28. Vilest state, 116. Vilifying, 323. See Abuse. Vinata, 90. Vindhya, 222, 346. Vindictiveness, 151, 323. Violation. See Regulation. Vipra, 347. Vira^, 186, 315. Vira/a, 37, 39. VirO/^ana, 175. Virtue and vice, 56, 115. Virtuous, 116, 283. Vishamajloki, 227, 259. Vishwu, 29, 76, 88, 89, 90, 94, 95, 190,219,220,221,261,332,333, 338, 345, 346, 347j 354- — Purawa, 221, 222. Visible. See Perceptible and Regu- lation. Visual power, concentration of, 67, 69. Vijvamitra, 314. Vijvas, 94. Vital parts, 237, 238, 239, 297, 298, 299. See Soul, seat of. Vitality. See Life. Vocal. See Bodily and Speech. Voice. See Speech. Volition, 313. Vomited, 142, 160. Voracity. See Eating. Vow. See Firmness, Regulation. Vowels, 348. Vr/ddhas, 377. See Elders. Vnkodara. See Bhima. Vr/shalas, 295. Yrishnis, 41, 46, 56, 91, 235. Vulgar, 151. Vultures, 40. Vya^i, 32. Vyana, 258. Vyasa, 3, 6, 32, 33, 87, 91, 130, 204, 206, 207. — author of Gita, 6. Vyfiha, 38. ■ Wain, 37. Wakefulness, 51, 69, 269, 324. See Day and night. War. See Battle-field. Warmth, 238, 329. See Heat. Washing, 119. Water, 45, 64, 73, 74, 95, 156, 159, 179, 187, 189, 193, 238, 260, 281, 283, 284, 287, 289, 290, 339, 343, 344, 346, 353, 356, 359, 360, 361, 364, 365, 374, 379, 382, 384, 387. — offering to Supreme, 85. See Libations and Reservoir. Waterpot, 359. Wave, 374. See Billow, Way. See Hell and Path. Weak, 269. — point, touching, &c., 323. Wealth, 40, 61, 62, 75, 88, 114, 115, 116, 124, 125, 169, 177, 178, 181, 183, 184, 233, 243, 246, 261, 284, 307,314,325,331,347,357,359, 365, 376, 392. See Belongings and Property. — Brahmic, 162. — human, 161, 255. — lord of, 88. Weapons, 38, 41, 42, 45, 89, 90, 93, III, 250. — do not cut soul, 45, 250. Weary, 160, 314. Weaving, 74, 194. Weber, A., Prof., 6,8,23, 25,28, 31, 33, 139, 248. Welfare. See Good. — of all. See Benevolence. — of Ar^una, 86, 92, 129. — of oneself, 117. Well, 324, 354. Well-read, 209, 255. See Learned. Well-wishers, 68. Westminster Review, 3, 5, 6. INDEX OF PRINCIPAL MATTERS. \Z7 Wheel of the world, 54. See Discus. — holder of, 232. — turning of, 215, 306. See Time. Wheeler, T., 3, 5, 6. Whip, 386. Whirling of mind, 40. Whistling. See Bamboo. White, 179, 384. Wick, 380. Wicked, 75, 121, 153, 329* 33o- Wife, 41,97, 103, 159, 161, 167, 170, 181, 183, 189,216,256,307,358. — of preceptor. See Preceptor. Wilkins, C, 2. Will of entities. See Free-will. Williams, M., Prof., 243, 344, 358. Willow, 346. See Bamboo. Wilson, H. H., Prof., 24, 50, 205, 221, 222. Wind, 71, 90, 97, 156, 192, 232, 237, 238, 239, 257, 261, 337, 343, 349, 350. — carries astray boat, 51. — carries away perfumes, 112. — does not dry up soul, 45. — life. See Life-winds. — restraint of, 71. — upward and downward. See Life-winds. Windless place, 69. Wing, 164, 188, 189, 192. Wink. See Eyelid. Winter, 332. Wisdom, 44, 49. Wise. See Learned, Life, and Un- happiness. Wish. See Desire. Wish-giving cow, 89. — stone. See Stone. Within all things, 104, 112, 180, 190, 367, 369, 379- Without. See Within. Withstand, difficult to. See Re- straint and Unconquerable. Woe. See Home and Misery. Womb, 105, 107, 109, 116, 175, 237,239,241,260, 321,322,331, 339) 353- See Foetus and Pre- ceptor. Women. See Female. Wonder, 92, 93. — soul, subject of, 46. Wood. See Fuel and Staff. Word. See Speech. — divine, 59, 73- Words, 89, 103, 185, 209, 261, 262, 263, 266, 338, 348, 353. — man of, 171. — of wisdom, 44. Work, divine, 29, 59. World, 52, 54, 55, 59> 60, 62, 63, 66, 68, 72, 79j 84, 86, 100, 106, 116, 161, 163, 164, 170, 174, 179, 180, 190,230,231,233,234,236, 239, 240, 243, 246, 249, 253,255, 256, 258, 278, 281, 282, 283, 287, 292, 296, 307, 313. 3i4> 316, 325, 331,332,334,343,354,356,362, 364, 367, 370, 387, 388, 393- — affairs of, 55, 60, 304, 324. — agitation of and by, loi. — beginning of, 152. See Begin- ning, void of. — destroyer of, 95. — destruction of, 55, 96, 115. See Destruction. — external and internal, 292, 337, 386. — foes of, 115. — future, 62, 63, 72, 115, 126,165, 167, 188, 308, 326, 378. — government of, 115. — higher, 354, 389- — holy. See Holy world. — human, 59, 84, 95, iir. — knowledge of, 161. — master of, 67, 86, 97. — material, 65, 161, 163, 172, 175, 186, 187, 189, 191, 335- — mortal, 82, 84, 100, 112, 153, 175, 191, 234, 343- — nether. See Hell. — of death, 100. See mortal, supra. — of meritorious men, 72, 84, 130, 184, 321. — release from, 62, 159, 235. — spotless. See Untainted. — survey of, 234. — thought of, 323. — three, 40, 54, 94, 97, ii3, 244, 249, 334, 354, 388. — untainted, 108, 155, 317- See Current, Death, Destruction, Evil, Lord, and Transient. Worldliness, 51, 159, 314, 37o- Worldly life. See Life, course of. Worms, 225, 321, 339, 364. Worship, 59, 71, 7 3, 75, 76, 85, 86, 87, 99, no, 117, 127, 156, 186, 257, 286, 377. — complete, 114. 43^ BHAGAVADGITA, SANATSUGATIYA, ANUgItA. Worship, exclusive, 73, 75, 78, 79, 80, 83, 84, 85, 99, 100, 103, I ro, — irregular. See Irregular. — mode of, 83, 114, 127, 245, 353. — of divinities, 59, 75, 118. Worshippers go to deity wor- shipped, 76, 84. — receive due fruit, 59. Woven. See Weaving. Wrath, 50, 57, 59, 66, 67, loi, 114, 115,116,117,128,151,154,155, 156, 160, 165, 166, 181, 183, 185, 233, 241, 246, 284, 289, 294, 301, 315,320,322,323,325,332,343, 357) 364. See Irascible. Wretched, 49. Wrong. See Modesty, Right and wrong. Yadava, 97. Ya^na, 83. \%navalkya^ 5, 237, 304, 344. Ya^nejvar 5astrin, 33, 224. Ya^us, 18, 20, 83, 146, 162, 163, 180. Yakshas, 88, 94, 118, 345, 347, 354. Yama, 89, 97, 153, 219, 233, 346. Yaska, 225. Years, 330. Yellow, 384. Yoga, 9, 10, II, 27, 47, 61, 63, 64, 74, 297, 306. — Sutras, 8, 9, 10, 74, 210, 211, 212, 215, 226, 234, 248, 250, 251, 252, 260, 266, 271, 274, 285, 286, 300, 319,322,324,327,343,372,373, 394- — Vasish/^a, 206, 240. Yoga^aras, 213, 377. Yogin, 52, 293. Youth, 175. — compared to death, 44. — receiving senior, 139, 203. Yudhamanyu, 37. Yudhish^^ira, 38, 394. Yuyudhana, 37. SANSKRIT INDEX. B. =Bhagavaclgita; S. = Sanatsu^attya ; A. = Anugtta. N.B. Only in some cases have references been given to all the passages in which a certain word occurs. In most cases, only the passages in which words are used in noteworthy senses are referred to. Akamabhuta, (A.) XX III, 5. Akshara,(B,) III, 15; VIII, 3, 11, 21; X, 2, 5, 33; XI, 18, 37; XII, 1,3; XV, 16, 18. (S.) Ill, 18, 45; IV,i8. (A.) Ill, 27; IV,i4; V, 11; XIII, 22; XXXVI, 33- A/Jetana, (A.) XXI, 15. Adhish^/jana,(B.) Ill, 40; XVIII, 14. Adhyatma, (A.) XX, 40; LXI, 4. Anadiyoga, (S.) IV, 20. Anfimaya, (B.) II, 51 ; XIV, 6. Aniketa,(B.) XII, 19; (A.) XXVIII, 42. Anukalpa, (S.) VI, 11. Anr/^as, (S.) Ill, 37. Anta, (B.) II, 16. Antariksha, (S.) VI, 4. Apara, (B.) IV, 4; VII, 5- (A.) XXVII, 34; XXXV, 56. Aparaspara Sambhiata, (A.) XVI, iS. Aparyapta, (B.) I, 10. Apratish^/^a. See Pratish//>a. Abhikrama, (B.) II, 40. Abhidhya, (S.) II, 11. Abhyasa,(B.) VI, 35,44; XII, 9,10, 12 ; XVIII, 36. Ayana, (B.) I, 11. Alolutva, (B.) XVI, 2. Avyakta, (B.) II, 25, 28; VII, 24; VIII, 18, 20, 21 ; IX, 4; XII, I, 3,5; XIII, 5. (A.) I, 42; III, 6; XII, I, 3, 5; XIX, 8; XX, 20,47; XXI, I ; XXIV, 22,24, 25; XXV, i; XXVIII, 25,35, 37; XXIX, 17; XXXI, 55; XXXII, 12; XXXIII, I, 5; XXXV,i6,33,34,55;XXXVII, 7, 23 scq. Asafigraha, (S.) Ill, 27. Asiddhi, (S.) Ill, 25. Ahankara, (B.) II, 71; III, 27, 28; VII, 4; VIII, I, 3; XII, 13; XIII, 5,8; XVI, 18; XVII, 5; XVIII,24,53, 58, 59- (A.) XX, 19, 20, 47; XXIII, 5; XXV, 9; XXVI, i,^ 2, 5; XXVII, I, 12, 30; XXIX, 22; XXX, 6; XXXI, 45, 55; XXXII, 9, 12, 15; XXXV, 33 seq., 54, 55; XXXVI, 21. Ahank/-/ta, (B.) XVIII, 17. (A.) XXXVI, 22. Ahangata, (S.) II, 7. Atman, (B.) II, 41, 43, 44, 45, 55, 64; III, 6, 13, 17, 27, 43; IV, 6, 7, 21, 27, 35, 38, 40, 41, 42; V, 7, II, 16, 17, 21, 25, 26; VI, 5, 6, 7,8, 10, II, 12, 14, 15, 18, 19,20, 25, 26, 28, 29, 32, 36, 47; VII, 18, 19; VIII, 2, 12, 15, 19; IX, 5, 26, 28, 31, 34; X, II, 15, 16, 18, 19, 20; XI, 3,4, 24, 47, 50; XII, II, 14 ; XIII, 7, 22, 24, 28, 29, 31, 32 ; XIV, 24; XV, II, 13, 17; XVI, 9, 17, 18, 21, 22; XVII, 16, 19; XVIII, 16, 27, 37, 39, 49, 51, 54- (S.) I, 6, 7; II, 10, 15, 18, 30, 32; III, 8, 9, 41, 54; IV, 22; V, 12 ; VI, II, 16, 25, 26. (A.) I, 39, 40; II, 3, 7, 8, 18, 36; III, 3 seq., 30; IV, 2, 3, 5, 7, 9, 10, 15 seq., 42, 46, 51, 56, 58; V, 5, 9, 11; VIII, 23; X, 9, 15, 17; XI, 9; XII, 2 1, 22; XII 1,22, 24; XV, 29; XVI, 3, 12; XVII, II, i8seq.; XVIII, 8; XIX, 1,7; XX, 16,47; XXV, 1,2, 3,8; XXVI, 4; XXVII,8,9, 39, 51, 53,54,63,64,66; XXIX, 12,22; XXXI, 45, 46, 49; XXXII, 6, 17; XXXIII, 2,3,5; XXXV, 20, 35 seq., 55, 56; XXXVI, . 4, 23, 33 scq. Adadhriki, (S.) VI, 4. Apas, (S.) VI, 4. Apomaya, (A.) XIII, 19. 440 BHAGAVADOiTA, SANATSUGATIYA, ANUOtTA. Avasatha, (A.) IV, 34, 35. Avr/tti, (B.) V, 17 ; VIII, 16, 23, 26. (A.) Ill, 29. Asya, (S.) II, 7. Uta,(B.)I,39; XIV, 9, II. (S.) V, 3. (A.) XI, 14; XIV, 21; XXV, 8; XXXI, 3,7; XXXV, 43; XXXVI, 28. Uttama, (B.) XIV, 14; XV, 17. Utsa, (S.) VI, 13. Uddeja, (B.) X, 40. (A.) I, 3. And see (A.) XXVIII, 37. Upapatti, (A.) II, 2, 30, 42 ; III, 10. ;?/-tvi^, (S.>VI, 10. Karmayoga, (B.) Ill, 3, 7 ; V, 2 ; XIII, 24. Kamakara, (B.) V, 12; XVI, 23. Kamayana, (A.) XIII, 4. Karyakarana, (B.) XIII, 20. Ku>^ara, (A.) XXIV, 13, 14. Kumstha, (B.) VI, 8; XII, 3; XV, 16. Knta, (B.)XV, 11; XVIII, 16. Ketu, (S.) VI, 5. Kshara, (B.) VIII, 4 ; XIV, 16, 18. (A.) Ill, 27. See Akshara. Kshema, (B.) I, 46 ; 11,45; IX, 22. (A.) XXXI, 45; XXXII, 4. Gati, (B.) IV, 17; VIII, 26; XII, 5. (S.) I, 10. (A.) XXXIV, I. Gu«asankhyana, (B.) XVIII, 19. Grihita, (B.)VI,25. And see VI, 35. Grahawanika, (A.) XXX, 6. iTakradhara, (S.) I, 23. /iTara, (S.) Ill, 17. iritta,(B.) XVI, 16. (A.)XXXVI,27. ^odana, (B.) XVIII, 18. ^odya, (S.) Ill, 27. Gana, (S.) II, 27. Gad, (A.) I, 21; II, 18; 111,14, 33; XXXI 8 Giva, (B.)VIl' 5; XV, 7. (A.) II, 16, 17, 25, 28, 30, 33; III, 7, 9, ^ 10; IV, 43, 50. Gnanayoga, (B.) Ill, 3; XV, i. Tanu, (B.)VII, 21. (S.) I, 36. Tyaga, (B.) XVIII, i, 2, 4, 8, 9, 10, T2. (A.) XXXIII, 7. Trivishmpa,(S.)II,26. (A.)XVIII,4. Duranvaya, (A.) XXXVI, 17. Deva, (S.) II, 8; VI, 4. Daiva, (B.) XVIII, 14. Dhamawja, (S.) Ill, 41. Dhara«a,(B.)VIII,i2. (A.) XXVII, 57- Dharayan, (B.) V, 9. (A.) IV, 50. Dhish 63,65,66; III, T, SANSKRIT INDEX. 441 3, 4, 26, 40, 42, 43; IV, 18; V II, 17, 20, 28; VI, 9, 21, 23, 25 43; VII, 4,10, 24; viii,7;X 4, 10; XII, 4, 8, 14; XIII, 5 30; XV, 20; XVI, 9; XVIII 16, 17, 29 seq., 37, 49. 5°, 5i 57. (S.) II, I, 31, 35, 37, 53 57; 111,2; IV, II. (A.) I, 10 14, 46; II, 7, 38; IV, 8, 12 64; V, 19, 24; VII, 2, 6 seq., 22 IX, 10; X, 4; XIII, 26; XV 24;XVII,i4, 16, 17; XVIII, I 4, 6, 7; XIX, 6, 7, 12; XX 20; XXI, 2; XXIII, 7; XXV 2, 6, 13; XXVII, 9, 10, 15 16, 31; XXVIII, 24 seq., 35 XXX, i; XXXI, 44, 50, 55. XXXII, 12, 17; XXXIV, 17 seq.; XXXV, 17, 22, 32, 55 XXXVI, 2, 30. Buddhiyoga, (B.) II, 49; X, 10 XVIII, 57. Brahman, (B.) Ill, 15; IV, 24, 25, 31 32 ; V, 6, 10, 19, 20, 21, 24 VI, 14, 20, 27, 28, 38, 44; VII 29; VIII, I, 3, II, 13, 16, 17 24; X, 12; XI, 2; XIII, 4, 12 30; XIV, 3, 4, 26, 27; XVII 23, 24; XVIII, 42, 50, 53, 54 (S.) II, 5, 34, 36, 37; III, 44 47; IV, 2, 14; V, 7, 21; VI, 2 (A.) I, 12, 13, 15, 42 ; II, 24 III, 6; IV, 14, 26, 47, 50, 60 62; V, 10, 17; VI, 22; IX, 17 XI, 8, 16, 17; XII, 20; XVII 26; XIX, 4; XX, I, 18, 2 2, 34 38; XXIII, 10; XXVII, II, 14 38, 49, 51; XXVIII, 12, 13 XXIX, 16; XXXII, I, 2, 4,8 14; XXXIII, i; XXXIV,4, 6 XXXVI, 5 seq., 9, 29, 35. Brahnianirva«a,(B.)II,72 ; V,24scq Bhakti, (B.) VII, 17; VIII, 10, 22 IX, 14, 26, 29; XI, 54; XII 17, 19; XIII, 10; XIV, 26 XVIII, 54, 55, 68. Bhagadeva, (A.) XXVIII, 15, Bhavana, (B.) II, 66. (A.) XXI, 14. Bhavayata, (B.) Ill, 11, 12. And see (B.) VIII, 6. (A.) VIII, 24; XXII, 15; XXVI, 4. Bhasha, (B.) II, 54. Bhinnavr/tti, (B.) XXI, 13. Bhuta, (B.) II, 28, 30, 34,69; III, 14, 18, 33; IV, 6, 35; V, 7, 25, 29; VI, 29, 31; VII, 6, 9, 11,26,27; VIII, 3, 19, 20, 22; IX, 4, 5, 6, 7,8, 11,13,25, 29; X, 5, 15, 20, 22, 39; XI, 2, 15, 55 ; XII, 4, 13; XIII, 5, 15, 16, 27, 30, 34; XIV,3;XV, 13, 16; XVI, 2,6; XVII, 4, 6; XVIII, 20, 21, 46, 54, 61. (A.) I, 17; II, 22; III, 7, 16, 28, 29, 33; IV, 3, II, 27; V,8; VII, 15; XIII, 18, 20,24; XIV,5; XVII,24;XX,7,8,i6, 19, 21, 22, 30, 32, 34, 47, 48, 49; XXI, 9, 10, 18, 23; XXII, 8; XXIII, I, 6; XXV, 9, 10, 11; XXVI, 2, 5; XXVII, I seq., 18 seq., 32, 34, 37, 38, 41 seq., 46, 48, 51, 64, 66, 67; XXVIII, 8, II, 12; XXIX, 4, 5, II, 15, 16; XXX, I, 8, II, 24; XXXI, 18, 24, 27, 34, 40, 41, 49, 54; XXXII, 6, 9, 13,14; XXXIV, 12; XXXV, 34, 36, 37, 39, 54, 56; XXXVI, I, 2, 6, 9, 10, 12, 13, 19, 39- Bhutatman, (B.) VI, 14; XIII, 3; XXXVI, 4. Bhfitadi. See BhQta. Matva,(S.)III,i7. (A.) XXXV, 32. Manasvin, (S.) Ill, 98. Mahat, (A.) XX, 47; XXVI, i; XXVIII,35; XXX,9; XXXV, 33 seq.; XXXVI, 4. IMatra,(B.)II,i4. (A.) XXXI, 21,40. Maya, (B.) IV, 6 ; VII, 14, 15, 25; XVIII, 61. (A.) XXXVI, 20. Marga, (S.) Ill, 9. Mukta, (B.) IV, 23. (A.) Ill, 21. Mauna, (S.) II, 41 ; III, i, 2, 20, 45. Yatra, (A.) XXXI, 23, 32; XLVI, 23. And see (B.) Ill, 8. Yukta, (B.) II, 61, 66; III, 26; IV, 18; V,6,7,8,i2,2i, 23; VI, 8, 14, 18,29,47; VII, 17, 30; VIII, 14; IX, 14; X, 4, 10; XII, I, 2; XIII, 2; XVIII. 28. (A.) IV, 18 seq., 26, 66 ; V, 11 ; XI, i; XXXI, 8, 16,30. Yoga, (B.) II, 39, 45, 48, 49, 50, 53 ; 111,3,7; IV, I, 2, 3,27, 28, 38, 41,42; V, I, 2,4,5,6,7, 21 ; VI, 2, 3, 4, 12, 16, 17, 19, 20, 23, 29, 33, 36, 37, 41, 44; VII, I, 25; VIII, 8, 10, 12, 27; IX, 5, 22, 28; X, 7, 10, 18; XI, I, 4, 8,9, 442 BHAGAVADGITA, SANATSUGATIYA, ANUGITA. i8, 47; XII, I, 6, 9, 11; XIII, ro, 24; XIV, 26; XVI, i; XVIII,33, 52, 57, 75, 78. (S.) II, 7, 9, 10, 20, 21 ; V, 18. (A.) I, 13, 29; III, 13; IV, 15, 17, 18,33,66; X, 14; XV, 28seq., XX, 35; XXV,6; XXVIII,26; XXXV, 25; XXXVI, 22 seq. See Kshema. Yogin,(B.)III,3;IV,25;V,ii,24; VI, 1,2,8, 10, 15,19, 27, 28, 31, 32, 42, 45, 46, 47; VIII, 14, 23,25,27,28; X, 17; XII, 14; XV, II. (S.) VI, I seq. (A.) III, 21 ; IV, 15, 22, 23. Yoni, (S.) IV, 5. (A.) V, 24 ; XX, 32; XXIV, 8; XXVII, 38; XXXII, I. Rati, (S.) V, 19. (A.) XXVIII, 16. Rupa, (A.) IV, 9, 13 seq. Linga, (S.) VI, 11. Vadanya, (S.) V, 2. Varga, (S.) Ill, 9, 18. Vikarman, (B.) IV, 17. Vikara, (S.) II, 21. (A.) XXIV, 23. Vi^nana, (B.) Ill, 41; VI, 8; VII, 21; IX, I ; XVIII, 42. (A.) I, 20; V, 2; VI, 11; VII, 5; XXXI, 5. Vininzaya, (A.) IV, 63. Vibhaga^na, (A.) XXXV, 27. And see XXIV, 25. Vimarga, (S.) II, 7. Vijesha, (A.) XX, 21, 48; XXX, 9; XXXII, 13; XXXV, 7 ; XXXVI, 7, 28. Vijvarupa, (S.) IV, i. Vishamedhamana, (S.) Ill, 18. •» Vishu/^i, (S.) VI, 4. Visarga, (A.) XXVII, 26. Vismaya, (A.) XXIII, 7. Vtra, (A.) XIV, 17. Vr/gina, (S.) Ill, 5. Vega, (S.) II, II. (A.) II, 11; XXVII, 62. Veda, (S.) Ill, 35, 38 seq. Vedya, (S.) Ill, 38 seq. Vaidya, (A.) XX, 36. Vyakarawa, (S.) Ill, 45. Vyutthana,(A.)XXIX,i6;XXXIV, 13, 14- 5astrakara, (S.) Ill, 5. 5ukra, (S.) VI, 2. Sankhya, (A.) XXXII, 17. Sangraha, (B.) Ill, 20, 25 ; VIII, 12 ; XVIII, 18. (A.) XXXI, 39. Sanghata, (B.) XIII, 6. Sa%na, (B.) I, 7. (S.) V, 2, 11. (A.) XXI,i5; XXXV,ii;XXXVI, 25- Sa%nita, (B.) XI, i. (A.) XXVII, 59- Sattva, (B.) II, 45 ; X, 36, 41; XIII, 26; XIV,6; XVI, i; XVII, 3, 8; XVIII, 10, 40. (A.) II, 8, 27; XIII, 23; XXVII, 58; XXVIII, 41; XXXII, 17; XXXIII, 6, 8 seq.; XXXIV, 16; XXXV, 7 seq.; XXXVI, 36. Samadhi, (B.) II, 44, 53, 54; IV, 24; VI, 7; XII, 9; XVII, II. Samasita, (A.) XIV, 6. Samahvaya, (A.) VI, 13. Samudra, (S.) IV, 19. Sampratish^M. See Pratish/>6a. Samvid, (A.) XI, 6. Samstha, (B.) VI, 15. Salila, (S.) IV, 19; VI, 4, 11. Savitri, (A.) XXIX, 6. Sutra, (B.) XIII, 4. Stabdha, (B.) XVI, 17; XVIII, 28. And see (A.) XXI, 12. Smr/ti, (A.) XXVI, 5. Smtas, (A.) II, 24; XXI, 3, 31. And see XXII, 16; XXIII, 13; XXIV, 7 seq. Svabhava, (B.)II,7; V, 14; VIII, 3; XVII, 2; XVIII, 41 seq., 47, 60. (S.) II, 40. (A.) VII, 3; VIII,3; XI, 10; XIII, 2,4,5, 22; XXXIV, 12; XXXVI, II. Svarga, (S.) II, 26. Ha, (B.) 11,9. (A.) VIII, 9, 15,18, 20; XIV, 4; XV, 4; XVIII, r, XX, 5; XXXI, 5. Hitakamya, (B.) X, i. Hina, (S.) V, 21. TRANSLITERATION OF ORIENTAL ALPHABETS. 44; •^ 5 • • en • • • •^ :S • n n "^ '-i n- n 5: c r\ C 3 D "D - - UoJU k)o^ D S =0 « _ UoJU li) U-o^ ^ q *10j ^•. »Oj Qy •c J4 If 15 r p' K> IK/ IP- IP l»? M>^ Df •« ^ -« :« ^ -f 8 ^-tL be -£3 ^ H -<: !'. O 1/1 z o u CQ O I— ( ■M o3 'a, CO C4 . '3 W CO 03 -,3 CO *^^ i: -^ S- ^ 00 I 09 O 3 O 03 .2 3 -a o 3 .03 »4 CO in 03 ^ CO 3 CO u CI, C W 1—1 03 o O e3 03 '^ ^ O ^ aOQ © CO 'i •3 W ?? cs) OS ,:::; S3 CO .b s : = s " a. t» 00 05 O •-< (M ^ C3 ^ » . t4 - ^ • • • • C — . a> . N -"^ . u • • • • « • . '•o . i • • • • • •s ^^ • • • • G q . r t- ' *-1 J-^ • .9 D " M . « • • • • • 1 'D. ^ • • D : • 'b • < • • • 1 ^^—>. 'D. •^b<-> D • • <3 •^ • -o D-O •4 :3^-^ u. • •!)•-> ^ «— u S u *> • V^ 2- • . «) . . --^ . :» .v^ . . (1< • • • 0. • • • • •o init. : : ?-3 e. \? • • • • • a u -Kf . '^ • • • H . Q • < X ^ • • • • • • • • • ^ N N. i-I ■< 8 • ^~^ „-^ ' • • • »'5ri'^5:i «0 tl • • ^^ • • < z •^ * ■ <5 »- • • • • • • • • « « S . 2 >. • ' • • • • • • • - :S * • a — • • • • • « • • • • • • • • • B • • • • • . . ^ =J ^ . . 1 1 • 1-t c ■n t o S 2 lu o © n . 03 OD • o3 •II . in m .2 a ^ il - t 5 'o, 02 CO Oi O »-i C<1 CO ■* 10 CD r^ 00 0 0 1— 1 (M CO r*< 0 CO t* i-H 1-H • • • • • • • a .... r • • • • ID o /n n " Q .* * * « • * * • • ^ ^ : -^ : -^ • • • • • • • • t- • :•] ^ : : : 3> : y : «_. . /^ -^ : : • • CN ;? . -n; >* . 5) ^ ■; 1 • • • : : R^ : ^ ^ . • * * t • is- • ' ^ P i :-^ ?o3 lo K> M h? e> »*' . . tr P- If IB- » '. tr *. ; i Pr-p E? P! 1 ; • • • • • * • • • • • • • • • • ■^ 'S "« ^ s • *- • • • • • * • a . . s ^ CO t4 f^-a-^ :§ s & I o 03 -(J o3 O O s m ■—I ce -t-i a CO CO ^ ^ ^ ^ ^ ^ ^ ^ OOC50>-ieMeOTt<«nCDN.0005 446 TRANSLITERATION OF ORIENTAL ALPHABETS. c )n3 . .... "S • . . . • • -.3 ' .. . . .... ... ...a. 1 •■•#-*• • • • ••• /r- 1 :• : • . • i- .*/— • •••• ••« ••••• 0 < : ^ ^ . Lj. : : : : . .j^ : : i (^ : : : : ;!^ : : : : C : V ^ l, Lj, : : : : . ^i^ : :»'Lj : : : :;]^ : ; : : 1 c e tpi.Sq'O .^.<-j. ....«» ^p». 3 • ••••• • •••• ••••• c N .... So/ ... -p- . . . . '• :^ 5 ^ ->•••• . o.^ . • • :.-i).^^ : • • • : : ' : • -? ' ' 3 : : : C CO * • B? p l*r*wr \S \^^^ \r> f> i ft/ ^IV i ! • "p '^P • • • • • • h a a < a 0. o ••.-,,,..,••••••. •••• ••. • •••«••••••«■••■••••••• • • •••••••••••••••••••••■ • < > ■ a. < z o en i Cli '2*2 '^'S'S • • •>2-e S -"^ ^ 3 3 3 3 g O 3 ;S SS 'g 'i; 3 <3 « sfl i3 ^ 'O O o3 | S!. 2- :c3 :- :S --O 2 . . ••"••;3 ••<» ..rt «,;J3 ■ • • • • • • • • . 0 ; ; ^ 2 2 00 0 . J 0 > CO I^ I CM CM , 1 ° • -3 ^ • ' lo . . -S £. ?- « .^ -V ..:::::::::s^P5fsgDpsr • • • • • CO 1-1 c ..:......:: -s 5 3 2^ § j : J 0 > i 2 -2 .3 • • • • . ^ • • .2 1 -^ ^ -s J - 3 o3 rf 3 "^ -a -^•••^3 +i»"3s ^a-^iu.SlaS;^ 3._=^ 3'; JO(XiphJJOP OQ OP. ,-H._,rt^t-irHi-ii-H,-Hi-id. St. Athanasius : Orations against the Arians. With an Account of his Life by William Bright, D.D. 1873. Crown Svo. cloth, 9s. 8 Clarendon Pi' ess, Oxford. St. Atlianasius : Historical Writings, according to the Benedic- tine Text. With an Introduction by William Bright, D.D., Regius Pro- fessor of Ecclesiastical History, Oxford. 1881. Crown 8vo. cloth, los. dd. St. Augustine: Select Anti-Pelagian Treatises, and the Acts of the Second Council of Orange. With an Introduction by William Bright, D.D. Crown 8vo. doth, 9s. The Canons of the First Four General Councils of Nicaea, Constantinople, Ephesus, and Chalcedon. 1877. Crown Svo. c/o/A, 2s.6d. Catenae Graeeorum Patrum in Novum Testamentum. Edidit J. A. Cramer, S.T.P. Tomi VIII. 1838-1844. Svo. cloth, 2I. 4s, Clementis Alexandrini Opera, ex recensione Guil. Dindorfii. Tomi IV. 1869. Svo. cloth, 3/. Cyrilli Archiepiscopi Alexandrini in XII Prophetas. Edidit P. E. Pusey, A.M. Tomi II. 1868. Svo. cloth, 2/. 2s. Cyrilli Archiepiscopi Alexandrini in D. Joannis Evangeliiim. Accedunt Fragmenta Varia nccnon Tractatus ad Tiberium Diaconum Duo. Edidit post Aubertum P. E. Pusey, A.M. Tomi III. 1872. Svo. 2I. ^s. Cyrilli Archiepiscopi Alexandrini Commentarii in Lucae Evan- gelium quae supersunt Syriace. E MSS. apud Mus. Britan. edidit R. Payne Smith, A.M. 185S. 410. cloth, il. 2s. The same, translated by R. Payne Smith, M.A. 2 vols. 1859. Svo. cloth, 14s. Ephraemi Syri, Rabulae Episcopi Edesseni, Balaei, aliorumqiie Opera Selecta. E Codd. Syriacis MSS. in Museo Britannico et Biblio- theca Bodleiana asservatis primus edidit J. J. Overbeck. 1 865. Svo, cloth, il. IS. Eusebii Pamphili Evangelicae Praeparationis Libri XV. Ad Codd. MSS. recensuit T. Gaisford, S.T.P. Tomi IV. 1843. Svo. cloth, il. los. Eusebii Pamphili Evangelicae Demonstrationis Libri X. Re- censuit T. Gaisford, S.T.P. Tomi II. 1852. Svo. cloth, 15s. Eusebii Pamphili contra Hieroclem et Marcellum Libri. Re- censuit T. Gaisford, S.T.P. 1852. Svo. cloth, 7s. Eusebius' Ecclesiastical History, according to the text of Burton, with an Introduction by William Bright, D.D. 18 J2. Crown Svo. cloth, 8s. 6d. Eusebii Pamphili Hist. Eccl. : Annotationes Variorum. Tomi II. 1842. Svo. clolh, tp. Evagrii Historia Ecclesiastica, ex recensione H.Valesii. 1844. 6vo. clolh, 4s. Irenaeus: The Third Book of St. Irenaeus, Bishop of Lyon.s, against Heresies. With short Notes and a Glossary bv H. Deane, B.D., Fellow of St. John's College, Oxford. 1874. Crown Svo. cloth, 5s. 6c?. Clarendon Press, Oxford. Origenis Philosophumena ; sive omnium Haeresium Refutatio, Y. Coilice Faiisino nunc prinium edidit Emmanuel Miller. 1851. Svo. cloth, I OS. Patrum Apostolicorum, S. Clemcntis Romani, S. Ignatii, S. Polycarpi, (juae supersunt. Edidit Guil. Jacobson, S.T.P.R. Tonii II. Fourth Edition, 1S63. Svo. cloth, ll. is. Reliquiae Sacrae secundi tertiique saeculi. Recensuit M.J. Routh, S.T.P. Tomi V. Second Edition, 1846-1S4S. Svo. cloth, ll. 5s. Scriptorum Ecclesiasticorum Opuscula. Recensuit M. J. Routh, S.T.P. Tomi II. Third Edition, 1858. 8vo. cloth, los. Socratis Scholastici Historia Ecclesiastica. Gr. et Lat. Edidit R. Hussey, S.T.B. Tomi III. 1853. 8vo. cloth, 15s. Socrates' Ecclesiastical History, according to the Text ot Hussey, with an Introduction by William Bright, D.D. 1878. Crown Svo. cloth, p. 6d. Sozoraeni Historia Ecclesiastica. Edidit R. Hussey, S.T.B. Tomi III. 1859. Svo. cloth, 15s. Theodoreti Ecclesiasticae Historiae Libri V. Recensuit T. Gaisford, S.T.P. 1854. Svo. cloth, 7s. 6d. Theodoreti Graecarum Affectionum Curatio. Ad Codices INISS. recensuit T. Gaisford, S.T.P. 1S39. Svo. clo/h, p. 6d. Dowling (J. G.) Notitia Scriptorum SS. Patrum aliorumque vet. Eccles. Mon. quae in Collectionibus Anccdotorum post annum Christ! MDCC. in lucem editis continentur. 1S39. Svo. c/o/i, 4s. 6(f. ECCLESIASTICAL HISTORY, BIOGRAPHY, &c. Baedae Historia Ecclesiastica. Edited, with English Notes, by G.H. Moberly, M.A. 1S69. crown Svo. cloth, lOs.Cd. Bingham's Antiquities of the Christian Church, and other Works. 10 vols. 1S55. Svo. cloth, ^l. ^s. Bright (W., D.D.). Chapters of Early English Church History. 1S78. Svo. cloth, I2S. Burnet's History of the Reformation of the Church of Eng- land. A new Edition. Carefully revised, and the Records collated with the originals, by N.Pocock, M.A. 7 vols. 1S65. Svo. 4/. 4s. Burnet's Life of Sir INT. Hale, and Fell's Life of Dr. Hammond. 185O. small Svo. cloth, 2s. 6d. Cardwell's Two Books of Common Prayer, set forth by authority in the Reign of King Edward VI, compared with each other, Third Edition, 1852. Svo. cloth, 7s. Cardwell's Documentary Annals of the Reformed Church of England; being a Collection of Injunctions, Declarations. Orders. Arti- cles of Inquiry, &c. from 1546 to 1716. 2 vols. 1S43. Svo. cloth, i8«. lo Clarendon Press, Oxford. CardweU's History of Conferences on the Book of Common Prayer from 1551 to 1690. Third Edition, 1849. 8vo. cloth, p. 6d. Councils and Ecclesiastical Documents relating to Great Britain and Ireland. Edited, after Spelman and Wilkins, by A. W. Haddan, B.D., and W. Stubbs, M.A., Regius Professor of Modern History, Oxford. Vols. I. and III. 1869-71. Medium Svo. cloth, each i/. IS. Vol, II. Part I. 1873. Medium Svo. cloth, lOs. 6d. Vol.11. Part II. 1878. Church of Ireland ; Memorials of St. Patrick. stijf covers, 3s. 6d, Formularies of Faith set fprth by the King's Authority during the Reign of Henry VIII. 1856. Svo. cloth, 7s. Fuller's Church History of Britain. Edited by J. S. Brewer, M.A. 6 vols. 1845. Svo. cloth, il. 19s. Gibson's Synodus Anglicana. Edited by E. Cardwell, D.D. 1854. 8vo. cloth, 6s. Hussey's Rise of the Papal Power traced in three Lectures. Second Edition, 1S63. fcap. Svo. cloth, 4s. 6d. Inett's Origines Anglicanae (in continuation of Stillingfleet). Edited by J. Griffiths, M.A. 3 vols. 1855. Svo. cloth, 15s. John, Bishop of Ephesus. The Third Part of his Ecclesias- tical History. [In Syriac] Now first edited by William Cureton, M.A. 1853. 4to. cloth, il. 12s. The same, translated by R. Payne Smith, M.A. i860. Svo. cloth, los. Knight's Life of Dean Colet. 1823. Svo. c/otb, 7s. 6d. Le Weve's Fasti Ecclesiae Anglicanae. Corrected and continued /row 171 5 rt 1853 by T.Duffus Hardy. 3 vols. 1854. Svo. c/o/A, iZ. i.«. The Liturgy and Ritual of the Celtic Church. By F. E, Warren, B.D., Fellow of St. John's College, Oxford. Svo. cloth, 14s. Missale Vetus Anglo-Saxonicum : the Liturgy of the Anglo- Saxon Church. By the same Editor. In Preparation. Noelli (A.) Catechismus sive prima institutio disciplinaque Pietatis Christianae Latine explicata. Editio nova cura Guil. Jacobson, A.M. 1844. Svo. cloth, ^s.6d. Prideaux's Connection of Sacred and Profane History. 2 vols. 1851. Svo. cloth, los. Primers put forth in the Reign of Henry VIH. 1848. Svo. cloth, 5s. Records of the Reformation. The Divorce, 1527 — 1533. Mostly now for the first time printed from MSS. in the British Museum and other Libraries. Collected and arranged by N. Pocock, M.A. 1S70. 2 vols. Svo. cloth, ll, 16s. Clarendon Press, Oxford. ii Reformatio Legum Ecclesiasticarum. The Reformation of Ecclesiastical Laws, as attempted in tlie reigns of Henry VIII, Edward VI, and Elizabeth. Edited by E. Cardwell, D.D. 1850. 8vo. cloth, 6s. 6(/. Shirley's ("W. W.) Some Account of the Church in the Apostolic AL;e. Second Edition, 1S74. fcap. 8vo. cloth, 3s. 6d. Shuckford's Sacred and Profane History connected (in con- tinuation of Prideaux). 2 vols. 1848. 8vo. cloth, los. Stillingfleet's Origines Britannicae, with Lloyd's Historical Account of Cliurch Government. Edited by T. P. Pantin, M.A. 2 vols. 1842. 8vo. cloth, 10s. Stubbs ("W.). Registrum Sacrum Anglicanum. An attempt to exhibit the course of Episcopal Succession in England. 1858. small 4to. cloth, 8s. 6d. Strype's "Works Complete, with a General Index, 27 vols. 1821-1S43. Svo. cloth, 7/. 13s. 6d. Sold separately as follows: — Memorials of Cranmer. 2 vols. 1B40. Svo. c/otA, iij. Life of Parker. 3 vols. 1828. 8vo. cht^, i6j. 6d. Life of Grindal. 1821. Svo. cloth, ^s. 6d. Life of Whitgift. 3 vols. 1822. Svo. cloth, i6j. 6d. Life of Aylmcr. 1820. Svo. cloth, ss. 6d. Life of Cheke. 1821. Svo. cloth, 5^. 6d. Life of Smith. 1820. Svo. cloth, 5J. 6d. Ecclesiastical Memorials. 6 vols. 1822. Svo. cloth, il. ly. Annals of the Reformation. 7 vols. Svo. cloth, 2/. 3^. (>d. General Index. 2 vols. 1828. Svo. cloth, iis. Sylloge Confessionum. sub tempus Reformandae Ecclesiae edi- tarum. Subjiciuntur Catechismus Heidelbergensis et Canoncs Synodi Dordrechtanae. 1827. Svo. cloth, 8s. ENGLISH THEOLOGY. Beveridge's Discourse upon the XXXIX Articles. The third complete Edition, 1847. Svo. cloth, Ss. Bilson on the Perpetual Government of Christ's Church, with a Biographical Notice by R.Eden, M.A. 1842. Svo. cloth, 4s. Biscoe's Boyle Lectures on the Acts of the Apostles. 1840. Svo. cloth, gs. 6d. Bull's Works, with Nelson's Life. Edited by E. Burton, D.D. A new Edition, 1846. 8 vols. Svo. cloth, zl.gs. Burnet's Exposition of the XXX IX Articles. 1845. 8\o, cloth, -js. Burton's (Edward) Testimonies of the Ante-Nicene Father.s to the Divinity of Christ. Second Edition, 1829. Svo. cloth, 7s. B3 12 Clarendon Press, Oxford. Burton's (Edward) Testimonies of the Ante-Nicene Fathers to the Doctrine of the Trinity and of the Divinity of the Holy Ghost. 1831. 8vo. cloth, 3s. 6c?. Butler's Works, with an Index to the Analogy. 2 vols. 1874. 8vo. cloth, IIS. Butler's Sermons. 8vo. cloth, is. 6d. Butler's Analogy of Religion. 8vo. cloth, c,s.6d. Chandler's Critical History of the Life of David. 1853. 8vo. cloth, 8s. ()d. Chillingworth's "Works. 3 vols. 1838. 8vo, cloth, il. is.6d. Clergyman's Instructor. Sixth Edition, 1855. 8vo. cloth, 6s. 6d. Comber's Companion to the Temple ; or a Help to Devotion in the use of the Common Prayer. 7 vols. 1841. Svo. cloth, il. lis. 6d. Cranm.er's Works. Collected and arranged by H. Jenkyns, M.A., Fellow of Oriel College. 4 vols. 1S34. ^^o- c/o//b, 1/. los. Enchiridion Theologicum Anti-Romanum. Vol. I. Jeremy Taylor's Dissuasive from Popery, and Treatise on the Real Presence. 1852. Svo. cloth, 8s. Vol. II. Barrow on the Supremacy of the Pope, with his Discourse on the Unity of the Church. 1852. Svo. cloth, 'js.6d. Vol. III. Tracts selected from Wake, Patrick, Stillingfleet, Clagett, and others. 1837. Svo. cloth, lis. [Pell's] Paraphrase and Annotations on the Epistles of St. Paul. 1852. Svo. cloth, 7s. Greswell's Harmonia Evangeliea. Fifth Edition, 1856. Svo. cloth, gs. 6d. Greswell's Prolegomena ad Harmoniam Evangelicam. 1840. Svo. cloth, 9s. 6d. Greswell's Dissertations on the Principles and Arrangement of a Harmony of the Gospels. 5 vols. 1837. Svo. cloth, 3/. 3s. Hall's (Bp.) Works. A neav Edition, by Philip Wynter, D.D. 10 vols. 1S63. Svo. cloth, 3/. 3s. Hammond's Paraphrase and Annotations on the New Testa- ment. 4 vols. 1845. Svo. cloth, il. Hammond's Paraphrase on the Book of Psalms. 2 vols. 1850. 8vo. cloth, I OS. Heurtley's Collection of Creeds. 1858. Svo. cloth, 6s. 6d. Homilies appointed to be read in Churches. Edited by J. Griffiths, M.A. 1S59. Svo. cloth, 'js.6d. Clarendon Press, Oxford. 13 Hooker's "Works, with his Life by Walton, arranged by John Keble, M.A. Sixth Edition, 1874. 3 vols. 8vo. clotb, il.ils.6d. Hooker's Works; the text as arranged by John Keble, M.A. 2 vols. 1875. Svo. cloth, lis. Hooper's (Bp. George) "Works. 2 vols. 1855. Svo. c/otb, 8s. Jackson's (Dr, Thomas) "Works. 12 vols. 1844. Svo. cloth, Si. 6s. Jewel's "Works. Edited by R. W. Jelf, D.D. 8 vols. 1847. 8vo. clolh, il. los. Patrick's Theological "Works. 9 vols. 1859. 8\o. c/oth, iL u. Pearson's Exposition of the Creed. Revised and corrected by E. Burton, D.D. Sixth Edition, 1877. Svo. cloth, los. 6d. Pearson's INIinor Theological Works. Now first collected, wnth a Memoir of the Author, Notes, and Index, by Edward Churton, M.A. 2 vols. 1844. Svo. cloth, los. Sanderson's Works. Edited by W. Jacobson, D.D. 6 vols. 1S54. Svo. clotb, il. 10s. Stanhope's Paraphrase and Comment upon the Epistles and Gospels. A new Edition. 2 vols. 1851. Svo. c/o/,&, los. Stillingfleet's Origines Sacrae. 2 vols. 1837. Svo. clot/j, gs. Stillingfleet's Rational Account of the Grounds of Protestant Religion; being a vindication of Abp. Laud's Relation of a Conference, &c. 2 vols. 1844. Svo. cloth, I OS. Wall's History of Infant Baptism, with Gale's Reflections, and Wall's Defence. A new Edition, by Henry Cotton, D.C.L. 2 vols. 1S62. Svo. cloth, il. IS. Waterland's Works, with Life, by Bp. Van Mildert. ^ new Edition, with copious Indexes. 6 vols. 1S57. Svo. clotb, 2/. lis. Waterland's Review of the Doctrine of the Eucharist, with a Preface by the present Bishop of London. 18S0. crown Svo. cloth, 6$. 6d. Wheatly's Illustration of the Book of Common Prayer. A new Edition, 1S46. Svo. clotb, 5s. Wyclif. A Catalogue of the Original Works of John Wyclif, by W. W. Shirley, D.D. 1865. Svo. clotb. 3s. 6d. Wyclif. Select English Works. By T. Arnold, M.A. 3 vols. 1S71. Svo. clotb, 2/. 2s. Wyclif. Trialogus. With the Supplement now first edited. By Gotthard Lechler. 1869. Svo. clotb, 14s. 14 Clarendon Press, Oxford. ENGLISH HISTORICAL AWD DOCUMENTARY WORKS. British Barrows, a Record of the Examination of Sepulchml Mounds in various parts of England. By William Greenwell, M.A., F.S.A. Together with Description of Figures of Skulls, General Remarks on Prehistoric Crania, and an Appendix by George Rolleston, M.D., F.R.S. 1877. Medium 8vo. cloth, 25s. Two of the Saxon Chronicles parallel, with Supplementary Extracts from the Others. Edited, with Introduction, Notes, and a Glossarial Index, by J. Earle, M.A. 1865. 8vo. cloth, i6s. Magna Carta, a careful Reprint. Edited by W. Stubbs, M.A., Regius Professor of Modern History. 1879. 4''>- stitched. Is. Britton, a Treatise upon the Common Law of England, com- posed by order of King Edward I, The French Text carefully revised, with an English Translation, Introduction, and Notes, by F. M.Nichols, M.A. 2 vols. 1865. royal 8vo. cloth, il. 16s. Burnet's History of His Own Time, with the suppressed Pas- sages and Notes. 6 vols. 1833. 8vo. cloth, 2/. los. Burnet's History of James H, with additional Notes. 1852. Svo. cloth, 9s. 6d. Carte's Life of James Duke of Ormond. A new Edition, care- fully compared with the original MSS. 6 vols. 1851. Svo. cloih, il. 5s. Clarendon's (Edw. Earl of) History of the Rebellion and Civil Wars in England. To which are subjoin,rd the Notes of Bishop War- burton. 7 vols. 1849. medium 8vo. cloth, 2I. 10s. Clarendon's (Edw. Earl of) History of the Rebellion and Civil Wars in England. 7 vols. 1839. iSmo. cloth, \l. Is. Clarendon's (Edw. Earl of) History of the Rebellion and Civil Wars in England. Also His Life, written by Himself, in which is in- cluded a Continuation of his History of the Grand Rebellion. With copious Indexes. In one volume, royal Svo. 1842. cloth, ll. 2S. Clarendon's (Edw. Earl of) Life, including a Continuation of his History. 2 vols. 1857. medium 8vo. cloth, ll. 2s. Clarendon's (Edw. Earl of) Life, and Continuation of his His- tory. 3 vols. 1827. 8vo. cloth, i6a. 6(/. Calendar of the Clarendon State Papers, preserved in the Bortieian Library. In three volumes. 1869-76. Vol.1. From 1523 to January 1649. ^'''°- cloth, iSs. Vol. II. From 1649 to 1654. Svo. cloth, 16s. Vol. III. From 1655 to 1657. Svo. cloih, 14s. Clarendon Press, Oxford. 15 Calendar of Charters and Eolls preserved in the Bodleian Library. 1878. 8vo. cloth, \l. lis. dd. Freeman's (E. A.) History of the Norman Conquest of England ; its Causes and Results. In Six Volumes. Svo. cloth, 5/. 9s. 6d. Vols. I-II together, 3rd edition, 1877. i/. i6s. Vol. Ill, 2nd edition, 1874. i/. is. Vol. IV, 2nd edition, 1875. il. is. Vol. V, iS7<'i. I/. IS. Vol. VI. Index. 1879. Svo. cloth, los. 6d. Freeman (E. A.). The Reign of William Rufus and the Acces- sion of Henry the First. 2 vols. Svo. Nearly ready. Gascoigne's Theological Dictionary ("Liber Veritatuin ") : Seltc;td Passages, illustrating the condition of Church and State, 1403- I4.;8. With an Introduction by James E. Thorold Rogers, M.P. SnKill 4to. cloth, los. 6d. Lloyd's Prices of Corn in Oxford, 1 583-1830. Svo. seqved, is. Luttrell's (Narcissus) Diary. A Brief Historical Relation of State AlTairs, 167S-1714. 6 vols. 1857. Svo. cloth, il. 4s. May's History of the Long Parliament. 1854. Svo, cloth, 6s. 6d. Rogers's History of Agriculture and Prices in England, a.d. 1359-1793. Vols. I and II (1259-1400). Svo. cloth, 2/. 2s. Vols, lli and IV. Nearly ready. Sprigg's England's Recovery; being the History of the Army under Sir Thomas Fairfax. 1854. Svo. cloth, 6s. Whitelock's Memorials of English Affairs from 1625 to 1660. 4 vols. 1853. Svo. cloth, ll. los. Protests of the Lords, including those which have been expunged, from 1624 to 1S74; with Historical Introductions. Edited by James E. Thorold Rogers, M.A. 1875. 3 vols. Svo. cloth, 2/. is. Enactments in Parliament, specially concerning the Universi- ties of Oxford and Cambridge. Collected and arranged by J. Griffiths, M.A. 1869. Svo. cloth, I2S. Ordinances and Statutes [for Colleges and Halls] framed or approved by the Oxford University Conmiissioners. 1S63. Svo. cloth, I2S. — Sold separately (except for Exeter, AH Souls, Brasenose, and Corpus), at IS. each. Statuta Universitatis Oxoniensis. 1881. Svo. cloth, 5s. The Student's Handbook to the University and Colleges of Oxford. Sixth Edition. iSSi. Extra t'cap. Svo. cloth, 2s. 6d. Index to Wills proved in the Court of the Chancellor of the University of Oxford, &c. Compiled by J. Grifliths, M.A. 1S62. royal Svo. cloth, 3s. 6d. Catalogue of Oxford Graduates from 1659 to 1850. 1851. 8vo. cloth, p. 6d. 1 6 Clarendon Press, Oxford. CHRONOLOGY, GEOGRAPHY, &e. Clinton's Fasti Hellenici. The Civil and Literary Clironology of Greece, from the LVIth to the CXXIIIrd Olympiad. Third edition, 184I. 4to. cloth, \l. 145. 6cf. Clinton's Fasti Hellenici. The Civil and Literary Chronology of Greece, from the CXXIVth Olympiad to the Death of Augustus. Second edition, 1851. 410. cloth, \l. 12s. Clinton's Epitome of the Fasti Hellenici. 1851. 8vo. cloth, 6s. M. Clinton's Fasti Romani. The Civil and Literary Chronology of Rome and Constantinople, from the Death of Augustus to the Death of Heraclius. 2 vols. 1845, 1850. 4to. cloth, 3Z. 9s. Clinton's Epitome of the Fasti Romani. 1854. 8vo. cloth, ts. Cramer's Geographical and Historical Description of Asia Minor. 2 vols. 1832. 8vo. cloth, lis. Cramer's Map of Asia Minor, 15J. Cramer's Map of Ancient and Modern Italy, on two sheets, 15J. Cramer's Description of Ancient Greece. 3 vols. 1828. 8vo. cloth, 1 6s. 6d. Cramer's Map of Ancient and Modern Greece, on two sheets, 1 5J. Greswell's Fasti Temporis Catholici. 1852. 4 vols. 8vo. c/o/^, 2/. los. Greswell's Tables to Fasti, 4to., and Introduction to Tables, 8vo. 1852. cloth, 15s. Greswell's Origines Kalendarise Italicse. 1854. 4 vols. Svo.r/o/^, 2/. 2S. Greswell's Origines Kalendarise Hellenicse. 6 vols. 1862. Svo. cloth, 4^. 4s. MATHEMATICS, PHYSICAL SCIENCE, &e. Archimedis quae supersunt omnia cum Eutocii commentariis ex recensione Joseph! Torelli, cum nova versione Latina. 1792. fol. cloth, ll. 5s. Bradley's Miscellaneous Works and Correspondence. With an Account of Harriot's Astronomical Papers. 1832. 410. cloth, I'js. Reduction of Bradley's Observations by Dr.Busch. i838.4to.c/o/^, 3s. Astronomical Observations made at the University Obser- vatory, Oxford, under the direction of C. Pritchard, M.A., Savilian Pro- fessor of Astronomy. No. i. 1S78. Royal Svo. paper covers, 3s. 6d. Clarendon Press, Oxford. 17 Treatise on Infinitesimal Calculus. By Bartholomew Price, M.A., F.R.S., Professor of Natural Philosophy, Oxford. Vol. I. Dillerential Calculus. Second Edition, Svo. clolb, 145.60. Vol. II. Integral Calculus, Calculus of Variations, and Diirerentia! Equations. Second Edition, 1865. Svo. cloth, i8s. Vol.111. Statics, including Attractions; Dj'naniics of a Material Particle. Second Edition, 1S68. Svo. cloth, l6s. Vol. IV, Dynamics of Material Systems; together with a Chapter on Theoretical Dynamics, by W. F. Donkin, M.A., F.R.S. 1862. Svo. cloth, 16s. Rigaud's Corrcspondcnccof Scientific Men of the 17th Century, with Table of Contents by A. de Morgan, and Index by the Rev. J. Rigaud, M. A. .Fellow of Magdalen College, Oxford. 2 vols. 1841-1862. Svo. cloth. iS.s. 6d. Daubeny's Introduction to the Atomic Theory. i6mo. cloth, 6s. Vesuvius. By John Phillips, M.A., F.R.S., Professor of Geology, Oxford. 1S69. Crown Svo. cloth, los.Gd. Geology of Oxford and the Valley of the Thames. By the same Author. 1871. Svo. cloth, 21s. Synopsis of the Pathological Series in the Oxford Museum. By H. W. Acland, M.D., F.R.S. , 1867. Svo. cloth, 2s. 6d. Thesaurus Entomologicus Hopeianus, or a Description of the rarest Insects in the Collection given to the University by the Rev. William Hope. By J. O. Westwood, M.A., F.L.S. With 40 Plates. 1874. Small folio, half morocco, 7/. los. Text-Book of Botany, Morphological and Physiological. By, Dr. Julius Sachs, Professor of Botany in the Univer.sity of Wiirzburg. Translated by S. H. Vines, M.A. Royal Svo. New Edition, in the Press. Johannes Miiller on Certain Variations in the Vocal Organs of the Passeres that have hitherto escaped notice. Translated by F. J. Bell, B.A., and edited with an Appendix, by A. H. Garrod, M.A., F.R.S. With Plates. 1878. 4X0. paper coven, "js. 6d. BIBLIOGRAPHY. Ebert's Bibliographical Dictionary, translated from the German. 4 vols. 1837. Svo. clo/h, i/. los. Cotton's List of Editions of the Bible in English. Second Edition, corrected and enlarged. 1852. Svo. cloth, 8s. 6d. Cotton's Typographical Gazetteer. 1831. Svo. cloth, 12s. 6d. Cotton's Typographical Gazetteer, Second Series. 1866. Svo. cloth, 1 2s. 6rf. Cotton's Rhcmes and Doway. An attempt to shew what has been done by Roman Catholics for the diffusion of the Holy Scriptures in English. 1855. Svo. cloth, 9$. 1 8 Clarendon Press, Oxford. MISCEIiliAlSrEOUS. ^nccDota ©XOnicngia. Aryan Series. Vol. I. Part I. Buddhist Texts from Japan. Edited by F. Max Miiller. Small 4to. 3s. 6c?. Bacon's Novum Ox^ganum. Edited, with English notes, by G. W, Kitchin, M.A. 1S35. Svo. cloth, 9s. 6rf. Bacon's ITovura Organum. Translated by G. W. Kitchin, M.A. 1S55. Svo. cloth, gs. ()d. (See also p. 35.) The Works of George Berkeley, D.D., formerly Bishop of Cloyne ; including many of his writings hitherto nnpublished. With Prefaces, Annotations, and an Account of his Life and Philosoph}'. by Alexander Campbell Fraser, M.A. 4 vols. 1871. Svo. cloth, zl.iSs. The Life, Letters, ^c. i vol. cloth, i6s. See also p. 35. Olaf. Passio et Miracula Beati Olavi. Edited from a Twelfth- Century MS. in the Library of Corpus Christi College, Oxford, with an Introduction and Notes, by Frederick Metcalfe, M.A. small 4to. sliff cover, 6s. Just Published. The Logic of Hegel; translated from the Encyclopaedia of the Philosophical Sciences. With Prolegomena by William Wallace, M.A. 1874. Svo. cloth, 14s. Smith's Wealth of INTations. A new Edition, with Notes, by J. E. Thorold Rogers, M.A. 2 vols. iSSo. cloth, 21s. A Course of Lectures on Art, delivered before the University of Oxford in Hilary Term, 1S70, by John Ruskin, M.A., Slade Professor of Fine Art. Svo. cloth, 6s. Aspects of Poetry; being Lectures delivered at Oxford by John Campbell Shairp, LL.D., Professor of Poetry, Oxford. Crown Svo. cloth, I OS. 6d. Just Published. A Critical Account of the Drawings by Michel Angelo and RalTaello in the University Galleries, Oxford. By J. C. Robinson, F.S.A. 1S70. Crown Svo. cloth, 4s. Catalogue of the Castellani Collection of Antiquities in the University Galleries, Oxford. By W. S. W. Vaux, M.A., F.R.S. Crown Svo. stiff cover, is. Sturlunga Saga, including the Islendinga Saga of Lawman Sturla Thordsson and other works. Edited by Dr. Gudbrand Vigfiisson. In 2 vols. 187S. 8vo. cloth, 2/. 2s. Casau.boni Ephemerides, cum praefatione et notis J. Russell, S.T.P. Tomi II. l^^o. Svo. cloth, i^s. The Ormulum ; with the Notes and Glossary of Dr. R. M. White. Edited by Rev. R.Holt, M.A. 1S7S. 2 vols. Extra fcap. 8vo. c/o^A, 21s. Clarendon Press, Oxford. 19 The Sacred Books of the East. Translated by various Oriental Scholars, and edited by F. Max Miiller. Vol. I. The Upanishads. Translated by F. Max IMullcr. I'art I. The A7/andogya-i:p;inisha(i, The Talavakara-upanishad, The Aitareya-ara«yaka, The ' Kaiishttaki-brahmana-iipanishad, and The Vu^asaneyi-sa/whitil-upanishad. Svo. cloth, los. dd. Vol. II, The Sacred Laws of the Aryas, as taught in the Schools of Apastaiiiba, Gautama, Vasi^h/Z/a, and Baudhavana. Trans- lated by (Jeorg Biihler. I'art I, Apastaniba and Gautama. Svo. cloth, I OS. 6(/. Vol. III. The Sacred Books of China. 1 he Texts of Con- fiicianism. Translated by James Legge. Part I. The Shu King, The Religious portions of the Shih King, and The Hsiao King. Svo. cloth, 1 2s. t. Svo. cloth, i 2,s. dd. Vols. VI and IX. The Qur'an. Parts I and II. Trans- lated by Professor E. H. Palmer. Svo. cloth, 2i.<;. Vol. VII. The Institutes of Vish?m. Translated by Pro- fessor Julius Jolly. Svo. cloth, los. dd. Vol. X. The Dhammapada, translated by Professor F, Max Miiller ; and The Sutta Nipata, translated by Professor Fausboll ; being Canonical Books of the Buddhists. Svo. cloth, los. dd. Vol. XI. The Maha,parinibbana Siitta, The Tevi^^ra Sutta, The Maha.sudassana Sutta, The Dhamma-A'akkappa- vattana Sutta. Translated by T.W. Rhys Davids. Svo. c/o/A, ios.6./. The following Volumes are also in the Press, viz : — Vol. VIII. TheBhagavadgita„Sanatsu§atiya,andAnugita. Translated by Kashinatli Trinibak Telang. Vol. XII. The 5atapatha-Bra,hma/7a, by Professor Eggeiing. Vol. XIII. The Patimokkha, by T. \V. Rhys Davids. The Mahavagga, by Dr. H. Oldcnberg. Vol. XIV. The Sacred Iiaws of the Aryas, as taught in the Schools of Vusisli//ia and Baudhayana, by Professor Georg Biihler. 20 Clarendon Press, Oxford. €\Mxt\\^m\ ^itss Smjes* The Delegates of the Clarendon Press having undertaken the publication of a series of works, chiefly educational, and entitled the Clareirboii |1kss Afrits, have published, or have in preparation, the following. Those to which prices are attached are already published; the others are in preparation. I. EK-GLISH. A First Reading Book, By Marie Eichens of Berlin; and edited by Anne J. Clough. Extra fcap. 8vo. stiff covers, 4^. Oxford Reading Book, Part I. For Little Children. Extra fcap. 8vo. stiff covers, 6d. Oxford Reading Book, Part II. For Junior Classes. Extra fcap. 8vo. stiff covers, 6d. An Elementary English Grammar and Exercise Book. By O. W. Tancock, M.A., Head Master of Norwich School. Second Edition. Extra fcap. 8vo. cloth, is.6d. An English Grammar and Reading Book, for Lower Forms in Classical Schools. By O. W. Tancock, M.A., Head Master of Norwich School. Third Edition. Extra fcap. 8vo. cloth, 3s. 6d. Typical Selections from the best English Writers, with Intro- ductory Notices. Second Edition. In Two Volumes. Extra fcap. 8vo. cloth, 3s, (yd. each. Vol. I. Latimer to Berkeley. Vol. II. Pope to Macaulay. The Philology of the English Tongue. By J. Earle, M.A., formerly Fellow of Oriel College, and Professor of Anglo-Saxon, Oxford. Third Edition. Extra fcap. 8vo. cloth, "js. 6d. A Book for the Beginner in Anglo-Saxon. By John Earle, M.A., Professor of Anglo-Saxon, Oxford. Second Edition. Extra fcap. Svo. cloth, 2s. 6d. An Anglo-Saxon Reader. In Prose and Verse. With Grammatical Introduction, Notes, and Glossary. By Henry Sweet, M.A. Third Edition. Extra fcap. Svo. cloth, 8s. 6d. Clarendo7t Press, Oxford. 21 Specimens of Early English. A New and Revised Edition. With Iiitrotluction, Notes, and Glossarial Index. By R. Morris, LL.D., and W. W. Skeat, M.A. Part I. In the Press. Part II. From Robert of Gloucester to Gower (a.d. i 298 to a.d. 1393). Second Edition. Extra fcap. 8vo. cloth, "js. 6d. Specimens of English Literattire, from the * Ploiighmans Crede' to the 'Shcpheardes Calender' (a.d. 1394 to a.d. 1579). With Introduction, Notes, and Glossarial Index. By W. W. Skeat, M.A. Extra fcap. Svo. cloth, "js.Cd. The Vision of William concerning Piers the Plowman, by William Langland. Edited, with Notes, by W. W. Skeat, M.A. Third Edition. Extra fcap. Svo. cloth, 4s. 6d. Chaucer. The Prioresses Tale; Sir Thopas; The Monkes Tale; The Clerkes Tale; The Sqiiieres Tale, &c. Edited by W. W. Skeat, M.A. Second Edition. Extra fcap. Svo. cloth, 4s. 6d. Chaucer. The Tale of the Man of Lawe; The Pardoneres Tale ; The Second Nonnes Tale ; The Chanouns Yemannes Tale. By the same Editor. Extra fcap. Svo. cloth, 4s. 6d. (See also p. 22.) Old English Drama. Marlow^e's Tragical History of Dr. Faustus, and Greene's Honourable History of Friar Bacon and Friar Bungay. Edited by A. W. Ward, M.A., Professor of History and English Literature in Owens College, Manchester. 1878. Extra fcap. Svo. cloth, 5s. 6d. Marlowe. Edward II. With Introduction, Notes, &c. By O. W. Tancock, M.A., Head Master of Norwich School. Extra fcap, Svo. cloth, 3s. Shakespeare. Hamlet. Edited by W. G. Clark, M.A., and W. Aidis Wright, M.A. Extra fcap. 8vo. sti/f covers, 2s. Shakespeare. Select Plays. Edited by W. Aldis Wright, M.A. Extra fcap. Svo. stiff'covers. The Tempest, is. Gd. King Lear, is. 6d. As You Like It, is. (>d. A Midsummer Night's Dream, is. 6d, Julius Caesar, 2s. Coriolanus, 2s. 6d. Richard the Third, 2s. 6d. Henry the Fifth, 2s. Just Published. (For other Plays, see p. 23.) Milton. Areopagitica. With Introduction and Notes. By J. W. Hales, M.A., late Fellow of Christ's College, Cambridge. Second Edition. Extra fcap. Svo. cloth, 3s. 22 Clarendon Press, Oxford. Bunyan. Holy War. Edited by E. Venables, M.A. In the Press. (See also p. 23.) Locke's Conduct of the Understanding, Edited, with Intro- duction, Notes, etc., by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. 8vo. cloth, 2s. Addison. Selections from Papers in the Spectator. With Notes. By T. Arnold, M.A., University College. Second Edition. Extra fcap. 8vo. cloth, 4s. 6c?. Burke. Four Letters on the Proposals for Peace with the Regi- cide Directory of France. Edited, with Introduction and Notes, by E. J. Payne, M.A. Extra fcap. 8vo. cloth, 5s. (See also p. 23.) Also the following in paper covers : — Goldsmith. The Deserted Village. 2d. Gray. Elegy, and Ode on Eton College. 2d. Johnson. Vanity of Human Wishes. With Notes by E. J. Payne, M.A. 4^/. Keats. Hyperion, Book I. With NotesbyW.T. Arnold, B.A. 4^. Milton. With Notes by R. G. Browne, M.A. Lycidas, ^d. L' Allegro, id. II Penseroso, 4.d. Comus, ^d. Samson Agonistes, ^d. Parnell. The Hermit. 2d. A SERIES OF ElsTGIiISH CLASSICS, Designed to meet the quants of Students in English Literature, by the late Rev. J. S. Brewer, M.A., of Queen's College, Oxford, and Professor of English Literature at King's College, London. 1. Chaucer. The Prologue to the Canterbury Tales; The Knightes Tale ; The Nonne Prestcs Tale. Edited by R. Morris, Editor of Specimens of Early English, &c., &c. Sixth Edition. Extra fcap. 8vo. cloth, 2s.6d. (See also p. 21.) 2 . Spenser's Faery Queene. Books I and II. Designed chiefly for the use of Schools. With Introduction, Notes, and Glossary. By G. W. Kitchin, M.A. Book I. Eighth Edition. Extra fcap. 8vo. cloth, 2s. 6d. Book II. Third Edition. Extra, fctip. Svo. cloth, 2s. 6d. 5. Hooker. Ecclesiastical Polity, Book I. Edited by R. W. Church, M.A., Dean of St. Paul's ; formerly Fellow of Oriel College, Oxford, Second Edition. Extra fc.ip. 8vo, cloth, 2s. Clare7ido7i Press, Oxford. 23 4. Shakespeare. Select Plays. Edited by W, G. Clark, M.A., Fellow of 'I'riiiity College, Cambridge ; and W. Aldis Wright, M.A.', Trinity College, Cambridge. Extra fcap. 8vo. stiff covers. I. The Merchant of Venice. I4. II. Richard the Second, is. 6d. III. Macbeth. is.6d. (For other Plays, see p. 21.) 5. Bacon. I. Advancement of Learning. Edited by W. Aldis Wright, M.A, Second Edition. Extra fcap. 8vo, cloth, 4s. Gd. II. The Ess.-iys. With Introduction and Notes. Ry J. R. Thursfield, M.A., Fellow and formerly Tutor of Jesus College, Oxford. 6. Milton. Poems. Edited by R. C. Browne, M.A. 2 vols. Fourth Edition. Extrii fcap. Svo. cloth, 6.s. 6d. Sold separately. Vol. I. 4s.; Vol. II. 3s. (See also p. 22.) 7. Dryden. Select Poems. Stanzas on the Death of Oliver Cromwell ; Astraea Redux ; Annus Mirabilis ; Absalom and Achitophel ; Religio Laici; The Hind and the Panther. Edited by W. D. Christie', M.A. Second Edition. Ext. fcap. Svo. cloth, 3.S. bd. 8 . Bunyan. The Pilgrim's Progress, Grace Abounding, Relation of the Imprisonment r.i Mr. John Bunvan. Edited, with Biographical Introduc:ion and Notes, by E. Venab'les, M.A. 1879. ExUa fcap. Svo. cloth, 5s, 9- Pope. With Introduction and Notes. By Mark Pattison B.D., Rector of Lincoln College, O.xford. ' I. Essay on Man. Sixth Edition. Extra fcap. Svo. is. 6d. II. Satires and Epistles. Third Edition. Extra fcap. Svo. 2s. 10. Johnson. Rasselas ; Lives of Pope and Dryden. Edited by Alfred Milnes, B.A. (London), late Scholar of Lincoln Colle-e, Oxford. Extra fcap. Svo. cloth, 4s. 6d. '^ ' 11. Burke. Select Works. Edited, with Introduction and Notes, by E. J. P.-iyne, M.A., of Lincoln's Inn, Barrister-at-Law. and Fellow of University College, Oxford. I. Thoughts on the Present Discontents; the two Speeches on America. Second Edition. Extra fcap. Svo. cloth, 4s. 6^. II. Reflections on the French Revolution. Second Edition. Extra fcap. Svo. cloth, 5s. (See also p. 22.) t2. Cowper. Edited, with Life, Introductions, and Notes, bv H. T. Griflith, B.A., formerly Scholar of Pembroke College, Oxford. 1. The Didactic Poems of 1782, with Selections from the Minor Pieces, a.d. 1779-17S3. Extra fcap. Svo. cloth, 3s. 11. The Task, with Tirocinium, and Selection? from the Minor Poems, A.P i7''4-ir99- E.Ntra fcap. Svo. c/o/2), 34. 24 Clarendon Press, Oxford. II. LATIN-. An Elementary Latin Grammar. By John B. Allen, M.A., Head Master of Perse Grammar School, Cambridge. Third Edition, Revised and Corrected. Extra fcap. Svo. cloth, 2s. 6d. A First Latin Exercise Book. By the same Author. Second Edition. Extra fcap. Svo. cloth, zs. 6d. Angliee Reddenda, or Easy Extracts, Latin and Greek, for Unseen Translation. By C. S. Jerram, M.A. Second Edition, Revised and Enlarged. Extra fcap. Svo. cloth, 2s. 6d. Passages for Translation into Latin. For the use of Pass- men and others. Selected by J. Y. Sargent, M.A., Fellow and Tutor of Magdalen College, Oxford. Fifth Edition. Ext. fcap. Svo. cloth, 2s. 6d. First Latin Reader. By T. J. Nunns, M.A. nird Edition. Extra fcap. Svo. cloth, 2s. Second Latin Reader. In Preparation. Caesar. The Commentaries (for Schools). "With Notes and Maps. By Charles E. Moberly, M.A. Part I. The Gallic War. Third Edition. Extra fcap. Svo. cloth, 4S.6d. Part II. The Civil War. Extra fcap. Svo. cloth, 3s. 6d. The Civil War. Book I. Extra fcap. Svo. cloth, 2s. Cicero. Selection of interesting and descriptive passages. With Notes. By Henry Walford, M.A. In three Parts. Second Edition. Extra fcap. Svo. cloth, 4s. 6d. Each Part separately Jimp, is.6d. Part I. Anecdotes from Grecian and Roman History. Part II. Omens and Dreams: Beauties of Nature. Part III. Rome's Rule of her Provinces. Cicero. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Seco7id Edition. Extra fcap. Svo. cloth, 3s. Cicero. Select Orations (for Schools). With Notes. ByJ. R. King, M.A. Extra fcap. Svo. cloth, 2s. 6d. Cornelius Nepos. With Notes. By Oscar Browning, M.A. Second Edition. Extra fcap. Svo. cloth, 2s. 6d. Livy. Selections (for Schools). With Notes and Maps. By H. Lee-Warner, M.A. Extra fcap. Svo. In Parts, limp, each is. 6d. Part I. The Caudine Disaster. Part II. Hannibal's Campaign in Italy. Part III. The Macedonian War. Livy. Books V — VII. With Introduction and Notes. By A. R. Cluer, B.A. Extra fcap. Svo. cloth, 3s. 6d. Just Published. Cla7'cndon Press, Oxford. 25 Ovid. Selections for the use of Schools. With Introductions and Notes, and an Appendix on the Roman Calendar. By W. Ran)say, M.A. Edited by G. G. Ramsay, M.A., Professor of Humanity, Glas- gow. Second Edition. Ext. fcap. 8vo. cloih, ^s.6d. Pliny. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. cloth, 3s. Virgil. With Introduction and Notes, by T. L. Papillon, M.A., Fellow of New College, Oxford. In the Press. Catulli Veronensis Liber. Iterum recognovit, apparatum criticum prolegomena appendices addidit, Robinson Ellis, A.M. 1878. Demy 8vo. cloth, i6s. A Commentary on Catullus. By Robinson Ellis, M.A. 1876. Demy Svo. cloth, i6s. Catulli Veronensis Carmina Seleeta, secundum recogni- tionem Robinson Ellis, A.M. Extra fcap. Svo. clotb, 3s. 6d. Cicero de Oratore. With Introduction and Notes, by A. S. Wilkins, M.A., Professor of Latin, Owens College, Manchester. Book I. 1879. Svo. cloth, 6s. Book II. 1881. Svo. cloth, c^s. Cicero's Philippic Orations. WithNotes. By J. R. King, M.A. Second Edition. 1S79. Svo. cloth, los. 6d. Cicero. Select Letters. With English Introductions, Notes, and Appendices. By Albert Watson, M.A. Third Edition. 1881, Demy Svo. cloth, 1 8s. Cicero. Select Letters. 7ext. By the same Editor. Extra fcap. Svo. cloth, 4s. Cicero pro Cluentio. With Introduction and Notes. By W, Ramsay, M.A. Edited by G. G. Ramsay, M.A. Extra fcap. Svo. clotb, 3s. 6d. Horace. With a Commentary. Volume I. The Odes, Carmen Seculare, and Epodes. By Edward C. Wickham, M.A., Head Master of Wellington College. Second Edition. 1S77. Demy Svo. c/o/A, 125. Horace. A reprint of the abo've, in a size suitable for the use of Schools. Extra fcap. Svo. cloth, 5s. 6d. Livy, Book I. With Introduction, Historical Examination, and Notes. By J. R. Secley, M.A., Regius Professor of Modern History, Cambridge. Second Edition. 1874. Svo. c/o//.>, 6.s. Ovid. P. Ovidii Nasonis Ibis. Ex Novis Codicibus Edidit. Scholia Vetera Commentarium cum Prolegomenis Appendice Indice addidit, R. Ellis, A.M. Demy Svo. cloth, just ready. 26 Clarendon Press, Oxford. Persius. The Satires. With a Translation and Commentary. By John Coningtoii, M.A. Editeii by Henry Nettleship, M.A. Second Edition. 1874. ^wo. cloth, "js. 6d. Selections from the less known Latin Poets. By North Pinder, M.A. 1S69. Demy 8vo. c/o/i, 15s. Fragments and Specimens of Early Latin. With Introduc- tions and Notes. 1874. By John Wordsworth, M.A. Svo. cloth, iSs. Tacitus. The Annals. Books I-VI. With Essays and Notes. Preparing Vergil : Suggestions Introductory to a Study of the Aeneid. By H. Nettleship, M.A. 8vo. sewed, is. 6d. Ancient Lives of Vergil ; with an Essay on the Poems of Vergil, in connection with his Life and Times. By H. Nettleship, M.A. 8vo. sewed, 2s. The Roman Satura : its original form in connection with its literary development. By H. Nettleship, M.A. 8vo. sewed. Is. A Manual of Comparative Philology. By T. L. Papillon, M.A., Fellow and Lecturer of New College. Second Edition. Crown 8vo. cloth, 6s. The Roman Poets of the Augustan Age. By William Young Sellar, M.A., Professor of Humanity in the University of Edinburgh. Virgil. 1877. 8vo. cloth, 14s. The Roman Poets of the Republic. By the same Author. New Edition, Revised and Enlarged. 1S81. 8vo, cloth, 14s. III. GREEK. A Greek Primer, for the use of beginners in that Language. By the Right Rev. Charles Wordsworth, D.C.L., Bishop of St. Andrews. Sixth Edition, Revised and Enlarged. Extra fcap. 8vo. cloth, is. 6d, Graecae Grammaticae Rudimenta inusum Scholarum. Auctore Carolo Wordsworth, D.C.L. Nineteenth Edition, 1877. i2mo. cloth, 4s. A Greek-English Lexicon, abridged from Liddell and Scott's 4to. edition, chiefly for the use of Schools. Nineteenth Editio?t. Care- fully Revised throtighout. 1880. Square 121110. cloth, 'js. 6d. Greek Verbs, Irregular and Defective; their forms, mean- ing, and quantity ; embracing all the Tenses used by Greek writers, with references to the passages in which they are found. By W. Veitch. Fourth Edition. Crown 8vo. cloth, lOs. 6c/. The Elements of Greek Accentuation (for Schools): abridged from his larger work by H. W. Chandler, M.A., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford. Ext. fcap. Svo. cloth, 2s. 6d. Clarendon Press, Oxford, 27 A Series of Graduated Greek Readers ; — First Greek Reader. By W. G. Rushbrooke, M.L., for- merly Fellow of St. John's College, Cambridge, Second Classical Master at the City of London School. Extra fcap. Svo. cloth, 2s.6d. Second Greek Reader. By A. M. Bell, M.A. Extra fcap. 8vo. cloth, 3s. 6d. Third Greek Reader. In Preparation. Fourth Greek Reader ; being Specimens of Greek Dialects. With Iiltroductions and Notes. By W.W. Merry, M.A. , Fellow and Lecturer of Lincoln College. Extra fcap. Svo. c/o^A, 4s. 6tf. Fifth Greek Reader. Part I. Selections from Greek Epic and Dramatic Poetry, with Introductions and Notes. By Evelyn Abbott, M.A. .Fellow of BalliolCollege. Ext. fcap. Svo. cloth, ^s.6d. Part II. By the same Editor. In Preparation. The Golden Treasury of Ancient Greek Poetry; being a Col- lection of the finest passages in the Greek Classic Poets, with Introduc- tory Notices and Notes. By R. S. Wright, M.A., Fellow of Oriel College, Oxford. Ext. fcap. Svo. clolb, Ss. 6d. A Golden Treasury of Greek Prose, being a collection of the finest passages in the principal Greek Prose Writers, with Introductory Notices and Notes. By R. S. Wright, M.A., and J. E. L. Shadwell, M.A. Ext. fcap. Svo. cloik, 4s. 6d, Aeschylus. Prometheus Bound (for Schools). With Intro- duction and Notes, by A. O. Prickard, M.A., Fellow of New College. Extra fcap. Svo. cloth, 2s. Aeschylus. Agamemnon. With Introduction and Notes by Arthur Sidgwick, M.A., Tutor of Corpus Christ! College, Oxford; late Fellow of Trinity College, Cambridge, and Assistant Master of Rugby School. Extra fcap. Svo. cloth, 3s. Aeschylus. The Choephoroe. With Introduction and Notes by the same Editor. Preparing, Aristophanes. In Single Plays, edited, with English Notes, Introductions, etc., by W. W. Merry, M.A. Extra fcap. Svo. The Clouds, 2s. The Acharnians, 2s. Other Plays will follow. Arrian. Selections (for Schools). With Notes. By J. S. Phill- potts, B.C.L., Head Master of Bedford School. Cebes. Tabula. With Introduction and Notes by C. S. Jirrain, M.A. Extra fcap. Svo. cloth, 2s. 6d. Euripides. Alcestis (for Schools). By C. S. Jerram, M.A. Extra fcap. Svo. cloth, 2s. 6d. Euripides. Helena (tor Schools). By the same Editor. In the Preis. 28 Clarendon Press, Oxford. Herodotus. Selections from. Edited, with Introduction, Notes, and a Map, by W. W. Merry, M.A., Fellow and Lecturer of Lincoln College. Extra fcap. 8vo. doth, 2s. 6d. Homer. Odyssey, Books I— XII (for Schools). By W. W. Merry, M.A. Nineteenth Thousa?id. Extra fcap. 8vo. cloth, 4s. 6c?. Book II, separately, is.6d. Homer. Odyssey, Books XIII-XXIV (for Schools). By the same Editor. Extra fcap. 8vo. cloth, 55. Homer. Iliad, Book I (for Schools). By D. B. Monro, M.A. E.xtra fcap. 8vo. cloth, 2s. Homer. Iliad, Book XXI. Edited with Notes, etc., for the nse of Schools, by Herbert Hailstone, M.A., late Scholar of St. Peter's College, Cambridge. Extr. fcap. 8vo. cloth, is. 6d. Lueian. Vera Historia (for Schools). By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, is. 6d. Plato. Selections (for Schools). With Notes. ByB.Jowett, M.A., Regius Professor of Greek ; and J. Purves, M.A., Fellow and late Lecturer of Balliol College, Oxford. In the Press. Sophocles. In Single Plays, with English Notes, &c. By Lewis Campbell, M.A., and Evelyn Abbott, M.A. Extra fcap. 8vo. limp. Oedipus Rex, Oedipus Coloneus, Antigone, is. gd. each. Ajax, Electra, Trachiniae, Philoctetes, 2s. each. Sophocles. Oedipus Rex : Dindorf's Text, with Notes by the present Bishop of St. David's. Ext. fcap. 8vo. limp, is. 6d. Theocritus (for Schools). With Notes. By H. Kynaston, M.A. (_late Snow), Head Master of Cheltenham College. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d. Xenophcn. Easy Selections (for Junior Classes). With a Vocabulary, Notes, and Map. By J. S. Phillpotts, B.C.L., and C. S. Jerram, M.A. Third Edition. Extra fcap. 8vo. cloth, ^s. 6d. Xenophon. Selections (for Schools). With Notes and Maps. By J. S. Phillpotts, B.C.L., Head Master of Bedford School. Fourth Edition. Ext. fcap 8vo. cloth, ^s.6d. Xenophon. Anabasis, Book II. With Notes and Map. ByC.S. Jerram, M.A. Extra fcap. 8vo. cloth, 2s. Aristotle's Politics. By W. L. Newman, M.A., Fellow of Balliol College, Oxford. Aristotelian Studies. I. On the Structure of the Seventh Book of the Nicomachean Ethics. By J. C. Wilson, M.A., Fellow of Oriel College, Oxford. 1879. Medium 8vo. s//^, 5.S. Demosthenes and Aeschines. The Orations of Demosthenes and ./Eschines on the Crown. With Introductory Essays and Notes. ByG. A.Simcox, M.A.,and W.H.Simcox.M.A. 1872. ^wo.clotb, \2s. Clarendon Press, Oxford. 29 Homer. Odyssey, Books I-XII. Edited with English Notes, Appendices, etc. By W. W. Merry. M.A., and the late J.-imes Riddell, M.A. 1876. Demy 8vo. c/o/A, i6s. Homer. Odyssey, Books XIII-XXIV. With Introduction and Notes. By S. H. Butcher. M.A., Fellow of University College. Homer. Iliad. With Introduction and Notes. By D. B. .Monro, M.A., Vicc-Provost of Oriel College, 0.\ford. Preparing. A Homeric Grammar. By D. B. Monro, M.A. In the Press. Sophocles. The Plays and Fragments. With English Notes and introductions, by Lewis Campbell, M.A., Professor of Greek, St. Andrews, formerly Fellow of Qiieen's College, Oxford. 2 vols. Vol. I. Oedipus Tyrannus. Oedipus Coloneus. Antigone. Second Edition. iS'j^). 8vo. clo/h, iG:,. Vol. II. Ajax. Electra. Trachiniae. Philoctetes. Fragments. 1881. 8vo. cloih, 1 6s. Sophocles. The Text of the Seven Plays. By the same Editor. K.\t. fcap. 8vo clo/h, 4?;. 6d. A Manual of Greek Historical Inscriptions. By E. L. Hicks, M.A., formerly Fellow and Tutor of Corpus Christi College, Oxford. Demy Svo. cloth, los. 6d. Just Published. IV. FRENCH. An Etymological Dictionary of the French Language, with a Preface on the Principles of French Etymology. By A. Brachet. Translated into English by G. W. Kitchin, m'.A. Second Edition. Crown Svo. cloth, "js. 6d. Brachet's Historical Grammar of the French Language. Translated into English by G. W. Kitchin, M.A. Fourth Edition. Fxua fcap. Svo. cloth, 3^. 6d. Historical Outlines of Trench Literature. By George Saintsbury, M.A. In Preparation. A Primer of French Literature. By the same Author, Extra fcap. Svo. cloth, 2s. French Classics, Edited hy GuSTAVE MaSSON, B.A. Corneille's Cinna, and Moliere's Les Femmes Savantes. With Introduction and Notes. Extra fcap. Svo. cloth, 2s. 6d. Racine's Andromaque, and Corneille's Le Menteur. With Louis Racine's Life of his Father. Extra fcap. Svo. cloth, 2s. 6d. Moliere's Les Fourberies de Scapin, and Racine's Athalie. With Voltaire's Life of Moliere. Extra fcap. Svo. clo/h, 2s. 6d. Selections from the Correspondence of Madame de Sevign6 and her chief Contemporaries. Intended more especially for Girls' Schools. Extra fcap. Svo. cloth, 3s. 30 Clarendon Press, Oxford, Voyage autour de ma Chambre,by Xavier de Maistre ; Ourika, by Madame de Duras ; La Dot de Suzette, by Fiev6e ; Les Jumeaux de I'Hotel Coriieille, by Edmond About ; Mesaventures d'un Ecolier, by Rodolphe Topffer. Extra fcap. 8vo. cloth, 2s. 6c?. Regnard's Le Joueur, and Brueys and Falaprat's Le Grondeur. Extra fcap. 8vo. cloth, 2s. 6d. Ixouis XIV and his Contemporaries; as described in Extracts from the best Memoirs of the Seventeenth Century. With English Notes, Genealogical Tables, &c. Extra fcap. 8vo. cloth, 2s. 6, 14s. A History of Greece. By E. A. Freeman, M.A., formerly Fellow of Trinity College, Oxford, 4 Clarendon Press, Oxford. Italy and her Invaders, ad. 376-476. By T. Hodgkin, Fellow of University College, London. Illustrated with Plates and Maps. 2 vols. 8vo. cloth, \l. I2s. IX. LAW. The Elements of Jurisprudence. By Thomas Erskine Holland, D.C.L., Chichele Professor nf International Law and Diplo- macy, and Fellow of All Souls College, Oxford. 1880. Demy 8vo. doth. los. M. The Institutes of Justinian, edited as a recension of the Insti- tutes of Gains. By the same Editor. Second Edition, 1881. Extra fcap. 8vo. cloth, ^s. Gaii Institutionum Juris Civilis Commentarii Quatuor ; or. Elements of Roman Law by Gains. With a Translation and Com- mentary by Edward Pos+e, M.A., Barrister-at-Law, and Fellow of Oriel College, Oxford. Second Edition. 1875. Svo. cloth, iSs. Select Titles from the Digest of Justinian. By T. E. Holland, D.C L., Chichele Professor of International Law and Diplo- macy, and Fellow of All Souls' College, Oxford, and C. L. Shadwell, B.C.L., Fellow of Oriel College, Oxford. Svo. clofk, 14s. Also sold in Parts, in paper covers, as folloius : — Parti. Introductory Titles. 2s. 6d. Part II. Family Law. is. Part III. Property Law. 2j.f>d. Part IV. Law of Obligations (No. i). y. 6d. Part IV. Law of Obligations (No. 2). 4/. 6d. An Introduction to the Principles of Morals and Legisla- tion. By Jeremy Bentham. Crown 8vo. cloth, 6s. 6d. Elements of Law considered with reference to Principles of General Jurisprudence. By William Markby, M.A., Judge of the High Court of Judicature, Calcutta. Second Edition, with Supplement. 1874. Crown Svo. cloth, 7s. 6d. Supplement separately, 25. Alberiei Gentilis, I. C. D., 1. C. Professoris Regii, De lure Belli Libri Tres. Edidit Thomas Erskine Holland LCD., luns Gentium Professor Chicheleianus, Coll. Onm. Anim. Socius necnon in Univ Perusin. luris Professor Honorarius. 1877. Sm^W ^io. half ?norocco, 21s International Law. By William Edward Hall, M.A., Barrister-at-Law. Demy Svo. cloth, 21s. An Introduction to the History of the Law of Real Property, with original Authorities. By Kenelm E. Digby, M.A., of Lincoln's Inn, Barrister-at-Law. Second Edition. 1876. Crown Svo. cloth, "js. 6d. Principles of the English Law of Contract. By Sir William R. Anson, Bart., B.C.L., Vinerian Reader of English Law, and Fellow of All Souls College, Oxford. 1879. Crown Svo. cloth, gs. Clarendon Press ^ Oxford, 35 X. MENTAL AND MORAL PHILOSOPHY. Bacon. Novum Organum. Edited, with Introduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in the University of Oxford. 1878. Svo. cloth, 14s. Locke's Conduct of the Understanding. Edited, with In- troduction, Notes, etc., by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. Svo. cloth, 2s. Selections from Berkeley, with an Introduction and Notes. For the use of Students in the Universities. By Alexander Campbell Eraser, LL.D. Second Edition. Crown Svo. cloth, p. 6d. {See aho p. 18.) The Elements of Deductive Logic, designed mainly for the use of Junior Students in the Universities. By T. Fowler, M.A., Professor of Logic in the University of Oxford. Seventh Edition, with a Collection of Examples. Extra fcap. Svo. cloth, 3s. 6d. The Elements of Inductive Logic, designed mainly for the use of Students in the Universities. By the same Author. Third Edition. Extra fcap. Svo. cloth, 65. A Manual of Political Economy, for the use of Schools. By J. E. Thorold Rogers, M.A., formerly Professor of Political Economy, Oxford. Third Edition. Extra fcap. Svo. cloth, 4s. 6d. XI. AKT, &c. A Handbook of Pictorial Art. By R. St. J. Tyrwhitt, M.A., formerly Student and Tutor of Christ Church, Oxford. With coloured Illustrations, Photographs, and a chapter on Perspective by A. Mac- donald. Second Edition, 1875. Svo. half morocco, iSs. A Music Primer for Schools. By J. Troutbcck, RI.A., Music Master in Westminster School, and R. F. Dale, M.A., B. Mus., Assistant Master in Westminster School. Crown Svo. cloth, is. 6d. A Treatise on Harmony. By Sir F. A. Gore Ouseley, Bart., Professor of Mujic in the University of Oxford. Second Edition. 4to. cloib, I OS. A Treatise on Countei-point, Canon, and Fugue, based upon that of Cherubini. By the same Author. Second Edition, ^to. cloth, 1 6s. A Treatise on Musical Form and General Composition. By the same Author. 4to. cloth, los. The Cultivation of the Speaking Voice. By John Hullah. Second Edition, Extra fcap, Svo. cloth, 2s. 6d. Clarendon Press, Oxford. XII. MISCELIiAIOIOUS. The Construction of Healthy Dwellings; namely Houses, Hospitals, Barracks, Asylums, etc. By Douglas Galton, late Royal Engineers, C.B., F.R.S., etc. I>emy 8vo. cloth, los. 6d. River and Canal Engineering. By Leveson Francis Vernon- Harcourt, M.A., C.E. In the Press. A System of Physical Education : Theoretical and Practical. By Archibald Maclaren. Extra fcap. 8vo. cloth, "]$. 6d. Specimens of Lowland Scotch and Northern English. By Dr. J. A. H. Murray. Preparing. English Plant Names from the Tenth to the Fifteenth Century. By J. Earle, M.A. Small fcap. 8vo. cloth, 5s. An Icelandic Prose Reader, with Notes, Grammar, and Glos- sary by Dr. Gudbrand Vigfiisson and F. York Powell, M.A. 1879. Extra fcap. 8vo. cloth, los. 6d. Dante. Selections from the Inferno. With Introduction and Notes. By H. B. Cotterill, B.A. Extra fcap. 8vo. cloth, 4s. 6d. Tasso. La Gerusalemme Liberata. Cantos i, ii. With Intro- duction and Notes. By the same Editor. Extra fcap. Svo. cloth, 2s. 6d. The Modern Greek Language in its relation to Ancient Greek. By E. M. Geldart, B.A. Extra fcap. Svo. cloth, 4s. 6d. The Book of Tobit. A Chaldee Text, from a unique MS. in the Bodleian Library; with other Rabbinical Texts, English Trans- lations, and the Itala. Edited by Ad. Neubauer, M.A. 1878. Crown 8vo. cloth, 6s. A Commentary on the Book of Proverbs. Attributed to Abraham Ibn Ezra. Edited from a Manuscript in the Bodleian Library by S. R. Driver, M.A. Crown Svo. paper cover, 3s. 6d. Outlines of Textual Criticism applied to the New Testament. By C. E. Hammond, M.A., Fellow and Tutor of Exeter College, Oxford. Third Edition. Extra fcap. Svo. cloth, 3s. 6d. A Handbook of Phonetics, including a Popular Exposition of the Principles of Spelling Reform. By Henry Sweet, M.A. Extra fcap. Svo. cloth, 4s. 6d, LONDON: HENRY FROWDE, Oxford University Press Warehouse, 7 Paternoster Row, OXFORD: CLARENDON PRESS DEPOSITORY, 116 High Street. Tke Delegates of the Press invtie suggestions and advice from all persons interested in education; and will be thankful for hints, Syc. addressed to the SECRETARY TO THE DELEGATES, Clarendon Press, Oxford. Bibles IDn'ntrtr at tije Oxlarrntion ^Jrrss. THE OXFORD BIBLE FOR TEACHERS, THREE NEW EDITIONS, ON INDIA PAPER, EXTREMELY THIN AND LIGHT IS. and professions of obedience. luicken thou me according to thy )rd. 6 I have declared my ways, and thou ardest me : * teach me thy statutes. 7 Make me to understand tlie way thy precepts: so >/ shall I talk of y wondi'ous works. 8 " My soul " melteth for heaviness : rengtheu thou me according unto thy )rd. 9 Remove from me the way of lying : d gi-ant me thy law graciously. 0 I have chosen the way of truth: u ver. 40. Fs. 143. IL » ver. 12. Ps. 25. 4. 4 27. 11. * 86. II. (I Ps. US. 5, G. ■ Ps. 107. 20. 2Heb. droppeth. PSALMS. and professions of obedience. I LoBD ; endur- aied In the law eep bis tnTrith i: tbey "quicken thou me according to thy word. 26 I have decl.ired my ways, and thou heardest me: ''teach me thy statut(-B. 27 Make me to understand the way of thy precepts: so i* shall 1 talk of thy wondrous works. 28 'My soul 2 melteth for heavi- ness: strengthen thou me according unto thy word. 29 Kemove from me the way of lying: and grant me thy law gra- ciously. 30 I have chosen the way of " »er. 40. FI.I13.U. ■ wr. la. P«. 25. 4. * 27. ]1. * »fi. 11. »Pii.l45.5,6. • P«. 107. 86. 2 Hob. droppeth. No. 2A. Minion 8vo. thin. (SUPERINTENDENT'S EDITION.) Size, li indies long, 5.J indies broad, and 1 inch thick. Weight 22 ounces. Paste grain morocco, limp Persian uiorocco, limp Turkey morocco, limp Turkey morocco, flap edges . Levant morocco, lined calf, flap edges . Ditto, very flexible, silk sewed, red) under gold in tlie round— the most V durable binding extant j With Apocrjpha, extra . . . . With Prayer-Book, extra 13 15 18 1 4 1 11 6 No. 5A. Ruby 16mo. THIN. (POCKET EDITION.) Size,6i inches long, 44 inches broad, and 1 inch thick. Weight 15 ounces including binding. 1456 pp. Paste grain morocco, limp Persian morocco, limp .... Turkey morocco, limp .... Turkey uiorocco, flap edges . Levant morocco, lined calf, flap edges . Ditto, very flexible, silk sewed, red) under gold in the round— the most y durable binding extant j With Apocrypha, extra .... With Prayer-Book, extra . . , 0 9 0 0 11 0 0 12 0 0 15 0 0 18 0 1 n 6 0 2 3 0 2 3 PSAMIS. and professions of obedience. to t!ie I.ORD; mrcy endurelh dry pr pra)f9T% me<. t tindcfiled In tk in tliu law hat ke^p his Mk him with Dtqultj: ther "quicken thou me according; to thy word. 26 I have declared my ways, and thou heardest me : ' teach me thy Btatntca. 27 Make me to understand the way of thy precepts: so fsha.ll I talk of thy wondrous works. 2H « My soul a melteth for he&vl- iie.^s : strcntcthcQ thou me according urtto thy word. 29 Kemove from me the way of lying: and grant me thy law gra- ciously. 30 1 have chosen the way of truth: « *«r. 40. Ft. U3. 11. m T«r. ia. P.. 25. 4. tt '.-7. 11. A1-6. 11. « \\. 14J. 3. «. « ?.. luT. 36. 2 li«b. No. 6A. Pearl 16mo. thin. (SMALLEST EDITION.) Size, 64 inches long, 3i inches broad, and 1 inch thick. iVeiglit 12i ounces. Paste grain morocco, limp Persian morocco, limp .... Turkey morocco, limp .... Turkey morocco, flap edges . Levant morocco, lined calf, flap edges . Ditto, very flexible, silk scwcil, red ) under gold in the round— the mo.st > (liiral)lo binding exfcuit j With .\pocrviiba, extra .... With Prayer-Book, extra . . , 0 7 0 0 8 0 0 10 0 0 12 0 0 14 6 0 IS 0 0 2 3 0 2 3 Specimen leaves ivill be sent on application. THE OXFORD BIBLE FOR TEACHERS. Six Editions pointed on best Rag-made sprinting paper. of obedience. 0 thy u ver. 40. Pa. 143. 11. thou ites. way Ik of » ver. 13. Ps. 2r,. 4. A 27. 11. t S5. 11. V Ps. 145. 5,6. ness: ■ Ps. 107. ■ "Width of Margin. — No. 1. Minion Small 4to. (9| X 7 X 1| inches.) A Superb Edition, loith Wide Margins for Manu- script Notes. Cloth boards, red edges . . . . 0 12 0 Peisiau morocco, limp, red under gold edges 0 18 0 Be.st Turkey morocco, limp . . . 14 0 Byst Tui'key morocco, circuit edges . 1 10 0 Levant Morocco, lined calf, witli flap edges 1 16 0 IS. and professior}s of obedience. juifken thou me according to thy )r» shall I talk of thy wondrous works. 28 'My soul 2 melteth for heaviness: " Ter. 40. Ps. 14u3 works. 28 'My soul 2 melteth for heavi- u .n. 40. Ps. 143. II. c ter. 12. Pa. '..'5. 4. A :;7. 11. fi^s. n. V IV. Its. 5, 8. i P«. 107. 2e. 0 8 0 0 10 0 0 10 6 0 12 0 0 15 0 0 19 6 1 1 0 No. 2. Minion Crown 8vo. (7| X 5| X 1| inches.) Cloth hoards, red edges . French morocco, gilt edges Paste Grain morocco, limp French morocco, circuit edges Best Turkey morocco, limp Best Turkey morocco, circuit edges Levant morocco, calf lined, with flap edges No. 3. Nonpareil 8vo. (7x 4| X li inches.) Cloth boards, red edges . P'rench morocco, gilt edges Paste Grain morocco, limp French morocco, circuit edges Best Turkey morocco, limp Best Turkey morocco, circuit edges Levant morocco, calf lined, with flap edges 0 5 6 0 7 0 0 7 6 0 9 0 0 11 0 0 13 6 0 18 6 H* No. 4. Red Line Edition. Nonpareil 8vo. c7 x 4| x 1| inches.) Persian morocco, red under gold edges 0 12 0 Best Turkey morocco . . . . 0 15 9 Best Turkey morocco, circuit edges . 0 19 0 Levant morocco, calf lined, with flap edges 110 No. 5. Ruby 16mo. (6| X 4i X If inches.) Cloth hoards, red edges . French morocco, gilt edges . Paste Grain morocco, limp . French morocco, circuit edges Best Turkey morocco, limp . Best Turkey morocco, circuit edges Levant morocco, lined calf, with flap edges No. 6. Pearl 16mo. (5|x3.| X li inches.) Cloth boards, red edges . French morocco, gilt edges Paste Grain morocco, limp French morocco, circuit edges Best Turkey morocco, limp Best Turkey morocco, circuit edges Levant morocco, lined calf, with flap edges 0 4 6 0 5 6 0 6 6 0 7 6 0 9 0 0 12 0 0 16 0 0 3 0 0 4 0 0 4 6 0 5 0 0 7 0 0 9 0 0 12 0 THE OXFORD BIBLE FOR TEACHERS CONTAINS THE FOLLOWING HELPS TO THE STUDY OF THE BIBLE. I. NOTES ANALYTICAL, CHRONOLOGICAL, HISTORICAL, GEOGRAnilCAL, ZOOLOGICAL, BOTANICAL, AND GEOLOGICAL. 1. NOTRS ON THE OLD TESTAMENT : — L Title of the liible. ii. Hebrew Divisions of the Bible :— (ii) The Law. (!)) The Proi)hets. {!■) The Scriptures. iii. Divisions of the English Bible ;— (a) The Pentateuch. (b) The Historical Books. (c) The Poetical Books. (d) The Prophetical Books. Analysis and Summary of each. 2. Summary of the Interval between the Old and New Te.staments. 3. Family of the Herods. 4. Jewish Sects, Pakties, &o. 6. curonolooy of the old testament. 6. Chronolooy of the Acts and Epistles. 7. Historical Summaky. 8. Miracles and Parables of the Old Tes- tament. 9. Miracles and Parables of Our Lord. 10. Names, Titles, and Offices of Christ. 11. Prophecies relating to Christ. 12. Special Prayers found in Scripture. 13. Notes on the New Testament :— i. Early Copies. ii. Divisions of the New Testament:— (a) Constitutional and UistoricaL (b) Didactic. (c) Proi)hetic. Analysis and Summary of each. 14. Harmony of the GosPELa. 15. Paul's Missionary Journeys. 10. „ Voyage to Kome. 17. Geooraphy and Topography of Pales- tine. IS. Mountains of Scripture, with their As- sociations. 19. Rivers and Lakes op Scripture, and Events connected with each. 20. Ethnology of Bible Lands. 21. Quadrupeds named in the Bible, with Description of each. 22. Summary of Mammalia of the Bible. 23. Fisheries of Palestine, with their Pro- ducts. 24. Aquatic Animals mentioned in the Bible. 25. Birds found in Palestine. 20. Reptiles of Scripture. 27. Insects of Palestine. 28. Trees, Plants, Flowers, &o., of Palestine. 20. Geology op Bible Lands:— 1 Mineral Substances, ''•! ^djKfi^'^^^^l [•■ . Ji f)' t. .'1=1 ,V iy--if f , , r/^ n'*^^:?%^ i^f ^ ^;'^5s:^ ;v r» >:i ^^^^?^;« 1 > :M: i^vM ■i-M ;r;fV;jrtv.; m